The Austin weekly statesman. (Austin, Tex.) 1883-1898, 1886-01-21
THE. CHRISTIAN SABBATH
THE FIRST DAY OF THE WEEK.

| stress lalu on the particular day, for INT
design of the Sabbath in this respect was
not that its sacred obligations as a divine
institution, should lie in the observance OF
the particular seventh day in order from
| the creation, but in observing that
seventh day which the Almighty, in his
wisdom shall determine or appoint to be
| kept, which may be the seventh or any
other day, as shall seem good to him. The
real design being six days of worldly Oc.
cupatiOn, and then one of sacred rest
The example of the Creator in his work
of creation is appealed to in the law to
fix the relative time of labor and rest
that it shall stand as six to one.
In confirmation of this, we point to
the giving of the mama in the wilder.
ness lex. 10: 1892 which appears to
have been the beginning point of that
series of weeks which ran through the
whole period of the pilgrimage in the
wilderness.
The most important reasons for the
change of the day from the seventh to the
first may be briefly given in the following
sentences: 1t was important to distin-
guish Sabbath from Sabbath, the Sabbath
of the Christian from that of the Jew
The Jewish Sabbath growing up in the
midst of q people whose mind and heart
were fully imbued with the ideas of re-
ligion of types and shadows of SYMBOL
col and ceremonial institutions. would
naturally be marked by feeling of quiet
repose; while the Christian Sabbath, in
its characteristics, should be one equally
separated from the occupations and
business of a worldly nature. but
far more actively employ
ed in receiving and communicating all
spiritual benefits. A new epoch in the
worlds history had come, in which the
genius of the gospel was to be fully de-
veloped, making a wonderful change, and
at the same time giving a new impulse to
all the sources and energies of benevo-
lence and holy action.
1t had been matter of prophecy.
Ezekiel, speaking of the Jewish economy.
introduction of the New Testament dis
pensation, says:
When these days are expired, it shall
be that upon the eighth day, and so for
ward the priests shall make you burnt
offerings upon the altar, and your peace
offerings; and will accept you, saith the
Lord GOd.-EZek. 1927.
In addition to these strong reasons
which flow out of prophecy, and the per-
fected redemption which is in Christ, and
the wonderful and mighty changes which
this finished redemption had wrought,
there was necessity that some alteration
should take place in the relative position
of days, as a perpetual memorial that this
grand work had been finished, and there
was no need any longer of types and sym
bols, and shadows.
1t is mere dodge of the question, to
say that the gospel does not, in so many
words, expressly enact this change of day
For the very language used in the gospel
of Matthew concerning the resurrection
morn, puts it beyond dispute that the Sab
bath was changed from the seventh to the
first day of the week; literally translated
it reads thus: "In the end of the Sab
baths, as it began to dawn towards the
first of the Sabbaths, came Mary Magda-
lene and the other Mary to see the sepul-
chre" (Matt.28:1. The Lord of life ris-
ing from the grave on that morning, was
demonstrative evidence that he had
completely finished his work of redemp-
ton, and so, it was his resting day-the
Christian Sabbath-for he enteredlnto his
rest and ceased from his own works as
God did from his Heb. 4; 19).
After his resurrection, he met with his
disciples on the first day of the week; af-
ter his ascension, he poured out his Spirit
in most extraordinary manner on
that day. The apostles, as the record
stands in the New Testament, designated
this first day of the week as day on
which the public exercises of Gods wor-
ship should be observed. And, finally, the
record styling it the Lords day REV. 1:
l9). Who would question its being the
divinely instituted Christian Sabbath?
And so, in every dispensation, the de-
sign of the institution remains unchanged
the sign changes through the various
periods of the development of Gods pur-
poses, with his people. At one time the
Sabbath is the sign of creation; at another,
the sign of sanctificatiOn; and at another,
a sign of redemption. But amid all, there
is one deep, underlying design of the
Sabbath as divine institution
and this changes not. The
graduation is beautiful and
worthy to be noted. As man stood forth
in the morning of the world, and began
his career of weekly service on the earth
by celebrating a Sabbath with his Maker,
so the redeemed church, as the Lambs
bride, was called to enter upon grander
career with the Lord upon His Sabbath
for redemption Is a grander work than
creation. 1t was in world of beauty,
under cloudless sky, and in morning
of life and peace, and joy and love, that
the Creator said: Go forth. cultivate and
subdue the earth. And so the Sabbath of
Eden was all rich in blessing and sanctif
cation But the Christian Sabbath is
richer and grander still, because of the
which, through the divine bless
ing, it gives to world in SIM which
has a power to restore the lost
image in higher type of perfection and
beauty. and leadeth to a paradise grander
than the one Adam lost.
There is to be a memorial window in
the new Episcopal church at Kennett
Square, Pa, the gift of friends in New
York, in honor of the memory of Bayard
Taylor. He was born in the borough of
kennett Square, and his "Cedarcroft," and
the place of his burial, "Longwood," are
both near by.
Gen. Thomas o. Osborne, late United
States minister to the Argentine Repub-
lie has furnished the department of state
at Washington with a detailed history of
the struggle in that country between
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