Читать книгу The Constitutional Amendment: or, The Sunday, the Sabbath, the Change, and Restitution - Wolcott H. Littlejohn - Страница 7

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First, then, we suggest that it would be well to collate all the texts in the New Testament in which the first day of the week is mentioned. They are as follows: “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.” Matt. 28:1.

“And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint Him. And very early in the morning, the first day of the week, they came unto the sepulcher at the rising of the sun.” Mark 16:1, 2.

“Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.” Mark 16:9.

“And they returned, and prepared spices and ointments; and rested the Sabbath day, according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them.” Luke 23:56, and 24:1.

“The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher.” John 20:1.

“Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” John 20:19.

“Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Cor. 16:2.

“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.” Acts 20:7.

Doubtless the reader is not a little surprised, provided he has never given his attention to the subject before, at discovering the meagerness, so far as numbers at least are concerned, of the passages alluded to above. Nevertheless, let us take the data, thus furnished, and from them endeavor to derive all the information which they can legitimately be made to afford. At first glance, it will be discovered that six of the passages of Scripture under consideration relate to one and the same day, which was that of the resurrection. Written as they were from five to sixty-two years this side of that occurrence, and penned by men who were profoundly interested in everything which was calculated to throw light upon matters of duty and doctrine, we would naturally expect that they would seize these most favorable opportunities for instructing those whom they were endeavoring to enlighten in regard to the time of, and circumstances connected with, the change of the Sabbath. Let us observe, therefore, how they discharge this most important responsibility. It will not be urged by any that John 20:1, and Mark 16:9, furnish anything which in any way strengthens the Sunday argument. The statements which they contain are merely to the effect that Mary Magdalene was the one to whom Christ first presented himself, and that she visited the tomb very early in the morning. Neither will it be insisted that the declaration found in Matt. 28:1, and Mark 16:1, 2, and Luke 23:56, and 24:1, afford any positive testimony for the sanctity of the first day of the week. On the contrary, we think that every candid person will concede that the bearing which they have upon the subject is rather against, than favorable to, the case which our friends are so anxious to make out. To illustrate: In Matt. 28:1, we read that “in the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulcher.” Again, in Mark 16:1, 2, the same general fact is stated, with the simple variation that, instead of the expression, “in the end of the Sabbath,” are substituted the words, “when the Sabbath was passed,” while in Luke 23:56, and 24:1, it is declared that these things transpired on the first day of the week, the context carefully setting forth the fact that the women had “rested upon the Sabbath, according to the commandment,” and that it being past, they came to the sepulcher, bringing with them the spices which they had prepared.

Now, putting all these things together, what have we learned? Manifestly, the following facts: First; when the events transpired which are set forth in these scriptures, there was a Sabbath; since it is stated, by way of locating them in point of time, that the Sabbath had ended before the affairs spoken of were transacted. Secondly; that the Sabbath, to which reference was made, was the seventh day of the week, since it preceded the first, and was that of the commandment. Thirdly; that, if the first day of the week was a Sabbath, as is now claimed, the women were ignorant of it, since it is clear that they did not go to the tomb on the seventh day to embalm the body, because of its being holy time; whereas, upon the first day of the week their scruples were gone, and they came to the sepulcher, bearing their spices with them, to accomplish a work which they would not have regarded as legitimate on the Sabbath. Fourthly; that the seventh day was not only the Sabbath at the time mentioned, but also that, according to the convictions of the historians, it was the Sabbath at the time of their writing—since they apply to it the definite article “the;” whereas, if there had been a change of Sabbaths, it would have been natural to distinguish between them in the use of explanatory words and phrases, such as are now applied, as, for instance, “the Jewish Sabbath,” “the Christian Sabbath,” &c., &c. Fifthly; that, while Matthew, Mark, and Luke do, in every instance cited above, honor the seventh day of the week in the most scrupulous manner, by applying to it the Bible title of the Sabbath, they do, nevertheless, make mention of the day of the resurrection in each case, in the same connection, in the use of its secular name, “the first day of the week.” A slight which is utterly inexplicable, provided the latter had really put on a sacred character; since, that being true, it was much more important that its new claims should be recognized and inculcated by those who could speak with authority, than it was that they should perpetuate the distinction of a day whose honors had become obsolete. Having now examined five of the six texts under consideration, there remains but one more to occupy our attention. This reads as follows: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” John 20:19. Here, again, we are struck with the manifest disposition on the part of John, in common with the other evangelists, to avoid the application of any sacred title to the first day of the week. Twice, in this chapter, he makes mention of that which is now regarded as the “Queen of days,” but in both instances, he avoids, as if with studied care, attaching to it any denomination by which its superiority over other days should be indicated. How perfectly in keeping, for instance, it would have been with the facts as they are now claimed to have existed—as well as with the interests and desires of millions who have since lived—had he in the text before us so varied the phraseology of the first clause that it would read as follows: “And the same day at evening, being the Christian Sabbath, when the disciples were assembled,” &c. This, however, he did not do, and we inquire of the reader, right here, concerning his motive in omitting that which now appears to us so desirable, and which would have been perfectly legitimate were the views of our friends correct. Did he intentionally omit an important fact? Was it left out because of an oversight on his part? Or, would it be safer to conclude that perhaps, after all, the difficulty lies, not with the apostle, or with the Holy Spirit, which dictated his language, but with the theory, which seems to be out of joint with his utterances?

Nevertheless, as it is still urged that, in the absence of a positive declaration, this, the only remaining text, does furnish abundant evidence of the sacred regard in which the day of the resurrection was held—since it gives an account of a religious meeting held upon it, manifestly for the purpose of recognizing its heavenly character—let us examine more critically into the nature of the claims which are based upon its record. That those with whom we differ should be tenacious in their efforts to rest their cause very largely upon the account found in John 20:19, is not at all surprising. It is the only chance, as we have seen, which is left them of basing their argument upon a passage of Scripture which relates to the day of the resurrection. So far as 1 Cor. 16:2, and Acts 20:7, are concerned, it will not be disputed by any that their testimony is merely collateral evidence. If Sunday has become the Sabbath, it was by virtue of transactions which occurred immediately in connection with the rising of Christ. In other words, it was on the third day after the crucifixion that Christ, if at all, began to impress upon the minds of his disciples the Sabbatic character which had already attached to, and was henceforth to continue in, the day which saw him a conqueror over death and the grave.

Nay, more; if the change occurred at all, it must have dated from the very moment that the angel descended, the guard was stricken down, and the Son of God, glorified, came forth. This being the case, from that time forward it would naturally be the effort of Christ to produce in the minds of his followers the conviction of this most momentous fact. Every action of his would necessarily be—if not directly for the purpose of imprinting the peculiar sacredness of the hours upon those by whom he was surrounded—at least of a character such as to impart no sanction either to a deliberate, or even an unintentional disregard, on the part of any, of their hallowed nature. Hence, our friends, seizing upon the fact that he met with them while assembled together in the after part of the day, have endeavored to clothe the incident with great interest, and have largely elaborated their arguments to show that this was not an accidental occurrence, but rather partook of the nature of a religious meeting, Christ himself honoring these instinctive efforts on the part of the disciples to act in harmony with the spirit of the hour, by his own personal presence.

Before we sanction this view of the subject, however, let us give our attention for a moment to the manner in which the previous portion of the day, then closing, had up to that point been spent. Certain it is, that Jesus had not, during its declining hours, been suddenly moved by a newly created impulse for the accomplishment of an object which had been just as desirable for twelve hours as it was at that moment. Sunday sanctity had already become a fixed fact, and its knowledge as essential to the well-being of the disciples in the morning, as at the evening. We naturally conclude, therefore, that the very first opportunity for its disclosure would have been the one which Christ would embrace. This was afforded in his conversation with Mary. But, while there is no evidence that it was imparted, it is at least presumable that she was left entirely ignorant of it.

The second occasion was presented in that of the journey of the two disciples from Jerusalem to Emmaus, a distance of seven and a half miles. Jesus walked with them and talked with them by the way, reasoned with them about the resurrection, made as though he would have gone farther, discovered himself to them in the breaking of bread, and disappeared, leaving them to retrace the seven and a half miles to the city, with no word of caution against it on his part. Nay, more; his marked approval of the propriety of the act might properly have been inferred from the fact that he himself accompanied them in the first instance, in the garb of a wayfaring man; at the same time acting the part of one who was so far convinced of the rectitude of his own and of their action, that he was ready to continue his journey until night should render it impracticable. (Luke 24:28.) Following these men now, as they retrace their steps to the city from which they had departed, and to which they were now returning—manifestly all unconscious that they were trespassing upon time which had been rescued from that which might properly be devoted to secular pursuits—let us observe them, as they mingle once more with their former companions in grief. How does it happen that they are congregated at this precise point of time? Is it because they have at last discovered the fact that it has been made in the special sense a proper day for religious assemblies? If so, whence have they derived their conviction? Certainly not from Mary, or the two disciples just returning from Emmaus. Assuredly, also, not from Christ himself.

But, again, is it not really from an induction on their own part, by which they have themselves discovered the fitness of making the day of resurrection also that of worship? Listen a moment. Hear their excited remarks as, at this juncture, they are joined by the two. Do you catch these words, “The Lord is risen indeed, and hath appeared to Simon”? (Luke 24:34.) Does not this establish the fact of their confidence in the previous report? Unfortunately, the historian adds, “Neither believed they them.” Here they are, then, manifestly still doubting the very fact which some have thought they were convened to celebrate.

But, again, what is the place of their convocation? Unquestionably, neither the temple nor the synagogue. The record states that where they were assembled, “the doors were closed for fear of the Jews.” Evidently, they were in some place of retirement and comparative safety, hiding away from the fury of a people who, in their madness and cruel hate, had crucified even the Lord of glory. We ask again, Where were they? Let Mark explain. Certainly he is competent to the task. When describing the very transaction we are considering, he says: “Afterward he appeared to the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.” Mark 16:14. Here, then, is the clue to the whole matter. It was not a religious meeting, because they were in a frame of mind to be censured, rather than applauded, because of unbelief. It was merely the body of the apostles, gathered in their own quarters for the purpose of partaking of an evening meal, where they were in the habit of eating, and drinking, and sleeping—and where, at this time, they kept particularly close, because of the perils which surrounded them on every hand. That this is true, is further sustained by two additional considerations.

First; it was a place where Christ expected to find meat, and where he requested such for his own use, and was supplied from their bounty with broiled fish and an honeycomb, which, the record states, “he took and did eat before them.” (Luke 24:41-43.)

Secondly; that they were in possession of just such a rendezvous, is clearly stated in John 20:10, where, speaking of Peter and John when going from the sepulcher, it says, “They went away unto their own home.” A few days later, Luke declares (Acts 1:13,) that when they came in from the ascension, they “went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas; Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James.”

Thus, by a natural and easy combination of the facts brought to view by the inspired penman, the whole matter has been reduced to a simple transaction, such as might have been repeated many times during the forty days, and such as—in and of itself—fails to disclose any evidence that the occurrences narrated, either necessarily or presumptively, afford the slightest justification for the supposition that Christ himself either designed, or that the apostles might legitimately conclude that he intended, by joining them under these familiar circumstances, to authorize one of the mightiest innovations upon the practice of ages which the world has ever seen.