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SUNDAY SANCTIFICATION

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Publishing Committee · Rochester, N. Y. · Mar 31, 1853

FromReview and Herald, Vol. 3, No. 23.

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SUNDAY SANCTIFICATION.

By Editor

A reformatory movement is on foot in our wicked city with regard to the Sabbath(?). The growing profanation of what is commonly, though without any Scriptural authority, called the Lord's Day, renders our clergy uneasy, and they have resolved upon a special effort to counteract it. A series of discourses upon the subject are to be delivered on successive Sunday evenings. The following is the arrangement, as given in one of our daily papers.
  1. Origin and History of the Sabbath. Rev. A. D. Smith, D. D. Sabbath, March 13, 7½ P. M.; in the Jane-st. Associate Reformed Presbyterian Church, near Eighth-avenue.
  2. Jewish and Christian Sabbath. Rev. G. Potts, D. D. March 20, 7½ P. M.; in the Church on University-place.
  3. Temporal Advantages of the Sabbath. Rev. S. D. Burchard, D. D. March 27, 7½ P. M.; in Dr. Burchard's Church, Thirteenth-st.
  4. Spiritual Advantages of the Sabbath. Rev. Thos. De Witt, D. D. April 3, 7½ P. M.; in the Reformed Dutch Church, Bleecker-st.
  5. Sabbath Desecration and its Consequences. Rev. G. B. Cheever, D. D. April 10, 7½ P. M.; in the Church of the Puritans, Union-square.
  6. The Purpose of the Sabbath. Rev. G. W. Bethune, D. D. April 17, 7½ P. M.; in the Church corner of Fifth-av. and Twenty-first-st.
  7. Mode of Sabbath Sanctification. Rev. Joel Parker, D. D. April 24, 7½ P. M.; in Dr. Burchard's Church, Thirteenth-st.
  8. Practical Duties of Christians in reference to the Sabbath. Rev. John Krebs, D. D. May 1, 7½ P. M.; in the Church corner of Fifth-av. and Nineteenth-st.
Here are four Presbyterian ministers, three of the Reformed Dutch Church, and one Congregationist:—no Baptist, no Methodist, no Episcopalian, none of any sort, indeed, except such as are thoroughly Puritanic in their theological views. All right, however, for nothing short of Puritanic stringency will avail with the lawless and disobedient. The milk-and-water doctrine of those who predicate Sabbath observance upon nothing but Apostolic example, or perhaps not even that—nothing higher than the general usage of the Church—has not hitherto effected any good results.
We wish we could get the ears of the leaders in this movement, long enough to suggest a few thoughts. We have no idea, however, that they will pay the smallest attention to what we say; and we would not trouble ourselves to say any thing, only that we remember, it is sometimes a duty to speak, whether men will hear or whether they will forbear to hear.
The first discourse will have been delivered, before our paper goes to press. If the author should prove to be master of his subject, he will afford his hearers abundant proof, that the Sabbath was instituted in Paradise—that it was incorporated with the Decalogue, and given to the Israelites—that it was observed by God's people down to the coming of Christ—that it was observed by Christ himself, and so commended to his followers—that it was observed by the early churches—that it was observed even after Constantine's time—and that its observance was practiced by here and there a scattering band of Christians down to the time of the Puritans. But we are very suspicious, that his hearers will not learn from him, that this Sabbath, from first to last, was the seventh day of the week.
We would suggest to the Rev. Dr. Potts, that when he comes to talk about the "Jewish and Christian Sabbath," he will do well to reflect whether Christ ever made such a distinction—whether the new Testament any where recognizes such a distinction—whether it is not a distinction of mere human contrivance, and made for the purpose of sustaining a foregone conclusion. Jewish Sabbath and Christian Sabbath! That is, as we suppose, one Sabbath for the promotion of Judaism, another for the promotion of Christianity. We would also suggest the outlines of a brief Catechism, which he may use at his convenience.
Quest. Which is the Sabbath for the promotion of Judaism?
Ans. The seventh day of the week, commonly called Saturday.
Q. Which is the Sabbath for the promotion of Christianity?
A. The first day of the week, commonly called Sunday.
Q. How does the observance of the seventh day of the week serve to promote Judaism?
A. By reminding the people of the work of creation; that the world and the things therein did not spring into existence by chance, as the Atheist teaches, but were the workmanship of an all-wise Being, who designed every thing for the best and wisest purposes. This point of theology lies at the foundation of Judaism!
Q. But is not this a fundamental point of Christianity also? Is it not a part of the faith, that the worlds were framed by the word of God? Heb. xi, 3.
A. Well, there may be something in that, but then it would seem very anti-evangelical to observe an institution which commemorates the fact; it seems too much like doing as the Jews did; and Constantine said, "Let us have nothing in common with that odious brood."
Q. Is Constantine your Master?
A. No; Christ is our Master, and we glory in observing his Sabbath, rather than the Sabbath of the Jews.
Q. How do you know that the first day of the week is Christ's Sabbath? Did He ever observe it?
A. Observe it! Certainly. Did he not appear to his disciples on the first day of the week, after his resurrection? And did he not say to them, "Peace be unto you?"
Q. That is not an answer to the question. Did Christ observe the day as a Sabbath? Did he rest from labor on that day? Did he command his disciples to do so? If so, furnish the proof.
A. If you must have chapter and verse for the thing, it must be owned that the proof is somewhat deficient. But is it not reasonable to suppose that, if Christ met with his disciples on the first day of the week, it was for the purpose of designating the day as a Sabbath?
Q. You confess, then, that there is no proof of the fact at all. Christ neither observed the day himself, nor commanded his disciples to do so. Why, then, do you call it the Christian Sabbath?
A. Because it is intended to be the means of promoting Christianity.
Q. So Constantine intended, it is true; but, in what respect is it better for this purpose than the seventh day of the week?
A. Much every way; chiefly because it commemorates the new creation, rather than the old. For though it is well to acknowledge Jehovah as the Creator and Former of all things, yet the continued recurrence to it in a weekly commemoration is very unnecessary. It is much better for a Christian to commemorate the new creation, in comparison with which God says, the old creation "shall not be remembered, nor come into mind."
Q. Has the new creation yet come into being? Is it yet finished? How can it be commemorated, before it is completed?
The answer to the last question we shall leave for the Rev. Doctor to furnish, if he thinks best. But, seriously, is it not time that such botched theology be given to the winds, and God's Word, in its naked simplicity, enforced upon the people?
Upon the other points prepared for discussion in this series of discourses, we have no suggestions to offer at present. We intend to hear them all, if opportunity serve.—Sabbath Recorder.