The Prophetic Faith of Our Fathers, vol. 4

CHAPTER FORTY-TWO: Seventeenth-Century Emergence of Sabbath Issue

I. Historical Beginnings of the Sabbath Revival

We now turn to the second distinguishing doctrine of the Sabbatarian Adventists-their acceptance and observance of the seventh-day Sabbath. Prophetic interpretation, as we have seen from the sources, has persisted through the vicissitudes of the passing centuries, despite certain stormy upheavals and periodic setbacks. In a similar way, though not so commonly known, the Christian observance of the seventh-day Sabbath has likewise persisted throughout the Christian Era. At times it has been driven underground, into silence and obscurity. But it has inevitably reappeared to bear its witness and urge its message upon mankind. The Sabbath, and its change and restoration, are tied inseparably into the very structure of Bible prophecy, the Sabbatarian Adventists firmly believed. PFF4 906.1

From postapostolic times down to the fifth century its observance continued on in various parts of the Roman Empire, though with diminishing force and adherence. It was even observed by some in Rome in the sixth century, to the distress of Pope Gregory I, the Great. ¹ And eminent historians state that it was likewise the practice of some in the Celtic Church in Scotland. And the same practice was carried on down in Ethiopia and Abyssinia and up in pre-Reformation Norway. PFF4 906.2

In Reformation and post-Reformation times Sabbath keeping reappeared in Sweden and Finland, in Bohemia and Poland, as well as in France, and more aggressively in Germany. But such observance was particularly true in England, where a definite Sabbatarian revival occurred among the Baptists. ² This, in time, was crystallized into the Seventh Day Baptist communion. And from the Seventh Day Baptists in England came Samuel Mumtord to Colonial America in 1664, as the pioneer Sabbathkeeper in this land. That is the connecting link. PFF4 906.3

Agitation over the Sabbath arose in England during the reign of Queen Elizabeth (d. 1603), and was the center of sharp controversy for more than a century. Controversial writings began to appear in 1585. The liberal attitude concerning Sunday observance, counseled in the Book of Sports published by James I, added fuel to the flames, and noted theologians began to wield their pens in earnest. Well over a hundred tractates and books appeared in Britain alone. ³ The conflict between the Anglicans and the rigid positions of the Puritans was a contributing factor, and the Fifth Monarchy expectations intensified the Sabbath issue. PFF4 907.1

Illustrious names were involved-Theophilus Brabourn, Peter Heylen, Francis White, Thomas Tillam, William Sailer, Edward Stennett, and many others. Clergymen were deposed for their Sabbath faith. Men and women-like John and Dorothy Traske-were sent to prison for their Sabbatarian practices, and John James was put to death in the tension of the times. The conflict continued for decades, and intensive discussions and debates were the order of the day. PFF4 907.2

Men of prominence, like Cambridge professor of mathematics William Whiston (d. 1752), London barrister Sir William Tempest (d. 1761), court physician Dr. Peter Chamberlen (d. 1684), Anglican clergyman Francis Bampfield, and Commonwealth speaker of the House of Commons Thomas Bampfield were on the roster of Sabbatarians. These men all charged the papal Antichrist of prophecy with making the change in the law of God foretold in Daniel 7:25. This was definitely a matter of prophecy, they held. They solemnly averred that there is no divine command or sanction authorizing the change, and that the original Sabbath of the divine precept is therefore binding on all men. Citation of the case of Dr. Peter Chamberlen must suffice as an example. And that we may see the character and caliber of these men, we shall trace Chamberlen in some detail. PFF4 907.3