DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF CHRISTIAN SABBATH.
The incalculable importance of the proper observation of the Christian
Sabbath to the progress of the kingdom of Christ in general, and to
the growth of piety in the heart of every Christian in particular, is
a point on which, we are happy to state, there is no difference between
the Plea and the Platform. Yet we cannot resist the conviction, that in
our efforts to observe this day, not with the pharisaic formalities of
the Jew, but with the conscientious spirituality of the Christian, the
question whether in doing so, we are obeying an injunction of God,
exhibited in the inspired example of his apostles, or are merely
conforming to an uninspired regulation of the church, must be of great
importance.
The lax views of the early reformers on this subject are so frequently
met with in theological discussions, that we had not expected to find
the position of the Platform disputed; but rather that the theory of
the Reformers would be defended, as is done by writers of no mean name
in Germany at the present day. The author of the Plea, however, takes a
different view of the Confession, and affirms that this venerable
document does not deny the divine institution and obligation of the
Christian Sabbath. "Luther and Melancthon (says he,) had received from
the older church, the doctrine and practice of the Christian Sabbath,
as a holy day, as a divine institution and obligation, and they had not
a word to say against this view of the Sabbath. But they had a great
deal to say against the abuses, by which the bishops made the Sabbath a
day of sin and dishonor to God and his church, instead of making it a
day devoted to his glory," p. 28.
This opinion is different from that commonly entertained among the
learned. A few authorities alone may suffice to sustain our statement.
_Dr Ruecker_, in his work on _The Lord's Day_, in which he thoroughly
examines the views of the church on this subject, in all the different
ages of her history, fully confirms the position of the Definite
Platform. He says, "_The Reformers do not recognize in the religious
observance of Sunday an institution resting on an immediate divine
command;_ and the idea of a transfer of the Sabbatic law of the Old to
the New Testament Sunday, is altogether strange to them, and is
positively rejected by them, as in consistent with the gospel" (Die
Reformatorem erkennen in der Sonntagsfeier _keine unmittelbar
goettliche anordnung, &c._) Ruckert, von Tage des Herrn, p. 48.
And again, on p. 67, he affirms this more liberal view of the Lord's
Day, to be the more general one in Germany at the present time. "So
far," says he, "as we know, the most important, living, theological
writers, of the present day, entertain this so-called more liberal or
lax view, (namely, that of Luther.)"
_Dr. Hengstenberg_, the well-known editor of the Evangelical Church
Paper at Berlin, Prussia, and author of numerous learned and valuable
works, uses the following language: "What Luther's views were, on the
law concerning the Sabbath, may easily be inferred from his views of
the Old Testament law in general, and of the Decalogue in particular.
The distinction which became current after his day, between the moral
and ceremonial law, according to which Christ abrogated only the
latter, whilst the former is regarded as universal and binding on all
ages, was distant from his views. He regards the whole law as an
external, coercive letter, designed only for the Jews." "How _Luther_
regarded the Sabbath from this general view, is so clearly exhibited in
his Larger Catechism, that the introduction of other passages from his
writings, is entirely superfluous." He then quotes the passages which
will be given in full in our next section, in which Luther declares the
Sabbath to be designed only for the Jews, and that in its outward sense
it does not concern Christians. (Darum, says Luther, gehet nun dies
gebot nach dem groben Verstande uns Christen nichts an, &c.) Melancthon
(continues Hengstenberg,) agreed with Luther, and this view was
introduced into the Augsburg Confession." See Hengstenberg, ueber den
Tag des Herrn, Berlin, 1852, pp. 108, 109, 110.
But the accuracy of the Platform will no longer be disputed, when even
_Dr. Walter_, [sic; should be Walther] the leader of the old Lutheran
Synod of Missouri, and editor of their periodical, a man of acknowledged
theological learning and rigid advocate for the entire Augsburg
Confession, bears testimony in favor of our position. In the March No.
of the Lehre und Wehre, p. 93, he thus expresses his views: "We cannot
agree with him (the author, whom he is reviewing) in the views he
expresses concerning the Sabbath. He asserts that the Sabbath or
Christian Sunday _is a divine institution_, and that this is the
doctrine of the Lutheran Symbols: That the Lutheran Church differs from
the Calvinistic only in the mode of observing the Sabbath, the former
advocating an evangelical, the latter, a legal method. _The contrary of
this is clearly evident from Article XXVIII. of the Augsburg
Confession_, and it would be _almost incomprehensible how the author
could fail to perceive this_, were it not for his manifest desire to
make the sanctification of the Sabbath as binding a duty as any other
precept in the decalogue, and his apprehension that this could not be
accomplished any other way, than by maintaining the divine appointment
of the Sunday.
Once more, let us listen to the the [sic] testimony of that
learned and impartial historian of our own country, _Dr. Murdock_,
himself, though a native American, a highly respectable German scholar:
"The XXVIII. Article of Augsburg Confession," says he, "teaches that as
to Sundays and other holy days, and rites and forms of worship, bishops
may and should appoint such as are convenient and suitable; and the
people should observe them, NOT AS DIVINE ORDINANCES, but as conducive
to good order and edification." Murdock's Mosheim, Vol. iii., p. 53,
Harper's edition.
I. _What is the charge of the Definite Platform against the Augsburg
Confession on this subject?_ It is, that
The Augsburg Confession "treats the Sabbath as a mere Jewish
institution, and supposes it to be totally revoked whilst the propriety
of our retaining the Lord's Day or Christian Sabbath as a day of
religious worship, is supposed to rest only on the agreement of the
churches for the convenience of general convocation.
II. What ground does the Plea take?
It denies the position, and affirms the contrary, as above stated, while
it supposes the Confession to object not to the divine institution and
obligation of the Lord's Day, but to the corruptions which the Romish
church had connected with it, and especially the idea that the
observance of the Lord's Day was a meritorious work, which would secure
our justification before God.
The observations of the Plea against the self-righteous abuse of the
Sabbath are just and Christian, but do not affect the position of the
Platform. The author also intersperses other useful practical remarks,
which we have not have room to quote. The simple point of difference,
of any moment, is that relating to the question whether our obligation
to observe the Christian Sabbath rests on its appointment by God or by
the church. Indeed, it can scarcely be said that this question remains,
for the author of the Plea, at the close of his discussion, virtually
acknowledges the point affirmed by the Platform, when he says: "The
Augsburg Confession, notwithstanding her definite assertion that the
Christian Sabbath rests on _no special dictate of the Word of God_,
maintains that by necessity, and by right, the _church_ instituted our
Christian Sabbath, and we ought to keep it." P. 34. To this we shall
confine our proof.
III. _We shall prove that the Augsburg Confession does deny the divine
appointment of the Christian Sabbath or Lord's Day_.
In establishing this position, we shall first prove from the other
writings of Luther and Melancthon, that they both rejected the divine
appointment of the Christian Sabbath or Lord's day; secondly, show from
the Augsburg Confession itself, as well as the Apology to it, both
written by Melancthon, that its divine appointment is there denied.
Let us listen to the _declarations of Luther_ on this subject. In his
Commentary on the Pentateuch, speaking of the decalogue, he says:
"Saint Paul and the entire New Testament have abolished the Sabbath of
the Jews, in order that men may understand that the Sabbath concerns
the Jews alone. It is therefore unnecesssary [sic] that the Gentiles
should observe the Sabbath, although it was a great and rigid command
among the Jews." [Note 1] "Among Christians, under the New Testament,
every day is a holy day, and _all days are free_. Therefore, says
Christ, the Son of man is Lord even of the Sabbath day. Matt. xii. 8.
Therefore Paul, at different places, admonishes the Christians, not to
suffer themselves to be bound to any particular day. Ye observe days and
months, and times and years. I am afraid of you, lest I have bestowed
upon you labor in vain. Gal. iv. 10, 11. And still more clearly in
Colossians ii. 16, 17. Let no mint therefore judge you in meat or in
drink, or in respect of an holy day, or of the new moon, or of Sabbath
days: which are a shadow of things to come." "But although the Sabbath
is _now revoked_, and the consciences of men are free from it, it is
nevertheless good and necessary that _some_ particular day of the week
be observed, in order that the word of God may be dispensed on it, may
be heard and learned; for not every one can attend to it every day.
Moreover, nature demands that both man and beast rest one day in the
week, and abstain from labor. Hence, if any one desires to make a
necessary command out of the Sabbath, as a work required of God, he must
observe Saturday and not Sunday, for Saturday was enjoined upon the
Jews, and not Sunday. But Christians have hitherto observed Sunday, and
not Saturday, because on that day Christ, arose. Now this is a certain
evidence to us that the Sabbath, yea the entire Moses (Mosaic
dispensation) no longer concerns us, else we would be under obligation
to observe Saturday. This is a great and strong proof that the Sabbath
is revoked; for throughout the whole New Testament we find no place in
which the observance of the Sabbath in enjoined upon Christians."
"But why (continues Luther,) is Sunday observed among Christians?
Although, _all days are free and one day is like another_, it is still
necessary and good, yea, very necessary, that some one day be observed,
_whether it be Sabbath, Sunday or any other day_. For God designs to
lead the world decently, and govern it peaceably; therefore he gave six
days for work, but on the seventh day, servants, hirelings, and
laborers of every kind, yea, even horses and oxen and other laboring
animals shall have rest, as this precept requires, in order that they
may be refreshed by rest. And especially in order that those, who at
other times have no leisure, may hear the preached word and thereby
learn to know God. And for this reason, namely, of love and necessity,
Sunday has been retained, not on account of the Mosaic precept, but for
the sake of our necessities in order that we might rest and learn the
word of God." [Note 2]
In his larger Catechism, Luther thus expresses himself. [Note 3]
"_This commandment, therefore, with respect to its outward and literal
sense, does not concern us Christians; for it is wholly an external
thing, like other ordinances of the Old Testament, confined to certain
conditions, and places, which are all now left free through Christ_.
But in order that we may draw up for the uninformed, a Christian
meaning of what God requires of us in this commandment, is is necessary
to observe, that _we keep the Sabbath-day, not for the sake of
intelligent and learned (gelehrten) Christians; for these have no need
of it:_ but in the first place, on account, of physical reasons and
necessities, which nature teaches and requires for the _common mass_ of
people, _men-servants_ and _maid-servants_, who attend during the whole
week to _their labor and employments_, so that they may also have a day
set apart for _rest and refreshment (erquicken:_) in the second, mostly
for the purpose of enabling us to take time and opportunity on these
Sabbath-days, (since we cannot otherwise attain them,) to attend _to
divine service_, so that we may assemble ourselves to hear and treat of
the Word of God, and then to praise him, to sing and pray to him.
"But this, I say, is not so confined to time, _as ii was among the Jews,
that it must be precisely on this or that day; for one day is not
better in itself than another, but it should be daily attended to;_ but
since the mass of the people cannot attend to it, we should _reserve
one day in the week, at least, for this purpose_. Inasmuch, however, as
Sunday has been _set apart from of old_ for this purpose, we should
therefore let it remain so, that the Sabbath may be observed with
_uniformity_, and that no one create disorder through unnecessary
innovation."
The above testimony of Luther is so distinct and decided, that he
certainly would not have approved of the Augsburg Confession if
Melancthon had introduced a different doctrine into it. But there was
no difference of opinion on this point, between these two luminaries of
the church.
2. _Melancthon_, in a letter addressed to Luther from Augsburg, dated
July 27, 1530, thus speaks of the Christian Sabbath: "When St. Peter
appoints the religious observance of Sunday, I regard this work (the
observance of the day) _not as divine worship_, (Gottesdienst, cultus,)
but as being attended by bodily advantage, (leiblichen Nutzen,) if the
people assemble together on a fixed day." [Note 4]
Again, in his _System of Divinity_, or _Loci Theologici_," [Note 5] we
find the following unequivocal declaration: "We have, heard above that
the Levitical _ceremonies_ are abolished. But the law concerning the
Sabbath is a Levitical ceremony, and _St. Paul_ expressly says,
Col. ii., Let no one judge you, if you do not observe the Sabbaths,"
(Niemend [sic] soll euch richten, so ihr die Sabbathe nicht haltet;) why
then (it may be asked) do you insist so rigidly on this precept? Answer.
This precept in the words of Moses embraces two things, one _common_,
that is necessary to the church at all times, and a _particular day_,
which concerned only the government of Israel. The _common_ part (of
this precept) is the proper public office (or duty) to preach and to
observe the divine ceremonies, which God has at any time enjoyed. This
_common_ precept binds all men; for this honor all rational creatures
owe to God, to aid in sustaining the office of preacher, and Christian
assemblies, (public worship,) according to the condition and calling of
each one, as shall be farther stated hereafter. _But the particular
part, concerning the seventh day_, DOES NOT BIND US: therefore we hold
meetings on the _first day and on any other days_ of the week, _as
occasion offers_."
Such then being the views of the illustrious reformers, one of whom
penned the Augsburg Confession, and the other sanctioned it, we might
naturally expect to find them expressed in the Confession itself, which
a bare recital of a few passages, will prove to be the case.
And, I. From the _Augsburg Confession_, Art. XXVIII.
"And what are we to believe concerning _Sunday_ (the Lord's day,) and
other similar ordinances and ceremonies of the church? To this inquiry
we reply, the bishops and clergy may make regulations, that order may be
observed in the church, not with the view of thereby obtaining the grace
of God, nor in order thus to make satisfaction for sins, nor to bind the
consciences, to hold and regard this as a _necessary_ worship of God, or
to believe that they would _commit sin_ if they _violated_ these
regulations without offence to others. Thus St. Paul to the Corinthians
(1 Cor. xi. 5,) has ordained that _women shall have their heads_ covered
in the congregation; also, that ministers should not all speak at the
same time in the congregation, but in an orderly manner, one after
another.
"It is becoming in a Christian congregation to observe such order, for
the sake of love and peace, and to obey the bishops and clergy in these
cases, and to observe these regulations so far as not to give offence
to one another, so that there may be no disorder or unbecoming conduct
in the church. Nevertheless, the consciences of men must not be
oppressed, by representing these things as _necessary to salvation_, or
_teaching that they are guilty of sin, if they break these regulations
without offence to others;_ for no one affirms that a woman commits sin
who goes out with her head uncovered, without giving offence to the
people. SUCH ALSO IS THE ORDINANCE CONCERNING SUNDAY, Easter,
Whitsunday, and similar festivals and customs. For _those who suppose
that the ordinance concerning Sunday_ instead of Sabbath, _is enacted
as necessary, are greatly mistaken_. For the Holy Scripture has
abolished the Sabbath, and teaches that all the ceremonies of the old
law may be omitted, since the publication of the gospel. And yet, as it
was necessary to appoint a certain day, in order that the people might
know when they should assemble, the _Christian church_, (not the
apostles,) has up appointed Sunday (the Lord's day) for this purpose;
and to this change she was the more inclined and willing, that the
people might have an example of Christian _liberty_, and might know
that _the observance of neither the Sabbath nor any other day is
necessary_. There have been numerous erroneous disputations published,
concerning the change of the law, the ceremonies of the New Testament,
and the change of the Sabbath, which have all sprung from the false and
erroneous opinion, that Christians must have such a mode of divine
worship as is conformed to the Levitical or Jewish service, and that
Christ enjoined it on the apostles and bishops, to invent new
ceremonies, which should be necessary to salvation." [Note 6]
Here we are distinctly taught, (_a_) that the Jewish Sabbath is
entirely abolished; (_b_) that no particular day was divinely appointed
in its stead; (_c_) that those who suppose the ordinance concerning
Sunday instead of Sabbath is enacted as necessary, "are greatly
mistaken." (_d_) But that, as it was necessary to appoint a certain day
for the, convocation of the people, "the _Christian church_ (not the
apostles,) appointed Sunday."
II. Of similar import are the teachings of the _Apology to the
Confession_, which also flowed from the pen of Melancthon.
_Apology to the Confession, Art. IV._
"But we maintain, that the harmony of the church is no more broken by
variations in such _human ordinances_, than it is by variations in the
natural length of the day in different places. Yet we like to see the
_general ceremonies_ uniformly kept, for the sake of harmony and order,
as in our churches, for instance, we retain (behalten) the _mass_, the
_Lord's Day_, and _other great festivals_.
"And we approve, all _human ordinances_ which are good and useful,
especially those which promote good external discipline among youth and
the people generally. But the inquiry is not, shall human ordinances be
observed on account of external discipline and tranquillity? [sic] The
question is altogether different; it is, is the observance of such
human ordinances a divine service by which God is reconciled; and that
without such ordinances, no one can be righteous before God? This is
the chief inquiry, and when this shall have been finally answered, it
will be easy to judge whether the unity of the church requires
uniformity in such ordinances." [Note 7]
Here again the Lord's day (_a_) is classed in the category of _human_
ordinances, the observance of which is free, and may differ in
different places.
(_b_) Yet uniformity in general ceremonies is pleasing, such as "the
mass, the Lord's day, and other great festivals."
(_c_) It is classed again with _human_ ordinances which promote good
external discipline among the people.
And now having proved that the lax views of the Christian Sabbath,
charged by the Platform on the Augsburg Confession, are attributed to
it by the learned in Germany generally, that Luther and Melancthon
teach them in their other writings: in view of all these evidences, we
ask every impartial, conscientious reader, whether it is possible to
doubt the accuracy of the positions maintained by the Platform on this
subject--namely, that the Augsburg Confession treats the Sabbath, or
religious observance of the _seventh_ day of the week, as a mere
Jewish institution, an institution appointed of God for the Jews alone;
whilst the propriety of retaining the _Lord's day_ or Christian Sabbath,
as a day of religious observation and worship, in their judgment, rests
on the appointment of the church, and the necessity of having some one
day for the convenience of the people in assembling for public worship.
The act of keeping any one day _entirely_ for religious observance,
they regard as ceremonial and temporary, and the moral or common part
of the precept, as stated in our extract from Melancthon, they resolve
into the general duty of preaching and hearing the gospel, and of
sustaining public assemblies for this purpose; that is, of bearing the
expenses incident to the support of the ministry and the ordinances of
God's house.
"Our American churches, on the contrary, as well as some few in
Germany, believe in the divine institution and obligation of the
Christian Sabbath, or Lord's day, convinced that the Old Testament
Sabbath was not a mere Jewish institution; but that it was appointed by
God at the close of the creative week, when he rested on the seventh
day, and blessed it, and sanctified it, (Gen. ii. 2, 3,) that is, set
it (namely, one whole day in seven,) apart for holy purposes, for
reasons of universal and perpetual nature, Exod. xx. 11. Even in the
re-enactment of it in the Mosaic rode, its original appointment is
acknowledged, '_Remember_ the Sabbath day--because in six days God made
heaven and earth--and rested on the _seventh; wherefore_ he, (_then_, in
the beginning,) _blessed the Sabbath day, and hallowed it_.' Now this
reason has no more reference to the Jews than to any other nation, and
if it was sufficient to make the observance of the Sabbath obligatory
on them, it must be equally so for all other nations before and after
them.
'Since therefore the observance and sanctification of a portion of his
time, is based on universal reasons in the nature of man, especially as
a religious being, and the proportion of time was fixed at a _seventh_,
by the example and precepts of the Creator in the beginning; the
Sabbath or religious observance of one day in seven, must be
universally obligatory, and the abrogation of the Mosaic ritual, can at
most only repeal those ceremonial additions which that ritual made, and
must leave the original Sabbath as it found it. Now whilst the apostles,
and first Christians under the inspired guidance, for a season also
attended worship on the Jewish Sabbath, they observed the day of the
Lord's resurrection, the first day of the week, as their day of special
religious convocations; and this _inspired example_ is obligatory on
Christians in all ages. Still the essence of the institution consists,
not in the particular day of the week, though that is now fixed, but in
the religious observance of one entire day in seven." [Note 8]
We do not, indeed, maintain that the conduct of the apostles was
inspired on all occasions; but it seems just and necessary to maintain,
that when engaged in the specific and appropriate duties of that
office, for which they were inspired, they were as much under the
guidance of the Spirit in their _actions_, as their words.
On the divine institution and obligation of the Christian Sabbath, we
refer the reader to an extended argument in its favor, in the author's
Lutheran Manual, pp. 310-24.
Note 1. Luther's Works, Leipsic edit., Vol. iii., pp. 642, 643.
Note 2. Luther's Works, Vol. iii., p. 643.
Note 3. Symbolical Books, pp. 449, 450, corrected by the original.
Note 4. Niemeyer's Briefe Melanchthons, [sic] p. 50.
Note 5. Vol. iv., p. 113, of Koethe's edit.
Note 6. See Schmucker's Lutheran Manual, pp. 306, 307.
Note 7. See Symb. B. Newmarket, ed. 2d., corrected by the German,
p. 223.
Note 8. See Definite Synodical Platform, p. 27.