Prejudice against the Jews was another influence against the Sabbath, and in
favor of the first day. This was very strong, and directly calculated to lead the
Gentile Christians to fix a stigma upon every religious custom of the Jews, and to
brand as Judaism whatever they supposed had any connection with the Mossaic
religion. Hence it was that in those times, as often occurs in our own, to produce
disaffection and disgust to the seventh day as the Sabbath, they spoke of it and
reproached its observance as Judaizing. This feeling in relation to Judaism led
Athanasius, bishop of Alexandria, in Egypt, in the fourth century, who with his
people then observed the Sabbath, to say, in his Interpretation of the Psalms,
"We assemble on Saturday, not that we are infected with Judaism, but to worship
Jesus the Lord of the Sabbath." In a community of Christians whose religion was
formal, and whose celebrations were designed more to act upon their passions
and senses than to improve their hearts or to conform them to divine
requirements, a more powerful argument could scarcely be used against the
Sabbath day, or one that would more effectually promote the observance of the
first day, which was raised up as its rival. Dr. Neander says distinctly, "Opposition
to Judaism introduced the particular festival of Sunday very early."
The observance of the Passover, or Easter, by the early Christians, aided the
introduction of the first day as a religious festival in the church, if it was not
indeed the direct cause of it.--This feast was held by the Asiatic Christians, who
began it at the same time the Jews began their Passover, and ended it in like
manner, without regard to the particular day of the week. The church of Rome
does not appear to have observed it until the latter part of the second century,
when in the time of Victor, bishop of Rome, it seems that it was observed by the
Roman and western churches. Victor insisted upon the fast being closed on the
first day of the week, on whatever day it might commence; and he claimed the
right, as bishop of Rome, to control all the churches in this matter. "Hence," says
Eusebias, "there were synods and convocations of the bishops on this question,
and all (i.e., the western bishops) unanimously drew up an ecclesiastical decree,
which they communicated to all the churches in all places, that the mystery of the
Lord's resurrection should be celebrated on no other day than the Lord's day;
and that on this day alone we should observe the close of the paschal feasts."
The bishops of Asia, however, persisted for a considerable time in
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observing the custom handed down to them by apostolic tradition, until, either by
threats of excommunication which were made, or by a desire for peace, they
were induced partially to adopt the custom of the western churches. This change
was made, as we are told, "partly in honor of the day, and partly to express some
difference between Jews and Christians."
But the question does not appear to have been fully settled, for we find
Constantine, in an epistle to the churches, urging them to uniformity in the day of
the celebration, wherein, after a strong invective against the practice of the Jews,
he says, "For we have learned another way from our Saviour, which we may
follow. It is indeed most absurd that they should have occasion of insolent
boasting on account of our not being able to observe these things in any manner 
unless by the aid of their instruction." "Wherefore, let us having nothing in
common with that most odious brood of the Jews."
By this contest an important point was gained for the first day, although it was
but an annual celebration. The Sabbath, however, does not appear to have been
laid aside in any place, but continued to be the principal day of religious worship
throughout the whole Christian church.
At what time the first day began to be observed weekly, we have no particular
account; but from the favor it received from the bishops of Rome and some of the
Christian fathers at the close of the third and beginning of the fourth century, we
suppose it had then become a practice in Rome and some of the western
churches.
This brings us near to the close of the third century. And here it ought to be
noted, that the Lord's day, or Sunday, was not the only holy-day of the Church
during these three centuries. Origen, (as quoted by Dr. Peter Heylyn in his
History of the Sabbath,) names the Good Friday as we call it now, the Parasceve
as he calls it there; the feasts of Easter and of Pentecost. And anciently, not only
the day which is now called Whitsunday or Pentecost, but all the fifty days from
Easter forward, were accounted holy, and solemnized with no less observance
than the Sundays were. Of the day of the Ascension or Holy Thursday, it may
likewise be said, that soon after, it came to be more highly esteemed than all the
rest. Such was the estimation in which the Lord's day was held. It was on a level
with those other holy days which are now disregarded by the body of Protestant
Church. It is to be remembered, farther, that the term Sabbath was applied
exclusively to the seventh day of the week, or Saturday. Indeed, wherever, for a
thousand years and upwards, we
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meet the word Sabbattum in any writer, of what name so ever, it must be
understood of no day but Saturday.
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.
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.
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
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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.
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."
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.
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