"For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." 2 Cor. 10:4.
The great difference between the dispensation allotted to the Israelitish nation, and the dispensation of our Saviour Jesus Christ, is this: That was a union of church and State; this is a dispensation purely spiritual. That was a union of civil and ecclesiastical law; this is wholly free from the responsibility of the execution of civil law, while its members are subject to it.
While the church was a part of the State, as was Israel in the days of King David, her weapons were (in part) carnal. It had a standing army, a church (in part) maintained by the public funds, and the judiciary, and army, and the treasury, controlled by the church, as it also was fostered and guarded by its care and labor. All who were by birth descendants of Jacob, and were circumcised, were members of this body corporate and spiritual, and were, by right, entitled to a place at all church ordinances and feasts.
Such an organization as that, of course had for its weapons of defense, both carnal and spiritual weapons; for while the priest ministered at the altar, the soldier grasped the sword of victory. Both moved in harmony. Both were united in one unbroken bond of love; and while faithful to God, the acknowledged head over all, they were invulnerable to the united forces of the world.
But the weakness of the people of God at that time, or during that dispensation, was in the fact that in this union of church and State, the regenerated and the unregenerated were brought in too close contact, the good element being generally more or less diluted and weakened by a constant contact with the carnal element, and the presence at all times of worldly men, as lay members of that religious confederacy. Even its officers, its priests in the spiritual department, and its kings and generals and judges in its secular department, were as often men of the world, as lay members in the same body.
The word "theocracy" is often used to describe the government of the Israelites. It is from θεος (God), and κρατος (strength); that is, the power of that government was in God. Although its weapons were in part carnal weapons, they were effective and powerful only as they were backed by the power of God.
The new dispensation is freed from the onerous cares of the State. Says Christ, "The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth." John 4:23. No more does God call to his temple a people who are his only in name. No more does an outward mark distinguish his people from the world. None now need affiliate with the governments of this world to carry out the system of worship inaugurated by our Saviour; for says Christ, "God is a spirit; and they that worship him must worship him in spirit and in truth." John 4:24.
The dispensation of the people of Israel was one of force. Each one was compelled to obey its discipline rigidly and in form. Now no such obedience is called for. A voluntary obedience to religious duties is all that God accepts. The civil governments may and should compel obedience to civil law; but as to religious duties, they must be voluntary, or they are not acceptable to God.
The papal church has tried the experiment of ruling the church with carnal weapons. The world is well informed of how well she governed. Fifty million of martyrs will attest to the effect of using carnal weapons in the church. Should the Protestant element attempt the same in this or any other country, the results would be the same as with the Papacy. A class of men would arise who would far outdo the papal church in tyranny and oppression.
Christ has laid down the rule for this dispensation; his people are to come out from the world. Any affiliation with the ruling governments, to enforce religious duties, is going beyond the rules left on record. All churches doing this since the opening of the Christian dispensation, have fallen into the meshes of formalism and error. Look at the Greek Church, which is upheld by Russia; or the Lutheran, upheld by the government of Germany; or look at the Episcopal Church, upheld by England, and in each you may mark a great decay of vitality, and a rank growth of infidelity and formalism. Apostasy is generally succeeded by infidelity or formalism, or both; and should the Protestant churches take the example of the papal church, in adopting her weapons, they will also adopt her policy of using these weapons against the truth. Just as Cain was blinded in his course by his carnal mind, so now the sense of right may be made unfeeling by opposition to reforms. And churches and people may do as did Annas and Caiaphas. These men were dignitaries in a church founded by God himself, through his faithful servant Moses. They were as highly exalted as position could place them. They could not listen to a plain command to reform, consequently they had recourse to carnal weapons. They cried to Pilate for a mandate; so now it is evident that a mandate is necessary to sustain the crumbling Sunday edifice, because the true Sabbath is preached, and all good men are pressing toward it. Let all beware of using carnal weapons, the last resort of apostate churches.
The Study of Prophecy.
INSPIRED or Bible prophecy is God's revelation to man concerning things to come. The prevailing sentiment that the study of prophecy with a view to looking into the future is unprofitable speculation, is erroneous, and in direct antagonism to the plain declaration of the Holy Spirit that "all Scripture . . . is profitable for doctrine . . . for instruction in righteousness." 2 Tim. 3 : 16. Many indeed regard it as not only a waste of time, but as downright sacrilege to thus attempt to "pry into the secret things of God," forgetting that he "revealeth what shall be in the latter days" (Dan. 2 : 28), and that "the secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children forever." Deut. 29 : 29.
It is urged as another objection to the study and exposition of the prophetic portions of the word of God, that they so abound in metaphors, symbols, and figurative expressions as to render it absolutely impossible to understand them aright; yet it is safe to affirm that most, if indeed not all, of the symbols, metaphors, and figures used are fully explained, if not in the immediate context to where they occur, elsewhere in the word. Take for example the vision of the "beloved disciple" as given in Rev. 17, wherein he saw a "woman" sitting upon "many waters." Both of these symbols are explained in the same chapter: "The waters which thou sawest . . . are peoples . . . and nations" (verse 15); "and the woman which thou sawest is that great city which reigneth over the kings of the earth" (verse 18).
It is further objected to the study of the prophecies, that they are likely to lead into error through a misapprehension of their true meaning. The danger of error lies not in a devout study of the word of God, but lies rather in remaining in ignorance of it. When questioned by the rationalistic Sadducees concerning the resurrection, Jesus charged them with erring through not knowing the Scriptures (Matt. 22 : 29), and he rebuked the two disciples on their way to Emmaus because they had refused to believe literally "ALL that the prophets had written" concerning him. Luke 24 : 25.
Another common objection to the study and preaching of prophecy is, that it is not practical. Why not? It is in the fullest sense a part, and the greater part, too, of God's word. Shall we say, against the testimony of the Holy Spirit, that not all Scripture is profitable for instruction in righteousness? If so, we virtually accuse God of cumbering his word with a weight of senseless rubbish which we mortals assume to be wise enough to sort out and dare to cast away. Jesus left the command to "search the Scriptures," even the prophetic Scriptures which testified of him, and that command has never been revoked. Few believers will deny that the preaching of a future life, of a judgment to come, and of future rewards and punishments is practical; yet this is all prophecy and nothing else. If we accept the Bible as the very word of God, why ignore by far the greater portion of it? Paul's sin in the eyes of the Jews after his conversion lay in his believing as literal all things which were written in the prophets (Acts 24 : 14), and does it become the church to-day to condemn him or others for doing the same thing?
Unto us, the disciples of Jesus, it is "given to know the mystery of the kingdom of God." Mark 4 : 11. These things are indeed hidden from the wise in their own conceits, and are revealed unto "babes"—the trustful and believing. Matt. 11 : 25; Luke 10 : 21.
Not all prophecy is found in the Old Testament only. The New Testament abounds in it. The last book of the New Testament canon is termed by the Holy Spirit "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass," and declares that "Blessed is he that readeth and they that hear the words of this prophecy." Rev. 1 : 1, 3. We are also warned by the same Spirit to "despise not prophesyings" (1 Thess. 5 : 20), and reminded that the prophecy came not by the will of man, but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. 1 : 21. It is God's revelation to us. How dare we cast it or any part of it away? "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life." Rev. 22 : 19. Then, brethren, let us come reverently to the Word, and study it devoutly, imploring the help of the Holy Spirit, as an important part of his mission is to "show us things to come." John 16 : 13.
Indeed, the future would be as void of hope and cheer to the Christian as to the unbeliever, were it not that "we have also a more sure word of prophecy; whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn." 2 Pet. 1 : 19.—Selected.
The Unjust Steward.
DR. HOWARD CROSBY gives the following exposition of the parable of the unjust steward. It is clear and plain, and seems the most consistent and reasonable of any that we have heard:—
In the parable of the unjust steward (Luke 16:1–8) the words, "Take thy bill and sit down quickly and write fourscore" (5–7), are regarded by all commentators as marking the unjust action whereby the steward obtained this epithet "unjust." And this view is founded upon the idea that the bill (gramma) is the lord's bill of indebtedness against the debtors. But no lord would commend his steward for reducing his bills, and the act would be one of very vulgar rascality, showing no praiseworthy quality whatever. In 5–8, however, we find the lord commending his steward for this act as a wise one; but there is no wisdom in wickedness. Let us endeavor to set forth another view of this matter.
The steward was unjust because he had wasted his lord's goods. Verse 1. For this reason he was to be removed. As a steward of a great lord he undoubtedly had a large income. He would not be left penniless, but still he would not have enough for a permanent living. He looked forward and saw that what he had would be spent in a year or two, and then he would be in want, for, of course, no other lord would employ him as steward after his removal from the service of the first for injustice. Now (thinks he) if I can only make friends of another class (my lord's debtors) by my money I can be taken care of all my life. Accordingly he goes to those who owe a rental to his lord, and out of his own money pays part of his indebtedness. The "bills" which they were to write for fifty and eighty instead of a hundred were like our checks (or due bills), or they were orders on the overseers of the crops. The balance he would make up. The lord, certainly knew what his rental was, and could not be deceived by a half or three-fifths payment. The whole had to be paid him in each case. Besides, the lord is entirely cognizant of the act of the steward, as the parable shows, which would have been concealed if it had been the wicked act usually supposed.
Another thing which proves this view the correct one is the moral which our Saviour adds: "Make to yourselves friends of (i. e., "by") the mammon of unrighteousness," etc., which means: "Use your money so as to make friends for eternity." But if the steward only reduced the amount of the debtor's bills, he did not use any money at all. He used only trickery. If he, however, took his own money to pay their bills, he then literally "made to himself friends by the mammon of unrighteousness." Note that the mammon is so-called, not because the steward's act here was unrighteous (for the phrase occurs not in the account of the steward's act, but in our Saviour's appeal to his hearers) but because mammon is so generally used in an unrighteous way.
The Sabbath-School.
By Ellet Joseph Waggoner
Notes on Lesson for Feb. 10.
THE CHARGE TO JOSHUA.
THE number of times that the Lord tells Joshua to be strong and of good courage is worthy of note. After telling him that he will be with him even as he was with Moses, and that he will not fail him, the Lord says, "Be strong and of a good courage," chapter 1:6; then follows the assurance that he shall divide the land among the Israelites. In the next verse he says again, "Only be thou strong and very courageous." Then follows an admonition to do according to all that was written in the law, and to meditate upon it day and night; and then exhortation is again given: "Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed."
The Lord does not desire that his people should give way to discouragement. The same exhortation that was addressed to those who were about to enter into the earthly Canaan, is applicable to the Israel of God, who are striving for an inheritance in the heavenly Canaan. "Be strong and of good courage; be not afraid, neither be thou dismayed." Why not be discouraged? Are we not weak? and is not our enemy powerful? Would it not be presumptuous in us to feel strong and confident? Yes; it would if we depended only on our own strength; but fortunately we have also the same promise that was made to Joshua. It is this: "For the Lord thy God is with thee whithersoever thou goest." And he has also said, "I will not fail thee, nor forsake thee." The Christian should ever realize this glorious truth: "The eternal God is thy refuge, and underneath are the everlasting arms." Knowing this, how can he become discouraged? The apostle's exhortation is, "Be strong in the Lord, and in the power of his might." Eph. 6:10.
HOLY THINGS.
It is sometimes claimed that there is no such thing as holy time; that it is absurd to think that one day is really any better than another; that man can make any day a holy Sabbath by resting upon it. It would be interesting to hear such ones explain Josh. 5:15. The case is similar to that of Moses at the burning bush. Joshua had seen the man standing by Jericho, and had learned that he was the "captain of the host of the Lord." "And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so." Now did the ground become holy because Joshua took off his shoes, or was it holy before? The answer is, It was holy before, for the Lord said so. Then it seems that there may be a difference between things of the same kind. There was no outward difference between the ground on which Joshua was standing and the ground in other places, yet there was a difference. One was holy, on account of the presence of the Lord, the other was not. The ground on which Joshua stood would have remained holy even if he had not removed his shoes. So it is with the Sabbath. The Lord has made it holy, and it will remain holy whether man regards it or not. The failure to discriminate between the holy and the profane is that which brings the judgments of God upon mankind.
THE DEFEAT AT AI.
In this case it was well shown how dependent the people were on God. When they trusted in themselves they failed. And what was the reason that God was not among them? Because there was sin among them. And by this we can learn the necessity of the church being pure as a whole. There was only one man in the camp of Israel that had transgressed, yet God withheld his presence from them. So a single individual in the church may, by his wrong course, defeat all the labors of those who would make advance moves. This also shows the necessity of maintaining strict church discipline. The sin of Achan was imputed to the entire camp, until the offender was searched out and punished. The record says, "But the children of Israel committed a trespass in the accursed thing; for Achan . . . took of the accursed thing." Yet there is no evidence that anybody besides Achan was concerned in the theft, or knew of it. The Lord showed by this that he would have his people have a care for one another. We are each our brother's keeper. The Lord has said, "Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and shalt not suffer sin upon him." Lev. 19:17. When the church, then, searches out the erring one, and rebukes him, it is doing that which is absolutely necessary to its own existence. Just as a man cannot be said to be sound if one of his limbs is diseased, so the church is not pure unless each individual member is walking orderly. And each person should also consider how much responsibility attaches to his course. By a wrong course he may involve many others in his own ruin; so true it is that "none of us liveth to himself."
THE MIRACLE AT GIBEON.
"Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies." "So the sun stood still in the midst of the heaven, and hasted not to go down about a whole day." Some, in their eagerness to overthrow the Sabbath of the Lord, have found in this occurrence a loss of time. But there was no time lost. It was simply a lengthening of the day. If such a miracle should occur on the Sabbath, it would simply lengthen the Sabbath. Two days were not combined in one, but it was one long day. "And there was no day like that before it or after it."
Skeptics find abundance of food for caviling in this miracle, as, indeed, they may in any. But the Bible student need not be troubled about it. To say that it could not occur, is in reality to deny that God is the creator of the heavens and the earth; for if God made the planets it is certain that he can control them. It is said that God instituted fixed laws by which they should be governed. Very true; but did he put those laws out of his own power? The maker of a threshing machine designs that it shall work according to a certain plan; yet he can stop the machine without altering the plan. One thing is certain: the universe did not create itself. Although the mind of man cannot conceive of its extent, nor fathom the laws by which it is governed, there must be a creator who is infinitely greater than the universe. "He taketh up the isles as a very little thing." It is evident that the Creator can do as he pleases with what he has created. If it is asked how it is possible that such a miracle could be performed without disarranging the whole planetary system, I would reply, "I do not know; I cannot imagine; If I could, it would cease to be a miracle." The disbelief in miracles arises from the fact that men are too proud to acknowledge that there is anything which they cannot understand. He who believes only what he can comprehend and explain, will have a very short creed. It is no shame for man to confess that he cannot by searching find out God. E. J. W.
How She Contrived It.
By Margaret E. Sangster
In a certain Sunday-school, no matter where, there was a class which had been the despair of successive teachers. One after another was frozen out by the elegance, or was it by the stiffness, of the half-dozen beautiful young girls who composed the exclusive circle. Bound together by congenial social relations, the young ladies remained, apparently indifferent as to whether they had a teacher or not, and equally polite and uninterested with the new teachers who came from time to time, as they had been with the old.
The superintendent grieved over their lack of class feeling. They were in the school, and not of it. It was suggested to him to press them into the service as teachers. They, one and all, declined the office. During the opening and closing exercises, they behaved with propriety, as grown-up girls should, and, when they had no one to teach them, they spent the time in talking to each other with evident enjoyment, but as evidently about anything else rather than the lesson.
One day, a little dark-eyed woman entered the school, and offered her services as a teacher. She stated that she had recently come to live in the neighborhood, and wanted to work for Christ.
"We have a young ladies' class," said the superintendent, with some hesitation,—thinking, good man, of the rich and rustling silks, worn by the class in question, and of the plain attire of the woman before him. "It is an unpopular class," he continued; "nobody succeeds in it; but you might try it for to-day."
Looking in her direction a little later, he could hardly believe his eyes. The ice had melted. The class had forgotten itself over the Bible, and was a unit in its eager attention to the lady, who was speaking to them in a low, soft voice, and as if what she had to say was worth their hearing. And, yes indeed, he could see that they were asking questions as well as replying to them.
Sunday after Sunday, the stranger, who soon grew to be a friend, was in her place; but ere long the six had grown to twelve, and then to twenty; and in three months the number had increased to thirty-five. A little unused room, not much more than a recess, was set apart for the class, which could no longer establish itself in its old quarters.
The original six were as well dressed as ever, but very much less exclusive. For among the additions to their ranks was a pretty German Bertha, who was a nurse in a neighboring family; a Swedish Katrine, who was a seamstress; an Irish Nora, who lived as maid-of-all-work in the home of one of the deacons; and at least a dozen young women who earned their living in shops and factories.
There was, besides, a teacher in one of the public schools, a young art student who had come from the country to pursue her favorite branch, and a pale girl who was writing for the papers.
A more miscellaneous set could not have been imagined. Yet they did not seem ill-assorted. There was no patronage in the manner of Floribel N., the judge's daughter, nor the least servility in the air of Dulcie W., who was folding sheets for books daily from eight until five.
"Tell us your secret," said some of the teachers one day, to Miss ——. It was at a little afternoon meeting of the lady teachers, informally assembled to talk over methods. "How do you contrive to hold those girls?"
"I have no secret," was the reply. "I pray for my girls daily. I name each individual at some time every week, to my Master, and I study the lesson with my whole heart and soul. I try to make it a living lesson; not a story of the past, but a vivid stirring story for to-day. I try to find out what is back of each girl,—what home influences she has, what are her surroundings, and to what key her life is set. Then I seek to discover whether she is happy or contented, whether she feels herself of use, and what work she can do, and my constant refuge in every doubt and perplexity is my Saviour. I know these young lives are very precious to him, and I cannot be satisfied to let them slip into worldliness, when they ought to be consecrated to him."
"But how did you conquer the caste feeling so completely?"
A light came into the dark eyes, kindling the expressive face into rare beauty.
"I think nothing about it. Caste must go down when the cross is the central thought. Why, Elsie D. brought Katrine in, having asked permission of her friend, who was Katrine's employer; and Nora came because Katrine, who lived next door, asked her to,, and Miss Jenny F., a gifted young creature who is very much alone in the vast city, was invited by Carrie P., who also studies with Professor ——. Once we had set the ball rolling, there was no trouble. The only secret," said the little woman, smiling, "is that I bear my scholars on my heart night and day, that I set them at work, and that I get them to be wide awake with interest in the Bible, which is the most interesting book in the world. And then I trust in One who never breaks his word. He is with us always."—Margaret E. Sangster, in S. S. Times.
The Importance of Teachers’ Meetings
The more a teacher has studied his lesson, the more likely he is to feel the need of the further help of the teachers' meeting. He wants to know what points in the lesson have perplexed others, and what points have seemed to them of practical value, in order to direct his own thoughts and energies most effectively for his class. It is only the poorly furnished teacher who thinks he can get on as well without the teachers' meeting as with it. The trouble with him is, that he dosen't know how much more he needs to know.
Meetings in Michigan.
By Editor
AFTER the meeting of the Michigan State T. and M. Society in Greenville, we were detained with business in Battle Creek most of the week. During this time the missionary meeting of the Society in Battle Creek was held. The church in this city has nearly five hundred members, while the T. and M. Society has only about one hundred and fifty members. This should not be so. The work of the Third Angel's Message is pre-eminently a missionary work, and the churches of Seventh-day Adventists ought to be missionary churches. It would be sad indeed if, in the great day, a minority only of our church members were to hear the words: "Well done, thou good and faithful servant." They who hear these words spoken to them will not only be servants, they will be good servants. They not only profess, but they do. And they not only do something, but they do it well; they do it faithfully. They must not—they cannot—be negligent. They cannot love their own ease. They cannot choose their own way in preference to active, energetic service in the cause of God. They who do not give all diligence to make their calling and election sure will surely fail of a reward in the kingdom at last. 2 Peter 1:5-11.
And the Lord will make no mistakes; he will not deal in flatteries. He will not say "Well done" to any who have not done well. He will not call any one a "faithful servant" who has not been faithful in his service. We fear that many who profess the faith of the Message will stand on the unhappy side of Matt. 7:21-23, in that day. They surely will unless they consecrate their lives to his service, and move forward in the work of spreading the light to their fellow-men. God commits the message of warning to his people, and who that neglects the work can hope to be accepted in the day of his appearing?
The Society in Battle Creek resolved to take one thousand copies of the SIGNS, with which to work the coming year. It was a question whether this number would be sufficient to meet the demands of the work in this church for all the year 1883. If the society were as large as it ought to be, it would easily double the number. All honor to the workers in Battle Creek. Among all the missionary workers with whom we have met, we have found none more zealous and energetic than the officers and members of the Battle Creek Society.
Sabbath and first-day, January 6 and 7, we spent with the church in Burlington. This was the only Sabbath we had the pleasure of passing with the church with which we have stood related since its formation. In 1857, in company with Bro. Bates, we had the happiness of pitching a tent in the quiet little village of Burlington, where a goodly number embraced the truth; some of whom we met at our late meeting there. Some of the original number have fallen asleep; a few apostatized; and quite a number have moved away. And most of this last number have made a great mistake. They have suffered loss, either financially or spiritually. We are confirmed in our belief that brethren should not leave a church which has need of their help, without a clear duty calling them.
By reason of removals, we have sometimes feared that the organization in Burlington would become extinct, and the meeting-house which we helped to erect be lost to the cause. But our late visit gave us much encouragement, and we are hopeful for the cause in that place. There is a good interest in the Sabbath-school. On Sabbath we spoke of the early days of the church, and the progress and present condition and prospect of the cause. It was a time of good cheer to our hearts. On Sunday they had a business meeting. Bro. H. W. Miller was re-elected Elder, and Bro. R. B. Barker, Clerk. On Sunday evening we had the privilege, which was truly a privilege to us, of speaking to a full house of our old neighbors and friends. We had little hope of ever seeing many of them again in this world, and, with a sense of this fact pressing upon us, we presented to them the provisions of God's grace in the gospel. We pray that God may make that opportunity a blessing to some others, as it was to us.
Sabbath, Jan. 13, we met with those assembled in District Quarterly meeting in Newton. We spoke in the morning and Bro. Butler in the afternoon. Our subject was the missionary aspect of the Third Angel's Message. Sunday morning the resolutions adopted at the Greenville meeting were considered, one by one, and indorsed, and others to the same intent adopted. It was a good meeting and we trust will prove profitable to the cause. All were encouraged, and every one seemed fired with new zeal to work in this glorious cause.
About half past three in the afternoon we parted with our friends and kindred there and started for Battle Creek, a distance of about twelve miles, where we had an appointment for the evening. The air was piercing cold, and we were strongly reminded of many similar experiences in our past labors. We also thought of California! We arrived in Battle Creek before six o'clock, but felt somewhat unfitted for the evening service, our last meeting in Michigan. We feared that we did not succeed in expressing half what we felt on this occasion.
We are now preparing for our journey to the "Far, far West," on which we hope to start in a few days. Battle Creek, Mich., Jan. 15. EDITOR.
Brief Comments.
By Editor
ACTS 20:7. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight."
This text is relied upon by many as evidence that the Lord commanded his disciples to break bread upon the first day of the week; in fact, upon every first day of the week. This is the only text in the Scriptures which is ever appealed to as proof on the point; yet the proof is not contained in the text or context.
The Scriptures do explicitly command the celebration of the Lord's supper, and as explicitly inform us how to celebrate it. But in regard to the time or the frequency of its celebration they are silent. Therefore they who endeavor to bind the church to particular or stated times for its celebration are usurping authority over the household of faith. It was instituted the evening of the Lord's betrayal, certainly as early as Thursday evening. Once it was celebrated, at Troas, on the evening of the first day of the week, on what is now called, in the Roman method of reckoning, Saturday evening. But there is not a word said in the New Testament as to either duty or custom to observe it on Sunday evening rather than on the evening of its institution. One instance does not make a custom; we must have either a number of instances or a declaration that it was done according to a custom. We have a case in point in Acts 17:2; "And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures." And in Luke 4:16; "And he [Jesus] came to Nazareth, where he had been brought up; and as his custom was, he went into the synagogue on the Sabbath day and stood up for to read."
Now in regard to the evidence of duty on this point we notice these things: 1. Jesus never commanded his disciples to break bread on the first day of the week. He commanded them to do it, but he said not one word about any time or times for its observance. 2. We have no agreement of occurrences to indicate that there was a custom of that kind. 3. There is no mention of any custom having existed to that effect. We think that no one who wishes to follow the word of the Lord, and is ready to be guided by the evidence in the case, can hesitate to decide against the claim put forth on this text by those who advocate the Sunday.
It is well understood that the desire to manufacture evidence on this text in favor of the weekly observance of the Lord's supper on the first day of the week, grows out of the desire to do honor to the Sunday, and to raise the inference that the disciples did put honor upon it in making it the day for stated religious observances. The object is to exalt it to the place of the Sabbath; to find a justification for calling it "the Christian Sabbath." But the text itself contains a refutation of the claim. It proves that they did not regard it as a Sabbath, or day of rest, as Paul took his journey from Troas on Sunday morning. This is admitted by those who plead for the first day. Thus Prof. McGarvey, of the denomination of Disciples, an earnest first-day man, says in his "Commentary on the Acts":—
"I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews, or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning, Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days."
It is not Scriptural to call that "the Jewish Sabbath" which the Bible always calls "the Sabbath of Jehovah." On that day, God, the Creator, rested from his work. The quotation shows that he was in a position to do injustice to the seventh day, and in other places he makes unwarranted claims for the first day. And this makes all the more valuable his admission that Paul did not observe that Sunday as a day of rest. His supposition of the reason has no weight, as it is only a supposition. But this is the only text which is produced in favor of a precedent for Sunday keeping.