OR LORD'S DAY.) In answer to this it is urged that the transfer or change was made under the authority of the Apostles. It is, indeed, allowed that there is no express command to that effect: but as it was done in the apostolic age (which, however, the other side does not admit), the consent of the Apostles is to be understood. More cogent is the argument, that the day itself was nat an essential part of the original enactment, which ordains not necessarily every seventh day, but one day in seven, as holy time. In the primitive ages of man, the creation of the world was the benefac tion by which God was principally known, and for which he was chiefly to be worshiped. The Jews, in their religious assemblies, had to com memorate other blessings—the political creation of their nation out of Abraham's family, and their deliverance from Egyptian bondage. Chris tians have to commemorate, besides the common benefit of the creation, the transcendent blessing of our redemption—our new creation to the hope of everlasting life, of which our Lord's resurrec tion on the first day of the week was a sure pledge and evidence. Thus in the progress of ages, the Sabbath acquired new ends, by new manifestations of the divine mercy; and these new ends justify corresponding alterations of the origi nal institution. Horsley, and those who agree with hint, allege that upon our Lord's resurrec tion, the Sabbath was transferred in memory of that event, the great foundation of the Christian's hope, from the last to the first day of the week. 'The alteration seems to have been made by the authority of the Apostles, and to have taken place the very day in which our Lord arose; for on that day the Apostles were assembled; and on the seventh night afterward they were assembled again. The celebration of these first two Sundays was honored by our Lord's presence. It was, per haps, to set a mark of distinction upon this day in particular that the intervening week passed off, as it would seem, without any repetition of his first visit to the eleven Apostles. From that time the Sunday was the constant Sabbath of the primi tive church. The Christian, therefore, who de voutly sanctifies one day in seven, although it be on the first day of the week, not the last, as was originally ordained. may rest assured that he
fully satisfies the spirit of the ordinance' (Horsley, i. 334. 335: compare Ilolden's Christian Sabbath, pp. 286, 287).
In justification of the change it has also been well remarked that the same portion of time which constituted the seventh day from the crea tion could not be simultaneously observed in all parts of the earth, and that it is not therefore probable that the original institution expressed more than one day in seven—a seventh day of rest after six days of toil, from whatever point the enumeration might set out or the weekly cycle begin. If more had been intended it would have been necessary to establish a rule for the reckon ing of days themselves, which has been different in different nations; sonic reckoning from evening to evening, as the Jews do now ; others front mid night to midnight, etc. Even if this point were de termined the difference of time produced by dif ference of latitude and longitude would again throw the whole into disorder; and it is not prob able that a law intended to be universal would be fettered with that circumstantial exactness which would render difficult, and sometimes doubtful, astronomical calculations necessary in order to its being obeyed according to the intentions of the lawgiver. It is true that this very argument might be adduced on the other side to prove that the obligations of the Sabbatic observance were orig inally limited to the Jews. It is not, however, our object, nor would it be possible, to exhaust all the arguments which bear upon the subject. Enough has been produced to indicate the bearings of the question, and at the end of the article materials are furnished for more minute inquiry. It appears to us that great confusion and much injustice have arisen from confounding different shades of opinion respecting the Sabbath. They might be thus discriminated : (1) Those who believe that the Sabbath is of binding and sacred obligation, both as a primitive institution and as a moral law of the Mosaical code. These may be divided into: (a) Those who contend for the very day of the Mosaical institution.