The first day of the week is now almost universally observed as the Christian Sabbath. The origin of this institution is still before us as the subject of inquiry. This is presented by two eminent church historians; but so directly do they contradict each other, that it is a question of curious interest to determine which of them states the truth. Thus Mosheim writes respecting the first century:— “All Christians were unanimous in setting apart the first day of the week, on which the triumphant Saviour arose from the dead, for the solemn celebration of public worship. This pious custom, which was derived from the example of the church of Jerusalem, was founded upon the express appointment of the apostles, who consecrated that day to the same sacred purpose, and was observed universally throughout the Christian churches, as appears from the united testimonies of the most credible writers.”[464] Now let us read what Neander, the most distinguished of church historians, says of this apostolic authority for Sunday observance:— “The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intentions of the apostles to establish a divine command in this respect, far from them, and from the early apostolic church, to transfer the laws of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin.”[465] How shall we determine which of these historians is in the right? Neither of them lived in the apostolic age of the church. Mosheim was a writer of the eighteenth century, and Neander, of the nineteenth. Of necessity therefore they must learn the facts in the case from the writings of that period which have come down to us. These contain all the testimony which can have any claim to be admitted in deciding this case. These are, first, the inspired writings of the New Testament; second, the reputed productions of such writers of that age as are supposed to mention the first day, viz., the epistle of Barnabas; the letter of Pliny, governor of Bythinia, to the emperor Trajan; and the epistle of Ignatius. These are all the writings prior to the middle of the second century—and this is late enough to amply cover the ground of Mosheim’s statement—which can be introduced as even referring to the first day of the week. The questions to be decided by this testimony are these: Did the apostles set apart Sunday for divine worship (as Mosheim affirms)? or does the evidence in the case show that the festival of Sunday, like all other festivals, was always only a human ordinance (as is affirmed by Neander)?