conscience, on her authority; and day as was appointed for public assemwas observed, as it still is in every blies : this was neither commanded in

the apostles days, nor yet observed until popish country, in a manner more

Christian emperors enjoined the same, indicative of heathen festivity than to the end people might not be abstracted of Christian piety.

from boly meditations : neither in those We are sorry to be obliged to days was the same precisely or strictly observe, that many of the refor

observed.-- Beza in Cant. Salom. Hom. 30.

for Christian churches entertained the mers, and of the reformed churches, Lord's-dáy, not upon any commandment took no higher ground than expe- from God, but according to their 'free diency or general agreement, and choice.--Idem. Decad. p. 2. Serm. 4.- Bulthe authority of the church, for the linger in Apoc. 1. 10.

* Tbat people rest from labour one day religious observance of tbe first of i

Sune List of the week, to serve God, is not a mere day of the week. The following device of man's brain, neither did it only quotations will show how it was appertain to Moses's law, but it had beviewed by Luther, Melancthon, ginning from bence. Genesis ii. Now,

if you demand? why this seventh day is not Calvin, and other leaders of the

still retained in the church, our answer reformation.

is, that we are to bave all days sachi, as

we may rest in them from our own works. * We teach, that traditions are not to But that one day be chosen for God's be condemned, which have a religious external worship, rather than another, end, namely, that all things be performed the churchi bad liberty from Christ, to in the church, decently, and in good order, establish that which it judged most conand which command nothing, repugnant venient.--Pet. Mart. in Gen. ii. to the dirine law; namely, traditions con- " It is natural - that there should he set cerning holy-days, the Lord's-day, the and appointed days of resting from labour, feast of the nativity, Easter, &c. And and assembling together for God's service, these divines approre, that saying in the &c. "But the determination of these days, Tripartit History li. 9.-It was not the obligetl not the conscience in the New Apostles' mind to set down laws con- Testament, as it did in the Old; but only cerving 'holy-days, but to preachi godli- by reason of 'scandal and contempt. ness and a virtuous life.- Augustan. Cun. Neither are we so tied to certain days fess. Sect. 16.

or times, but that in case of necessity, “ We give not place to Jewish observa- or if it shall be more commodious, we tions and superstitions': neither judge we

neither judge we may alter these days and appoint other : tltat one day is holier than another, neithér neither are the days determined for relithink we, that God taketh delight in rest

gious duties, holier than other common ing from labour : and we observe the

days, in respect of any mystery, figure, or Lord's-day, and not the Sabbath, accord signification, but only in regard of disci. ing to a free choice, and not by divine

pline and order, &c. Idem. cap. 8, The precept.-Hilvet. Confess. cap. 24. 2

Lord's-day from the apostles age, bath .* The ancient fathers substituted the been a solemn day: notwithstanding, we Lord's-day, in place of the Sabbath, not

find not the same commanded by any without special reason. For it was the apostolical law; but it is collected from day of Christ's resurrection, and which hence, that the observation thereof was finished all legal shadows and Chris

free, because Epiphanius and S. Augustians were admonished by this alteration tine testify, that on the fourth and the of the day, not to adhere to a shadowy sixth days of the week, church assemblies ceremony. Nevertheless, I do not much were held, as well as upon the Lord'sinsist upon the number of seven, that I day Melanct. loc. com. expos. 3. pra. vould bring the church in bondage to cepti. Zanch.' in 4. Præcept. cap. 19. pa. that number: neither will I condemn

610, We read in no place (of the New Christian churches, which appoint other Testament.) that the apostles commanded solemn days for religious assemblies, so the observation of this day; but what they as this be done without superstition.- and other believers were wont to do ; and Calvin. Institut. li. 2. cap. 8. n. 34.'

tlicrefore they left free to the liberty of " Concerning the fourth commandment, the church) the observance of this day.-I suppose it is agreed upon among Chris- Hospinian. d. Orig. Fest. cap. 2." tians, that the same is abrogate so far as it was ceremonial; but not in such These extracts from the most, manger, as that the Lord's-day oogbe to eminent men of the foreign re. be observed, according to the manner of the Jewish Sabbath, &c. That Christians formed churches, or the symboliupon that day should abstain from their cal books of the churches, which daily labours, besides such time of the might be easily multiplied, express

no doubtful opinion; but distinctly all the days hereafter mentioned, place the observance of the Lord's- shall be kept, and recommended day on the ground of human au- to be kept holy days, and none thority. The following passages other: that is to say, áll Sundays from the writings of some of our in the year, the feasts of the Cirearly reformers will prove that cumcision of our Lord Jesus Christ, they entertained the same ideas, of the Epiphany, of the Purificaand took no higher ground. tion, and that none other day shall

« Our forefathers which , were in the be kept and recommended to be beginning of the church, did abrogate the kept holy day, and to abstain Sabbath, to the intent that men might from lawful bodily labour.” have an ensample of Christian Jiberty ; We introduce these extracts for and that they might know, that neither the keeping of the Sabbath, nor of any me purpose

the purpose of showing how exother day, is necessary. Bowbeit, be. ceedingly imperfect were the views cause it was necessary, that a day should of the sacred obligation of the be reserved, in which the people might Lord's-day entertained by the come together, to hear the word of God, they ordained instead of the Sabbath, body

body of the Reformers, and of the which was Saturday, the next day fol reformed churches. It is well lowing, which is Sunday. And although known, that to this day the rethey might have kept the Saturday with formed churches on the continent the Jews, as a thing indifferent, yet did

have not improved in this respect.

hade they much better to overset the day, to be a perpetual, memory that we are tree. They show, that there was but one apd not bound to any day, but that we opinion respecting the abrogation may do all lawful works to the pleasure of the Jewish Sabbath, and, thereof God, and the profit of our neighbours, fore, a's far as their authority goes, &c.—John Frith declar. of Bapt. p. 96.

• We be lords over the Sabbath, and the Sabbatarians have not an inch may change it into, Monday, or any other of ground to stand upon. But day, as we see need. Or may make every they also make it evident, that the tepth day holiday, only if we see cause , why: we may make two every week,

argument derived from Scripture if it were expedient, and one vot enough for the observance of the first day 10 teach the people. Neither was there of the week was little underany cause to change it from the Saturday, stood. than to put difference between us and the Jews, and lest, we should become servants



To the English and Scotch to the day, after their superstition.--Will. Puritans, we are indebted for the Tindal's Ansuer to More, cap. 25.

first and fullest views of this inte" Therefore be certain days assigned, resting subject. that we should come together, not tbat, The second edition of the first ibat day in wbich, we come together, is. holier than another, but all days are alike work, which advocated at very equal; and Clirist is not only crucified considerable length those views in the Parascheue, and risen on the Sun- which are now generally enday, but the day of resurrection is always; tertained by serious Christiaus, and always may we eat of our Lord's flesh.--D. Burnes Articl. p. 206."

of all denominations, lies be

fore us. It is entitled, “ SahThat it may not be thought bathum Veteris et Novi Testathese were the sentiments of indi- menti; or, the true Doctrine of viduals only, the following ex- the Sabbath, held' and practiced tract from the Act of the Sixth of by the Church of God, &c. By Edward'the Sixth, will show, that Nicolas Bound. 1606. 4to. pp. the Lord's day was appointed to 479. be observed in England, as one Without professing to agree, in of the holy days of the church, all the sentiments contained in this After a considerable preamble, learned and elaborate work, we referring chiefly to the holy days do not hesitate to say, that it conof popery, it follows:

tains a better and more scriptural “ Be it therefore enacted, that view of the subject than any work known to us, which had been pre- no further than to establish its expeviously published. It places the DIENCY. Those ought not, therefore, to

be charged with incredulity who believe observance of this day, as a day that neither the sabbatical enactments, of holy and religious rest, on the nor the practice of the apostles, amount only proper footing on which its to a proof of the religious obligation of authority can rest, that of the devoting Sunday exclusively to a sacred

rest. More, nevertheless, may be said in apostles of Christ. It occasioned

favour of that day than of any other; it a violent and long-continued con- was certainly chosen by the apostles ; it troversy; the High Church party was recommended by special tokens of opposing most strenuously the doc- our Saviour's approbation; it was uni

formly adhered to by the primitive Christrine contended for by Bound.

tians; and it is peculiarly eligible for the This controversy, we are sorry to pious commemoration of our Lord's resay, is not yet at an end. The surrection from the dead; the churches work of Mr. Holden, now on our

of God, therefore, do well in appropriating

it to the public performance of religious table, which discovers great re

duties. search, and is distinguished for " Differing in theory, as this does, the serious tone which pervades it, from the opinion of those writers who takes no higher ground for the hold the numerical day to be fixed by

divine and apostolical authority, it is divine obligation of the Lord's-day,

u s-day, pretty much the saine in its practical re. than the authority of the church. sult.' While I agree with them in the fitThe following passages are ad- ness, the peculiar fitness, of the first day of duced in illustration of this writer's the week, I do not see it in the light of

an imperative duty. Forcibly as this day opinion.

is recommended to our adoption, I cannot “ Though concurring with a great part of perceive it to be unalterable; it is apthis learned writer's (Horsley) statement, I proved by our Lord, but not exclusively ; must express my doubts whether a change sanctioned by the apostles, but not enas to the day of the Sabbath is necessary for joined; so that room is left for any the avowed purpose of protesting against change which may become necessary by Judaism. I own myself unable to see time and circumstances. The application the grounds of such necessity, or, indeed, of one day in seven to the exercises of deany foundation in the sacred Scriptures votion is a bounden duty; not so the apfor an open protestation against the propriation of the first day of the week, Mosaic dispensation. As far as it was which is rather a matter of prudence and typical, ceremonial, political, it, of course, propriety than of religious obedience. expired by the introduction of a new faith; Yet it is a matter of propriety supported and, in taking upon ourselves the Chris so strongly, that the most clear and contian profession, we only adopt the old vincing reasons alone can justify a deparcovenant so far as it is ratified in the New ture; and any church would act very cuiTestament; but where are we required to pably that should select any other day, protest openly against it? How does it without being impelled to it by a due reappear that we ought to change the day gard to the character, the circumstances, of the Sabbath to show our dissent from and habits of the people. Scill, as the Judaism? If it were necessary in the day is not precisely fixed in the Scriptures, primitive ages, how can it be so now when it may be altered whenever moral or ibat polity is abrogated ? In short, I can- political considerations exist sufficiently not perceive why a change of the day is urgent to require a change."--pp. 270-called for in order to mark our dissent 274. from the Levitical religion. The bishop's argument, therefore, in my apprehension, carries but little weight; at the same time,

At present we cannot enter far.

At prese there are other grounds, some of which ther into this discussion; we rehave been already stated, why, as we serve for our next number a stateadopt a different faith from the Jews, we ment, at greater length, of our views should adopt a different day for the Chris- of the books before us. tian Sabbath.

The im" Many more reasons have been brouglit portance of the subject, and the forward for the change from the last to looseness of the sentiments, held by the first day of the week, but I am com- many on this subject, will be a pelled to abandon them as destitute of sufficient apology for treating the argumentative force. The chief grounds for the transfer are those already stated. subject at some length. and it must be acknowledged that they go

Lectures on Religion. By John and our convictions have prompted

Burder, M. A, 8vo. pp. 543. us to record !

Taylor. 1826. Price 12s. The work before us is one of There are certain indications of great utility. It is, in fact, a mental affinity, not unfrequently compendious body of divinity unassociated with actual relation- der a new arrangement; and conship. The “ Village Sermons” of tains a large portion of theological GEORGE BURDER are too well argumentation and practical deknown to require an eulogy either tail. There is scarcely an imporon their excellencies or their use- tant question on the grand prinfulness. Unless, however, we are ciples of Christianity, on which greatly mistaken, the “ family very accurate, and sometimes prolikeness” is strongly impressed on found reasonings may not be the literary productions of both found. The general tone of sentithe esteemed Ministers who bear ment is accordant with the prinhis venerated name; and who ciples maintained by the school of might well, if pride were ever “modern Calvinism," as Dr. Willawful, be proud of having such liams has termed it ;-a term, how. a sire! In their discourses there ever, which we do not like; if the are, no doubt, peculiar features by word “ Calvinism” must be used which they are respectively iden- at all, because it implies that tified; and to carry on the allu- ancient Calvinism, on the leadsion, we might say, that there is ing topics characterized by it, “more of the father” in the style of was of a different complexion. the younger son, than in his bro. We are convinced, that the ulther. But it is not fanciful to assert, tra-declaimers, whose “ magnus that they are like each other in Apollo" has lately fallen, have no the valuable qualities of simplicity legitimate claim to the title of and condensation; they are all “ Calvinists" at all. If the veneremote from the affectation of a rable reformer of Geneva were to pompous and exaggerated diction; rise from the dead, and could and they get at once to the thought, listen to, or read the ravings of with a directness and a precision some of this class, who so strangely which render their publications bewitch the poor devotees that eminently luminous and intelligi. follow them, and impregnate their ble. It is of more consequence minds with “all monstrous, all to remark, that the resemblance prodigious things,” he would inmay be traced in qualities of far stantly exclaim " Oh! my soul, higher importance. Evangelical come not thou into their secret!” sentiment, equally removed from His writings, especially those of the extremes of hyper-doctrinalism, his later years, abound in illustraand “ shunning to declare the tions of practical religion. He whole counsel of God,” is happily did not dissever human responsiblended with candour and firmness bility from his creed; the doctrine in the manner of presenting it; of divine purposes was not by him and above all, a constant regard 80 regarded as to supersede exto usefulness may be traced in their hortations to the unregenerate ; various publications. We con- nor did he consider them, because gratulate the father on such de- of their spiritual inability, as rescendants; and are persuaded, leased from obligations to faith that all our readers, who possess and repentance, or unfit to be adeither parental or filial sympathies, dressed as rational and accountwill not misinterpret this honest able creatures. Still less would tribute, which both our feelings he have sanctioned that unhal

lowed and often impertinent fami- torily confuted by a previous 'estaliarity with the Divine Being, blishment of the truth, and the which so frequently characterises synthetic order would have been the class referred to. The “ Cal. more uniformly preserved in the vinism” of Mr. Burder, and others entire volume: "These remarks, of modern times, is really old however, affect not the excellence Calvinism, if Hall, and Leighton, of the lectures; and we shall now and Howe, and Edwards, are adduce a few passages, illustrative worthy of being thus designated; of the justice of our conimendaand the Crispites, and other “ itestions: of our own times, are“ bastards The first discourse is on “ the and not sons” of the family to nature of religion; the marks by wbich they profess to belong! which true religion may be distin.

The lectures before us are ar- guished from false; and the state ranged under two leading divi- of mind which is necessary for the sions. The first comprises nine successful investigation of truth." discourses on “ false religion ;” On these important subjects, there and the second, fifteen on “ true are many excellent statements, religion.” Under the first, Mr. B. both as to the compressed arguconsiders the erroneous systems, mentation they exhibit, and the which are occasioned by ignorance just and forcible conclusions which of the truth; those which are op- are deduced from them. On the posed to the truth; those which “ marks," which distinguish true are distinguished by corrupt addi- religion, the following specimen tions to the truth ; and those whose of generalizing is worthy of nocharacteristic is a partial reception tice. of the truth. Under the second divi. "In religion two parties are observable; sion, he exhibits the evidences, the God and man. Religion their should be

suitable to both ; it should be conformable principal doctrines, the influence,

to the nature both of God and of man. It and the claims of the true religion, must honour Him, and benefit us. These topics embrace, in their sub- “ These are the marks laid down by the divisions. the leading subjects of excellent Bishop Beveridge, in his “ Pri

vate Thoughts upon Religion, written in all the discourses. They are ex

his younger years," as the title page of ceedingly ingenious and compre- the book informs us, for the settling of hensive; and present, under each bis principles and conduct of his life.' general class, admirable speci

These marks, I apprebend, if honestly

and diligently used, will not mislead. mens of logical arrangement. The

In no religion except the true, can they same remark will apply to the be found, and in it they certainly are minor topics of each lecture. As found. far as the “ methodology” is con

“I venture to propose a criterion of

trutli in religion, which is so far from cerned, we have only one objec

being inconsistent with the marks just tion. We think, the “ Evidences

mentioned, that it is inclusive of thein. of the Truth of the Christian Reli It is, bowever, as I conceive, more simple giou," embracing five discourses and comprehensive, and one to which no ought to have preceded the first

man can object as a criterion, bow diffe

rently soever may be the practice of men class in the adopted division. Mr. with regard to the use of it: I mean, the Burder, according to his own ac agreement of religion with matter of fact, count, has assumed, and then " Truth and fact can never be opposed proved the truth of Christianity to each other, but in every case, so far

as they have any connexion, innst agree This appears to us an infelicitous Truth is the relation' which subsists be arrangement, on account of its tween facts, and in metaphysics as in mafrequent anticipation of arguments thematics, the relation subsisting between and reasonings afterwards esta

two or more things, must, of course,

correspond with the nature of the things blished. We think the errors

themselves. That system accordingly, would have been more satisfac- which no facts oppose, and which many

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