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logian, yet free from all factionalism, and anxious to construct and reconcile rather than to destroy and alienate. In Ills Religions of Authority he doBlared that his object was " to reconcile all that is eternal in the Christian faith with the most rigid demands of the scientific spirit."

His principal writings are :3 follows: Le T6moipnage de Jbaus-Christ our as peraonne (Paris, 1863); Eaaai our lea sources de la vie de Jdaus (1866); Johannis c uanpelium a0culo ineunte aecundo in ecclesia jars adfuisss demonctratur (1866); JEsua de Nazareth (1867 ); L'Ap6tre Paul (1870, 3d ed., 1896; Eng. transl., The Apostle Paul, London, 1891); Guillaume Is taciturne (1872); De Z'inftuence des femmes our la litt6rature frawaise (1873); Rapport our lea dangers qui menacent Z'iglise riformie et lea moyena de ritablir la paix dans son aein (1876); Le Canon du Nouveau Testament (1877); De 1'esprit th6ologique (1878 ); Mbnoir our la notice h&rafque d_ e 1'esprit (1879); Les OrWnes litthraires de rApocalypee de Saint-Jean (1888 ); La Vie intime des dopmes (1890); Easai d'une th_orie critique de la connaissance relipiease (1893); Esquisse d'une philosophic de la religion d'avrgs to paychologie et I'hiatoire (1897; partial Eng. transl., Outlines of a Philosophy of Religion based on Psychology and History, London, 1897, new ed., 1902); La Religion et la culture moderns (1897); The Vitality of Christian Dogmas and their Power o) Evolution: a :study in Religious Philosophy (London, 1898); La Critique biblique et 1 hiatoire des religions (Paris, 1901); La Doctrine do rexpiation et son Evolution historique (1903 ; Eng. tranal., Doctrine of the Atonement and its Historical Evolution; Religion and Modern Culture, London, 1904); and the posthumous Les Religions d'autoritb et is religion de t'esprit (1903; Eng. transl., Religions of Authority and Religions of the Spirit, with Memoir . . . by Jean Rdville, London, 1904).

(EUGEN LACHENMANN:)

BraLIOoHAPHY: On Sabatier°s philosophy and theology consult: E. Mfnbgoz, Publications d iverses our is fid6sme et son application a 1'enseipnement chrttien traditionnel, Paris, 1900; idem, La Thholopie d'Aupusto Sabatier, ib. 1901; idem, Le Fidhame et la notion de to foi, ib. 1905; Riemers, Hot Symbolofideiame. Beschrijvinp en kritische Beschouving, Rotterdam, 1900; G. Lasch, Die Thaolopie der Pariser Schule, Characteriatik and K ritils des SymboloFideismua, Berlin, 1901 W. Ward, Auguste Sabatier and Neur.ian, in Fortnightly Review, lxxv (1901), 808 sqq·; J. Berthoud, Augustc Sabatier d Schleiermacher, Geneva, 1902. On the life consult. d. Vienot, F. Pusux, J. E. Robert7, and H. Monnrer A::puate Sabatier, as vie, sa pens&, d ses trawvaux, Paris, 19.13; J. Pbdbzer', Souvenirs et ltudes, Paris, 18:8; dem Cinquant a na de aouvenira relipiseux et eccUsu:stiquea 1830-80, ib. 1896: idem, Augusts Sabatier, aimplea souvenirs, Alengon, 1'004; h. Chaponnipre, Le Prolesseur Auguste S-batier, Paris, 1902; L. S. Houghton, in Reformed Churen Review, (1904), 523 sqq : H. Dartigue, Aupuate Sabatier, critique littiraire, Paris, 1910.

SABBATARIANS. See ADvENTIBTs, 1 2; BAPTISTS, II., 4 (b); COMMUNISM, II., ¢ 5.

SABBATH: The seventh day of the week, ob

served as a holy day by the Jews. The command to

hallow each seventh day as the Sabbath of Yahweh

by refraining from all work (Ex. xx. 8-11; Deut.

v. 12-15) is the only one in the Decaloguc which

refers to ritual. The sanctity of the Sabbath is

stressed in the book of the covenant

Data of and the holiness code (Ex. xxiii.

the Old 12, xxxi. 13 sqq.. xxxiv. 21: -Lev.

Testament. xix. 3, 30, xxiii. 3, xxiv. 8; cf.

xxvi. 3435, 43) : and the priest code

also forbids the lighting of a fire on the Sab

bath (Ex. xxxv. 3), while the account of the

manna in Ex. xvi. 22 sqq., evidently implies that

the institution of the Sabbath had long been known.

The necessity of hallowing the Sabbath is further

emphasized by the event narrated in Num. xv.

32-38. The proper offerings for the Sabbath are enumerated in Num. xxviii. 9-10; and the holiness code (Lev. xxiv. 8) adds that fresh showbread was to be placed in the tabernacle on the Sabbath. From II Kings iv. 23 it is evident that the pious were accustomed to visit prophets on the Sabbath, doubtless'y to hear the word of God; and in the regal period twothirds of the royal body-guard were on watch at the Temple on the Sabbath, and one-third at the palace, since on that day the concourse of worshipers was especially large (II Kings xi. 5 aqq.). The meaning of the "covert for the Sabbath" mentioned in II Kings xvi. 18 is unknown, neither the supposition that it was a covered way for the king to pass from the palace to the Temple nor the hypothesis that it was a covered place built in the Temple for the king to take part in the Sabbath services being plausible. The last general event narrated in the Old Testament concerning the Sabbath is the suppression of traffic on that day by Nehemiah (Neh. x. 32, xiii. 15 sqq.). The earlier prophets mention the Sabbath three times. Amos viii. 4-5 shows that in the northern kingdom of the eighth century traffic was forbidden on the Sabbath and on the days of the new moon. According to Hos. ii. 13 the Sabbath was a day of rejoicing, and it is also clear from Isa. i. 13-14 that it was a festival of Yahweh, on which the people assembled at the Temple and offered sacrifices. Jeremiah's exhortation to keep the Sabbath (Jer. xvii. 19 aqq.) is held by many to be a late addition, but the only basis for this assumption-the theory that such a speech could have been delivered only in the time of Nehemiah, while Jeremiah himself was opposed to all ritual-is entirely inadequate. Jeromiah certainly had the Decalogue before his eyes when he condemned the violation of the Sabbath, and the Sabbath laws of the Pentateuch were already ancient in Jeremiah's day. His language should be understood in the light of the utterances of his contemporary, Ezekiel, who charged Israel and Judah with having desecrated the Sabbath (Ezek. xxii. 8, xxiii. 38), and also severely condemned the elders of Israel who, while wandering in the wilderness, broke the Sabbath laws given by Yahweh when he led them out of Egypt (Ezek. xx. 10 sqq.). Since the Pentateuch does not record a profanation of the Sabbath in the wilderness, accounts of the events during the thirty-eight years of wandering after the Israelites left Sinai would seem to have existed in the time of Jeremiah and Ezekiel which are no longer extant. Ezekiel describes the Sabbath as a sign of the sanctification of Israel by Yahweh (Ezek. xx. 12, 20), a concept found by him in Ex. xxxi. 13, 17, the hypothesis that the Pentateuchal law in question is later than Ezekiel being untenable. It is also evident that by the time of Ezekiel the Sabbath had long been distinctively a day of rest, and there is no reason to suppose that either he or his contemporaries made the requirements for its observation more rigid than they had previously been. The Deutero-Isaiah likewise mentions the Sabbath. He is blessed who keeps the Sabbath holy (Isa. lvi. 2), while one of the indispensable conditions of securing the divine favor fs maintaining the sanct*ty of the Sabbath as a day of rest and one sacred to Yahweh (Isa. Iviii. 13-14): and, finally, in the