Catoctin clarion., 1908-01-09
THE PULPIT.
A BRILLIANT SUNDAY SERMON BY
THE REV. @. q. MILLS.
Subject: Spirit Of the Lords Day.

| q. Mills, pastor OF Pilgrim CAdpel,
preached Sunday morning on "The
Spirit of the Lords Day." taking as
his texts Romans 1876: "One man
esteHneth one day above another; an
other esteemeth every day alike. Let
every man be fully persuaded In his
own mind" and Mark 2:27: "The
] Sabbath was made for man and not
man for the Sabbath" Among other
things Mr.. Mills said:
| The glory of the Christian religion
Is it's universally. 1t Ats all sorts
and conditions of men, and when un-
derstood as Jesus meant 1t to be un-
derstood, they. receive it gladly, for
| His appeal was always past tradition
to truth. The court Of final appeal Is
the spirit in man backed up by the
experience of the race. Christianity
Is not the acceptance of set of opin-
| ions, nor the observance of ritual, sa-
| cred places and days, nor the reiter-
! ating of numerous moral maxims, but
| 1t is getting the loftiest point of view
with regard to things in general and
| ones relations to ones fellow men in
particular. All Jesus teaching looked
toward the unifying of the moral law.
All progress is from unity, up
through complexity back to unity on
higher plane. In the beginning the
moral law was very simple: Thou
shalt not eat the fruit of the tree"
that is, EVIL is deadly, do not med
die with it," Here we have the re-
ligion of fear. Later mems notions
of evil became hazy and we had the
books of the law and the ten COM
mandments. This might be called the
religion of restraint. 1t meant Sc
ries of thou shalt nots." Every
thing was to be done by rule. The
evil was to be separate from the
good, one nation separate from an
other to preserve its holiness, one
meat set apart from the others, one
day sanctified. Then came Jesus with
desire to put spirit into religion
which should give it perennial fresh
ness. Man was no longer to consult
an authority to find whether he
should or should not do certain
thing. He was to accept the guidance
of the inner light. He was not to
separate the evil from the good, but
to overcome evil with good" He
was to make the radiance of the one
day suffuse all the days; he was not
to think of God afar off watching His
universe go; but as nearer than
breathing, closer than hands or feet; !"
he was not so much to be concerned
with getting men to heaven as get
ting heaven into the world. This Is
what may be called the religion Of
the spirit Now let us view the ques-
ton of Sunday observance in the light
of this.
First, the old Sabbath OF the Jews,
and as revived in great part by the
Puritans of three centuries ago, does
spiritual religion. Everything was
nicely regulated by rule. But the
man who takes his ethics predigested
Is in danger of moral atrophy. Th9
body needs exercise or it will become
diseased; the intellect must AR--nseHSi
or 1t will become flabby; the con-
science must be trained or 1t will van
ish into nothingness. The commu-
nlty is in duty bound to give this fac
ulty of conscience as free play as con-
ditions will permit
On the other hand, the strong peo-
pie, those who tend to question au-
thority and who demand reason for
their obedience become more and
more blindly reactionary. Thus 1t is
dangerous to multiply restrictions be-
yond what is essential; because men,
feeling themselves cramped, break
the artificial barrier, but at the same
time there comes to them a feeling
of guiltiness. their consciences are
hardened and they stand ready to
break every law, as opportunity Of
fers. The old Sabbath, therefore,
was legalistic, it took no account of a
mans attitude toward righteousness;
it only demanded that he fulfil the
letter of the law. We see the result
of it in the Pharisees, who were strict
observers of the Sabbath. but did not
hesitate to practice hypocrisy, to
grind the poor in the dust with un-
just taxation, and In general to leave
fellow feeling entirely out of their re-
ligion.
2. But the question is Immediate
ished, has not Sunday taken its place?
Not at all. Observance of Sunday
was commenced after the death of
Jesus. 1t was not to take the place
of the Jewish holy day, but for time
the two ran side by side, Christians
keeping the Sabbath. with all its re-
strictions, on our Saturday, and cele-
brating the next day (our Sunday
with great. rejoicing in honor of the
Lords resurrection. At the outset,
then, it was a day of cheerfulness.
1t was a festival, with joy and glad
ness, and so strong was the feeling
that this was as it ought to be that
we read in the "Epistle to Turibius."
one of our oldest documents THE
Manicheans have been convicted in
the examination which we have made
of passing the Sunday, which Is con-
secrated to the resurrection of our
Lord, in modification and fasting"
Truly, here is a case of the tables
turned.
All reasonable Christians will hold
that this is what Sunday ought to
mean-a day of cheerfulness and rec
reation. There should be nothing
blue" about 1t. 1t should be. in
truth, '+the golden clasp that binds
the volume of the week." But when
we seek cheerfulness and recreation
we should be careful that. we get no
spurious substitutes therefor. Rec
reat means just what 1t says. Re-
create, that is, to fit for the duties OF
the week. To put new life into your
self to stand the stress and turmoil of
life. Some men think they can do
this best by assembling at the house
of worship, some by walking abroad
in Gods out of doors, some by at
tending some innocent place OF
amusement, SEA- by just staying at
home and res.ins,' some by COM
bination of these.
We must not lose sight Of the fact
that "the Sabbath was made for man,
not man for the Sabbath" 1t Is to
help man, it is something to satisfy
his needs. not a dark law with PEN