At no time does there appear to have been in this country any general excitement on the subject. The observers of Sunday have avoided as far as possible its discussion; so that those who have observed the Sabbath have had but little encouragement, as they have supposed, to try to extend their sentiments. But the propagation of their opinions has not depended exclusively on their efforts. The common English version of the Bible has been found in many instances a sufficient means of converting men to the truth. Churches observing the Sabbath have been formed in Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Virginia, South Carolina, Georgia, and in most of the Western States, embracing, as is supposed, a population of forty or fifty thousand.
Conclusion.
From the foregoing historical sketch, it appears that through the apostolic age, and for a long time after, the Sabbath was religiously observed by the church of Christ; and that not until the latter part of the second century was the first day introduced to religious notice as a festival of the resurrection; and then, probably, as an annual celebration at the close of the Passover only. It also appears, that it was a work of some hundreds of years to establish the weekly celebration of this day, even in the Romish church; and that this was not done without the aid of ecclesiastical and civil laws and penalties—the same instrumentalities used to bring the Sabbath into disrepute in the popular branches of the church. Thus it appears that the Romish clergy, and the princes under their control, have been the principal actors in bringing about the change from the Sabbath to the first day of the week.
For a long time before the Reformation the popular branches of the Christian church were literally without a Sabbath. Until after that period, it is not known that a single passage of Scripture was ever cited as authority for the celebration of the first day, even as a festival; the notion that the apostles observed it as a memorial of the resurrection, being of comparatively modern origin. When, however, the Reformers threw off the yoke of the Romish church, and protested against her corruptions, some of them could no longer be satisfied to let the observance of the first day rest upon her authority. They saw that they must either give it up as a human invention, or find some Scripture to support it. Hence the numerous theories which have been invented to justify its observance—theories which necessarily conflict with each other, as well as with Scripture, and are altogether unsatisfactory to inquiring minds.
The history of this matter shows us, that neither the adoption of the first day, nor the abandonment of the seventh, took place until the corruptions of the Catholic church in other respects had become so numerous and flagrant, as to drive from her communion many of her most conscientious and apostolic members, who still retained the observance of the Sabbath. The case of those sects in different ages of the church who have kept the Sabbath in connection with the first day, and practiced other things peculiar to the Romish church, furnishes additional evidence that the observance of the first day was adopted while the Sabbath was retained, and consequently that the first day was not adopted as a substitute for the Sabbath, which it ultimately displaced. The permitting of labor on the first day in the earlier ages of the church, and the canons of Councils and Synods and the edicts of Princes to bring about a general conformity in this respect, together with the slow progress made, even in Catholic countries, evince in the strongest manner that it was viewed in no other light, even by its warmest advocates, than that of a human institution, and one that could be enforced by human authority only. As such it was looked upon by enlightened and conscientious Christians in every age, who would not make void a commandment of God through a tradition of men.
In the light of these facts, we are led to the conclusion of Dr. Neander, set forth in his Church History, that "the festival of Sunday was always only a human ordinance, and it was far from the intention 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." As a "human ordinance," the observance of Sunday has long been and is now considered by many. While they consider it in this light, it is not to be expected that they will render it that sacred regard which the Sabbath claims, and must have in order to our safety and its usefulness.
What, then, shall be done? Shall we allow an institution of so much importance to rest upon mere human authority? To such a proposition every friend of the institution ought to say, No. To set it adrift, or to attempt to enforce it upon such authority, would be to withdraw from it the high sanction which it once had, and expose it to certain contempt and neglect. There is but one course dictated by wisdom and prudence. If we would save the Sabbath from threatened destruction, we must come back to the law as it was originally given, place the institution under the care of the Lawgiver, and enforce its claims by his authority. We must join the commandment, "Remember the Sabbath day to keep it holy," with the explanation of it, "The seventh day is the Sabbath of the Lord thy God," and united they shall stand. Let this be done, and we need not fear. The Lord of the Sabbath is pledged for its safety; and he will cause those who "call the Sabbath a delight, holy of the Lord, honorable," to rejoice in Him, and ride upon the high places of the earth.