A Refutation of the Claims of Sunday-keeping to Divine Authority

THE SABBATH FROM THE TIME OF CONSTANTINE TO THE REFORMATION

We have seen how the matter stood until the commencement of Constantine’s career. The Sabbath was generally observed, while the Lord’s day was regarded as a festival of no greater importance or authority than Good Friday or Holy Thursday. No text of Scripture, or edict of emperor, or decree of council, could be produced in its favor. But from this time forth may be found emperors and councils combining to give importance to the Lord’s day and to oppose the Sabbath. RCSK 24.1

An important change in the regard paid to the first day, was produced soon after the accession of Constantine, the first Christian emperor, in the early part of the fourth century. When he became master of Rome, he soon gave himself up to the guidance of the Christian clergy. According to Jones’ Church History, “He built places of public worship. He encouraged the meeting of synods and bishops-honored them with his presence, and employed himself continually in aggrandizing the church. He was scrupulously attentive to the religious rites and ceremonies which were prescribed to him by the clergy. He fasted, observed the feasts in commemoration of the martyrs, and devoutly watched the whole night on the vigils of the saints,” and showed great anxiety for uniformity in the doctrines and observances of religion in the church. He was, therefore, exactly suited to the wishes of the Roman bishop and clergy, in establishing, by his imperial authority, what they had no Scripture to support, and what their influence had hitherto been unable to effect, viz. a uniformity in the celebration of Easter and the first day. In 321, Constantine first published his edicts enjoining upon his subjects these superstitious celebrations. RCSK 24.2

Eusebius in his life of Constantine, says, “He appointed as a suitable time for prayers the Dominical day, which was then an especial day, and now is undoubtedly the very first. His body guard observed the day, and offered on it prayers written by the emperor. The happy prince endeavored to persuade all to do this, and by degrees to lead all to the worship of God; wherefore he determined that those obeying Roman power should abstain from every work upon the days named after the Saviour, that they should venerate also the day before the Sabbath, in memory, as seems to me, of the events occurring in those days to our common Saviour.” He says again, “An edict also, by the will and pleasure of the emperor, was transmitted to the Prefects of the provinces, that they henceforth should venerate the Dominical day; that they should honor the days consecrated to the martyrs, and should celebrate the solemnities of the festivals in the churches, all which was done according to the will of the emperor.” And as quoted by Lucius, he says, that he admonished his subjects likewise that those days which were Sabbaths should be honored, or worshipped. RCSK 24.3

Sozomen in his Ecclesiastical History, b. 1, c. 8, says, “He (Constantine) also made a law that on the Dominical day, which the Hebrews call the first day of the week, the Greeks the day of the Sun, and also on the day of Venus, (i.e. Friday,) judgments should not be given, or other business transacted, but that all should worship God with prayer and supplications, and venerate the Dominical day, as on it Christ rose from the dead; and the day of Venus, as the day on which he was fixed to the cross.” RCSK 25.1

Dr. Chambers says, “It was Constantine the Great who first made a law for the observance of Sunday, and who, according to Eusebius, appointed that it should be regularly celebrated throughout the Roman Empire. Before him, and even in his time, they observed the Jewish Sabbath as well as Sunday; both to satisfy the law of Moses, and to imitate the apostles, who used to meet together on the first day.” He adds, “Indeed, some are of opinion that the Lord’s day mentioned in the Apocalypse, is our Sunday; which they will have to have been so early instituted.” “By Constantine’s laws, made in 321, it was decreed that for the future the Sunday should be kept a day of rest in all cities and towns; but he allowed the country people to follow their work. In 538, the Council of Orleans prohibited this country labor. RCSK 25.2

To give the more solemnity to the first day of the week, (as we learn from Lucius’ Ecclesiastical History,) Sylvester, who was bishop of Rome while Constantine was Emperor, changed the name of Sunday, giving it the more imposing title of Lord’s day. RCSK 25.3

It cannot be doubted, that the laws of Constantine did much to make the first day conspicuous throughout the empire, as all public business was forbidden upon it. They changed its character from a special day, in which, as a weekly festival, all kinds of business and labor were performed in city and country, to be, as Eusebius says, the very first. This imperial favor for the first day operated against all who conscientiously regarded the Sabbath from respect to the fourth commandment, in obedience to which the seventh day had always been observed; and if it had produced a general abandonment of its observance, it would not have been very surprising, considering the influence of court example, and the general ignorance and darkness of the age. This, however, does not appear to have been the case. The Sabbath was still extensively observed; and to counteract it the Council of Laodicea, about A.D. 350, passed a decree, saying, “It is not proper for Christians to Judaize, and to cease from labor on the Sabbath, but they ought to work on that day, and put especial honor upon the Lord’s day, as Christians. If any be found Judaizing, let him be anathematized.” RCSK 25.4

But this did not produce any material change, for Socrates, a writer of the fifth century, who resided at Constantinople, makes the following remarks upon the celebration of the Sabbath at the time he wrote, A.D. 440. He says, “There are various customs concerning assembling; for though all the churches throughout the whole world celebrate the sacred mysteries on the Sabbath day, yet the Alexandrians and the Romans, from an ancient tradition, refuse to do this; but the Egyptians who are in the neighborhood of Alexandria, and those inhabiting Thebais, indeed have assemblies on the Sabbath, but do not participate in the mysteries, as is the custom of the Christians. At Caesarea, Cappadocia, and in Cyprus, on the Sabbath and Dominical day, at twilight, with lighted lamps, the presbyters and bishops interpret the Scriptures. At Rome they fast every Sabbath.” RCSK 26.1

This account of the manner of celebrating the Sabbath in the fifth century, is corroborated by Sozomen, in his Ecclesiastical History, b. 7, c. 9. He says, “At Constantinople, and almost among all, the Christians assembled upon the Sabbath, and also upon the first day of the week, except at Rome and Alexandria; the ecclesiastical assemblies at Rome were not upon the Sabbath, as in almost all other churches of the rest of the world; and in many cities and villages in Egypt, they used to commune in the evening of the Sabbath, on which day there were public assemblies.” RCSK 26.2

In regard to fasting on the Sabbath at Rome, referred to by Socrates, it ought to be said, that from the earliest times to the fourth century, the practice had been to observe the Sabbath as a holiday. But the Church of Rome, in its opposition to the Jews, made it a fast day, that the separation might be marked and strong. In the eastern churches they never fasted upon the Sabbath, excepting one Sabbath in the year, which was the day before the Passover. But in the western churches they celebrated a fast every week. It was in reference to this that Ambrose said, “When I come to Rome, I fast upon the Sabbath; when I am here, I do not fast.” Augustine also said concerning this, “If they say it is sinful to fast on the Sabbath, then they would condemn the Roman Church, and many places near to and far from it. And if they should think it a sin not to fast on the Sabbath, then they would blame many eastern churches, and the far greater part of the world.” This Sabbath fasting was opposed by the eastern church; and in the sixth general council, held at Constantinople, it was commanded that the Sabbath and Dominical days be kept as festivals, and that no one fast or mourn upon them. The practice of fasting, therefore, was chiefly in the western churches, about Rome. RCSK 26.3

It is perhaps difficult to determine exactly the relative importance attached to the seventh and first days of the week at this time. Sufficient may be found, however, to assure us, that the Sabbath was observed, and that no one regarded Sunday as having taken its place. This is shown by the provision of the Council of Laodicea, A.D. 365, that the Gospels should be read on that day. It is shown by the action of a Council in 517, (mentioned in Robinson’s History of Baptism,) which regulated and enforced the observance of the Sabbath. It is shown by the expostulation of Gregory of Nyssa, “How can you look upon the Lord’s day, if you neglect the Sabbath? Do you not know that they are sisters, and that in despising the one you affront the other?” And as sisters we find them hand in hand in the ecclesiastical canons. Penalties were inflicted by the councils both of Laodicea and Trullo, on clergymen who did not observe both days as festivals. RCSK 27.1

How the first day of the week, or Lord’s day, was observed in the early part of the fifth century, we may learn from the words of St. Jerome. In a funeral oration for the Lady Paula, he says: “She, with all her virgins and widows who lived at Bethlehem in cloister with her, upon the Lord’s day, repaired duly to the church, or house of God, which was near to her cell; and after her return from thence to her own lodgings, she herself and all her company fell to work, and they all performed their task, which was the making of clothes and garments for themselves and for others, as they were appointed.” RCSK 27.2

St. Chrysostom, patriarch of Constantinople, “recommended to his audience, after impressing upon themselves and their families what they had heard on the Lord’s day, to return to their daily employments and trades.” RCSK 27.3

Dr. Francis White, Lord Bishop of Ely, speaking of this matter, says, “The Catholic Church, for more than six hundred years after Christ, permitted labor, and gave license to many Christian people to work upon the Lord’s day, at such hours as they were not commanded to be present at the public service by the precepts of the church.” RCSK 27.4

In the sixth century efforts were made to prevent this labor. The following promulgation of a synod held by command of King Gunthram,^* affirms that this king was Gunthram and that the date is 588. of Burgundy, will show the condition of things, and the means used to improve it: “We see the Christian people, in an unadvised manner, deliver to contempt the Dominical day, and, as in other days, indulge in continual labor.” Therefore they determined to teach the people subject to them to keep the Dominical day, which, if not observed by the lawyer, he should irreparably lose his cause, and if a countryman or servant did not keep it, he should be beaten with heavier blows of cudgels. The council of Orleans, held 538, prohibited the country labor on Sunday which Constantine by his laws permitted. According to Chambers, this council also declared, “that to hold it unlawful to travel with horses, cattle, and carriages, to prepare food, or to do any thing necessary to the cleanliness and decency of houses or persons, savors more of Judaism than Christianity.” According to Lucius, in another council held in Narbonne, in France, in the seventh century, they also forbid this country work. RCSK 27.5

Early in the seventh century, in the time of Pope Gregory I., the subject of the Sabbath attracted considerable attention. There was one class of persons who declared, “that it was not lawful to do any manner of work upon the Saturday, or the old Sabbath; another, that no man ought to bathe himself on the Lord’s day, or their new Sabbath.” Against both of these doctrines Pope Gregory wrote a letter to the Roman citizens. Baronius, in his Councils, says, “This year (603) at Rome, St. Gregory, the Pope, corrected that error which some preached, by Jewish superstition, or the Grecian custom, that it was a duty to worship on the Sabbath, as likewise upon the Dominical day;” and he calls such preachers the preachers of Antichrist. Nearly the same doctrine was preached again in the time of Gregory VIL, A.D. 1074, about five hundred years after what we are now speaking of. This is sufficient to show that the Sabbath was kept until those times of decline which introduced so many errors in faith and practice. Indeed, it is sufficient to show, that wherever the subject has been under discussion, the Sabbath has found its advocates, both in theory and in practice. RCSK 28.1

According to Lucius, “Pope Urban II., in the eleventh century, dedicated the Sabbath to the Virgin Mary, with a mass. Binius says, “Pope Innocent I. constituted a fast on the Sabbath day, which seems to be the first constitution of that fact; but dedicating the Sabbath to the Virgin Mary was by Urban II., in the latter part of the eleventh century.” About this time we find Hesychius^* teaching the doctrine that the precept for the observance of the Sabbath is not one of the commandments, because it is not at all times to be observed according to the letter; and Thomas Aquinas, another Romish Ecclesiastic, saying, “that it seems to be inconvenient that the precept for observing the Sabbath should be put among the precepts of the Decalogue, if it do not at all belong to it; that the precept, ‘Thou shalt not make a graven image,’ and the precept for observing the Sabbath, are ceremonial.” RCSK 28.2