THE BIBLE SABBATH
Part 02
JAMES WHITE.
Paris, Maine, January, 1851.
THE SABBATH:
AUTHORITY FOR THE CHANGE OF THE DAY.
"It being clear from the Scriptures, that the seventh day was instituted by divine authority for a weekly Sabbath, and religiously regarded throughout the times of the Old Testament, those who now relinquish its observance, and keep the first day of the week, take the ground that the Sabbath was either abrogated and a new institution introduced in its room, or that the time of its observance was changed from the seventh to the first day of the week, in commemoration of the resurrection of our Lord Jesus Christ. To be consistent with themselves, therefore, they are bound to evince one or the other of these positions. The burden of proof evidently lies on their part. For unless it can be shown, that the fourth commandment, which requires the sanctification of the seventh day, has been abolished, or amended by the substitution of the first for the seventh day of the week, it is clear that the original appointment remains obligatory and is now binding on the entire human family. And to substantiate either of these points, the proof must be clear and decisive. It will not do to rest upon doubtful deductions. We have an unquestionable right to demand that divine warrant, in either case, which pertained to the institution as originally delivered." The Bible Sabbath by James White, page 0014 paragraph 1.
"We will therefore first examine the proofs adduced in favor of the abrogation of the former weekly Sabbath and the introduction of a new institution." IBID, page 0014 paragraph 3
"To sustain this position, the broad ground is taken by some, that the Decalogue itself, in which the law of the Sabbath is contained, was abrogated; and that, under the new dispensation, no part of it is binding but what is newly enjoined or expressly recognized, either by Christ or his Apostles." IBID, page 0014 paragraph 4.
"The perpetual obligation of the Decalogue implies, of course, the perpetual obligation of the Sabbath as enjoined in the fourth commandment. But if that was abrogated, the Sabbath which it enjoined was also abrogated; and, consequently, it ceases to be binding, unless renewed under the new economy. What, then, is the proof here relied upon? One of the principal passages in which this proof is supposed to be contained is 2Cor.iii,7,8,13. "But if the ministration of death, written and engraven on stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious? . . . And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished." It is argued from this passage, that the clauses "which (IBID, page 0014 paragraph 5)
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glory was to be done away," and "to the end of that which is abolished," refer to the whole law, moral as well as ritual, because mention is made of "that which was written and engraven in stones," which is an evident allusion to the Decalogue. But, on careful examination, it will be found that "that which was to be done away," was not the Decalogue itself, but "the ministration of it," which was then appointed - the same being emblematically illustrated by the glory of Moses' countenance, which was merely temporary. This clause refers expressly to the glory of his countenance, and not to the glory of the law itself. So also the clause "that which is abolished," does not refer to the Decalogue, but to the ministration of Moses, including the appended rights and usages, the priesthood and its sacrifices, which were useful merely for the time being. It cannot be supposed that the Decalogue was abolished, without expressly contradicting Christ's testimony, Matt.v,17-19, as well as many other representations of the Scriptures. The abolishment spoken of, therefore, evidently respected no other than what the Apostle calls in another place "the law of commandments contained in ordinances," inclusive of the entire ministration of Moses. There is unquestionably a reference in this chapter to the Decalogue, but not as abolished. It was merely the ministration of it, or the then instituted manner of teaching, illustrating, and enforcing it, which was abolished, to be succeeded by a new ministration of the same law by the Spirit. For it is written, "I will put my law" - (the very law of the ten commandments) - "in their inward parts, and write it in their hearts." Again, "We are not without law to God, but under the law of Christ." What law but the Decalogue is here referred to? Evidently none. For surely we are not under the Mosaic ritual. Again, "Do we make void the law through faith? . . Yea, we establish the law." The same, no doubt, which was contained in the Decalogue. Hence, the Apostle James says, "If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well." Here the title "the royal law," is given by way of eminence to the Decalogue; and its permanent obligation is manifestly recognized; for the precept alluded to is a summary of the last six commandments of this code, and the allusion is so made as to imply the continued obligation of the first four, which are summed up in supreme love to God. Again, the Apostle John testifies, "Hereby do we know that we know him, if we keep his commandments." And again, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." In both these passages reference is evidently had to the precepts of the Decalogue, as the essential and permanent rule of obedience for Christians. The doing away or abolishment, therefore, spoken of in the above passage, cannot refer to the Decalogue or the moral law itself, but to the Mosaic dispensation or ritual." (IBID, page 0015 paragraph 5).
"Another of the proofs alleged for the abrogation of the Decalogue, and consequently of the Sabbath, is Colossians ii,14-17. "Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and, having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holy 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." IBID, page 0016 paragraph 1.
"By "the hand-writing of ordinances," is most evidently meant the ceremonial law - not the Decalogue, or the moral law. This is never characterized as "the hand-writing of ordinances." Therefore, the "blotting out," "taking away," and "nailing to the cross," spoken of, have no reference to this law, but to the Mosaic ritual. This is particularly distinguished from the Decalogue, and fitly described as "the law of commandments contained in ordinances." It was this, and this only, which was "blotted out" and "nailed to the cross." As, therefore, the reference made by the Apostle is expressly to this law, it follows, by a fair inference, that "the sabbath days" alluded to, or, strictly rendered "sabbaths," are those which were contained in this law, or among these "ordinances," and do not include the Sabbath of the fourth commandment. There were, besides the weekly Sabbath, various other sabbaths appointed, which belonged to that ritual, and not to the Decalogue. Accordingly, these were expressly included in "the hand-writing of ordinances," and like the rest were "a shadow of things to come," and ceased to be obligatory at the death of Christ. There is evidently no authority in this passage for including any sabbaths but what properly belonged to the Mosaic ritual. This view of the matter is corroborated by a more literal rendering of the 17th verse, viz: "Let no one therefore judge you in meat, or in drink, or in a part or division of a festival, or of a new moon, or of sabbaths." The sabbaths alluded to are obviously those which are found in the same place with meats and drinks, festivals and new moons, and which were of the same general character. The weekly Sabbath, therefore, is not affected at all by their abrogation, but remains in full force, as does every other precept of the Decalogue." IBID, page 0016 paragraph 2
"We find the same distinction as to the law which was abolished, in Ephesians ii,14,15. "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us, having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace." Here the middle wall of partition between Jews and Gentiles, called "the enmity," is expressly defined, as before, to be "the law of commandments contained in ordinances." This, and this only, therefore, was abolished, leaving the Decalogue, or the moral law, in its original character and obligation. This is the language of the whole Bible. There is no proof in any of these passages, that the law of the ten commandments was abolished, or that the Sabbath enjoined therein was done away." IBID, page 0017 paragraph 1.
JW JWBS THE SABBATH: Nor is there such proof in Romans xiv,5,6. "One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it to the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks." This passage is frequently adduced as proof that the obligation to keep the ancient Sabbath has ceased, and that under the Gospel dispensation there is no divinely authorized distinction in the days of the week; that there is no one constituted holy in distinction from the rest; and consequently that every one is left at his own liberty to keep a Sabbath or not. It will be easily perceived, that if this argument has any weight in reference to the seventh day as the Sabbath, it operates equally against the obligation to keep the first day, either as a substitute for the seventh, or as a memorial of the resurrection, seeing it places all distinctions whatever as to days on the same ground with the confessedly obsolete rites of the Mosaic ritual. According to this view of the passage, we have under the Gospel dispensation no Sabbath at all - not so much as an authorized memorial of the resurrection. He who claims the least authority for the observance of the first day of the week for any purpose, takes a course which completely overthrows the argument based upon this passage. But, in reality, this text has nothing more to do with the subject before us, than either of those which have been examined. It respects merely the distinctions which formerly existed in regard to the six working days of the week - some of them being appointed in the Mosaic ritual as sabbaths, others as days of atonement and purification, and others as festivals. Some of the early Christians thought these distinctions still binding, as also the distinctions in regard to meats and drinks; others thought they were not. Hence the exhortation which is subjoined to mutual forbearance. That the distinctions referred to as to days, were those noted in the Mosaic ritual, and did not include the one contained in the fourth commandment, is manifest from the whole scope of the chapter. There is particular reference made to one's freely eating all things, while another would eat only herbs; and accordingly the following rule, to be respectively observed, is laid down: "Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth; for God hath received him." This quotation clearly evinces that the Apostle was treating of ritual distinctions, and not of that distinction of days which was constituted by the ancient law of the Sabbath."IBID, page 0017 paragraph 2
"Again, the abrogation of the Decalogue is supposed to be taught in Romans vii,4,5,6. "Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sin which were by the law, did work in our members, to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." But if the term law here includes the moral as well as the ceremonial law, it is manifest that believers are not said to be delivered from it, considered in any other light than as a covenant of works. Certainly they are not delivered from it as a rule of obedience. To suppose this, is inconsistent with Christ's sermon on the mount, before alluded to, and many other decisive proofs of the perpetual obligation of the Decalogue. It is probable the Apostle had special reference to the deliverance of believers from the curse of the moral law. This is reasonably inferred from the clause, "that being dead wherein we were held." If any thing more pertaining to this law be intended, it must be its original character when given to Adam as a covenant of works or of life. For surely we are not and cannot be delivered from it as a rule of obedience, so long as God is what he is, and we are what we are. Seeing that as long as the relation constituted by his character as Supreme Ruler, and by ours as moral subjects, exists, we shall be bound to love him supremely, and our neighbor as ourselves, which is the fulfilling of this law. And to suppose that this law, as a rule of obedience, was actually annulled, and that those precepts only are now to be considered obligatory, which are enacted or published anew under the Gospel, is to suppose that God, at a certain time, actually rescinded the rule requiring supreme love to him, and to our neighbor as ourselves, which is palpably inconsistent, and contrary both to the current of Scripture and the nature of things. It would be maintaining that to be changed which is manifestly unchangeable. It would imply that, for the time being, the obligation recognized by the law did not exist; that the tie by which God and moral beings are united, was sundered, not by rebellion on the part of his subjects, but by his own act of abrogation. Can this be admitted?" IBID, page 0018 paragraph 1.
"But if it were admissible, and if no part of this law is binding on Christians but what is newly enacted or particularly recognized under the Gospel dispensation, the Sabbath of the fourth commandment could not in this way be set aside; because its continued obligation is plainly taught in the New Testament. It is altogether a mistake, that we have no express recognition of this precept under the Christian dispensation. It is plainly recognized by the Saviour in Matt.v,17-19, where he says, that he "came not to destroy the law, but to fulfill;" that "one jot or tittle shall in no wise pass from the law, till all be fulfilled;" and that "whosoever shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, shall be called great in the kingdom of heaven." If any commandment of this law is binding, the fourth is binding of course, even if it should be called the least. It is also recognized in the following declaration of Christ, Mark ii,27 - "The Sabbath was made for man, and not man for the Sabbath." The word man is here obviously used for the entire race - not for a part - not for the Jews in distinction from the Gentiles - not for those who lived under the Old Testament dispensation, or till the time of Christ's death; but for man in his protracted existence during all future periods of time, i.e. for mankind in general. This is the plain import of the declaration. And if we render the original with the article, it is still more evident that the entire race is included. "The Sabbath was made for the man," i.e. for Adam, the original parent of man, including, of course, his posterity. But, according to either rendering, the entire human race is manifestly included in the term. The Sabbath, then, was as truly made for the Gentiles as for the Jews; and for those who should live after the crucifixion, as for those who lived before; which is an explicit recognition of its perpetual obligation." IBID, page 0019 paragraph 1.
"The same recognition also appears from its continued observance under the ministry of the Apostles, and there being not the least hint or stir in reference to its abrogation, or to the substitution of another day in its room. The weekly Sabbath is frequently mentioned in the Apostolic records, as a part of practical duty, and it was unquestionably the seventh day. Thus we have the continued obligation of the Sabbath sanctioned by Apostolic example. If, therefore, a new edition, or an express recognition of the Sabbath of the fourth commandment be considered necessary, to bind the consciences of men under the new dispensation, the foregoing considerations will show that we have such an edition or recognition, as truly as we have of the other precepts of the Decalogue. So that nothing is gained in regard to setting aside the seventh day of the week, by attempting to show the abrogation of the Decalogue. If those precepts of that law which require that we should have no other gods before the Lord - that we should not kill, nor commit adultery, nor steal - are newly enjoined or expressly recognized under the present dispensation, and, consequently, universally binding; the same is true of the fourth commandment, which requires the keeping of the seventh day." IBID, page 0020 paragraph 1.
"Again, an attempt is made to prove the abrogation of the original Sabbath, by showing that the entire Decalogue was peculiar to the Jewish nation, constituting a national covenant, which, at the coming of Christ, was annulled, and a new covenant introduced. But admitting that it was delivered immediately to them, in the form of a national covenant, this does not in the least imply that it was not equally binding, as a rule of obedience, upon other portions of the human family. We might as well argue that the New Testament belonged merely to the primitive Christians, because it was delivered directly to them, and constituted the rule of their conduct and the basis of their hopes. Yea, we might as well suppose that no nation except the Jews were bound not to have any other gods before the Lord, not to kill, not to commit adultery, not to steal, not to bear false witness, as to suppose that the Decalogue was purely of a national character, and binding merely on that people during their continuance as a national church. And, as the Decalogue was not merely national as a whole, so there was nothing national in the fourth commandment. It belonged, equally with the other nine, to the entire family of man, inasmuch as the essential reasons of all and of either of the commandments, were of universal obligation." IBID, page 0020 paragraph 2.
"Again, that the original Sabbath was peculiar to the Jews, and consequently abrogated by the introduction of the new dispensation, is argued from its being specially urged upon them by the consideration of their deliverance from Egypt. But this argument is of no force, because the same reason is urged in the preface to the entire Decalogue." IBID, page 0020 paragraph 3.
"For the same purpose, also, an argument is founded upon the fact that the fourth commandment was enforced with a deadly penalty. But this argument also fails; because a similar penalty was annexed to the breach of the other precepts of this law. The truth of the case is, that these penalties belonged not to the Decalogue itself as first promulgated, any more than they belong to it now under the milder dispensation of the Gospel. They were added in the Mosaic ritual, and constituted a part of the political arrangements for the time being. Their abrogation, therefore, affects not the original law. Though there be no civil power now given to the church to enforce obedience to this precept by temporal punishments, as formerly, the sacredness and obligation of the institution are not thereby at all affected. The sin of disobedience will be visited in God's own time." IBID, page 0021 paragraph 1.
"Again, some have inferred the abrogation of the former Sabbath, or at least its change, from our Lord's vindication of the act of the disciples, in plucking the ears of corn, and rubbing them in their hands, as they passed through the corn-fields on the Sabbath day, and from his saying, that "the Son of Man is Lord also of the Sabbath day," Mark ii,23-28. But there is evidently nothing in this narrative, or in this declaration, to justify such an inference. It must be admitted on all hands, that the fourth commandment was obligatory, as originally given, till the death of Christ, if no further; and therefore Christ, who "was made under the law," was bound to obey it in its original strictness. Admitting that he possessed the right, in a given instance, to intermit its obligation, it is not consistent to maintain that he did it; because he came to render perfect and universal obedience. Hence he affirmed that one jot or one tittle should in no wise pass from the law "till all be fulfilled." His whole life was a perfect comment on the requirements of the law. Had he failed in the least particular, he would have been inadequate to the great purposes of our salvation. It is obvious, therefore, that the transaction alluded to was not, under the circumstances, a breach of the fourth commandment, but in perfect accordance with its prescriptions - the labor implied by the act of the disciples being a matter of urgent necessity. "It is lawful," said he, "to do well on the Sabbath day." Neither does the declaration, that "the Son of Man is Lord also of the Sabbath day," imply that he abrogated or changed it, but rather that he was bound and engaged to protect it as a divine institution, and to enforce an enlightened and strict obedience to its requirements." IBID, page 0021 paragraph 2
"The foregoing being the principal proofs adduced for the abrogation of the Decalogue, and the original Sabbath, it is evident that this view of the subject cannot be sustained. It is not sanctioned by any plain scriptural evidence. It is, therefore, palpably absurd to rest so important a matter upon so slender a basis. It is laying violent hands on a code of moral and immutable precepts, given by God, and promulgated under peculiar and terrible signs of purity and majesty, to vindicate a practice which was introduced long after the commencement of the Christian era." IBID, page 0022 paragraph 1 [From Sabbath Tract No. 3.]
What day of the week was observed by the Apostles and Primitive Christians?
"The practice of the Apostles and early Christians is justly admitted to have an influence in determining how we should understand and discharge our religious duties. For this reason, the strongest efforts are made to show that they regarded the first day of the week as the Sabbath. But the Scriptures afford no evidence of this. On the contrary, there is the fullest proof that they religiously observed the seventh day - the only day which is called Sabbath in the New Testament. In confirmation of this statement, we notice the distinction that is constantly made in the writings of the Apostles between the Sabbath and the first day of the week. The seventh day is uniformly called the Sabbath, and the first day is mentioned only as such. Had the writers of the New Testament adopted any other day for the Sabbath than the one commonly called by that name, their manner of speaking of these days is both mysterious and deceptive, as it is directly calculated to mislead us respecting a religious duty. No person who regards the first day for the Christian Sabbath, will apply this name to the seventh day; neither will one observing the seventh day, style the first day of the week the Sabbath. The reason is obvious. Such a course would be contrary to his understanding of truth, and it would lead others to misunderstand his sentiments. For this reason the Apostles would not do it." IBID, page 0022 paragraph 2.
"In addition to this custom of calling the seventh day the Sabbath, we find it was the custom of those early Christians to assemble for divine worship on the Sabbath day. The manner in which the Sabbath and the first day following our Lord's crucifixion
were observed, sufficiently proves what the sentiments and practice of the disciples were at that time. It is said of them, that "they rested the Sabbath day according to the commandment," and on the first day they "traveled and went into the country." In the 13th chapter of Acts, we are told that Paul and his company went to a place of worship in Antioch on the Sabbath day; and we have a sketch of the sermon preached by Paul on that occasion. By the request of his Gentile hearers, he preached the \next Sabbath, when nearly the whole city came to hear him. In Philippi, Paul and his company, on the Sabbath, resorted to the river side where prayer was wont to be made. At this time Lydia was converted and baptized. In the 18th chapter of Acts, it is said of Paul, who was associated with certain disciples in Corinth, that "he reasoned in the synagogues every Sabbath, and persuaded the Jews and Greeks;" and this practice he continued in their city a year and a half. At Ephesus, Paul went into the synagogue and reasoned with the Jews, which is also admitted to have been on the Sabbath day. In Thessalonica, there was a synagogue of the Jews, and Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures; Acts xvii,2. - These quotations are sufficient to show that the Apostles and primitive Christians observed the ancient Sabbath. In Acts xxviii,17, Paul, in reply to the slanderous reports of his enemies, declares that he had committed nothing against the customs of the fathers. Now, was it the custom of the fathers to keep the seventh day for the Sabbath? And was it contrary to their custom to keep the first day? If so, then Paul kept the seventh day of the week, and not the first, for the Sabbath. In this thing there was a perfect agreement among all the Christians of the apostolic churches. The Jews, who were ever ready to accuse them, and render them despicable in the eyes of their nation, never upbraided them with a violation of the weekly Sabbath, which with them was a crime worthy of death. These facts are sufficient to prove that the Apostles and their associate Christians religiously observed the Sabbath of the fourth commandment." The Bible Sabbath, page 0022 paragraph 3.
What was the Practice of Christians after the Apostles?
"With a consistent Christian, the testimony and practice of what are called the Christian Fathers, have not authority sufficient to direct him either in devotion or in duty, when their testimony is not supported by the Scriptures. It has, however, been generally alleged, by the advocates of the first day of the week that the united testimony of the earliest Christian writers prove that they observed this day as the Christian Sabbath, to the exclusion of the seventh day. This is the more frequently admitted, on account of so few possessing the means of investigating the subject for themselves, and from the confidence had in the integrity of those who have assorted it. But, for the honor of Christianity, it is to be hoped that this declaration is made more for want of information and consideration than from a thorough knowledge and recollection of what the Fathers have written on the subject. To aid the reader in forming or correcting his opinion on this subject agreeably to facts, we briefly notice the grounds on which the advocates of the first day have erred, in stating that those early Christians kept this day as the Sabbath. As vital piety declined in the church, after the days of the Apostles, outward ceremonies and unscriptural observances were made to supply its place; and under a pretence of doing honor to Christ, the Virgin Mary, the Apostles and Martyrs, a multitude of days were eventually introduced to religious notice, and urged upon the Christians by their teachers. Among others were Ash Wednesday, Holy Thursday, Good Friday, &c. The first day of the week, or Sunday, on which it was supposed Christ rose from the dead, was urged upon them as a festival in honor of the resurrection, and as such only it appears to have been used for a long time; and it appears not to have been originally intended to supersede the religious regard universally paid by Christians to the weekly Sabbath. Agreeably to this view of the subject, the learned Morer, though an advocate for the first day, states that in St. Jerome's time, who was born as late as A. D. 544, the Christians, after divine worship on the Lord's day, followed their daily employment; and St. Jerome represents Paula, a devout lady, with the virgins and widows attending her, after coming home from worship on the Lord's day, as sitting down to their daily tasks, which consisted in making garments for themselves and others. Chrysostom, Gregory, Augustine, and Jerome, not only connived at but recommended and enjoined this labor upon the Lord's day, from the consideration that only a small part of the day was occupied in divine worship. The following authorities will shed more light on the subject." IBID, page 0023 paragraph 1.
"Athanasius, A. D. 340, says - "We assemble on Saturday, not that we are infected with Judaism, but only to worship Christ the Lord of the Sabbath." IBID, page 0024 paragraph 1
"Socrates, an ecclesiastical historian, A. D. 412, says, "Touching the communion there are sundry observations and customs, for almost all the churches throughout the whole world do celebrate and receive the holy mysteries every Sabbath; yet the Egyptians adjoining Alexandria, together with the inhabitants of Thebes, of a tradition, do celebrate the communion on Sunday." "When the festival meeting throughout every week was come, I mean the Saturday and the Sunday upon which the Christians are wont to meet solemnly in the church," &c." IBID, page 0024 paragraph 2.
"Eusebius, A. D. 325, as quoted by Dr. Chambers, states that in his time "the Sabbath was observed no less than Sunday." IBID, page 0025 paragraph 1
"Gregory expostulates thus - "With what eyes can you behold the Lord's day, when you despise the Sabbath? Do you not perceive that they are sisters, and that in slighting one you affront the other?" IBID, page 0025 paragraph 2.
"Sozomen says - "Most of the churches carefully observed the Sabbath." IBID, page 0025 paragraph 3.
"Grotius, whose learning and candor eminently qualified him for a witness in this case, observes - "The Christians kept the holy Sabbath, and had their assemblies on that day, in which the law was read to them, which custom remained to the time of the council of Laodicea, about A. D. 355, who then thought meet that the gospel should also be read on that day. These things considered, refute those who pretend that the first day of the week, or Lord's day, is substituted in the room of the Sabbath." IBID, page 0025 paragraph 4.
"M. de la Roque, a French Protestant - "It evidently appears, that before any change was introduced, the church religiously observed the Sabbath for many ages; we of consequence are obliged to keep it." IBID, page 0025 paragraph 5.
"The authors here quoted are resorted to by our opponents, whenever they have occasion for their testimony, and we have never heard their veracity questioned. From their statements it is very evident, that the introduction of the first day of the week to religious notice was the effect of superstition; that it was at first but partially observed, and that by but few as a festival; afterwards by more; and finally by the greater part of professing Christians, who still observed the seventh day as the Sabbath. It was by ecclesiastical councils and imperial decrees, that it finally superseded the Sabbath as a national and church holy day in most Christian countries. - Sab. Vindicator." IBID, page 0025 paragraph 6.
"The reader will observe that some of the historical facts found on this, and the preceding page, are repeated in the four following pages. In selecting this matter from different authors, we have found it difficult to avoid some repetition." The Bible Sabbath, page 0025 paragraph 7.
0026 [ to be continued ]
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