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 ages, was distant from his views.  He regards the whole law as an external, coercive letter, designed only for the Jews.”  “How Luther regarded the Sabbath from this general view, is so clearly exhibited in his Larger Catechism, that the introduction of other passages from his writings, is entirely superfluous.”  He then quotes the passages which will be given in full in our next section, in which Luther declares the Sabbath to be designed only for the Jews, and that in its outward sense it does not concern Christians. (Darum, says Luther, gehet nun dies gebot nach dem groben Verstande uns Christen nichts an, &c.) Melancthon (continues Hengstenberg,) agreed with Luther, and this view was introduced into the Augsburg Confession.”  See Hengstenberg, ueber den Tag des Herrn, Berlin, 1852, pp. 108, 109, 110.

But the accuracy of the Platform will no longer be disputed, when even Dr. Walter, [sic; should be Walther] the leader of the old Lutheran Synod of Missouri, and editor of their periodical, a man of acknowledged theological learning and rigid advocate for the entire Augsburg Confession, bears testimony in favor of our position.  In the March No. of the Lehre und Wehre, p. 93, he thus expresses his views:  “We cannot agree with him (the author, whom