Footnote - For the scriptural and traditional evidence on this point, see Shlmeall’s Bible Chronology, part 1, chap. 6; Taylor’s Voice of the Church, pp. 25-30; and Bliss’s Sacred Chronology, pp. 199-203. 2 Dr. Adam Clarke, in his Commentary on Genesis 1:1, uses the following language: “Created] Caused that to exist which previously to this moment had no being. The rabbins, who are legitimate Judges In a case of verbal criticism on their own language, are unanimous in asserting that the word bars expresses the commencement of the existence of a thing, or its egression from nonentity to entity…. These words should be translated, ‘God in the beginning created the substance of the heavens and the substance of the earth; i.e., the prima materia, or first elements, out of which the heavens and the earth were successively formed.’” Purchase’s Pilgrimage, b. 1, chap. 2, speaks thus of the creation: “Nothing but nothing had the Lord Almighty, whereof, wherewith, whereby, to build this city” [that is, the world].

Dr. Gill says: “These are said to be created, that is, to be made out of nothing; for what preexistent matter to this chaos [of verse 2] could there be out of which they could be formed?” “Creation must be the work of God; for none but an almighty power could produce something out of nothing.” — Commentary on Genesis 1:1.

John Calvin, in his Commentary on this chapter, thus expounds the creative act: “His meaning is, that the world was made out of nothing.

Hence the folly of those is refuted who imagine that unformed matter existed from eternity.”

The work of creation is thus defined in 2 Maccabees 7:28: “Look upon the heaven and the earth, and all that is therein, and consider that God made them of things that were not; and so was mankind made likewise.”

That this creative act marked the commencement of the first day instead of preceding It by almost infinite ages, is thus stated in Esdras 6:38: “And I said, O Lord, thou spakest from the beginning of the creation, even the first day, and saidst thus: Let heaven and earth be made; and thy word was a perfect work.”

Wycliffe’s translation, the earliest of the English versions, renders Genesis 1:1 thus: “In the first, made God of naught heaven and earth.”

Footnote - “On the sixth day, God ended his work which he had made; and he rested on the seventh day,” etc., is the reading of the Septuagint, the Syriac, and the Samaritan; “and this should be considered the genuine reading,” says Dr. A. Clarke. — Commentary on Genesis 2. 2 Genesis 2:3; Exodus 20:11. In an anonymous work, entitled, “Morality of the Fourth Commandment,” London, 1652, but not the same with that of Dr. Twisse of the same title, is the following striking passage: — “The Hebrew root for seven signifies fullness, perfection, and the Jews held many mysteries to be in the number seven: so John in his Apocalypse useth much that number; as, seven churches, seven stars, seven spirits, seven candlesticks, seven angels, seven seals, seven trumpets: and we no sooner meet with a seventh day, but it is blessed; no sooner with a seventh man [Genesis 5:24; Jude 14], but he is translated.” Page 7. 3 Webster’s Unabridged Dictionary on the words sanctify and hallow. Ed. 1882. “God blessed the seventh day, and sanctified it. Genesis 2:3.

Moses…sanctified Aaron and his garments. Leviticus 8:30.”

Worcester defines it thus: “To ordain or set apart to sacred ends; to consecrate; to hallow. God blessed the seventh day, and sanctified it. Genesis 2:32.” 4 Morality of the Fourth Commandment, pp. 56, 57, London, 1641. 5 Hebrew Lexicon, p. 914. Ed. 1854. 6 Dr. Lange’s Commentary speaks on this point thus, in vol. 1, p. 197: “If we had no other passage than this of Genesis 2:3, there would be no difficulty in deducing from it a precept for the universal observance of a Sabbath, or seventh day, to be devoted to God as holy time by all of that race for ‘whom the earth and its nature were specially prepared.

The first men must have known it. The words, ‘He hallowed it,’ can have no meaning otherwise. They would be a blank unless in reference to some who were required to keep it holy.”

Dr. Nicholas Bound, in his “True Doctrine of the Sabbath,” London, 1606, page 7, thus states the antiquity of the Sabbath precept: — “This first commandment of the Sabbath was no more then first given when it was pronounced from heaven by the Lord, than any other one of the moral precepts, nay, that it hath so much antiquity as the seventh day hath being; for, so soon as the day was, so soon was it sanctified, that we might know that, as it came in with the first man, so it must not go out but with the last man; and as it was in the beginning of the world, so it must continue to the end of the same; and as the first seventh day was sanctified, so must the last be. And this is that which one saith, that the Sabbath was commanded by God, and the seventh day was sanctified of him even from the beginning of the world; where (the latter words expounding the former) he showeth that, when God did sanctify it, then also he commanded it to be kept holy: and therefore look how ancient the sanctification of the day is, the same antiquity also as the commandment of keeping it holy; for they two are all one.” 7 Buck’s Theological Dictionary, article, Sabbath; Calmet’s Dictionary, article, Sabbath. 8 Barrett’s Principles of English Grammar, p. 29. 9 Dr. Twisse illustrates the absurdity of that view which makes the first observance of the Sabbath in memory of creation to have begun some 2500 years after that event: “We read that when the Ilienses, inhabitants of Ilium, called anciently by the name of Troy, sent an embassage to Tiberius, to condole the death of his father Augustus, he, considering the unreasonableness thereof, it being a long time after his death, requited them accordingly, saying that he was sorry for their heaviness also, having lost so renowned a knight as Hector was, to wit, above a thousand years before, in the wars of Troy.” — Morality of the Fourth Commandment, p.198. 10 Antiquities of the Jews, b. 1, chap. 1, see. 1. 11 Works, vol. 1, The Creation of the World, sec. 30. 12 See the beginning of chap. 8 of this work. 13 “The week, another primeval measure, is not a natural measure of time, as some astronomers and chronologers have supposed, indicated by the phases or quarters of the moon. It was originated by divine appointment at the creation, six days of labor and one of rest being wisely appointed for man’s physical and spiritual well-being.” — Bliss’s Sacred Chronology, p. 6; Hale’s Chronology, vol. 1, p. 19. “Seven has been the ancient and honored number among the nations of the earth. They have measured their time by weeks from the beginning.

The original of this was the Sabbath of God, as Moses has given the reasons of it in his writings.” — Brief Dissertation on the First Three Chapters of Genesis, by Dr, Coleman, p. 26. 14 The interest to see the first man is thus stated: “Sem and Seth were in great honor among men, and so was Adam, above every living thing In the creation.” Ecclesiastics 49:16.

Footnote - Genesis 11:1-9; Josephus’s Ant., b. 1, chap. 4. This took place in the days of Peleg, who was born about one hundred years after the flood.

Genesis 10:25 compared with 11:10-16; Ant, b. 1, chap. 6, sec. 4. 2 On this verse, Dr. A. Clarke thus comments: On the sixth day they gathered twice as match. This they did that they might have a provision for the Sabbath.” 3 The Douay Bible reads: “Tomorrow is the rest of the Sabbath sanctified unto the Lord.” Dr. Clarke comments as follows upon this text: “Tomorrow is the rest of the holy Sabbath” There is nothing either in the text or context that seems to intimate that the Sabbath was now first given to the Israelites, as some have supposed; on the contrary, it is here spoken of as being perfectly well known, from its having been generally observed. The commandment, it is true, may be considered as being now renewed; because they might have supposed that in their unsettled state in the wilderness they might have been exempted from the observance of it. Thus we find, 1. That when God finished his creation, he instituted the Sabbath; 2. When he brought the people out of Egypt, he insisted on the strict observance of it; 3. When he gave the LAW, he made it a tenth part of the whole: such Importance has this institution in the eyes of the Supreme Being.”

Richard Baxter, a famous divine of the seventeenth century, and a decided advocate of the abrogation of the fourth commandment, in his “Divine appoint-merit of the Lord’s Day,” thus clearly states the origin of the Sabbath: “Why should God begin two thousand years after [the creation of the world] to give men a Sabbath upon the reason of his rest from the creation of it, if he had never called man to that commemoration before? And it is certain that the Sabbath was observed at the falling of the manna before the giving of the law; and let any considering Christian Judge…. 1. Whether the not falling of the manna, or the rest of God after the creation, was like to be the original reason of the Sabbath. 2. And whether, if it had been the first, it would not have been said, Remember to keep holy the Sabbath-day; for on six days the manna fell, and not on the seventh; rather than ‘for in six days God created heaven and earth, etc., and rested the seventh day.’ And it is casually added, ‘Wherefore the Lord blessed the Sabbath-day, and hallowed it.’ Nay, consider whether this annexed reason intimates not that the day on this ground being hallowed before, therefore it was that God sent not down the manna on that day, and that he prohibited the people from seeking it.” — Practical Works, vol. 3, p. 784. Ed. 1707. 4 The Douay Bible reads: “Because it is the Sabbath of the Lord.” 5 It has indeed been asserted that God by a miracle equalized the portion of every one on five days, and doubled the portion of each on the sixth, so that no act of the people had any bearing on the Sabbath. But the equal portion of each on the five days was not thus understood by Paul. He says: “But by an equality, that now at this time your abundance may be a supply, for their want, that their abundance also may be a supply for your want; that there may be equality; as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.” 2 Corinthians 8:14,15. And that the double portion On the sixth day was the act of the people, is affirmed by Moses. He says that “on the sixth day they gathered twice as much bread.” Verse 22. 6 By this threefold miracle, occurring every week for forty years, the great Lawgiver distinguished his hallowed day. The people were therefore admirably prepared to listen to the fourth commandment, enjoining the observance of the very day on which he had rested. Exodus 16:35; Joshua 5:12; Exodus 20:8-11. 7 The twelfth chapter of Exodus relates the origin of the Passover. It is in striking contrast with Exodus 16, which is supposed to give the origin of the Sabbath. If the reader will compare the two chapters, he will see the difference between the origin of an institution as given in Exodus 12, and a familiar reference (o an existing institution as in Exodus 16. If he will also compare Genesis 2 with Exodus 12, lie will see that the one gives the origin of the Sabbath in the same manner that the other gives the origin of the Passover. 8 This implies, first the fall of a larger quantity on that day, and second, its preservation for the wants of the Sabbath. 9 This must refer to going out for manna, as the connection implies, for religious assemblies on the Sabbath were commanded and observed.

Leviticus 23:3; Mark 1:21; Luke 4:16; Acts 1:19; 15:21. 10 Genesis 17:34; Exodus 4.

Moses is said to have given circumcision to the Hebrews; yet it is a singular fact that his first mention of that ordinance is purely incidental, and plainly implies an existing knowledge of it on their part. Thus it is written: “This is the ordinance of the Passover: There shall no stranger eat thereof; but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.” Exodus 12:43,44. And in like manner, when the Sabbath was given to Israel, that people were not ignorant of the sacred institution.

Footnote - That the Lord was there in person with his angels, see, in addition to the narrative in Exodus, chapters 19, 20, and 32 to 34, the following testimonies: Deuteronomy 33:2; Judges 5:5; Nehemiah 9:6-13; Psalm 68:17. 2 Psalm 147:19,20; Romans 3:l, 2; 9:4, 5. The following from the pen of Win. Miller presents the subject, in a clear light: “I say, and believe I am supported by the Bible, that the moral law was never given to the Jews as a people exclusively; but they were for a season the keepers of it in charge. And through them the law, oracles, and testimony have been handed down to us. See Paul’s clear reasoning in Romans, chapters 2, 3, and 4, on that point.” — Miller’s Life and Views , p. 161. 3 He who created the world on the first day of the week, and completed its organization in six days, rested on the seventh day, and was refreshed.

Genesis 1 and 2; Exodus 31:17. 4 To this, however, it is objected that in consequence of the revolution of the earth on its axis, the day begins earlier in the east than with us; and hence that there is no definite seventh day to the world of mankind. To suit such objectors, the earth ought not to revolve. But in that case, so far from removing the difficulty, there would be no seventh day at all; for one side of the globe would have perpetual day, and the other side perpetual night. The truth is, everything depends upon the revolution of the earth. God made the Sabbath for man [Mark 2:27]; he made man to dwell on the face of the earth [Acts 17:26]; he caused the earth to revolve on its axis that it might measure off the days of the week; causing that the sun should shine on the earth, as it revolves from west to east, thus causing the day to go round the world from east to west.

Seven of these revolutions constitute a week; the seventh one brings the Sabbath to all the world. 5 This expression is strikingly illustrated in the statement of Ezekiel 20:5, where God is said to have made himself known unto Israel in Egypt.

This language cannot mean that the people were ignorant of the true God, however wicked some of them might be, for they had been God’s peculiar people from the days of Abraham. Exodus 2:23-25; 3:6, 7; 4:31. The language implies the prior existence both of the Lawgiver and of his Sabbath, when it Is said that they were “made known” to his people. 6 It should never be forgotten that the term Sabbath-day signifies rest-day; that the Sabbath of the Lord is the rest-day of the Lord; and hence that the expression, “Thy holy Sabbath,” refers the mind to the Creator’s rest-day, and to his act of blessing and hallowing it.

Footnote - Dr. Clarke has the following note on this verse: “It is very likely that Moses went up into the mount on the first day of the week; and having with Joshua remained in the region of the cloud during six days, on the seventh, which was the Sabbath, God spoke to him.” — Commentary on Exodus 24:16. The marking off of a week from the forty days in this remarkable manner goes far toward establishing the view of Dr. Clarke. And if this be correct, it would strongly indicate that the ten commandments were given upon the Sabbath; for there seems to be good evidence that they were given the day before Moses went up to receive the tables of stone; for the interview in which chapters 21-23 were given would require but a brief space, and certainly followed immediately upon the giving of the ten commandments. Exodus 20:18-21. When the interview closed, Moses came down to the people, and wrote all the words of the Lord. In the morning he rose up early, and, having ratified the covenant, went up to receive the law which God had written. Exodus 24:3-13. 2 To sanctify, kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use.” — Clarke’s Commentary on Exodus 13:2 The same writer says, on Exodus19:23, “Here the word kadash is taken in its proper, literal sense, signifying the separating of a thing, person, or place from all profane or common uses, and devoting it to sacred purposes. 3 See chapter three. 4 As a sign, it did not thereby become a shadow and a ceremony; for the Lord of the Sabbath was himself a sign. “Behold, I and the children whom the Lord hath given me are for signs and wonders In Israel from the Lord of hosts, which dwelleth in Mount Zion.” Isaiah 8:18. In Hebrews 2:13 this language is referred to Christ. “And Simeon blessed them, and said unto Mary his mother Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against.” Luke 2:34. That the Sabbath was a sign between God and Israel throughout their generations, that is, for the time that they were his peculiar people, no more prows that it is now abolished than the fact that Jesus is now a sign that is spoken against proves that he will cease to exist when he shall no longer be such a sign. Nor does this language argue that the Sabbath was made for them, or that its obligation ceased when they ceased to be the people of God; for the prohibition against eating blood was a perpetual statute for their generations; yet it was given to Noah when God first permitted the use of animal food, and was still obligatory upon the Gentiles when the apostles turned to them. Leviticus 3:17; Genesis 9:1-4; Acts 15.

The penalty of death at the hand of the civil magistrate is affixed to the violation of the Sabbath. The same penalty is affixed to most of the precepts of the moral law. Leviticus 20:9,10; 24:15-17; Deuteronomy 13:6-18; 17:2-7. It should be remembered that the moral law embracing the Sabbath formed a part of the CIVIL code of the Hebrew nation. As such, the great Lawgiver annexed penalties to bc inflicted by the magistrate, thus doubtless shadowing forth the final retribution of the ungodly. Such penalties were suspended by that remarkable decision of the Savior that those who were without sin should cast the first stone. But such a Being will arise to punish men, when the hailstones of his wrath shall desolate the earth. Our Lord did not, however, set aside the real penalty of the law, the wages of sin, nor did he weaken that precept which had been violated. John 8:1-9; Job 38:22,23; Isaiah 28:17; Revelation 16:17-21; Romans 6:23. 5 This fact will shed light upon these texts which introduce the agency of angels in the giving of the law. Acts 7:38,53; Galatians 3:19; Hebrews 2:2. 6 The idea has been suggested by some from this verse that it was Moses, and not God, who wrote the second tables. This view is thought to be strengthened by the previous verse: “Write thou these words; for after the tenor of these words I have made a covenant with thee and with Israel.” But it is to be observed that the words upon the tables of stone were the ten commandments; while the words here referred to were those Which God spoke to Moses during this interview of forty days, beginning with verse 10 and extending to verse 27. That the pronoun, be in verse 28 might properly enough refer to Moses, if positive testimony did not forbid such reference, is readily admitted. That it is necessary to attend to the connection in deciding the antecedents of pronouns is strikingly illustrated in 2 Samuel 24:1, where the pronoun he would naturally refer to the Lord, thus making God the one who moved David to number Israel. Yet the connection shows that this was not the case; for the anger of the Lord was kindled by the act; and Chronicles 21:1 positively declares that he who thus moved David was Satan. For positive testimony that it was God and not Moses who wrote upon the second tables, sec Exodus 34:1; Deuteronomy 10:1-5.

These texts carefully discriminate between the work of Moses and the work of God, assigning the preparation of the tables, the carrying of them up to the mount, and the bringing of them down from the mount, to Moses, but expressly assigning the writing on the tables to God himself. 7 Deuteronomy 33:2. That; angels are sometimes called saints or holy ones, see Daniel 8:13-16. That angels were present with God at Sinai, see Psalm 68:17.

Footnote - A comparison of Exodus 19; 20:18-21; 24:3-8, with chapter 32, will show the astonishing transitions of the Hebrews from faith and obedience to rebellion and idolatry. See a general history of these acts in Psalm 78 and 106. 2 For a notice of this penalty, see chapter 5 of this work. 3 The Bible abounds in facts which establish this proposition. The psalmist, in an address to Jerusalem, uses the following language: “He giveth snow like wool; he scattereth the hoar-frost like ashes. He casteth forth his Ice like morsels; who can stand before his cold? He sendeth out his word, and melteth them; he causeth his wind to blow, and the waters flow. He showeth his word unto Jacob, his statutes and his judgments unto Israel.” Psalm 147:16-19. Dr. Clarke has the following note on this text: “At particular times the cold in the East is so very intense as to kill man and beast. Jacobus de Vitriaco, one of the writers in the Gesta Dei per Francos, says that in an expedition in which he was engaged against Mount Tabor, on the 24th of December, the cold was so intense that many of the poor people and the beasts of burden died by it. And Albertus Aquensis, another of these writers, speaking of the cold in Judea, says that ninety of the people who attended Baldwin I. in the mountainous districts near the Dead Sea, were killed by it; and that in that expedition they had to contend with horrible hall and ice, with unheard-of snow and rain. From this we find that the winters are often very severe in Judea; and that in such cases as the above we may well call out, ‘Who can stand against his cold!’” See his commentary on Psalm 147. See also Jeremiah 36:22; John 18:18; Matthew 24:20; Mark 18:18. 1 Maccabees 13:22 mentions a very great snow-storm in Palestine, so that horsemen could not march. 4 The testimony of the Bible on this point is very explicit. Thus we read: “Six days thou shalt do thy work, and on the seventh day thou shalt rest; that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger may be refreshed.” Exodus 23:12. To be without fire in the severity of winter would cause the Sabbath to be a curse and not a refreshmen. It would ruin the health of those who should thus expose themselves, and render the Sabbath anything but a source of refreshment. The prophet uses the following language: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable,” etc. The Sabbath, then, was designed by God to be a source of delight to his people, and not a cause of suffering. The merciful and beneficent character of the Sabbath is seen in the following texts: Matthew 12:10-13; Mark 2:27,28; Luke 14:3-6. From them we learn that God regards the sufferings of the brute creation, and would have them alleviated upon the Sabbath; how much more the distress and the needs of his people, for whose refreshment and delight the Sabbath was made. 5 Exodus 29:9; 31:16; Leviticus 8:17; 24:9; Numbers 19:21; Deuteronomy 5:31; 6:1; 7. The number and variety of these allusions will surprise the inquirer. 6 The law of the Passover certainly contemplated the arrival of the Hebrews in the promised land before its regular observance. Exodus 12:25. Indeed, it was only once observed in the wilderness; namely, in the year following their departure from Egypt; and after that, was omitted until they entered the land of Canaan. Numbers 9; Joshua 5.

This is proved, not merely from the fact that no other instances are recorded, but because circumcision was omitted during the whole period of their sojourn in the wilderness; and without this ordinance the children would have been excluded from the Passover. Exodus 12; Joshua 5. 7 Dr. Gill, who considered the seventh-day Sabbath as a Jewish institution, beginning with Moses and ending with Christ, and one with which Gent. lies have no concern, has given his judgment concerning this question of fire on the Sabbath. He certainly had no motive in answering this popular objection, only that of stating the truth. He says: — “This law seems to be a temporary one, and not to be continued, nor is it said to be throughout their generations, as elsewhere, where the law of the Sabbath is given or repeated; it is to be restrained to the building of the tabernacle, and while that was about to which it is prefaced; and it is designed to prevent all public or private working on the Sabbathday in anything belonging to that;” etc. — Commentary on Exodus 35:3.

Dr. Bound gives us St. Augustine’s idea of this precept: “He doth not ad monish them of it without cause; for that he speaketh in making the tabernacle, and all things belonging to it, and showeth that, notwithstanding that, they must rest upon the Sabbath-day, and not under the color of that (as it is said in the text) so much as kindle a fire.” — True Doctrine of the Sabbath, p. 140. 8 Leviticus 23:3. It has been asserted from verse 2 that the Sabbath was one of the feasts of the Lord. But a comparison of verses 2 and shows that there is a break in the narrative, for the purpose of introducing the Sabbath as a holy convocation, and that verse 4 begins the theme anew in the very language of verse 2; and it is to be observed that the remainder of the chapter sets forth the actual Jewish feasts; viz., that of unleavened bread, the Pentecost, and the Feast of Tabernacles. What further clears this point of all obscurity is the fact that verses 37 and 38 carefully discriminate between the feasts of the Lord and the Sabbaths of the Lord. But Exodus 23:14 settles the point beyond controversy: “Three times thou shalt keep a feast unto me in the year.” And then verses 15-17 enumerate these feasts as in Leviticus 23:4-44. See also 2 Chronicles 8:13. 9 Hengstenberg, a distinguished German anti-Sabbatarian, thus candidly treats this text: “A man who had gathered wood on the Sabbath is brought forth at the command of the Lord, and stoned by the whole congregation before the camp. Calvin says rightly, ‘The guilty man did not: fall through error, but through gross contempt of the law, so that he treated it as a light matter to overthrow and destroy all that is holy.’

It is evident from the manner of its introduction that the account is not given with any reference to its chronological position; it reads, land while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath-day.’ It stands simply as an example of the presumptuous breach of the law, of which the preceding verses speak. He was one who despised the word of the Lord, and broke his commandments [verse 31]; one who with a high hand sinned and reproached the Lord. Verse 30;” — The Lord’s Day, pp. 31, 32. 10 See the pledges of this people in Exodus 19 and 24. 11 See chapter 2 of this work. 12 See chapter 3.

Footnote - On this point, Mr. Miller uses the following language: “Only one kind of Sabbath was given to Adam, and One only remains for us. See Hosea 2:11. ‘I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.’ All the Jewish sabbaths did cease when Christ nailed them to his cross. Colossians 2:14-17. These were properly called Jewish sabbaths. Hosea says ‘her sabbaths.’ But the sabbath of which we are speaking, God calls ‘my sabbath.’ Here is a clear distinction between the creation Sabbath and the ceremonial. The one is perpetual; the others were merely shadows of good things to come.” — Life and Views, pp. 161, 162. 2 Isaiah 56. See chapter 8 of this work.) 3 See chapter 10 of this work.

Footnote - 1 Chronicles 9:32. It is true that this text relates to the order of things after the return from Babylon; yet, we learn from verse 22 that this order was originally ordained by David and Samuel. See verses 1-32. 2 See chapters 2 and 3. 3 See Dr. A. Clarke’s commentary on Joshua 6:15. 4 See chapter 10 of this work. 5 See chapter 7 of this work. 6 Cotton Mather says: “There is a psalm In the Bible whereof the title is, ‘A Psalm or Song for the Sabbath-day.’ Now ‘tis a clause in that psalm, ‘O Lord, how great are thy works! thy thoughts are very deep.’ Psalm 92:5. That clause intimates what we should make the subject of our meditations on the Sabbath-day. Our thoughts are to be on God’s works.” — Discourse on the Lord’s Day, p. 30, A.D. 1703.

Hengstenberg says: “This psalm is according to the heading, ‘A Song for the Sabbath-day.’ The, proper positive employment of the Sabbath appears here to be a thankful contemplation of the works of God, a devotional absorption in them which could only exist when ordinary occupations are laid aside.” — The Lord’s Day, pp. 86, 87. 7 For the coming of this salvation, see Hebrews 9:28; 1 Peter 1:9. 8 See chapter 7. 9 On this text Dr. A. Clarke comments thus: “From this and the following verses we find the ruin of the Jews attributed to the breach of the Sabbath; as this led to a neglect of sacrificer the ordinances of religion, and all public worship, so it necessarily brought with it all immorality.

The breach of the Sabbath was that which let in upon them all the waters of God’s wrath.” 10 For an inspired commentary on this language, see Nehemiah 13:15-18. 11 This language strongly implies that the violation of the Sabbath had ever been general with the Hebrews. See Jeremiah 7:23-28. 12 A few words relative to the time of beginning the Sabbath are here demanded:1. The reckoning of the first week of time necessarily determines that of all succeeding weeks. The first division of the first day was night; and each day of the first week began with evening; the evening and the morning, an expression equivalent to the night and the day, constituted the day of twenty-four hours. Genesis 1. Hence the first Sabbath began and ended with evening. 2. That the night in the Scriptures is reckoned a part of the day of twenty-four hours, is proved by many texts. Exodus 12:41,42; 1 Samuel 26:7,8; Luke 2:8-11; Mark 14:30; Luke 22:34, etc. 3. The 2300 days, symbolizing years, are each constituted like the days of the first week of time.

Daniel 8:14. The margin, which gives the literal Hebrew, calls each of these days an “ evening morning.” 4. The statute defining the great clay of atonement is absolutely decisive that the day begins with evening, and that the night is a part of the day. Leviticus 23:32. “It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even shall ye celebrate your sabbath.” 5. That evening is at sunset is abundantly proved by the following scriptures: Deuteronomy 16:6; Leviticus 22:6,7; Deuteronomy 23:11; 24:13, 15; Joshua 8:29; 10:26, 27; Judges 14:18; 2 Samuel 3:35; 2 Chronicles 18:34; Matthew 8:16; Mark 1:32; Luke 4:40. But does not Nehemiah 13:19 conflict with this testimony, and indicate that the Sabbath did not begin until after dark? — I think not.

The text does not say, “When it began to be dark at Jerusalem before the Sabbath,” but it says, 6, When the gates of Jerusalem began to be dark.” If it be remembered that the gates of Jerusalem were placed in wide and high walls, it will not be found difficult to harmonize this text with the many here adduced, which prove that the day begins at sunset.

Calmer, in his Bible Dictionary, article, Sabbath, thus states the ancient Jewish method of beginning the Sabbath: “About half an hour before sunset all work is quitted, and the Sabbath is supposed to be begun;” and of the close of the Sabbath he says: “When night comes, and they can discern in the heaven three stars of moderate magnitude, then the Sabbath is ended, and they may return to their ordinary employments.”

Footnote - Speaking of the Babylonish captivity, in his note on Ezekiel 23:48, Dr.

Clarke says: “From that time to the present, day the Jews never relapsed into idolatry.” 2 1 Mac. 1:41-43. 3 1 Mac. 2:29-38; Josephus’ Antiquities, b. 12, chap. 6. 4 2 Mac. 5:25, 26. 5 1 Mac. 2:41. 6 2 Mac. 6:11. 7 2 Mac. 8:23-28. 8 1 Mac. 9:43-49; Josephus’ Antiquities, b. 13, chap. 1; 2 Mac. 15. 9 Antiquities of the Jews, b. 14, chap. 4. Here we call attention to one of those historical frauds by which Sunday is shown to be the Sabbath.

Dr. Justin Edwards states this case thus: “Pompey, the Roman general, knowing this, when besieging Jerusalem, would not attack them on the Sabbath, but spent the day in constructing his works, and preparing to attack them on Monday, and in a manner that they could not withstand, and so he took the city” (Sabbath Manual, p. 216); that is to say, the next day after the Sabbath was Monday, and of course Sunday was the Sabbath! Yet Dr. Edwards well knew that in Pompey’s time, 63 years before Christ, Saturday was the only weekly Sabbath, and that Sunday, not Monday, was the day of attack. 10 Sabbath Manual of the American Tract Society, pp. 214, 215.

Footnote - On this point, see conclusion of chapter 8. 2 See chapter 8. 3 The Greek Testament reads: Kai< ejlegen aujtoi~v. To< sa>bbaton dia< toneto ec oJ a[nqrwpov dia< to< sa>bbaton. 4 See conclusion of chapter 9. 5 See Dr. Bloomfield’s Greek Testament on this text; Family Testament of the American Tract Society; and Nevins’ Biblical Antiquities, pp. 62, 63. 6 Grotius well says: “If he healed any on the Sabbath, he made it appear, not only front the law, but also from their received opinions, that such works were not forbidden on the Sabbath.” — The Truth of the Christian Religion, b. 5, see. 7. 7 Jewish wars, b. 2, chap. 19. 8 Id., b. 2, chap. 20. 9 Eccl. Hist., b. 3, chap. 5. 10 Jewish Wars, b. 2, chap. 19. 11 “Mr. Crozier remarks in the Advent Harbinger for Dec. 6, 1851: “The reference to the Sabbath in Matthew 24:20 only shows that the Jews’ who rejected Christ would be keeping the Sabbath at the destruction of Jerusalem, and would, in consequence, add to the dangers of the disciples’ flight by punishing them, perhaps with death, for fleeing on that day.”

And Mr. Marsh, forgetting that Christ forbade his disciples to take anything with them in their flight, uses the following language: “If the disciples should attempt to flee from Jerusalem on that day, and carry their things, the Jews would embarrass their flight, and perhaps put them to death. The Jews would be keeping the Sabbath, because they rejected Christ and his gospel.” — Advent Harbinger, Jan. 24, 1852.

These quotations betray the bitterness of their authors. In honorable distinction from these and-Sabbatarians, the following is quoted from Mr. William Miller, himself an observer of the first day of the week: — “‘Neither on the Sabbath-day.’ Because it was to be kept as a day of rest, and no servile work was to be done on that day, nor would it be right for them to travel on that day. Christ has in this place sanctioned the Sabbath, and clearly shows us our duty to let no trivial circumstance cause us to break the law of the Sabbath. Yet how many who profess to believe in Christ at this present day make it a point to visit, travel, and feast on this day! What a false-hearted profession must that person make who can thus treat with contempt the moral law of God, and despise the precepts of the Lord Jesus! We may here learn our obligation to remember the Sabbath-day, to keep it holy.” — Exposition of Matthew 24, p. 18. 12 Jewish Wars, b. 2, chap. 19. 13 Idem. 14 See chapter 16. 15 President Edwards says: “A further argument for the perpetuity of the Sabbath we have in Matthew 24:20: ‘Pray ye that your flight be not in the winter, neither on the Sabbath-day.’ Christ is here speaking of the flight of the apostles and other Christians out of Jerusalem and Judea, just before their final destruction, as is manifest by the whole context, and especially by the 16th verse: ‘Then let them which be in Judea flee into the mountains.’ But this final destruction of Jerusalem was after the dissolution of the Jewish constitution, and after the Christian dispensation was fully set up. Yet it is plainly implied in these words of our Lord, that even then Christians were bound to a strict observation of the Sabbath.” — Works of President Edwards, vol. 4, pp. 621, 622, New York, 1849. 16 For an extended view of these Jewish festivals, see chapter 7. 17 Compare Deuteronomy 10:4,5 with 31:24-26. Thus Motor contrasts the phrase, “in the ark,” which is used with reference to the two tables, with the expression, “in the side of the ark,” as used respecting the book of the law, and says of the latter: “In the side of the ark, or more critically, in the outside of the ark; or in a chest by Itself on the right side of the ark, saith the Targum of Jonathan.” — Morer’s Dialogues on the Lord’s Day, p. 211, London, 1701. 18 See chapter 7. 19 See chapter 2. 20 Isaiah 66:22,23. See also the close of chapter 27 of this work. 21 See the origin of the ancient Sabbath in Genesis 2:1-3. 22 Mark 16:14. That this interview was certainly the same as that in John 20:19, will be seen from a careful examination of Luke 24. 23 It Is just as easy to change the crucifixion-clay from that day of the week on which Christ was crucified to one of the six days on which he was not, as to change the rest-day of the Creator from that day of the weak on which he rested to one of the six days on which he wrought in the work of creation. 24 Acts 1:3. Forty days front the day of the resurrection would expire on Thursday. 25 When the resurrection day was “far spent,” the Savior and two of the disciples drew near to Emmaus, a village seven and a half miles from Jerusalem. They constrained him to go in with them to tarry for the night. While they were caring supper, they discovered that it was Jesus, when he vanished from their sight. Then they arose and returned to Jerusalem; and after their arrival, the first meeting of Jesus with the cloven took place. It could, therefore, have lacked but little of sunset, which closed the day, If It was not actually upon the second day, when Jesus came into their midst. Luke 24. In the latter case, the expression, “the same day at evening, being the first day of the week,” would find an exact parallel in meaning in the expression, “in the ninth day of the month at even,” which actually signifies the evening with which the tenth day of the month commences. Leviticus 23:32. 26 Those who were to come before God from Sabbath to Sabbath to minister in his temple, were said to come “after seven days.” Chronicles 9:25; 2 Kings 11:5. 27 “After six days,” instead of being the sixth day, was about eight days after. Matthew 17:1; Mark 9:2; Luke 9:28. 28 That sunset marks the, close of the day, see the close of chapter 8. 29 Horatio B. Hackett, D. D., Professor of Biblical Literature in Newton Theological Institution, thus remarks: “It is generally supposed that this Pentecost, signalized by the outpouring of the Spirit, fell on the Jewish Sabbath, our Saturday.” — Commentary on the Original Text of the Acts, pp. 50, 51. 30 In 1633 William Prynne, a prisoner in the tower of London, composed a work in defense of first-day observance, entitled, “Dissertation on the Lord’s-day Sabbath.” He thus acknowledges the futility of the argument under consideration: “No scripture…prefers or advanceth the work of redemption…before the work of creation; both these works being very great and glorious in themselves; wherefore I cannot believe the work of redemption, or Christ’s resurrection alone, to be more excellent and glorious than the work of creation, without sufficient texts and Scripture grounds to prove it; but may deny it as a presumptuous fancy or unsound assertion, till satisfactorily proved, as well as peremptorily averred without proof.” — Page 59. This is the judgment of a candid advocate of the first day as a Christian festival.

Footnote - See chapter 3. 2 See chapter 10. 3 Verse 27. 4 Dr. Bloomfield has the following note on this text: “The words, eijv to< metaxu< sabb are by many commentators supposed to mean ‘on some intermediate week-day’ But that is refuted by verse 44, and the sense expressed in our common version is, no doubt, the true one. It is adopted by the best recent commentators, and confirmed by the ancient versions.” — Greek Testament with English Notes, vol. 1, p. 521. Prof. Hackett has a similar note. — Commentary on Acts, p. 233. 5 Paul’s manner is exemplified by the following texts, in all of which it would appear that the meetings in question were upon the Sabbath: Acts 13:5; 14:1; 17:10, 17; 18:19; 19:8. 6 Vindication of the True Sabbath, third edition, pp. 51, 52. 7 Greek Testament with English Notes, vol. 2, p. 173. 8 Sabbath Manual of the American Tract Society, p. 116. 9 Family Testament of the American Tract Society. 10 Prof. Hackett remarks on the length of this voyage: “The passage on the apostle’s first journey to Europe occupied two days only. See Acts 16:11. Adverse winds or calms would be liable, at any season of the year, to occasion this variatlon.” — Commentary on Acts, p. 329. This shows how little ground there is to claim that Paul broke the Sabbath on this voyage. There was ample time to reach Troas before the Sabbath when he started from Philippi, had not providential causes hindered. 11 Prof. Whiting renders the phrase: “The disciples being assembled.” And Sawyer has it: “We being assembled.” 12 This fact has been acknowledged by many first-day commentators.

Prof. Hackett gives the following on this text: “The Jews reckoned the day from evening to morning; and on that principle the evening of the first day of the week would be our Saturday evening. If Luke reckoned so here, as many commentators suppose, the apostle then waited for the expiration of the Jewish Sabbath, and held his last religious service with the brethren at Troas at the beginning of the Christian Sabbath, i. e., on Saturday evening, and consequently resumed his journey on Sunday morning.” — Commentary on Acts, pp. 329, 330. But lie endeavors to shield the first-day Sabbath from this fatal admission by suggesting that Luke probably reckoned time according to the pagan method, rather than by that which is ordained in the Scriptures!

Kitto, in noting the fact that this was an evening meeting, speaks thus: “It has from this last circumstance been inferred that the assembly commenced after sunset on the Sabbath, at which hour the first day of the week had commenced, according to the Jewish reckoning [Jahn’s Bibl. Antiq., see. 898], which would hardly agree with the idea of a commemoration of the resurrection.” — Cyclopedia of Biblical Literature, article, Lord’s day.

Prynne, Whoso testimony relative to redemption is an argument for the change of the Sabbath has been already quoted, thus states this point: “Because the text saith there were many lights in the upper room where they were gathered together, and that Paul preached from the time of their coming together till mid-right,. . this meeting of the disciples at Troas, and Paul’s preaching to them, began atoning. The sole doubt will be what evening this was…. For my own part I conceive clearly that it. was upon Saturday night, as we falsely call it, and not the coming Sunday night…. Because St. Luke records that it was upon the first day of the week when this meeting was;…therefore it must needs be on the Saturday, not on our Sunday evening, since the Sunday evening in St. Luke’s and the Scripture account was no part of the, first., but of the second day; the day ever beginning and ending at evening.”

Prynne notices the objection drawn from the phrase, “ready to depart on the morrow,” as indicating that this departure was not on the same day of the week with his night meeting. The substance of his answer is this: If the fact be kept in mind that the days of the week are reckoned from evening to evening, the following texts, in which, in the night, the morning is spoken of as the morrow, will show at; once that another day of the week is not necessarily intended by the phrase in question. 1 Samuel 19:11; Esther 2:14; Zephaniah 3:3; Acts 23:31,32. — Dissertation on Lord’s Day Sabbath, pp. 36-41, 1633. 13 See conclusion of chapter 8. 14 Leviticus 23. These are particularly enumerated in Colossians 2, as we have already noticed in chapter 7, and in the concluding part of chapter 10. 15 To show that Paul regarded Sabbatic observance as dangerous, Galatians 4:10 is often quoted; notwithstanding, the same individuals claim that Romans 14 proves that it is a matter of perfect indifference; not seeing that this is to make Paul contradict himself. But if the connection be read from verses 8 to 11, it will be seen that the Galatians before their conversion were not Jews, but heathen; and that these days, months, times, and years were not those of the Levitical law, but those which they hail regarded with superstitious reverence while they were heathens. Observe the stress which Paul lays upon the word “again” in verse 9. And how many that profess the religion of Christ at the present day superstitiously regard certain days as “lucky,” or “unlucky,” though such notions are derived only from heathen distinctions! 16 See chapter 10. 17 Dr. Bloomfield, though himself of a different opinion, speaks thus of the views of others concerning the date of John’s Gospel: “It has been the general sentiment, both of ancient and modern Inquirers, that it was published about the close of the first century.” — Greek Testament with English Notes, vol. 1, p. 328.

Meter says that John “penned his Gospel two years later than the Apocalypse, and after his return from Patmos, as St. Augustine, St.

Jerome. and Eusebius affirm.” — Dialogues on the Lord’s Day, pp. 53, 54.

The Paragraph Bible of the London Religious Tract Society, in its preface to the book of John, speaks thus: “According to the general testimony of ancient writers, John wrote his Gospel at Ephesus, about the year 97.”

In support of the same view, see also Religious Encyclopedia, Barnes’s Notes (Gospels), Bible Dictionary, Cottage Bible, Domestic Bible, Mine Explored, Union Bible Dictionary, Comprehensive Bible, Dr. Hales, Horne, Nevins, Olshausen, etc. 18 The Encyclopedia Britannica, in its article concerning the Sabbath, Under-takes to prove that the “religious observation of the first day of the week is of apostolical appointment.” After citing and commenting upon all the passages that could be urged in freer of the point, it makes the following candid acknowledgment: “Still, however, it must be owned that these passages are not sufficient to prove the apostolical Institution of the Lord’s day, or even the actual observation of it.”

The absence of all scriptural testimony relative to the change of the Sabbath, is accounted for by certain advocates of that theory, not by the frank admission that it never was changed by the Lord, but by quoting John 21:25, assuming the change of the Sabbath as an undoubted truth, but that it was left out of the Bible lest it should make that book too large! They think, therefore, that we should go to ecclesiastical history to learn this part of our duty, not seeing that, as the fourth commandment still stands in the Bible unrepealed and unchanged, to acknowledge that that change must be sustained wholly outside of the Bible is to acknowledge that first-day observance is a tradition which makes void the commandment of God. The following chapters of this work will, however, patiently examine the argument for first-day observance drawn from ecclesiastical history. 19 An able opponent of Sabbatic observance speaks as follows relative to the term “Lord’s day” of Revelation 1:10: “If a current day was intended, the only day bearing this definition, in either the Old or New Testaments, is Saturday, the seventh day of the week.” — W. B. Taylor, in the Obligation of the Sabbath, p. 296.

SECULAR HISTORY

Footnote - Decline and Fall of the Roman Empire, chap. 2 Book 2, chap. 1, sec. 1. 3 Eccl. Researches, chap. 6, p. 51, ed. 1792. 4 The Modern Sabbath Examined, pp. 123, 124. 5 Rose’s Neander, p. 184. 6 Hist. of the Popes, vol. 1, p. 1, Phila ed. 1847. 7 History of Romanism, book 2, chap. l, secs. 3, 4. 8 Lectures on Romanism, p. 203. 9 Commentary on Proverbs 8. 10 Autobiography of Adam Clarke, LL. D., p. 134. 11 Christianography, part 2, p. 59, London, 1636. 12 Translation of the Apologies of Justin Martyr, Tertullian, and others, vol. 2, p. 375. 13 Note of the Douay Bible on 2 Timothy 3:16,17. 14 Obligation of the Sabbath, pp. 254, 255. 15 A Treatise of Thirty Controversies.

Footnote - The writer has prepared a small work entitled, “The Complete Testimony of the Fathers of the First Three Centuries Concerning the Sabbath and First-day,” in which, with the single exception of Origen, some of whose works were not at that time accessible, every passage in the Fathers which gives their views of the Sabbath and first-day is presented. This pamphlet is for sale by the Publishers of the present work for fifteen cents. To save space in this History, a general statement of the doctrine of the Fathers is here made, with brief quotations from them. But In “The Complete Testimony of the Fathers” every passage is given in their own words, and to this little work the reader is referred. 2 Those who dispute these statements are invited to present the words of the Fathers which modify or disprove them. The reader who may not have access to the writings of the Fathers is referred to the pamphlet already mentioned, in which their complete testimony is given. 3 See the testimony on page 189 of this work. 4 Justin Martyr’s First Apology, chap. 67. 5 Eusebius’s Eccl. Hist., book 4, chap. 23. 6 See chapter 18 of this History. 7 See his Ecclesiastical History, book 4, chap. 26. 8 Sabbath Manual, p. 114. 9 See chapter 16 of this work; and also “Testimony of the Fathers,” pp. 44-52. 10 The Miscellanies of Clement, book 5, chap. 14. 11 The Miscellanies of Clement, book 7, chap. 12; Testimony of the Fathers, p. 61. 12 The Miscellanies, book 7, chap. 7; Testimony of the Fathers, p. 62. 13 Kitto’s Cyclopedia of Biblical Literature, original edition, article, Lord’s day. 14 Tertullian on Prayer chap. 23; Testimony of the Fathers, p. 67. 15 On Idolatry, chap. 14; Testimony of the Fathers, p. 66. 16 Ad Nationes, book 1, chap. 13; Testimony of the Fathers, p. 70. 17 De Corona, sees. 3 and 4; Testimony of the Fathers, pp. 68, 69. 18 An Answer to the Jews, chap. 4; Testimony of the Fathers, p. 73. 19 Against Celsus, book 8, chap. 29; Testimony of the Fathers, p. 87. 20 Eusebius’s Eccl. Hist., book 5, chap. 24. 21 Socrates’s Eccl. Hist., book 5, chap. 22. 22 Anatollus, Tenth Fragment. 23 Socrates’s Eccl. Hist., book 5, chap. 22. 24 Sozomen’s Eccl. Hist., book 7, chap. 18; see also Mosheim, book 1, cent. 2, part 2, chap. 4, sec. 9. 25 Socrates’s Eccl. Hist., book 5, chap. 22; Mc Clintock and Stong’s Encyclopedia, vol. 8, p. 13; Bingham’s Antiquities, p. 1149.

Footnote - Maclaine’s Mosheim, cent. 1, part 2, chap. 4, sec. 4. I have given Maclaine’s translation, not because it is an accurate version of Mosheim, but because it is so much used In support of the first-day Sabbath. Maclaine, in his preface to Mosheim, says: “I have sometimes taken considerable liberties with my author.” And he tells us what these liberties are by saying that he “often added a few sentences to render an observation more striking, a fact more. clear, a portrait more finished.” The present quotation is an instance of these liberties. Dr. Murdock, of New Haven, who has given “a close, literal version” of Mosheim, gives the passage thus: — “The Christians of this century, assembled for the worship of God, and for their advancement in piety, on the first day of the week, the day on which Christ reassumed his life; for that this day was set apart for religious worship by the apostles themselves, and that, after the example of the church at Jerusalem, it was generally observed, we have unexceptionable testimony.” — Murdock’s Mosheim, cent. 1, part 2, chap. 4, sec. 4. 2 Neander’s Church History, translated by H. J. Rose, p. 186. To break the force of this strong statement of Neander, that “the festival of Sunday, like all other festivals, was always, only a human ordinance, and it was far from the intentions of the apostles to establish a divine command in this respect, far from them, and from the early apostolic church, to transfer the laws of the Sabbath to Sunday,” two things have been said: — 1. That Neander, in a later edition of his work, retracted this declaration. It Is true that in re-writing his work, he omitted this sentence. But he inserted nothing of a contrary character, and the general tenor of the revised edition Is in this place precisely, the same as in that from which this out-spoken statement is taken.

In proof of this, we cite from the later edition of Neander his statement in this very place of what constituted Sunday observance in the early church. He says: — “Sunday was distinguished as a day of joy, by being exempted from fasts, and by the circumstance that prayer was performed on this day in a standing and not in a kneeling posture, as Christ, by his resurrection, had raised up fallen man again to heaven.” — Torrey’s Neander, vol. 1, p. 295, ed. 1852.

This is an accurate account of early Sunday observance, as we shall hereafter show; and that such observance was only a human ordinance, of which no feature was ever commanded by the apostles, will be very manifest to every person who attempts to find any precept for any particular of it in the New Testament. 2. But the other method of setting aside this testimony of Neander is to assert that he did not mean to deny that the apostles established a divine command for Sunday as the Christian Sabbath, but meant to assert that they did not establish a divine command for Sunday as a Catholic festival! Those who make this assertion must know that it is false. Neander expressly denies that the apostles either constituted or recognized Sunday as a Sabbath, and he represents Sunday as a mere festival from the very first of its observance, and established only by human authority. 3 See chapters 10 and 11, in which the New Testament has been carefully examined on this point. 4 Epistle of Barnabas, 13:9, 10; or as others divide the epistle, chapter 15. 5 Eccl. Hist., cent. 1, part 2, chap. 2, sec. 21. 6 Historical Commentaries, cent. 1, sec. 53. 7 Rose’s Neander, p. 407. 8 Note appended to Gurney’s History, Authority and Use of the Sabbath, p. 86. 9 Ancient Church, pp. 367, 368. 10 Commentary on Acts, p. 25 1. 11 History of the Church, cent. 1, chap. 15. 12 Cyclopedia Biblical Literature, art. Lord’s day, tenth ed., 1858. 13 Encyclopedia of Religious Knowledge, art., Barnabas’s Epistle. 14 Eccl. Hist., book 3, chap. 25. 15 The Sabbath, or an Examination of the Six Texts commonly adduced from the New Testament in proof of a Christian Sabbath, p. 233. 16 Ancient Christianity, chap. 1, sec. 2. 17 Epistle of Barnabas, 9:8. In some editions it is chap. 10. 18 Coleman’s Ancient Christianity, pp. 35, 36. 19 Ancient Christianity Exemplified, chap. 26, sec. 2. 20 Buck’s Theological Dictionary, article, Christians. 21 Tertullian’s Apology, sec. 2. 22 Obligation of the Sabbath, p. 300. 23 Historical Commentaries, cent. 1, sec. 47. 24 1 Peter 1:1. See Clarke’s Commentary, preface to the epistles of Peter. 25 Ignatius to the Magnesians, 3:3-5; or, as others divide the epistle, chap. 9. 26 Ancient Church, pp. 413, 414. 27 Id., p. 427. 28 Future Life, p. 290. 29 Examination of the Six Texts, p. 237. 30 Ecclesiastical Researches, chap. 6, pp. 50, 51, ed. 1792. 31 Ignatius ad Magnesios, sec. 9. 32 Cyclopedia Biblical Literature, article. Lord’s Day. 33 Dialogues on the Lord’s Day, pp. 206, 207. 34 A first-day writer, author of the “History, Authority, and Use of the Sabbath.” 35 Examination of the six Texts, pp. 250, 251. 36 For a fuller statement of the case of Ignatius, see “Testimony of the Fathers,” pp. 26-30. The quotation from Ignatius examined in this chapter is there shown, according to the connection, to relate, not to New-Testament Christians, but to the ancient prophets.

Footnote - Sabbath Manual, p. 120. 2 See his “History, Authority, and Use of the Sabbaths” chap. 4, pp. 87, 88. 3 Examination of the Six Texts, pp. 258-261. 4 The date in Baronius is A.D. 303. 5 Examination of the Six Texts, pp. 263-265. 6 Note by Domville. “Dominicum is not, as may at first be supposed, an adjective, of which diem [day] is the understood substantive. It is Itself a substantive, neuter, as appears from the passage, ‘Quia non petest intermitti Dominicum ,’ in the narrative respecting Saturninus.

The Latin adjective Dominicus, when intended to refer to the Lord’s day, is never, I believe, used without its substantive dies [day] being expressed. In all the narratives contained in Ruinart’s Acta Martyrum, I find but two instances of mention being made of the Lord’s day, and in both these instances the substantive dies [day] is expressed.” 7 This testimony is certainly decisive. It is the interpretation of the compiler of the Acta Martyrum himself, and is given with direct reference to the particular instance under discussion. An independent confirmation of Domville’s authorities may be found in Lucius’s Eccl. Hist., cent. 4, chap. 6: “Fit mentio aliquotics locorum istorum in quibus convenerint Christiani. in historia persecutionis sub Diocletiano et Maximino. Et apparet, ante Constantinum etiam, locos cos fuisse mediocriter exstructos atque exornatos: quos seu Templa appellarunt seu Dominies; ut apud Eusebium (li. 9, c. 10) et Ruffinum (li. l, c. 3).”

It is certain that Dominicum is here used as designating a place of divine worship. Dr. Twisse, in his “Morality of the Fourth Commandment,” p. 122, says: “The ancient Fathers, both Greek and Latin, called temples by the name of dominies and kuoi>aka .” 8 Domville cites St. Augustine’s Works, vol. 5, pp. 116, 117, Antwerp ed. A.D. 1700. 9 Examination of the Six Texts, pp. 267, 268. 10 Id., pp. 270, 271. 11 Id, pp. 272, 273. 12 Historical Commentaries, cent. 1, sec. 32. 13 The Sabbath, by James Gilfillan, p. 7. 14 To break the force of Domville’s statement, in which he exposes the story originally told by Bishop Andrews as coming from the Acta Martyrum, it is said that Domville used Ruinart’s Acta Martyrum, and that Ruinart was not born till thirty-one years after Bishop Andrews’s death, so that Domville did not go to the same book that was used by the bishop, and therefore failed to find what he found. Those who raise this point betray their ignorance or expose their dishonesty. The Acta Martyrum is a collection of the memoirs of the martyrs, written by their friends from age to age. Ruinart did not write a new work, but simply edited “the most valued collection” of these memoirs that has ever appeared. (See Mc Clintock and Strong’s Cyclopedia, vol. 1, pp. 56, 57.) Domville used Ruinart’s edition, because, as he expresses it, it is “the most complete collection of the memoirs and legends still extant, relative to the lives and sufferings of the Christian Martyrs.”

Domville’s use of Ruinart was, therefore, in the highest degree Just and right. 15 Ibique celebrantes ex more Dominica Sacramenta. — Baronius, Tome 3, p. 348, A.D. 303, No. 36, Lucae, A.D. 1738. 16 Qui contra edictum Imperatorum, et Caesarum Collectam Dominicam celebrassent. — Baronius, Tome 8, p. 348, A.D. 303, No. 39. 17 Utrum Collectam fecisset. Qui cum se Christianum, et in Collecta fuisse profiteretur. — Id. 18 Nam et in Collecta fui, et Dominicum cum fratribus celebravi, quia Christiana sum. — Id., No. 43, p. 344. This was spoken by a female martyr. 19 Dominicum celebravimus. Proconsul ait: Quare? respondit: Quia non potest intermitti Dominicum. — Id., No. 46, p. 850. 20 In cujus dome Collecta facta fuit. — Id., No. 47, p. 350. 21 Intermitti Dominicum non potest, ait. Lex sic jubet. — Id. 22 In tua, inquit proconsul, domo Collectae factae sunt, contra praecepta Imperatorum? Cui Emeritus sancto Spiritu inundatus: In domo mea, inquit, egimus Dominicum Quioniam sine Dominico esse non possumus. — Id. No. 49, pp. 350, 351. 23 Non quaero an Christianus sis sed an Collectam feceris…Quasi Christianus sine Dominico esse possit. — Id. No. 51, p. 351. 24 Collectam, inquit, religiosissime celebravimus; ad scripturas Dominicas legendas in Dominicum convenimus semper. — Id. 25 Cum fratribus feci Collectam, Dominicum celebravi. — Id. No. 52, p. 351. 26 Post quem junior Felix, spem salutemque Christianorum Dominicum esse proclamans…. Ego, inquit, devota menta celebravi Dominicum; collectam cum fratribus feci, quia Christianus sum. — Id. No. 53. 27 Utrum egeris Dominicum. Cui respondit Saturninus: Egi Dominicum, quia Salvator est Christus. — Id., p. 352. 28 Per Collectam namque, et Collectionem, et Dominicum, intellegit scraper auctor sacrificium Missae. — Baronius, Tome 3, A.D. 303, No. 39, p. 348. 29 Scilicet lex Christiana de Dominico, nempe sacrificio celebrando. — Id., No. 47, p. 350. 30 De celebratione Dominici; Quod autem superius in recitatis actis sit demonstratum, flagrantis persecutionis etiam tempore solicitos fuisse Christianos eclebrare Dominicum, nempo (ut alias pluribus declararimus) ipsum sacrosanctum sacrificum incruentum. — Id., No. 83, p. 358. 31 Quod etsi sciamus eamdem vocem pro Dei temple interdum accipi solitam; tamen quod ecclesiae omnes solo aequatae fuissent; ex allis superius recitatis de: celebratione Dominici, nonisi sacrificium missae posse intelligo, satis est declaratum. — Id., No. 84, p. 359. 32 Collecta, Dominicum, Missa, idem, 303, 39, p. 677. 33 Missa idem quod Collecta, sive Dominicum, 303, 39, p. 702. 34 Dominicum celebrare idem quod Missas agere, 303, 39; 49; 51, p. 684.

Footnote - Vol. 18, p. 409. 2 Verstegan’s Antiquities, p. 10, London, 1628. 3 Antiquities, p. 88. 4 Jewish Antiquities, book 3, chap. 1. See also Mc Clintock and Strong’s Cyclopedia, 4, 472, art., Idolatry: Dr. A. Clarke and Dr. Gill on Job 31:26; Webster under the word Sabianism , and Worcester under Sabian. 5 Id., book 3, chap. 8. 6 Vol. 18, p. 409. 7 pp. 61, 62. 8 2 Kings 23:5; Jeremiah 43:23, margin. 9 Dialogues on the Lord’s day, pp. 22, 28. 10 Apology, chap. 67; Testimony of the Fathers, pp. 84, 85. 11 Apology, sec. 16; Testimony of the Fathers, pp. 64, 65. 12 Ad Nationes, book 1, chap. 18; Testimony of the Fathers, p. 70. 13 Eccl. Hist., cent. 1, part 2, chap. 4, note to sec. 4. 14 Eccl. Hist., cent. 2, part 2, chap. 1, sec. 12. 15 History of the Sabbath, part 2, chap. 1, sec. 12. 16 Id., part 2, chap. 3, sec. 4. 17 Hist. of the Sabbath, part 2, chap. 1, sec. 10. 18 Examination of the Six Texts, Supplement, pp. 6, 7. 19 Du Pin’s Eccl. Hist., vol. 1, p. 50. 20 Hist. Church, cent. 2, chap. 3. 21 Justin Martyr’s First Apology, translated by Win. Reeves, p. 127, secs. 87, 88, 89. 22 The Spirit of Popery, pp. 44, 45. 23 Ductor Dubitantium, part 1, book 2, chap. 2, rule 6, sec. 45. 24 Brown’s Translation, pp. 43, 44, 52, 59, 63, 64. 25 Sabbath Manual, p. 121. 26 Dialogue with Trypho, p. 65. 27 Sabbath Manual, p. 114. 28 Examination of the Six Texts, pp. 131, 132. 29 Id., p. 128. 30 Id., p. 130. 31 See his full statement in the Testimony of the Fathers, pp. 44-52. 32 Against Heresies, book 4, chap. 16, secs. 1, 2; book 5, chap. 28, sec. 3. 33 Id., book 4, chap. 16, secs. 1, 2. 34 Id., book 5, chap. 33, sec. 2. 35 Against Heresies, book 4, chap. 15, sec. 1; chap. 13, see. 4. 36 Bower’s History of the Popes, vol. 1, pp. 18, 19; Rose’s Neander, pp. 188-90; Dowling’s History of Romanism, book 1, chap. 2, sec. 9. 37 History of the Popes, vol. l, p. 18. 38 History of Romanism, heading of page 39 History of the Popes, vol. 1, p. 18. 40 Id., pp. 18, 19; Gieseler’s Eccl. Hist., vol. 1, p. 57. 41 History of the Sabbath, part 2, chap. 2, secs. 4, 5. 42 Boyle’s Historical View of the Council of Nicaea, p. 52, ed. 1842. 43 Hist. Sab., part 2, chap. 2, see. 5. 44 Decline and Fall of the Roman Empire, chap. 27. 45 Id., chap. 38. 46 Tertullian’s Apology, sec. 16. 47 Tertullian’s Ad Nationes, book 1, chap. 13. 48 History of the Sabbath, part 2, chap. 2, sec. 3. 49 Sermons on the Sacraments and Sabbath, p. 50 Neander, p. 186. 51 Ancient Church History, part 1, div. 2, A.D. 100-312, sec. 69. 52 Enquiry into the Constitution of the Primitive Church, part 2, chap. 7, sec. See also Schaff’s “History of the Christian Church,” vol. 1, p. 373.

Footnote - Epistle of Barnabas, chap. 15. 2 Justin Martyr’s First Apology, chap. 67. 3 Lost Writings of Irenaeus, Fragments 7 and 50. 4 Book of the Laws of Countries. 5 Tertullian’s Apology, sec. 16. 6 On Idolatry, chap. 14. 7 Hist. Sab., part 2, chap. 8, sec. 13. 8 On Prayer, chap. 23. 9 De Corona , see 3. 10 Ad Nationer book 1, chap. 13. 11 Canon 15. 12 Ante-Nicene Library, vol. 14, p. 322. 13 Apostolical Constitutions, book 2, sec. 7, par. 59. 14 Id., book 5, sec 2, par. 10. 15 Id., book 5, sec. 3, par. 20. 16 Epistle to the Magnesians (longer form), chap. 9. 17 Syriac Documents, p. 38. 18 Epistle of Barnabas, chap. 15. 19 Justin’s First Apology, chap. 67. 20 Id. 21 Dialogue with Trypho, chap. 24. 22 Dialogue with Trypho, chap. 41. 23 Clement’s Miscellantes, book 5, chap. 14. 24 De Corona, sec. 4, 25 Origin’s Opera , Tome 2, p. 158, Paris, A.D. 1733, “Quod si ex Divinis Scripturis hoc constat, quod die Dominica Deus pluit mana de caelo et in Sabbato non pluit, intelligant Judael jam tunc praelatam esse Dominicam nostram Judaico Sabbato.” 26 Cyprian’s Epistle, No. 58, sec. 4. 27 Peter’s Canons, No. 15. 28 Apostolical Constitutions, book 7, sec. 2, par. 23. 29 Epistle to the Magnesians, chap. 9. 30 Syriac Documents, p. 38. 31 Fragment 7. 32 Tertullian on Prayer, chap. 23. 33 De Corona, sec. 3. 34 Origen against Celsus, book 8, chap. 22. 35 Instructions of Commodianus, sec. 75. 36 Apostolical Constitutions, book 5, see. 3, par. 20. 37 De Corona, secs. 3 and 4. 38 Dialogue with Trypho, chap. 10. 39 Id., chap. 11. 40 Id., chap. 12. 41 Tertullian on Idolatry, chap. 14. 42 Id. 43 Tertullian against the Jews, chap. 4. 44 Epistle to Barnabas, chap. 15. 45 Dialogue with Trypho, chap. 12. 46 Id., chap. 18, 47 See chapter 3 of this History. 48 Dialogue with Trypho, chap. 23. 49 Id., chap. 29. 50 Dialogue with Trypho, chap. 11. 51 Lost Writings of Irenaeus, Fragment 7. 52 Against Heresies, book 4, chap. 8, sec. 2. 53 Id., book 4, chap. 16, sec. 1. 54 Irenaeus against Heresies, book 5, chap. 33, sec. 2. 55 Id., book 5, chap. 28, sec. 3. 56 Answer to the Jews, chap. 2. 57 Tertullian against Marcion, book 4, chap. 19. 58 Compare his works as follows: Answer to the Jews, chaps. 2, 3, 4, 6; Against Marcion, book 1, chap. 20; book 5, chaps. 4, 19; with De Anima, chap. 37; on Modesty, chap. 5. 59 Answer to the Jews, chap. 4; Against Marcion, book 4, chap. 12. 60 Answer to the Jews, chap. 4; Against Marcion, book 4, chap. 12. 61 Against Marcion, book 2, chap. 21. 62 Id., book 4, chap. 12. 63 De Principiis, book 4, chap. 1, sec. 17. 64 Creation of the World, sec. 4. 65 Id., sec. 5. 66 Id. 67 Creation of the World, sec. 5.

Footnote - Irenaeus against Heresies, book 4, chap. 15, sec. 1. 2 Irenaeus against Heresies, book 4, chap. 16, see. 4. 3 Theophilus to Autolycus, book 2, chap. 27. 4 Id. book 3, chap. 9. 5 Id. 6 De Anima, chap. 37. 7 On Modesty, chap. 5. 8 Recognitions of Clement, book 3, chap. 55. 9 Novatian on the Jewish Meats, chap. 3. 10 Apostolical Constitutions, book 2, sec. 4, par. 86. 11 Id., book 6, sec. 4, par. 19. 12 Epistle of Barnabas, chap. 15. 13 Irenaeus against Heresies, book 5, chap. 83, sec. 2. 14 De Anima, chap. 37. 15 Tertullian against Marcion, book 4, chap. 12. 16 Origen against Celsus, book 6, chap. 61. 17 Novatian on the Jewish Meats, chap. 3. 18 Divine Institutes of Lactantius, book 7, chap. 14. 19 Poem on Genesis, Lines 51-53. 20 Apostolical Constitutions , book 7, sec. 2, par. 36. 21 Tertullian against Marcion, book 4, chap 12 22 Id. 23 Tertullian against Marcion, book 4, chap. 12. 24 Disputation with Manes, sec. 42. 25 Dialogne with Trypho, chap. 47, 26 Dialogue with Trypho, chap. 47. 27 Clement’s Miscllanies, book 6, chap. 16. 28 Id. 29 Compare Clement of Alexandria, vol. 2, pp. 386-390, Ante-Nicene library edition, or the Miscellanies of Clement, book 4, chap. 16, with Bohn’s edition of Philo, vol. 1, pp. 3, 4, 29, 30, 31, 32, 54, 55; vol. 3, p. 159; vol. 4, p. 452. 30 Bohn’s edition of Philo Judaeus, vol. 1, p. 4. 31 Tertullian on Prayer, chap. 23. 32 Origen’s Opera, Tome 2, p. 358, Paris, 1733, “Quae est autem festivitas Sabbati nisi illa dequa Apostolus dicit, ‘relinqueretur ergo Sabbatismus,’ hoc est, Sabbati obscrvatio ‘populo Dei’? Relinquentes ergo Judaicas Sabbati observa-tiones, qualis debeat essc Christiano Sabbati observatio, videamus. Dic Sabbati nihil ex omnibus mundi actibus oportet operari. Si ergo desinas ab omnibus saecularibus operibus, et nihil mundanum geras, sed spiritalibus operibus vaces, ad ecclesiam convenias, lectionibus divinis et tractatibus aurem praebeas, et de coelcstibus cogites, de futura, spe sollicltudinem geras, venturum judicium prae oculis habeas, non respicias ad prae sentia et visibilia, sed ad invisibilia et futura, haec est observatio Sabbati Chrlstiani.” — Origenis in Numeras Homilia 23. 33 Epistle to the Magnesians (longer form), chap. 9. 34 Ancient Church, p. 212. 35 Histoprical Copmmentaries, cent. 1, sec. 51. 36 Apostolical Constitutions, book 2, sec. 4, par. 36. 37 Id. 38 Apostolical Constitutions, book 7, sec. 2, par. 23. 39 Id., book 7, sec. 2, par. 36. 40 Id., book 2, sec. 4, par. 36. 41 Id., book 8, sec. 4, par. 33. 42 Apostolical Constitutions, book 7, sec. 2, par. 36. 43 Victorinus says, “Let the sixth day become a rigorous fast, lest we should appear to observe any Sabbath with the Jews.” — On the Creation of the WorM, sec. 4. And Constantine says, “It becomes us to have nothing in common with the perfidious Jew&” — Socrates’s Eccl. Hist., book 5, chap. 22.

Footnote - Dialogues on the Lord’s day, p. 180. 2 Morality of the Fourth Commandment, p. 9, London, 1641. 3 Eccl. Hist., vol. 1, chap. 2, sec. 30. 4 Eccl. Hist., book 1, cent. 1, part 2, chap. 4, sec. 4. Dr. Murdock’s translation is more accurate than that above by Maclaine. He gives it in these words: “Moreover, those congregations which either lived intermingled with Jews, or were composed in great measure of Jews, were accustomed also to observe the seventh day of the week as A SACRED day, for doing which the other Christians taxed them with no wrong.” 5 Eccl. Hist., book 1, cent. 1, part 2, chap. 4, sec. 4, margin. 6 See chapter 14 of this History 7 Ancient Christianity Exemplified, chap. 26, sec. 2. 8 Anc. Christ. Exem., chap. 26, sec. 2. 9 Id. 10 Anc. Christ. Exem., chap. 26, sec. 2. 11 Ductor Dubitantium, part 1, book 2, chap. 2, rule 6, sec. 51. 12 Dialogues on the Lord’s Day, p. 66. 13 A Treatise of the Sabbath-day, containing a “Defense of the Orthodoxal Doctrine of the Church of England against Sabbatarian Novelty,” p. 8.

It was written in 1635, at the command of the king, in reply to Brabourne, a minister of the established church, whose work, entitled, “A Defense of that most Ancient and Sacred Ordinance of God’s, the Sabbath-day,” was dedicated to the king, with a request that he would restore the Bible SabbathlSee the preface to Dr. White’s Treatise. 14 Decline and Fall, chap. 15. 15 See chapter 10. 16 Dialogues on the Lord’s Day, p. 17 Treatise of the Sabbath-day, p. 8. 18 Antiquities of the Christian Church, book 16, chap. 6, sec. 2. 19 Page 280. Cox here quotes the work entitled, “The Modern Sabbath Examined.:” 20 Learned Treatise of the Sabbath, p. 77, Oxford, 1631. 21 This edict is the original fountain of first-day authority, and in many respects answers to the festival of Sunday what the fourth commandment is to the Sabbath of the Lord. The original of this edict may be seen in the library of Harvard College, and is as follows: — IMP. CONSTANT. A. ELPIDIO.

Omnes Judices, urbanaeque plebes, et cunctarum artium officia venerabili die solis quiescant. Ruri tamen positi agrorum culturae libere licenterque inserviant: quoniam frequenter evenit, ut non aptius alio die frumenta suicis, aut vineae scorbibus mandentur, ne occasione momenti pereat commoditas coelesti provisione concessa. Dat. Nonis Mart. Crispo. 2 & Constantino 2. Coss. 321. Corpus Juris Civilis Codicis lib. Iii 12. 3. 22 Encyc. Brit., art., Sunday, seventh edition, 1842. 23 Encyc. Am., art., Sabbath. 24 Eccl. Hist., cent. 4, part 2, chap. 4, sec. 5: 25 Chap. 14. 26 Duct. Dubitant., part 1, book 2, chap. 2, rule 6, sec. 9. 27 Dialogues on the Lord’s Day, p. 233. 28 Examination of the Six Texts, p. 291. 29 Cox’s Sabbath Laws, etc., pp. 280, 281. He quotes the Modern Sabbath Examined. 30 Hessey’s Bampton Lectures, p. 60. 31 History of Christianity, book 3, chap. 1. 32 Id., book 3, chap. 4. 33 These dates are worthy of marked attention. See Blair’s Chronological Tables, p. 193, ed. 1856; Rosse’s Index of Dates, p. 830. 34 Imp. Constantinus A. Ad Maximum. Si quid de Palatio Nostro, aut ceteris operibus publicus, degustatum fulgore esse constiterit, retento more veteris observantiae. Quid portendat, ob Haruspicibus requiratur, et diligentissime scriptura collecta ad Nostram Scientiam referatur. Ceteris etiam usurpandae huius consuetudinis licentia tribuenda: dummodo sacrificiis domesticis abstineant, quae apecialiter prohibit sunt. Eam autem denunciationem adque interpretationem, quae de tactu Amphitheatri scribi est, de qua as Heraclianum Tribunum, et Magistrum Officiorum scripseras, ad nos scias esse perlatum. Dat. 16, Kal. Jan. Serdicae Acc. 8, Id. Mart. Crispo 2, et Constantino 2. C. C. Coss. 321. Cod. Theodos. 16, 10, 1. — Library of Harvard College . 35 See Jortin’s Eccl. Hist., vol. 1, sec. 31; Milman’s Hist. Christianity, book 8, chap. 1. 36 See Webster; for an ancient record of the act, see Eze. 21: 19-22. 37 Historical Commentaries, cent. 4, sec. 7. 38 Decline and Fall of the Roman Empire, chap. 20. 39 Marsh’s Eccl. Hist., period 3, chap. 5. 40 Decline and Fall of the Roman Empire, chap. 18. 41 Sunday and the Mosaic Sabbath, p. 4, published by R. Groombridge & Sons, London. 42 See chap, 18. 43 Omnium vero dierum per septimanam appellationes (ut Solis, Lunac, Martis, etc.), mutasse in ferias:ut Polydorus (li. 6, c. 5) indicat. Metaphrastes vero, nomina dierum Hebraeis usitata retinuisse eum, tradit;

SOLIUS PRIMI DIEI APPELLATIONE MUTAT, QUEM DOMINICUM DIXIT. Historia Ecclesiastica per M. Ludovicum Lucium, cent. 4, cap. 10, pp. 739, 740, Ed. Basiliea, 1624. — Library of Andover Theological Seminary. The Ecclesiastical History of Lucius is simply the second edition of the famous “Magdeburg Centuries,” which was published under his supervision. 44 Quoted in Elliot’s Horae Apocalypticae, fifth edition, vol. 4, p. 603. 45 McClintock and Strong’s Cyclopedia, vol. 4, p. 506. 46 Hist. Sab., part 2, chap. 8, sec. 12. 47 Id., sec. 1. 48 Hist. Sab., part 2, chap. 3, sec. 1. 49 Decline and Fall, chap. 28. 50 Hist. Sab., part 2, chap. 3, sec. 5. 51 Eccl. Hist., book 1, chap. 4. 52 Eusebius’s Commentary on the Psalms, quoted in Cox’s Sabbath Literature, vol. 1, p. 861; also in Justin Edward’s Sabbath Manual, pp. 125-127. 53 Id. 54 Id. 55 Eusebius’s Life of Constantine, 8, 33, quoted in Elliott’s Horae Apocalypticae, vol. 1, p. 256. 56 Cox’s Sabbath Literature, vol. 1, p. 361. 57 Appendix to Gurney’s History, etc., of the Sabbath, pp. 115, 116. 58 Sermons on the Sacraments and Sabbath, pp. 122, 123. 59 Quod non oportet Christianos Judaizere et otiare in Sabbato, sed operari in eodem die. Preferentes autem in veneratione Dominicum diem si vacare volu-erint, ut Christiani hoc faciat; quod st reperti fuerint Judaizare Anathema sint a Christo. 60 Dissertation on the Lord’s day Sabbath, pp. 33, 34, 44. 1633. 61 Sunday a Sabbath, p. 163. 1640. 62 Dialogues on the Lord’s Day, p. 188; Hessey’s Bampton Lectured, pp. 72, 304, 305. 63 Tertullian’s De Corona, sections 3 and 4. 64 Sabbath Laws, etc., p. 138. 65 Sabbath Laws, etc., p. 138. 66 Cyclopedia Biblical Literature, article, Lord’s Day; Heylyn’s Hist. Sab., part 2, chap. 2, sec. 7. 67 Hist. Sab., part 2, chap. 3, sec. 9. 68 Dialogues on the Lord’s Day, p.234; Hist. Sab., part 2, chap. 3, sec. 7. 69 Dialogues on the Lord’s Day, pp. 236, 237. 70 Treatise of the Sabbath, p. 219. 71 Sabbath Laws, etc., p. 284. 72 Hist. Sab., part 2, chap. 4, sec. 8. 73 Sabbath Manual, p. 123. 74 Dialogues on the Lord’s Day, p. 259. 75 Id., p. 260. 76 Socratcs, book 5, chap. 22. 77 Sozomen, book 7, chap. 19; Lardner, vol. 4, chap. 85, p. 217. 78 Sabbath Laws, p, 280.

Footnote - Shimeall’s Bible Chronology, part 2, chap. 9, sec. 5, pp. 175, 176; Croly on the Apocalypse, pp. 167-173. 2 Hist. Sab., part 2, chap. 4, sec. 1. 3 Learned Treatise of the Sabbath, p. 73, ed. 1631. 4 Hist. Sab., part 2, chap. 2, sec. 12. 5 Treatise of the Sabbath-Day, p. 202. 6 Hist. Sab., part 2, chap. 5, sec. 13. 7 Id., part 2, chap. 5, sec. 6. 8 Treatise of the Sabbath-Day, pp. 217, 218. 9 Dialogues on the Lord’s Day, pp. 263, 264. 10 The Lord’s Day, p. 58. 11 Dictionary of Chronology, p. 813, art. Sunday. 12 Dialogues on the Lord’s Day, p. 265, 13 Id., pp. 265, 266; Hist. Sab., part 2, chap. 4, sec. 7. 14 Dialogues on the Lord’s Day, p. 68. 15 Historical and Practical Discourse on the Lord’s Day, p. 174. 16 Dialogues on the Lord’s Day, p. 282, 17 Fleury, Hist. Eccl., Tome 8, Livre 36, sec. 22; Heylyn’s Hist. Sab., part 2, chap. 5, see. 1. Dr. Twisse, however, asserts that the pope speaks of two classes. He gives Gregory’s words as follows: “Relation is made unto me that certain men of a perverse spirit have sowed among you some corrupt doctrines contrary to our holy faith; so as to forbid any work to be done on the Sabbath-day: these men we may well call the preachers of Antichrist…Another report was brought unto me; and what was that? — That some perverse persons among you, that on the Lord’s day none should be washed. This is clearly another point maintained by other persons, different from the former.” — Morality of the Fourth Commandment , pp. 19, 20. If Dr. Twisse is right, the Sabbath-keepers in Rome about the year 600 were not chargeable with the Sunday observance above mentioned. 18 The idea is suggested by the language of an anonymous first-day writer of the seventeenth century, Irenaeus Philalethes, in a work entitled, “Sabbato Dominica ,” pref., p. 11, London, 1643. 19 Diaogues on the Lord’s Day, p. 267. 20 Dialogues, etc., p. 283. 21 Id., p. 268. 22 Id., pp. 283, 284. 23 Dialogues, etc., p. 268. 24 Id., p. 284. 25 Id., p. 269. 26 Dialogues, etc., p. 270. 27 Id., p. 271. 28 Dialogues, etc., p. 271; Hist. Sab., part 2, chap. 5, sec. 7. 29 Dialogues, etc., p. 272. 30 Id., p. 261. 31 Hist. Sab., part 2, chap. 5, sec. 7; Morer, p. 272. 32 Ib. 33 Dialogues, etc., pp. 261,262. 34 Id., pp. 284, 285. 35 Id., p. 274. 36 Dialogues, etc., p. 285. 37 Id., p. 286. 38 Id. 39 Id., p. 286. 40 Hist. Sab., part 2, chap. 5, see. 2. 41 Dialogues, etc., p. 274. 42 Hist. Sab., part 2, chap. 5, sec. 2. 43 Dialogues, etc., p. 68. 44 Binius, vol. 3, p. 1285, ed. 1606. 45 Hist. Sab., part 2, chap. 5, sec. 13. 46 Morer, p.288; Heylyn, part 2, chap. 7, sec. 6. 47 Roger de Hovenden’s Annals, Bohn’s ed., vol. 2, p. 487. 48 Id. 49 Hoveden, vol. 2, pp. 526-528. 50 See Matthew Paris’s Historia Major, pp. 200, 201, ed. 1040; Binius’s Councils, ad ann. 1201, vol. 3, pp. 1448, 1449; Wilkins’s Concilia Magnae Britaniae et Hibernae, vol. 1, pp. 510, 51l, London, 1737; Sir David Dalrymple’s Historical Memorials, pp. 7, 8, ed. 1709; Heylyn’s History of the Sabbath, part 2, chap. 7, sec. 5; Morer’s Lord’s Day, pp. 288-290; Hessey’s Sunday, pp. 90, 321; Gilfillan’s Sabbath, p. 399. 51 Maclaine’s Mosheim, cent. 13, part 2, chap. 1 see. 5. 52 Murdock’s Mosheim, cent. 13, part 2, chap. 1, sec. 5, note 19. 53 Matthew Paris’s Historia Major, p. 201. His words are: “Cum autem Patriarcha et elerus omnis Terrae sanctae, hunc epistolae tenorem diligenter examinassent; communi omnium deliberatione decretum est, ut epistola ad judicium Romani Pontificis transmitteretur; quatenus, quiequid ipse agendum pervenisset, continuo praedicatores ordinavit; qui per diversas mundi partes profecti, praedicaverunt ubique epistolae tenerem; Domino cooperante et sermonem eorum confirmante, sequentibus signis. Inter quos Abbos de Flai nomine Eustachius, vir religiosus et literali scientia cruditis, regnum Angliae aggressus: multis ibidem miraculis corruscavit.” — Library of Harvard College . 54 History of the Popes, vol 2, p. 535. 55 M’Clintock and Strong’s Cyclopedia, vol. 4, p. 590. 56 Id., vol. 4, p. 592. 57 See page 274 of this work. 58 Hoveden, vol. 2, p. 528. 59 Hoveden, vol. 2, p.528. 60 Hoveden, vol. 2, p. 529. 61 Hoveden, vol. 2, p. 529, 530. 62 Id. 63 Dialogues, etc., p. 290. 64 Gilfillan’s Sabbath, p. 399. 65 Binius’s Councils, vol. 3, pp. 1448, 1449; Heylyn, part 2, chap. 7, sec. 7. 66 Heylyn, part 2, chap. 7, sec. 7. 67 Dialogues, etc., pp. 290, 291. 68 Dialogues, etc., p. 291. 69 Id., p. 275. 70 Id. 71 Dialogues, etc., pp. 293, 294. 72 Id., p. 279, 73 Morer, p. 280. 74 Id., pp. 281, 282.

Footnote - Mr. Croly says: “With the title of ‘Universal Bishop,’ the power of the papacy and the Dark Ages alike began.” — Croly on the Apocalypse, p. 173. 2 M’Clintock and Strong’s Cyclopedia, vol. 4, p. 591, 3 History of the Baptist Denomination, p. 50, ed. 1849. 4 See chap. 20 of this work. 5 M’Clintock and Strong’s Cyclopedia, vol. 2, pp. 600, 601; D’Aubigne’s History of the Reformation, book 17. 6 M’Clintock and Strong’s Cyclopedia, vol. 2, p. 601. 7 Id. 8 Id. 9 Butler’s Lives of the Fathers, Martyrs, and Principal Saints, article, St. Columba, A.D. 597. 10 The Monks of the West, vol. 2, p. 204. 11 Gilfillan’s Sabbath, p. 389. 12 Id., pp. 32, 33. 13 Waddington’s History of the Church, part 4, chap. 1, 14 Jones’s History of the Church, vol. 2, chap. 5, see. 1. 15 Jortin’s Eccl. Hist., vol. 2, sec. 38. 16 Edward’s Hist. of Redemption, period 3, part 4, sec. 2. 17 Hist. Baptist Denomination, p. 83. 18 Id., p. 31. 19 Variations of Popery, p. 52. 20 Eccl. Hist. of the Ancient Churches of Piedmont, p. 167. 21 History of the English Baptists, vol. 1, pref. p. 35. 22 Mr. Jones, in his “Church History,” vol. 1, chap. 3, in a note at the end of the chapter, explains this charge as follows: “But this calumny is easily accounted for. The advocates of popery, to support their usurpations and innovations in the kingdom of Christ, were driven to the Old Testament for authority, adducing the kingdom of David for their example. And when their adversaries rebutted the argument, insisting that the parallel did not hold, for that the kingdom of Christ, which is not of this world, is a very different state of things from the kingdom of David, their opponents accused them of giving up the divine authority of the Old Testament.” 23 Eccl. Hist. Ancient Churchcs of Piedmont, pp. 231, 236, 237. 26 Id. pp. 175-177. 27 Id. p. 209. 24 Id., pp. 175-177. 25 Id., p. 209. 26 Hist. Church, chap. 5, sec. 1. 27 General History of the Baptist Denomination, vol. 2, p. 413, ed. l813. 28 Ecclestastical Rescarches, chap. 10, pp. 303, 304. 29 Jones’s History of the Church, vol. 2,’ chap. 5, sec. 1. 30 General History of the Baptist Denomination, vol. o p. 413. 31 Circumsci forsan illi fuerint, qui aliis Insabbatati, non quod circumciderentur, inquit Calvinista [Goldastus] sed quod in Sabbato judaizarent. — Eccl. Researches , chap. 10, p. 309. 32 Thomas’s Dictionary of Biography and Mythology, article, Goldast. 33 D’Aubigne’s Reformation in the time of Calvin, vol. 3, p. 456. 34 Nec quod in Sabbato colendo Judaizarent, Ut MULTI PUTABANT, sed a zapata. — Eccl. Researches , chap. 10, p. 304; Usher’s De Christianar. Eccl. Success et stat. Cap. 7. 35 Jones’s Church History, vol. 2, chap. 5, sec. 2. 36 Reformation in the Time of Calvin, vol. 3, p. 249. 37 Reformation in the Time of Calvin, pp. 250, 251. 38 Reformation in the Time of calvin, vol. 1, p. 349; D’Aubigne cites as his authority, “Histoire des Protestants de Picardie ,” by L. Rossier, p. 2. 39 Jones’s Church History, vol. 2, chap. 5, sec. 4. 40 Hist. of the Vaudois, by Brcssc, p. 126. 41 Benedict’s Hist. Bapt., p. 41. 42 “Hist. Church, chap. 4, sec. 3. 43 Eccl. Hist. of the Ancient Churches of Piedmont, pp. 168, 169, Boston Public Library, The author, Revelation Peter Allix, D. D., was a French Protestant, born in 1041, and was distinguished for piety and crudition. — Lempriere’s Universal Biography. 44 Id., p. 170. 45 Horae Apocalypticae, vol. 2, p. 291. 46 Eccl. Researches, chap. 10, pp. 305, 306. 47 Horae Apocalypticae, vol. 2, p. 342. 48 Eccl. Hist. cent. 12, part 2, chap. 5, sec. 14, 49 General Hist. Baptist Denomination, vol. 2, p. 414, ed. 1813. 50 Acts and Decrees of the Synod of Diamper, p. 158, London, 1694. 51 Eccl. Hist. of the Ancient Churches of Piedmont, p. 294. 52 Id. p. 225. 53 Hist. of the Church, chap. 4, sec. 3. 54 Treatise of the Sabbath-day, p. 8. 55 Eccl. Hist. of the Ancient Churches of Pielmont, p. 162. 56 Hist. of the Sabbath, part 2, chap. 5, scc. 1. 57 Bower says of Gregory: “He was a man of most extraordinary parts, of an unbounded ambition, of a haughty and imperious temper, of resolution and courage incapable of yielding to the greatest difficulties, perfectly acquainted with the state of the Western churches, as well as with the different interests of the Christian princes.” — History of the Popes, vol. 2, p. 378. 58 History of the Popes, vol. 2, p 358. 59 Theological Dictionary, art., Anabaptists. 60 Hist. Church, vol. 1, pp. 183, 184. 61 Treatise of the Sabbath-day, p. 182. He cites the History of the Anabaptists, lib. 6, p. 153. 62 The Rise, Spring, and Foundation of the Anabaptists or Rebaptized of our Times, by Guy de Brez, A.D. 1565. 63 M’Clintock and Strong’s Cyclopcdia, vol. 1, p. 40. 64 Dec. and Fall, chap. 47. 65 Maxson’s Hist. Sab., p. 33, ed. 1844. 66 Church History of Ethiopia, p. 31. 67 Id., p. 96; Gibbon, chap. 15, note 25; chap. 47, note 160. and Strong’s Cyclopedia, vol. 1, p. 40. 68 Church History of Ethiopia, pp. 34, 35; Purchas’s Pilgrimage, book chap. 5. 69 Church History of Ethiopia, pp. 87, 88. 70 Id. 71 Gibbon, chap. 47. 72 Church History of Ethiopia, pp. 311, 312; Gobat’s Abyssinia, pp. 83, 93. 73 Gibbon, chap. 47. 74 Continental India, Vol. 2, p. 120. 75 Acts and Decrces of the Synod of Diamper, Preface. 76 Continental India, vol. 2, pp. 116, 117. 77 East Indian Church History, pp. 133, 134. 78 Id., pp. 139, 140. 79 Buchanan’s Christian Researches in Asia, pp. 159, 160. 80 Purchas, his Pilgrimmes, part 2, book 8, chap. 6, sec.5, p. 1269, London, 1625. The “Encyclopedia Britannica,” vol. 8, p. 695, eighth ed., speaks of Purchas as “an Englishman admirably skilled in language and human and divine arts, a very great. philosopher, historian, and theologian.”

Footnote - Hist. Sab., part 2, chap. 6, sees. 3, 5. 2 Cox’s Sabbath Laws, etc., p. 287. 3 Id. 4 Id., p. 287. 5 Id., p. 286. 6 Id. 7 Id., p. 289. 8 Tyndale’s Answer to More, book 1, chap. 25. 9 Hessey, p. 352. 10 Calvin’s Institutes of the Christian Religion, book 2, chap. 8, sec.34, translated by John Allen. 11 Quanquam non sine delectu Dominicum quem vocamus diem veteres in locum Sabbathi subrogarunt. 12 Calvin’s Institutes, book 2, chap. 8, sec. 34. 13 Calvin’s Harmony of the Evangelists on Matthew 28; Mark 16; Luke 24. 14 Calvin’s Commentary on John 20. 15 Id., on Acts 2: 1. 16 Calvin’s Commentary on Acts 20: 7. 17 Id. 18 Id., on Acts 20: 7. 19 Calvin’s Commentary on 1 Cot. 16:2. 20 Id. 21 Calvin’s Institutes, book 2, chap. 8, sec. 84. 22 Hessey’s Bampton Lectures on Sunday, p. 201, ed. 1866. In the notes appended, p. 366, he says: “At Geneva a tradition exists, that when John Knox visited Calvin on a Sunday, he found his austere coadjutor bowling on a green.” Dr. Hessey evidently credited this tradition. 23 Beza’s Life of Calvin, Sibson’s Translation, p. 55, ed. 1836. 24 Id.; p. 115. 25 Eccl. Researches, char,. 10, p. 338. 26 Id., p. 339. 27 Beza’s Life of Calvin, p. 168. 28 M’Clintock and Strong’s Cyclopedia, vol. 1, p. 663. 29 Hessey, p. 341, gives a clue to the title of Barclay’s work. It was Paraencsis ad Seetarios hujus temporis, lib. 1, cap. 13, p. 160, Rome, 1617. 30 See Heylyn’s History of the Sabbath, part 2, chap. 6, sec. 8; Morer’s Lord’s Day, pp. 216, 217, 228; An Inquiry into the Origin of Septenary institutions, p. 55; The Modern Sabbath Examined, p. 26, Whitaker, Treacher, and Arnot, London, 1832; Cox’s Sabbath Literature, vol. 1, pp. 165, 166; Hessey, pp. 141, 14:2, 198, 841, and the authors there cited. 31 Morality of the Fourth Commandment, pp. 32, 36, 39, 40. 32 In fact, the story told by Twisse that Barclay’s statements in regard to Calvin are not to be, credited because he was treacherous toward King James I., who for that reason would not promote him at his court, appears to be wholly unfounded. The Encyclopedia Britannica, vol. 4, p. 439, eighth edition, assigns a very different reason. It says: “In those days a pension bestowed upon a Scottish papist would have been numbered among the national grievances.” That is to say, public opinion would not then tolerate the promotion of a Romanist. But this writer believes that the king secretly favored Barclay, as will appear from this remark on page 440: “Although it does not appear that he obtained any regular provision from the king, we may perhaps suppose that he at least received[occasional gratuities.” This writer knew nothing of Barclay as a detected spy at the king’s court. Of his standing as a man, he says, on p. 441: “If there had been any remarkable blemish in the morals of Barclay, some of his numerous adversaries would have pointed it out.” M’Clintock and Strong’s Cyclopedia, vol 1, p. 663, says that he “would doubtless have succeeded at court had he not been a Romanist.” See also Knight’s Cyclopedia of Biography, article, Barclay. 33 Cox’s Sabbath Laws, etc., p. 123; M’Clintock and Strong’s Cyclopedia, vol. 5, pp. 137-140. 34 Quoted in Hessey’s Bampton Lectures, p. 200. 35 Hessey’s Bampton Lectures, p. 201. 36 Westimister Review, July, 1858, p. 37. 37 Id. 38 Hessey, p. 203. 39 Dr. Priestly, as quoted in Cox’s Sabbath Laws, p. 260.

Footnote - Life of Luther by Barnas Sears, D. D., larger ed., pp. 400, 401. 2 M’Clintock and Strong’s Cyclopedia, vol. 2, p. 123. 3 Id. 4 D’Aublgne’s History of the Rcformation, book 9. 5 Mosheim’s Church History, book 4, cent. 16, sec. 3, part 2, paragraph 22, note. 6 Life of Luther, p. 401. 7 D’Aubigne’s History of the Reformation, book 9, p. 282, Porter and Coates’s one-volume edition. 8 Life of Luther, pp. 402, 403. 9 Life of Luther, pp. 401,402. 10 Mosheim’s History of the Church, book 4, cent. 16, sec. 3, part 2, paragraph 22, note. 11 Life of Luther, p. 402. 12 D’Aubigne’s History of the Reformation, book 10, p. 312. 13 Life of Luther, p. 403. 14 D’Aubigne’s History of the Reformation, book 10, pp. 314, 15 M’Clintock and Strong’s Cyclopedia, vol. 2, p. 123. 16 M’Clintock and Strong’s Cyclopedia, vol. 2, p. 17 Life of Luther, p. 400. 18 D’Aubigen’s History of the Reformation, book 10, p. 312. 19 Id., book 10, p. 315. 20 Id. 21 Life of Luther, p. 403. 22 Mosheim’s Church History, book 4, cent. l6, sec. 3, part, 2, par. note. 23 Id. Very nearly the same statement is made by Du Pin, tome 1.2, chap. 2, sec. 20, p. 103, A.D. 1703. 24 Hist. Ref.; book 10, p. 315. 25 Treatise of the Sabbath Day, p. 8. 26 Life of Luther, p. 402. 27 Quoted in the Life of Martin Luther in Pictures, p. 147, J. W. moore, 195 Chestnut street, Philadelphia. 28 M’Clintock and Strong, vol. 2, p. 123; Dr. A. Clarke’s Commentary, preface to James.

Footnote - M’Clintock and Strong, vol. 3, p. 679; D’Aubigne’s History of the Reformation, book 18, pp. 672, 689, 706, 707; book 20, pp. 765, 766; Fox’s Acts and Monuments, book 8, pp. 524-527. 2 Frith’s works, p. 69, quoted in Hessey, p. 198. 3 Eccl. Researches, chap. 16, p. 630. 4 Id. 5 Eccl. Researches, chap. 16, p. 631. 6 Id., p. 636. 7 Id., pp. 636, 637. 8 Eccl. Researches, chap. 16, p. 640. 9 Mosheim’s Hist. Church, book 4, cent. 16, sec. 3, part 2, chap. 4, par. 23. 10 Lamy’s History of Socinianism, p. 60. 11 “Nunc audimus apud Bohemos exoriri novurn Judaeorum genus, Sabbatarios appellant, qui tanta superstitione servant Sabbatum, ut si quid eo die inciderit in oculum, nolint eximere: quasi non suffictat eis pro Sabbato Dies Dominicus, qui Apostolis eitam erat sacer, aut quasi Christus non satis expresserit quantum tri-buen dum sit Sabbato.” De Amabili Ecclesiae Concordia; Opera, tome 5, p. 506, Lugd. Bat. 1704; quoted in Cox’s Sabbath Literature, vol. 2, pp. 201, 20o; Herssey, p. 374. 12 Cox, vol. 2, p. 202. 13 Such statements respecting the observers of the seventh day are very common. Even those who first commenced to keep the Sabbath in Newport were s-rid to “have left Christ and gone to Moses in the observation of days, and times, and seasons, and such like.” — Seventh-day Baptist Memorial, vol. 1, p. 32. The pastor of the firstday Baptist church of Newport said to them: “I do judge you have and still do deny Christ.”Id., p. 37. 14 The Present State of the Greek Church in Russia, Appendix, p. 273, New York, 1815. 15 Murdock’s Mosheim, book 4, cent. 17, sec. 2, part 1, chap. 2, note 12. 16 See chapter 21 of this work. 17 Id. 18 Maxson’s Hist. Sab., p. 19 Manual of the Seventh-day Baptists, p. 16. 20 Martyrology of the Churches of Christ, commonly callcd Baptists, during the era of the Reformation. From the Dutch of T. J. Yah Braght, London, 1850, vol. 1, pp. 113, 114. 21 Id. p. 113. 22 Manual of the S. D. Baptists, p. 16. 23 Wall’s History of Infant Bapttsm, vol. 2, p. 879, Oxford, 1835. 24 I know of no exception to this statement. If there be any, it must be found in the cases of those observing both seventh and first days. Even here, there is certainly no such thing as sprinkling for baptism, but possibly there may be the baptism of young children. 25 Hist. English Baptists, vol. 2, pref., pp. 43, 44. 26 Maxson’s Hist. Sab., p. 42. 27 Genesis Hist. Bapt. Dcnom., vol. 2, p. 414, ed. 1813.

Footnote - Hengstenberg’s Lord’s Day, p. 66. 2 Coleman’s Ancient Christianity Exemplified, chap. 26, sec. 2; Heylyn’s Hist. Sab., part 2, chap. 8, sec. 7; Neal’s Hist. Puritans, part 1, chap. 8. 3 Sabbathum Veteris et Novi Tcstamcnti; or, the True Doctrine of the Sabbath, by Nicholas Bound, D. D., sec. ed., London, 1606, p. 51. 4 Id., p. 66. 5 True Doctrine of the Sabbath, p. 71. 6 Id., p. 72. 7 Hist. Sab., part 2, chap. 8, sec. 8. 8 Praelectiones Theologicae, vol. 1, part 2, sec. 2, cap. 1, p. 194. “Propositio. Printer sacram Scripturam admitti necessario debent Traditiones dtvinae dogmaticae ab illa prorsus distinctae.” “Non posse praeterca, rcjectis cjusmodi traditionibus, plura dogmata, quae nobiscum retinuerunt protestantes cum ab Ecclesia catholica recesserunt, ullo modo adstruis, res cst citra omnis dubitationis aleam posita. Etcnim ipsi nobis-cum retinuerunt valorem baptismi ab haercticis aut infidelibus administrati, valorem item paedobaptismi, germanam baptismi formam, cessationem legis de abstincntia a sanguine et suffocato, dc die dominico Sabbatis suffecto, practer ea quae superius commemoravimus aliaquc haud pauca.” 9 Backus’s Hist. or the Baptists in Ncw England, p. 63, ed. 1777.

Footnote - Chambers’s Cyclopedia, article, Sabbath, vol. 8, p. 402, London, 1867. 2 Gilfillan’s Sabbath, p. 60. 3 Observation of the Christian Sabbath, p. 2. 4 See the fifteenth chapter of this work. 5 Gilfillan’s Sabbath, p. 88. 6 Id. 7 Pagitt’s Heresiography, p. 209, London, 1661. 8 Pagitt’s Herestography, p. 209. 9 Id., p. 210. 10 Id., p. 164. 11 Pagitt’s Heresiography, pp. 196, 197. 12 Id., p. 161. 13 Manual of the Seventh-day Baptists, pp. 17, 18; Heylyn’s Hist. of the Sab., part 2, chap. 8, sec. 10; Gilfillan’s Sabbath, pp. 88, 89; Cox’s Sabbath Literature, vol. 1, pp. 152, 153. 14 Manual of the S. D. Baptists, p. 18. 15 Dr. Francis Whitens Treatise of the Sabbath-day, quoted in Cox’s Sab. Lit., vol. 1, p. 167. 16 Heylyn’s Cyprianus Anglicus, quoted in Cox, vol. 1, p. 173. 17 Treatise of the Sabbath-day, p. 110. 18 Hessey’s Bampton Lectures, pp. 373, 374; Cox’s Sab. Lit., vol. 2, p. 6; A. H. Lewis’s Sabbath and Sunday, pp. 178-184. This work contains much valuable information respecting English and American Sabbatarians. 19 Treatise of the Sabbath-day, p. 73. 20 Manual of the S. D. Baptists, pp. 19, 20. 21 Cox, vol. 1, p. 268; vol. 2, p. 10. 22 Id., vol. 2, p. 35. 23 Hist. English Baptists, vol. 1, pp. 365, 366. 24 Hist. Puritans, part 2, chap. 10. 25 Crosby’s Hist. Eng. Baptists vol. 1, pp. 7, 366, 26 Hist. Puritans, part 2, chap. 10. 27 Calamy’s Ejectcd Ministers, vol. 2, pp. 258, 259; Lewis’s Sabbath and Sunday, pp. 158-193. 28 Wood’s Athenae Oxonienses, vol. 4, p. 128. 29 Crosby, vol. 1, p. 367. 30 Judgment for the Observation of the Jewish or Seventh-day Sabbath, pp. 6-8, 1672. 31 Calamy, vol. 2, p. 260. 32 Crosby, vol. 2, pp. 165-171. 33 When asked what he had to say why sentence should not be pronounced, he said he would leave with them these scriptures:

Jeremiah 26:14,15; Psalm 116:15. 34 Manual, etc, pp. 21-23. 35 Crosby’s Hist. Eng. Bapt., vol. 3, pp. 138, 139.

Footnote - “When the London Seventh-day Baptists, in 1664, sent Stephen Mumford to America, and in 1675 sent Eld. William Gibson, they did as much, in proportion to their ability, as had been done by any society for propagating the gospel in foreign parts.” — Seventh-day Baptist Memorial , vol. 1, p. 43. 2 Church History of New England from 1783 to 1796, chap. 11, sec. 10. 3 History of the S. D. Baptist General Conference, by James Bailey, pp. 237. 238. 4 S. D. Baptist Memorial: vol. 1, pp. 27, 28, 29. 5 Records of the First Baptist Church in Newport, quoted in the S. D. Baptist Memorial, vol. 1, pp. 28-39. 6 Bailey’s History, pp. 9, 10. 7 Id., p. 237. 8 Id., p. 238. 9 Manual of the S. D. Baptists, pp. 39, 40; Backus, chap. 11, sec. 10. 10 History S. D. Baptist General Conference, pp. 15, 238. 11 Id., pp. 46-55. 12 Id., pp. 57, 58, 62, 74, 82. 13 Sabbath and Sunday, p. 232. 14 Much intercsting matter pertaining to the Seventh-day Baptists of America may be found in Utter’s Manual of the S. D. Baptists; Bailey’s History of the S. D. Baptist General Conference; Lewises Sabbath and Sunday; and in the S. D. Baptist Memorial. 15 Rupp’s History of all the Religious Denominations in the United States, pp. 109-123, second edition; Bailey’s History General Conference, pp. 255-258. 16 New York Independent, March 18, 1869. 17 Semi- Weekly Tribune, May 4, 1869. 18 This sister was born at Vernon, Vt. Hcr maiden name was Rachel D. Harris. At the age of seventeen she was converted, and soon after joined the Methodist church. After her marriage, she removed with her husband to Central New York. There at the age of twenty-eight, she became an observer of the Bible Sabbath. The Methodist minister, her pastor, did what he could to turn her from the Sabbath, but finally told her she might keep it if she would not leave them. But she was faithful to her convictions of duty, and united with the Seventh-day Baptist church of Verona, Oneida Co., N.Y. Her first husband bore the name of Oaks; her second, that of Preston. She and her daughter, Delight Oaks, were members of the first Verona church at the time of their removal to Washington, N.H. The mother died Feb. 1, 1868; the daughter, several years earlier. 19 Eld. Preble’s article appeared in the Hope of Israel of Feb. 28, 1845, published at Portland, Maine. This article was reprinted in the Adroit Review of Aug. 23, 1870. The article, as rewritten by Eld. Preble and published in tract form, was also printed in the Review of Dec. 21, 1869. 20 He fell asleep, March 19, 1872, in the eightieth year of his age. 21 For statistics of 1886, see Appendix. 22 For a further knowledge of their views, see their weekly paper, the Advent Review and Sabbath Herald , published at Battle Creek, Michigan, at $2.00 per year, and the list of publications advertised at the close of this volume. 23 2 Peter 3; Isaiah 65; Revelation 21; 22.

Milton thus states this doctrine: — “The world shall burn, and from her ashes spring New heaven and earth, wherein the just shall dwell, And after all their tribulations long See golden days, fruitful of golden deeds, With joy and love triumphing, and fair teeth.” — Paradise Lost, book 3, lines 334-338. “So shall the world go on, To good malignant, to bad men benign, Under her own weight groaning, till the day Appear of respiration to the just, And vengeance to the wicked, at return Of Him so lately promised to thy aid, The woman’s Seed obscurely then foretold, Now ampler known thy Savior and thy Lord, Last in the clouds from heaven to be revealed In glory of the Father, to dissolve Satan with his perverted world, than raise From the conflagrant mass, purged and refined New heavens, new earth, ages of endless date Founded in righteousness and peace and love, To bring forth fruits, joy and eternal bliss.” — Id., book 12, lines 537-551. 24 Hebrews 4:9.

The margin renders it “a keeping of a Sabbath.” Liddell and Scott define Sabbatismos “a keeping of the Sabbath.” They give no other definition, but derive it from the verb Sabbatizo , which they defiine by these words only, “to keep the Sabbath.” Schrevelius defines Sabbatismos by this on phrase, “observance of the Sabbath.”