The Constitutional Amendment: or, The Sunday, the Sabbath, the Change, and Restitution: A discussion between W. H. Littlejohn, Seventh-day Adventist, and the editor of the Christian StatesmanLittlejohn, Wolcott H.
Religion
The Constitutional Amendment: or, The Sunday, the Sabbath, the Change, and Restitution: A discussion between W. H. Littlejohn, Seventh-day Adventist, and the editor of the Christian Statesman
Littlejohn, Wolcott H.
Sabbath; Seventh-Day Adventists -- Doctrinal and controversial works; Sunday; Sunday legislation -- United States
“And on the first day of the week, when the disciples met
together.”—_Doddridge in Campbell and Macknight’s Trans._
“And on the first day of the week, we having assembled.”—_Emphatic
Diaglott._
We think the reader is now ready to admit that the traces of a custom
which relies for its existence upon an original text, rendered as given
above by so many different persons, none of whom can be charged with
favoring the seventh-day Sabbath, are, to say the least, too faint to be
of practical argumentative utility. To our mind, the inference is simply
this: Paul, about to depart on his journey to Jerusalem, appointed, for
himself and his companions and the disciples at Troas, a final meeting,
at which it was announced that the Eucharist would be celebrated. At
this meeting, all the parties came together, agreeably to the
announcement previously made, and partook of the Lord’s supper. A
fitting close of a week of apostolic labor in an Asiatic city.
The next item worthy of our attention is found in the hypothesis, that,
during the time Paul was at Troas, the seventh day of the week was
passed by without any religious meeting occurring thereupon; and that
Paul waited until the arrival of the first day, because that was the one
on which the meetings of the church were regularly held. How a writer so
intimately acquainted with the character and labors of St. Paul, the
individual in question undoubtedly is, could draw the inference which he
has, is more than we can fathom. Who, that has read the history of a man
whose nervous activity drove him to dispute daily in the school of
Tyrannus (Acts 19:9), and to seek every opportunity for the presentation
of his gospel to the Jews in their synagogues, and the Greeks in their
places of public gathering, could be induced to believe that he could
remain for seven long days in the city of Troas without a solitary
religious assembly, until the expiration of that time? And yet this is
the very decision which we are called upon to indorse. Before we can do
this, however, we ask for the proof. The answer is, it must be so,
because the record contains no account of the holding of such meetings
until the first day of the week.
Public-domain text, read in full here on John Shaqi.
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