day of sin and dishonor to God and his church, instead of making it a
day devoted to his glory," p. 28.

This opinion is different from that commonly entertained among the
learned. A few authorities alone may suffice to sustain our statement.
_Dr Ruecker_, in his work on _The Lord's Day_, in which he thoroughly
examines the views of the church on this subject, in all the different
ages of her history, fully confirms the position of the Definite
Platform. He says, "_The Reformers do not recognize in the religious
observance of Sunday an institution resting on an immediate divine
command;_ and the idea of a transfer of the Sabbatic law of the Old to
the New Testament Sunday, is altogether strange to them, and is
positively rejected by them, as in consistent with the gospel" (Die
Reformatorem erkennen in der Sonntagsfeier _keine unmittelbar
goettliche anordnung, &c._) Ruckert, von Tage des Herrn, p. 48.

And again, on p. 67, he affirms this more liberal view of the Lord's
Day, to be the more general one in Germany at the present time. "So
far," says he, "as we know, the most important, living, theological
writers, of the present day, entertain this so-called more liberal or
lax view, (namely, that of Luther.)"

_Dr. Hengstenberg_, the well-known editor of the Evangelical Church
Paper at Berlin, Prussia, and author of numerous learned and valuable
works, uses the following language: "What Luther's views were, on the
law concerning the Sabbath, may easily be inferred from his views of
the Old Testament law in general, and of the Decalogue in particular.
The distinction which became current after his day, between the moral
and ceremonial law, according to which Christ abrogated only the
latter, whilst the former is regarded as universal and binding on all