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xiv. 12, the fourteenth day of the see Matt. xi. 21, Luke x. 13, 2 Pet. month is called the first day of un
2. The expression, “when leavened bread, which it could not the even was come,” Matt. xxvii. be if it ended at sunset. The pass- 57, and Mark xv. 42, in other plaover was to be eaten in the evening ces ineans at or after sunset, Matt. of the fourteenth day of the month. vii, 15, compared with Mark i. 32. And no leavened bread was to be Matt. xx. 8, ix. 12. Matt. xxvi. 20, eaten afterwards for seven days— compared with Deut. xvi. 6, and Ex. xii. 15, 18 The fifteenth day John vi. 16, 17.
3. The evening was therefore properly the first day generally means at or after sunset. of unleavened bread, Lev. xxiii. 6. Josh. x. 26, 27. 2 Chron. xviii. 34. Numb. xxviii. 17. But as they be. Ezek. xii. 7. Ps. civ. 23. 4. Those gan to eat unleavened bread after, who hold that the Sabbath begins or with the passover, Ex. xii. 8, that at sunset, say that in Gen. i. 5, evening, if the fifteenth day did not Lev. xxiii. 32, Matt. viii. 19, and begin till midnight, was a part of Mark i. 32, the evening means sunthe fourteenth day. Hence the set. 5. If the expression, “ when fourteenth day might be called the the even was come,
does not first day of unleavened bread. But mean the second evening or sunif the fourteenth day, on the evening set, no one can tell what it does of which the passover was eaten,
mean, or what time had come. ended at sunset, it could not with It is therefore manifest, that it any propriety be called the first day was sunset when Joseph “took the of unleavened bread, because un- body of Jesus.” And then he and leavened bread was not eaten until Nicodemus, having “a mixture of the beginning of the fifteenth day. myrrh and aloes about an hundred And yet Matthew and Mark both pounds weight,” embalmed the call the fourteenth day, the first body as the manner of the Jews day of unleavened bread. As there- was to bury,” John xix. 39, 40; fore unleavened bread was first eat- which must have taken a consideen in the evening following the rable time. And as it was full fourteenth day, they manifestly moon, it was sufficiently light to do reckoned that evening as belong- all they did, without inconvenience. ing to the fourteenth day. Luke And after the body was put in the says it was the day “in which tomb “ the women which came with the passover must be killed.” But him from Galilee and beheld how as it was killed in the evening, it the body was laid, returned and was not in that day if it ended at prepared spices and ointments, and sunset.
rested the Sabbath day according 4. The account of the burial of to the commandment." Christ furnishes evidence that the believe that it was not after sunset Sabbath did not begin at sunset. when they had prepared their spiIt was in the evening when his body ces and ointments ? And yet, after was put in the tomb. For “the they had done this, they “rested evening was come when Joseph the Sabbath day according to the went to Pilate and begged the body commandment," which required of Jesus.” The evening here could that no work should be done on not mean the first evening which the Sabbath. And therefore the began at noon, but the second, Sabbath did not begin at sunset. which began at sunset.
For 1. And if it had begun at sunset, Jesus had been radas, a long time Christ's prediction must have faildead, though he did not expire till ed that he should be three days after three o'clock, Mark xv. 44. and three nights or a part of three That this is the meaning of wara, days (according to the Jews' man
ner of reckoning,) in the heart of the breaking of bread," when the the earth or in the tomb. For be- evening must have been considera ing buried after the Jewish Sabbath bly advanced. And yet the first began, and rising the next day, he day of the week, or Christian Sab. was in the tomb only a part of two bath, had not then ended, but it days. But if the day began at mid- was the first day of the week, Luke night, then he was in the earth ac- xxiv. 13, xxix. 36. The primitive cording to the prediction, three days Christians used to partake of the and three nights, or a part of three Lord's Supper every Sabbath. And days. For he was buried on Friday when Paul came to Troas, he tar. evening before the Jewish Sabbath, ried there seven days, till the first and was all the next day or Satur- day of the week. And when the day and a part of the first day of the disciples came together on the first week in the earth, or tomb. And day of the week to break bread, or this, I conceive, is absolutely con- celebrate the Lord's Supper, Paul clusive. And the only way any preached to them in the evening of evade the force of this argument is that day, and administered the holy by denying contrary to all evidence, supper. Scott supposes that to acthat Christ was buried before sun- commodate Christian servants, who set.
had heathen masters, they met in 5. The Apostles and primitive the evening. But as it was their Christians met for religious wor- custom to celebrate the Lord's ship on the evening succeeding, and Supper on the Sabbath, if they not preceding, the first day of the considered the evening preceding, week, and that evening was called as belonging to the Sabbath, why the first day of the week. “Then did they not meet on that evening? the same day at evening, being the Why did Paul wait till after the first day of the week, when the Sabbath was ended, before he be.' doors were shut, where the disci- gan the solemn services ? That it ples were assembled for fear of the was really evening when he began, Jews, came Jesus and stood in the appears from the fact, that “there midst." John xx. 19. This was were many lights in the chamber, the evening succeeding the first day where they were gathered togethof the week or Christian Sabbath. er.” Hence as they used to celeAnd yet it belonged to the first day brate the Lord's Supper on the Sabof the week, or the Sabbath. For the bath, and as they met the evening same day at evening, being the first succeeding, and not preceding, day of the week, means the same as the Sabbath, to celebrate it, we inthe evening of the first day of the fer that they considered the eve. week. Consequently, the day had ning succeeding as belonging to the not then ended. At evening ouons Sabbath. owolas, it being evening implies that 6. It is more convenient, and it was in the evening. It was “ to better calculated to promote the ward evening, and the day was spiritual good of men, to observe as far spent," when the two disciples, holy time, the evening succeeding going to Emmaus, arrived there. the day. It is often impossible for And they stopped and took supper, those who keep Saturday evening, and then walked back seven miles to know when their Sabbath be. to Jerusalem, which probably took gins. When it is cloudy, and they as much as two hours. And Christ have not time-pieces (and these did not appear to the disciples till vary) they may not know within an after they had returned and “ told hour, when the sun sets. How then what things were done in the way, will they know when to leave their and how he was known to them in work, and begin their Sabbath.
Often they cannot get their work out solemn truths, which they have of the way by sunset. When on a heard during the day, and to banish journey, they may not be able to get all serious reflection. If then,“ the home by that time. When getting in Sabbath was made for man,” for his their hay and grain, they may be hin- benefit, it is rational to conclude dered by showers and otherwise that that evening would be appointso as to be detained at work tilled to be kept, which would be most after sunset, and thus obliged to convenient, and conducive to his encroach upon the Sabbath if it be- spiritual interest and improvement. gin at sunset. And there is so much And now will not these considerato be done in families to prepare tions, and these numerous texts, for the Sabbath, that when they adduced in favor of keeping Sabprofess to keep Saturday evening, bath evening, outweigh, in the view they are apt to tresspass upon what of a candid mind, the three passathey consider as holy time. And ges supposed to favour the keeping after they have been hurrying to get of Saturday evening? Two of these their work done, and their bodies are in the Old Testament, and only are fatigued, and their minds filled one in the New, recorded by differwith worldly cares, from which it is ent evangelists, and not one after difficult immediately to disengage the institution of the Christian Sabtheir attention, they will be poorly bath. But as God reckons the prepared to enter upon the sacred evening succeeding the day as beduties of the Sabbath. But if the longing to the day, and as the aposSabbath does not begin till mid- tles observed that evening, if othnight, people will have time to get ers are not satisfied that it belongs their business out of the way, to to the Sabbath, it fully satisfies the banish worldly cares, to compose mind of
MINIMUS. their minds, and prepare for “the solemn day.” And their bodies and spirits, being refreshed by the repose of the night, they will be We cheerfully give the following inbetter fitted to enter upon the holy
official review a place among our Reliduties of the Sabbath. And in the
gious Communications. It is in itself evening of the Sabbath they will be
an acceptable miscellany, while its
main object seems to be, to do justice more likely to reflect upon what
to the memory of an injured name. they have heard and read, and to
What the unpleasant “circumstances" derive benefit from it, than if they were, to which the writer, in the felt that the Sabbath was ended, course of his remarks, takes occasion and they were at liberty to think to allude, we have no distinct informaand talk about, and attend to the
tion; nor do we know what grounds world. Such a persuasion has a
might or might not have existence, to
justify the "evil surmises” of which tendency to divert the attention
both he and the biographer of Doctor from serious things, and to permit Parish complain, as so injurious to their “ the cares of the world to choke deceased friend. It is a history with the word,” and make it “unfruit- which we neither are, nor are solici. ful.” And where Sabbath evening tous to be, acquainted ; and therefore is not considered as holy time,
we can have neither prejudice nor preyoung people and others, being al- possession respecting it. But we can. ready dressed in their best, will not help expressing our surprise, that find it a very convenient time for the author of such discourses as the
Remarker introduces to our notice, visiting and amusement, where the should ever have fallen under "the conversation and employment will suspicion of being a Unitarian.” Inbe such as will be directly calcula- deed, had he merited this name, he ted to divert the attention from the had certainly deserved a worse one; for the man who could leave behind the former case, but not less unhappy him, prepared for publication with his for the subject of it. He is surprised own hand, sentiments so opposite to to see that his brethren begin to ashis real faith as the doctrines contain- sume a strange reserve towards him; ed in these sermons are opposite to his affectionate parishioners, even his Unitarianism, is something more than own begotten in the gospel, stand apart a common errorist-he is a death-bed and wear a doubtful look, and he perhypocrite, and a posthumous dissem- ceives at length with grief that his rebler. If suspicion then be groundless, putation, his usefulness, and his peace how deep is the wound which is thus of mind, are, for a time at least, at an causelessly inflicted.
end. An earnest zeal for the truth and a These ohservations might profitably wakeful jealousy of error, in the church, be extended into a lengthened essay are doubtless very desirable. They are on the importance of Christian candor necessary watchmen on the walls of in an age like the present,-but they Zion. They indicate a healthy tone of would be out of place here. We will feeling in the religious community. only remark further that if an uncomBut when this godly jealousy becomes mon boldness or prevalence of error bereft of candour, and gets the better calls for a more than ordinary vigilance of Christian charity; when it suffers in the defence of the faith once delivitself to degenerate into mere suspi- ered to the saints, it also peculiarly decion, individiously or heedlessly scat- mands the exercise of that charity tering ambiguous voices to the injury which thinketh no evil. of worthy names, and spreading the blight of prejudice over the field of a public man's usefulness—then it be
REMARKS ON PARISH'S SERMONS. * comes a spirit worthy of the severest reprehension. We can conceive of no situation
WHEN a person
takes up a book, more embarrassing than that of a pub- almost the first inquiry is, by whom lic man who has conspicuously fallen and for what purpose has it been under the theological jealousies of the prepared for the public. And this times. Some one has whispered a sus- is by no means an unimportant inpicion that he secretly favors this or quiry, for the character of the authat heresy. The whisper becomes a thor, and the motive of his publishrumor and the rumor runs through the ing, are a necessary glossary to the land-travelling faster than contradiction can follow after, and spreading its words and phrases which are used mists farther than the fullest refutation in the book. An elderly and very ean ever come to dissipate them. In respectable divine was, with myself, the mean time, the subject of suspicion present at the delivery of a disis going on in the quiet discharge of course by one of reputed liberal senhis duties, having never heard perhaps, timents. After retiring from the or having heard with a smile, of his house of worship, he observed that defection from the faith. All eyes he long had his fears of such a one, are towards him. Is he a theological but could never have supposed he professor? The citation of an unorthodox expositor, the relinquishment of an had so far gone off from the truth untenable dogma, the adoption of a as he now perceives him to have novel phraseology, the accommodation done. I asked him to what he obof a statement in theology to the im- jected in the discourse—whether proved philosophy of the age-these there was any word or sentence are “confirmations strong" that the which he would hesitate himself to man is indeed far gone in heresy. Is
Upon reflection, No,” he he a parish minister? His regard to the common courtesies of life, in his replied, “ but words in the mouth intercourse with the unsound of faith who are his neighbors, nay his very *Sermons, Practical and Doctrinal, by freedom from bigotry, his Christian the late Elijah Parish, D.D., with a candor, are dark signs against him. Biographical Sketch of the Author. BosThe mischief is less extensive than in ton. Crocker & Brewster. 1826.
of Mr. - do not mean the same The sermons are what they prothing they do in mine.” The ob- fess to be, doctrinal and practical, servation was correct. The ser. In the arrangement, no order seems mon no doubt produced an entirely to have been consulted, and I do different impression upon the audi- not know, that any thing could have ence from what it would have pro- been done in this respect, which duced had it been delivered by my would have proved of any consideaged friend. It would be a work rable advantage, or produced any of very considerable utility if some additional interest in the work. one would give a fair specimen of The subjects discussed have no the manner and extent to which other connexion than is common the character of the authors, the to all great moral truths. Each motives and circumstances of the discourse is assigned as an indepublications, give a coloring and pendent performance. Together, emphasis to the expressions, used they embrace a variety of subjects in some of the popular polemic nearly or quite unprecedented in works of the day. “ Character any one volume which has within gives meaning to books."
my recollection come before me, In the present instance the au- while some of the subjects are such thor has been, in his ministerial of- as are seldom more than referred to fice, and in his printed works, so in the pulpit, and I have my doubts long and so prominently before the whether they have before been so public, that very few, into whose fully and interestingly discussed. hands this volume is likely at pre- Among those of this character, I sent to fall, need any one to tell would refer the reader to the XIth, them who and what he was, or to be XVIIth and. XXth. The first of sensible of the great loss the lite: these, which has for its text Zach. rary, the social, and the religious vi. 6, is an illustration of this propworld have suffered in his early and osition" that all the blessings of this sudden departure from the world of life are effected by the Spirit of action to the world of reward. But God.” The proposition is not if in any case an individual of the new, nor has the truth escaped the present generation should have oc- knowledge of any of the people of casion to ask concerning the char- God. Yet I very much question acter of this great man, he will find whether most persons, upon reada short, but a very lively and faith- ing this discourse, would not feel as ful answer in the Biography with though new things had been told which the book opens.
If exhibit them, new and increasing obligaing to the life be an excellence in tions of gratitude to the Father of this kind of writing, we have here mercies brought to their recollecone of the happiest specimens tion. In illustration of these rewhich has fallen into my hands, marks, as well as to give a specior, within my knowledge, come be- men of the author's style and manfore the public. Curiosity might ner, I will insert a passage from this have been gratified by the exhibi, sermon, selected, not because the tion of facts, in support of the dec. best, but because more entirely delarations there set forth, but in re. tached from the other parts, than spect to the result, they would not any other which now meets my eye. have led the considerate and judi- Having in the 5th division of this cious to any other conclusions. discourse shown that the Holy Whoever really knew Dr. Parish Spirit is the author of all our sucwould know who sat for this like- cess in the affairs of this world, he ness, had no name or key been proceeds, in the 6th, to show that given.
the comforts and felicity which men Vol. I.-No. V.