A View of the Sabbath 300 Years Ago.
By M. E. CORNELL
The following extract I have taken from Calvin's Institute, a large volume published in A. D. 1532. The book is owned by a merchant in this village, and although now 291 years old, is yet in a good state of preservation. Of the Sabbath Mr. Calvin says, “But the sum thereof cometh to this effect, that it is for a token whereby Israel would know that God is their Sanctifier. If our sanctification be the mortifying of our own will, then appeareth a most apt relation of the outward sign with the inward thing itself.” Again he says, “This perpetual resting, was represented to the Jews, by the keeping of one day in seven; which day, to make it to be observed with greater devotion, the Lord commanded with his own example. For it availeth not a little to stir up man's endeavor, that he may know that he tendeth to the following of his Creator.” “If any man search for a secret signification in the number 7, forasmuch as that number is in the Scripture the number of perfection, it was not without cause chosen to signify everlasting continuance.” “There is at hand present trouble, and ruin of the church, if the Sabbath be dissolved. Now if the same necessity be among us, for rest whereof the Lord appointed the Sabbath to the Jews, let no man say that it belongeth nothing unto us; for our most provident and tender Father willed no less to provide for our necessity, than for the Jews.” Mr. Calvin explains the change of the Sabbath as follows: “So much as was ceremonial in this commandment (appointing of the 7th day) is taken away, but the moral (appointing one day in 7) remaineth. But that is nothing else in effect, than for reproach of the Jews to change the day, and to keep still the same holiness in their minds. For there still remaineth with us the like signification of mystery in the days as was among the Jews.” In the above we have emphasized the points of particular interest. Mr. Calvin's different manner of reasoning when he comes to speak of the change is worthy of notice. His language points out the particular Rest-day of God: and of his example being followed. This in the most definite manner fastens upon us the seventh day. But we notice again how Mr. Calvin after saying that the commandment was changed, unwittingly yet truthfully admits that the only object in the change, was to get rid of “the reproach of the Jews.” He does not once tell us how, when, or by whom the day was changed. It is here to be observed that when men go against the truth of God, they make crooked paths.