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ence. Whatsoever a man soweth, render it probable that our actions that also shall he reap. If to the will be acceptable in the sight of flesh-destruction-il to the spir- | Him who searcheth the heart : it-life eternal.

Infinitely interesting is the enquiHow then does the case stand | ry, and solemn as eternity will be between God and us? In what the decision, when every man preparation are we to stand before shall receive according to

the his judgment seat? Are we actu deeds done in the body, whether ated by supreme love to God and they be good or bad. H. D. benevolence to man ? Are the in

AMEN. tentions of our hearts such as to

REPLY TO MIKROS OX THE SABBATH. / spread abroad his fame, for doing (Concluded from page 287.]

what was in their view a breach of The Jews, it is well known, the Sabbath?” But I would ask, brought their sick to Christ, when whether Mikros supposes it possithe sun

was set. Mikros says, ble, for a person to perform mira“There is no intimation that they cles in public at that period, or viewed it unlawful, to heal on the this period, or any other period of Sabbath, but the contrary; and no time, without its being known ia intimation that that was the rea- other places; without having his son of their bringing the sick to fame spread abroad; whether the Christ in the evening.” He pro- miracles were considered as a ceeds: “ They knew that he beal- breach of the Sabbath or not? But ed on the Sabbath, for he had heal admitting, that the common peoed two that day; one in the Syna- ple did not consider it as a breach gogue, and Peter's wife's mother of the Sabbath, to beal diseases in the house. And when he went upon that holy day; it would not out of the synagogue into Peter's follow, that they stood in no fear house, where she lay sick anon of the Scribes and Pharisees. The they tell him of her, and besoughtScribes and Pharisees certainly him for her,' that he would heal opposed Christ, for healing on the her. But would they beseech him Sabbath; and it is not at all probto do what they considered unlaw. able, that the common people were ful, and a breach of the Sabbath? very willing to provoke the leading But who besought Christ to heal characters of the nation. It is Peter's wife's mother? Undoubt- true, that Christ often put the edly Peter and others, who Scribes and Pharisees to silence; were Christ's friends and follow- but he did not destroy the enmity ers. If they had been under a of their hearts. `Admitting that mistake, with respect to the pro- they never opposed him for healpriety of healing on the Sabbath, ing on the Sabbath," from conit is altogether probable, that scientious scruples," still it was Christ before this, corrected their well known, that they did oppose mistake. After the case of the him for it. Of course, all, who demoniac is mentioned, whom feared the Scribes and Pharisees, Christ cured in the synagogue, it would be equally afraid to bring is added; "and immediately his | their sick to Christ, till the Sabfame spread abroad tbroughout all bath ended. If they brought their the region round about Gallilee." sick to him, when the sun set, Mikros asks: “would they have ! that day; we have reason to be.

lieve, that they considered the that Christ healed the Centurion's Sabbath as ending at that hour. servant, before he went into the

Mikros says : “ In Christian synagogue. If he did, the inhabcountries many observe the day, itants of that city undoubtedly with much more strictness than knew, that he was able to heal the the evening;” and he thinks this sick, long before Sabbath evening might" have been the case with at sun-set. If he did not heal the the Jews. But, the Jews might Centurion's servant, before he have known, and they undoubted - went into the synagogue, then he ly did know, that the evening be- must have healed the servant af. longing to the Sabbath, ought to ter the synagogue service had closbe kept as strictly, as any part of ed, and before he went into Peter's holy time. If the evening suc- house. If he had time to do all ceeding the day, belonged to the this, between the close of the serSabbath, the Jews might have vice and the close of the day, then known, and they undoubtedly did the people might have had, and know, that the Scribes and Phari they undoubtedly did have sufficsees, would find as much fault ient time to bring their sick to with Christ for healing, and of Christ, before sun-set. Mikros course as much fault with the peo- says again, that “ they might bring ple for bringing their sick to him them in the evening, out of regard to be healed, after sun-set Sabbath to their comfort.” But they might evening, as before. Mikros thinks have known, and they probably did "they mig:it not have had time know, that the air could not be after the synagogue service, and more healthy at sun-set, while the Christ's fame reached them, to dew was falling, than it would be, bring their sick before evening." an bour or two before sun-set: even But Christ's fame might have admitting, that, “ in that hot counreached, and undoubtedly did try,” as Mikros says, “the air in reach the inhabitants of Caperna- the evening," after the dew has um, where Jesus was at that time, fallen, “is more wholesome, than before the synagogue service in the heat” (or middle of the menced. For it appears from day.” Though Mikros tells us, Matthew, that Christ had perform that they might have brought tho ed at least one miracle in that city, sick in the evening, because they before he healed the demoniac in kept the evening less strictly than the synagogue. If his fame did the day;' and that they might not reach them before the syna- have brought them in the evening, gogue service commenced, it might because they had not time, after have reached them, and undoubt the synagogue service, to bring edly did reach them, immediately them before sun-set; still, it after it closed, when the people seems, even Mikros himself does returned from the synagogue, who not feel satisfied with either of had just seen Jesus heal a demon- these reasons. For he says, it is iac. If Jesus had time after the more probable, that they brought synagogue service, to go into Pe- them in the evening, out of regard ter's house, and heal Peter's moth to their comfort. If Mikros thinks er-in-law, before sun set; I should it is probable, that they brought suppose, that the people in that the sick in the evening, out of recity had time, after the synagogue gard to their comfort, he must think service, to bring their sick to him. it is equally probable, that the As I have intimated above, it ap- reason why they brought the sick pears from the eighth of Matthew, I after sun-set, was not, because the Jews kept one part of holy time, day observed by Christians; and less strictly, than they kept ano- that the Jews are not content with ther. If he thinks it is probable, observing a different day only, but that they delayed bringing the sick they must observe the evening pretill after sun set, out of regard to ceding the seventh day as belong. their comfort, he must think it is ing to their Sabbath, merely beequally probable, that they had cause Christians observe the evensufficient time, after the synagogue ing succeeding the first day of the service, to bring them before sun-week, as belonging to their Sabset. Though Mikros has assigned bath. But why should the Jews three reasons, of which, he thinks observe the evening preceding the the last reason might have pre- seveuth day as belonging to their vented the Jews from bringing weekly Sabbath, in order to differ their sick to Christ till after sun from Christians; when Christians set; still I think he might have as- are not agreed in observing the signed a better reason. The peo- evening succeeding the first day of ple not merely might have been, the week, as belonging to their but they undoubtedly were afraid weekly Sabbath? Perhaps Mikros to offend the Scribes and Phari. would say, that the primitive sees, by bringing the sick on the Christians were agreed in keepSabbath.

ing that evening. But this is an Mikros says: “ After they (the assertion which needs proof. Says Jews] had crucified the Lord of the learned Dr. Doddridge; . It Glory, their enmity to Christians is plain from Jerome, that some anmight lead them to observe a differ- cient Christians, (as some foreign ent evening as well as a different | Protestants now do) returned to day from the Christians, as the their secular employments and diSabbath.” “And after all their versions on the evening of the dispersions and changes,"he thinks Lord's day; but then they began it is hardly worth while for us, their Sabbath on Saturday even- . Christians, who have the whole ing.” It appears, then, from good scriptures of the Old and New authority, that ancient Christians Testament in our hands, to go to were not agreed in observing the them to learn Gospel institutions." evening succeeding the day, as hoDoes Mikros mean, that their en-ly time; and it is certain that mity to Christians led the Jews to nodern Christians are not agreed observe, as holy time, a different in observing it as such. Why, day, from that which they had ob- then, should the Jews change the served originally ; and that the hour, at which they began their day originally observed by them, Sabbath, in order to differ from is now observed by Christians; Christians, when they would not and also that the same enmity led differ from Christians by such a the Jews to change the hour at change ? But how could they which the day commenced, as well change the hour at which they beas to change the day itself? Suregan their Sabbath, without its bely this cannot be his meaning; ing known by Christians? If Christhough it seems to be conveyed in tians did know when the change the language used by him. Per. was made, why is it, that neither haps he means, however, that the any historical, nor any traditionary Jews, by continuing to observe the account can be given of that eventi seventh day of the week, as their if the Jews made the change beweekly Sabbath, have always ob- fore their dispersion, they must served a different day, from the I have made it within forty years

after the ascension of our Lord, concert in order to change, and of and during the lifetime of his im- course, that they have never changmediate disciples. If the Jews, ed the evening which they originat that period, changed the even- ally observed as holy time? If they ing which they had observed as now observe as holy time, the holy time, they must have seen, evening preceding the day, is it that the Christians among them not almost demonstrably certain, would know, and be able to prove, that the evening, preceding the that the evening substituted was day, was originally sanctified as not the evening formerly observ- holy time? If the Sabbath origined. They must have known, ally began at sun-set: and if noththerefore, that instead of gaining, ing is said in the New Testament, in this way, any advantage over with respect to changing the hour Christians, Christians must gain a at which the Sabbath begins, what very great advantage over them. authority have we for begining the They must have known, that if Sabbath at another hour Mikros they made the change, they could says, “it is hardly worthwhile for neither escape nor refute the charge us Christians, to go to th m (the of having broken the fourth com- Jews) to learn gospelinstitutions." mandment, through malice against Admitting that 'gospel instituChristians, without the least hope tions are not to be learned from of gaining by it: notwithstanding the Jews, still if the Sabbath be the Jews pretended to be much not a gospel institution, it does, more conscientious, than Chris- not follow, that the hour at which tians were, with regard to observ- the Sabbath begins, cannot be ing the Sabbath day. Did the learned from the Jews. But if MiJews change the evening, after kros believes the Sabbath to be a they had been conquered by the gospel institution, how can he beRomans, and dispersed into all the lieve, that this institution can be kingdoms of the world ? How found in the Old Testament? If he could they all agree with respect does not believe that the instituto making a change; agree with tion can be found in the Old Tesrespect to the nature of that tament, why has he adduced a change; and agree likewise with passage in Nehemiah, to prove, respect to the time when the that the Sabbath does not comchange should be carried into ef- mence at sun-set? fect, if they did not enter into a The passage alluded to, is in concert? And how could they en-Nehemiah thirteenth chapter. ter into a concert, while separated “ The men of Tyre brought fish from each other, and dispersed in and all manner of wares, and sold to all the nations of the earth? them in Jerusalem on the Sabbath." Mikros seems to think, that the Therefore, “ when the gates of dispersion of the Jews is a good Jerusalem began to be dark before reason, why we should place no the Sabbath, Nehemiah commanddependence upon the considera- ' ed, that the gates should be shut.” tion of their observing as holy On this passage, Mikros founds time, the evening preceding the his first argument. The gates, it seventh day of the week. But is appears, were

shut before the not the consideration, that, ever Sabbath, and when they began to sibce the destruction of Jerusalem, be dark. Mikros infers that the the Jews have been very widely Sabbath did not begin at sun-set: dispersed, a sufficient proof, that for he says, that the gates could they have never entered into a l not begin to be dark till after sun

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set. But Jerusalem was sur- it was killed as soon as that day rounded with mountains, which began. If it was killed when the before sun-set, cast a shade over fourteenth day began, and killed the walls and gates of the city:- also at sun-set, then the fourteenth It was undoubtedly when the day of the month began at sungates began to be shaded, that Ne- set. If the evening when the lamb hemiah commanded them to be was killed, was the beginning of shut. Else wliy is it not said, the fourteenth day of the month, when it began to be dark, Nehemi- then that day might be called the ah caused the gates to be shut ? first day of unleavened bread. If Why is it said, “ When the gates this evening was the beginning of began to be dark?” It appears, the fourteenth day, then it could therefore, that Nehemiah com- not have been the evening followmanded the gates to be shut be- ing that day. It must have been fore sun-set. If he did, it was the evening following the thirundoubtedly because the Sabbath teenth day of the month. commenced at sun-set.

Mikros thinks, that "the cir. Mikros seems to think, that "if cumstances attending the crucifixthe Tyrians had been permitted ion, burial and resurrection of to enter the city after dark, they Christ, afford strong and decisive could not have sold their wares evidence, that the Sabbath did not that night; but would have lodged begin at sun-set,” When “the in the city, and sold them on the even was coine, Joseph, of ArimaSabbath.” But how does Mikros' thea, came to Pilate, and begged know, that they could not have the body of Jesus.” Mikros says, disposed of their wares that night, it was three o'clock in the afterprovided they had entered the noon, when Jesus cried the first city? If the Jews wanted the time. Hence he infers, that it wares so mnch, as to buy them was at sun-set, or when the sec

e Sabbath, they undoubtedly ond evening was come, that Joseph wanted them enough, to buy them asked the body of Jesus. Several that evening; especially if, as women saw where he was laid, Mikros supposes, that evening then prepared their spices, and was not observed as holy time. still rested the Sabbath-day, ac

Mikros founds his second argu- cording to the commandment.ment upon two passages of scrip- Mikros infers that the Sabbath did ture, in which the fourteenth day not begin at sun-set. He thinks of the month is called the first it did not begin before midnight. day of unleavened bread. He Luke, after mentioning the burimakes it appear, that unleavened al of Christ, says, “.that day was bread was not used, until after the preparation, and the Sabbath the passover was eaten. But the drew on.” That is, the Sabbath passover, he tells us, was eaten had almost arrived. But who supin the evening following the four-poses, that it was almost midnight, teenth day. Hence he infers, when Jesus was buried? and that that the fourteenth day of the after this, the women prepared month could not be called the first their spices, before the Sabbath day of unleavened bread, if that commenced? When the even was day ended at sun-set. But if the come." One signification of the paschal lamb was to be kept up word which is here translated even, only until the fourteenth day of is serum diei, a late hour of the the month, as appears froin the day. But Mikros says, that when twelfth chapter of Exodus; then Joseph came to Pilate, “ Jesus bad

on the

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