Hi
THOUGHTS
ON
THE
SABBATIL
ture—the
revealed
law
of
God—nobody
ever
thought
of
pretending.
The
light
of
the
Reformation
destroyed
the
sup-
port
which
the
Sunday
festival
had
obtained
from
these
impostures,
and
left
it
nothing
to
stand
upon
but
the
decrees
of
councils,
the
edicts
of
kings
and
emperors,
and
the
mandates
of
the
Pope.
Other
South
Wales)
which,
from
St.
Peter,
charged
him,
that
upon
Sundays
throughout
the
year,
there
should
be
no
buying
or
sell-
ing,
and
no
servile
work
done.”
Morer,
p.
288;
Heylyn,
part
i,
chap.
7,
sec.
6.)
In
the
very
entrance
of
the
thirteenth
age,
Fulco,
&
French
riest,
and
a
notable
hypocrite,
lighted
upon
a
new
Sabbatarian
ancy,
which
one
of
his
associates,
Eustachius,
abbot
of
Flay,
in
Normandy,
was
sent
to
scatter
here
in
England;
but
finding
op-
position
to
his
doctrines,
he
went
back
again.
The
néxt
year
after,
being
1202,
he
comes
better
fortified,
preaching
from
town
to
town
and
from
place
to
place,
that
no
man
should
market
on
the
Lord’s
day.
Now
for
the
easier
bringing
of
the
people
to
obey
their
dictates,
they
had
to
show
a
warrant
sent
from
God
himself,
as
they
gave
it
out.
The
title
was
this:
¢¢
A
HOLY
MANDATE,
touching
the
Lord’s
day,
which
came
down
from
Heaven
unto
Jerusalem,
found
on
St.
Simeon’s
altar
in
Gol-
gotha,
where
Christ
was
crucified
for
the
sins
of
all
the
world,
which,
lying
there
three
days
and
three
nights,
struck
with
such
terror
all
that
saw
it,
that,
falling
on
the
ground,
they
besought
God’s
merey.
At
last
the
patriarch
and
Akarias,
the
archbishop
(of
I
know
not
whence),
ventured
to
take
into
their
hands
that
readful
letter,
which
was
written
thus.
Now
wipe
your
eyes
and
look
awhile
on
the
contents:
:
«(I
am
the
Lord
who
commanded
you
to
keep
the
Lord's
day,
and
you
have
not
kept
it,
neither
repented
of
your
sing;
I
caused
repentance
to
be
preached
unto
you,
and
you
believed
not;
then
I
sent
the
pagans
among
you,
who
spilt
your
blood
on
the
earth,
and
yet
you
believed
not;
and
because
you
did
not
observe
the
Lord's
holy
day,
I
punished
you
awhile
with
famine,
but
in
a
short
time
I
gave
you
fullness
of
bread,
and
then
you
behaved
yourselves
worse
than
before.
I
again
charge
you
that
from
the
ninth
hour
[that
is,
three
o’clock,
P.
3.]
on
aturday,
until
sun-
rising
on
the
Monday,
no
man
may
presume
to
do
any
work,
but
what
is
good,
or
if
he
do,
let
him
repent
for
the
same.
Verily
I
say
unto
you,
and
swear
by
my
seat
and
throne,
and
by
the
cher-
ubim
which
surround
it,
that
if
you
do
not
hearken
to
this
my
mandate,
I
will
send
no
other
letter
unto
you,
but
will
open
the
heavens
and
rain
upon
you
stones,
wood,
and
scalding
water
by
night,
so
that
none
Shall
be
able
to
provide
against
them.
say
ye
shall
die
the
death
for
the
Lord’s
day,
and
other
festivals
of
ny
saints
which
ve
have
not
kept:
and
I
will
send
among
you
THOUGHTS
ON
THE
SABBATH.
33
festivals
of
the
church,
however,
stood
upon
the
same
authority
;
Christmas,
Easter,
the
Ascension,
Whitsunday,
Epiphany,
and
many
of
less
note.
All
these
Were
maintained
by
the
Church
of
Eng-
land.
But
the
Puritans,
between
whom
and
the
Episcopalians
the
controversy
reached
its
greatest
hight
in
the
16th
century,
were
not
content
to
beasts
with
the
heads
of
lions,
and
the
hair
of
women,
and
the
tails
of
camels,
which
being
very
hungry
shall
devour
your
flesh.
And
you
shall
desire
to
flee
to
the
se
ulchers
of
the
dead,
and
hide
you
for
fear
of
those
beasts.
And
will
take
the
light
of
the
sun
from
your
eyes,
and
send
such
darkness
that
not
being
able
to
see,
you
shall
destroy
each
other.
And
1
will
turn
my
face
away
and
not
in
the
least
pity
you.
I
will
burn
your
bodies
and
hearts
of
all
them
who
do
not
keep
the
Lord’s
doy.
Hear
then
my
words,
and
do
not
perish
for
neglecting
this
day.
I
swear
to
you
by
my
right
hand,
that
if
you
do
not
observe
the
Lord’s
day,
and
festivals
of
my
saints,
I
will
send
pegan
nations
to
destroy
you.’”
(Heylyn’s
Hist.
Sab.,
part
ii,
chap,
7,
sec.
6.
Morer,
pp.
288-290.)
One
is
sometimes
ready
to
ask
whether
our
modern
advocates
of
the
Sunday
observance
ever
had
their
attention
directed
to
these
facts.
For
it
seems
almost
incredible
that
honest,
God-fear-
ing
men,
in
the
face
of
such
facts,
would
continue
to
assert,
as
they
do,
that
the
observance
has
always
been
regarded
as
a
ful-
fillment
of
the
Sabbath
law.
But
whatever
may
be
said
of
some
others,
Gilfillan
can
not
plead
ignorance
in
the
matter.
He
cites
the
very
cases
which
we
have
now
cited
(p.
399
of
his
work),
but
instead
of
being
ashamed
of
and
denouncing
them
as
contrivances
of
“that
Wicked,”
whose
coming
is
after
the
working
of
Satan,
he
apologizes
for
them,
varnishing
them
over
by
saying
that
the
resort
to
them
“was
significant
of
the
importance
supposed
to
be-
long
to
it”
(the
Sunday
festival),
thus
insinuating
that
it
was
zeal
for
the
Sabbath
which
was
at
the
bottom
of
such
exceptionable
measures,
whereas
in
fact
it
was
only
zeal
for
the
authority
of
the
Church.
The
apparition
seen
by
Henry
II
“has
a
meaning
and
use
to
the
extent
of
indicating
the
opinion
that
the
day
was
the
charge
of
Heaven,
and
that
its
sacre
observance
was
connected
with
human
prosperity
and
happiness.”
He
thinks
“the
same
lesson
is
taught
by
the
case
of
Eustachius,
abbot
de
Flay.”
Ver-
ily,
he
might
make
the
same
plea
in
behalf
of
all
the
idolatrous
festivals
of
the
Church
of
Rome,
In
fact,
he
does;
only
instead
of
finding
them
“significant
of
the
importance
supposed
to
belong
to”
those
festivals
particularly,
he
t
inks
that
they
‘had
their
origin
in
the
recognized
authority
and
felt
benefit
of
the
only
true
holy
day.”
But
one
that
could
find
in
such
things
proof
of
the
divine
appointment
of
the
Sunday
observance,
could
find
é¢
any-
whore.
3