Nor is this matter at all relieved by the statement found in John 20:26, that after eight days, Thomas being present, he appeared unto them a second time under similar circumstances. For even should we grant that this was on the next Sunday evening—a matter in which there is, at least, room for a difference of opinion—the subject is merely complicated the more, so far as the view of our friends is concerned, since here a second opportunity, and that a most excellent one, for calling the attention of the disciples to the new character which a once secular day had assumed, was entirely neglected. In this also, as in the first instance, the conversation was of a nature to show that the object of the interview was to give additional evidence (because of the presence of Thomas) of the re-animation of the body of Christ, without any reference to its effect upon the character of the day upon which it occurred. But such silence, under such circumstances, in regard to so important a matter, is in itself conclusive evidence that the change claimed had not really taken place. Furthermore, it will not be urged that more than two out of the five first-days which occurred between the resurrection and the ascension were days of assembly. Had they been—as it had been decided, according to the view of those urging the transition, that the Sunday should not be hallowed by positive declaration, but simply inaugurated by quiet precedent, then the presumption is, that this precedent, instead of being left upon the insufficient support of two Sabbaths out of five, would have been carefully placed upon the whole number. Nor would the precaution have ended here. In a matter vital in its nature, certain it is that the honest seeker after truth would not be left to grope his way through a metaphysical labyrinth of philosophic speculation in regard to the effect of certain transactions upon the character of the time upon which they occurred; or the bearing of certain meetings of Christ and the apostles upon the question as to whether Sunday had assumed a sacred character, when at the same time his perplexity was rendered insupportable by the fact, that the historian states, that like meetings occurred on days for which no one will claim any particular honor.

Take, for instance, the meeting of Jesus with the apostles at the sea of Galilee (John 21), while they were engaged in a fishing excursion. Assuredly, this did not take place on Sunday; else, according to the view of our friends, they would not have been engaged in such an employment. Just what day it was, no one is able to decide; but all agree that its character was in no way affected by the profoundly interesting interview which occurred upon it between the Master and his disciples. If it were, then there is at least one holy day in the week which we cannot place in the calendar, since no one can decide whether it was the first, second, third, fourth, fifth, or sixth.

If, however, you would have a still more forcible illustration of the fact that religious meetings, were they never so solemn, can in nowise alter the nature of the hours on which they occur, let me call your attention to the day of the ascension (Acts 1). Here is an occasion of transcendent glory. If the statements in the sacred narrative of events, which transpired during its hours, could only be predicated of either one or the other of the first-day meetings of Christ with his disciples, it would at least be with an increased show of reason that they could be woven into the tissue of a Sabbatic argument. Here are found many of the elements essential to the idea of religions services, of which the instances in question are so remarkably destitute.

In the first place, those who followed our Lord to the place of meeting were intelligent believers in the fact of his resurrection.

In the second place, the assembly was not confined to a mere handful of individuals, seeking for retiracy within an upper room where they were in the habit of eating, drinking, and sleeping; but it transpired in the open air, where Jesus was in the habit of meeting with his followers.

In the third place, the congregation was made up of persons whom the Holy Spirit had thus brought together for the purpose of becoming the honored witnesses of the resurrection and ascension of Christ.

In the fourth place, it was graced by the visible forms of holy angels in glistering white, who participated in the services.

In the fifth place, Jesus himself addressed them at length, lifted up his hands to heaven, and brought down its benediction upon them, and in the sight of the assembled multitude, steadily and majestically rising above them, he floated upward, until a cloud received him out of their sight.

In the sixth place, it is said, in so many words, that the “people worshiped him there.”

Now, suppose, for the sake of the argument, that some modern sect should endeavor to transform our unpretending Thursday, which was really the day of the ascension, since it was the fortieth after the resurrection, into one of peculiar dignity, claiming, in defense of their position, the example of Christ, and urging that the course which he pursued could only be satisfactorily explained on the ground that he was laying the foundation for its future Sabbatic observance, how would our friends meet them in such an emergency? Deny the facts, they could not, for the record is ample. There would, therefore, be but one alternative left.

If transactions of this character are of a nature such that they necessarily exalt the days upon which they occur to the rank of holy days, then Thursday is one, and should be treated as such. No line of argument, however ingenious, could evade this conclusion, so long as the premises in question were adhered to. Planting himself squarely upon them, with the consent of modern Christendom, the advocate of the newly discovered holy day, finding the record perfectly free from embarrassments in the nature of transactions which would appear to be incompatible with the notion that everything which Christ and his apostles did was in harmony with his view, if possessed of that skill and ability which has marked the efforts of some modern theologians in such discussions, could weave a web of inference and conjecture almost interminable in its length.

All the facts connected with the meeting could be expanded, and turned over and over, and exhibited from innumerable stand-points, so as to yield the largest amount of evidence possible. Having dwelt at large upon everything which was said and done at Bethany, he might return with the solemn procession to the great city. Having done this, he would not fail to call our attention to the fact that they did not conduct themselves in a manner such as men might have been expected to do under the circumstances on a common day, but that, on the contrary, impressed with the sacredness of the hours which had witnessed the glorious ascension of the Son of God, they immediately repaired to a place of assembly, manifestly for the purpose of continued worship. Again, scrutinizing with polemic eye every syllable of the history, in order to extract from it all the hidden testimony which it might contain, his attention would be arrested by these words, “A Sabbath day’s journey.” Immediately, he inquires, Why employ such an expression as this—one which occurs nowhere else in the sacred volume? Certainly it cannot be the result of accident. The Holy Spirit must have designed to signify something by such a use of the term in the connection under consideration. A Sabbath day’s journey! What importance could be attached to the fact that the particular point from which Christ ascended was no more than a Sabbath day’s journey from Jerusalem? The expression is not sufficiently definite to designate the precise spot, and must, therefore, have been employed to express some other idea. What was it? Undeniably, it was introduced into this connection because of the nature of the time on which the journey occurred. It was a Sabbath day, and, as such, it was important that succeeding generations should not be left to infer from the account given, that it was a matter of indifference to the Lord how far travel should be carried on such an occasion; but, on the contrary, that he was jealous on this point, and that the expression in question was employed to show that the procession of Christ’s followers, and Christ, himself, bowed reverently to the national regulation respecting the distance to which it was proper for one to depart from his home during the continuance of holy time.

But this line of argument, though plausible in itself, and superior in fact to that which is many times used to support the tottering fabric of first-day observance, would not, we fancy, persuade an intelligent public to introduce a new Sabbath into their calendar. The verdict which even those with whom we differ would be compelled to render would be that which both reason and piety would dictate; namely, that the fatal defect in the logic was the want of a thus saith the Lord.

Passing now from the first six of the eight texts which relate to the first day of the week, let us give to 1 Cor. 16:2, and Acts 20:7, a consideration of sufficient length only to enable us to assign to them the proper place which they should occupy in this controversy. While it will be observed that they present the only mention of the first day of the week after leaving the gospels, and while it is remembered that they are separated from the occurrences there narrated by the space of twenty-six years, it is a remarkable fact that the first of them, if not in itself clearly against the conception of Sunday sanctity, at least, affords no strength for the argument in its favor. It reads as follows: “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.

Now, bear in mind that the inference here is, that the gatherings spoken of were to be made in the assemblies of the Corinthians, the presumption following that, as they must have been in the habit of convening on the first day of the week, the apostle took advantage of this fact in order to secure the desired collections for the saints at Jerusalem. You will observe, consequently, that the postulate, or assumed point in the discussion, is that the Corinthians were at the church, or place of meeting, when the “laying by,” which was ordered above, took place. If, therefore, this be not true, the whole logical superstructure which rests upon it necessarily falls to the ground.

Let us inquire after the facts. Does the apostle say, Let every one of you lay by himself at the church? or, does he command that his pro-rata donation should be placed in the contribution box of the assembly? We answer: There is not a word to this effect. Nor is this all; the very idea of the text is diametrically opposed to this notion. Before the contrary can be shown to be true, it will be necessary to demonstrate that which is absurd in itself; namely, the proposition that what an individual has voluntarily placed beyond his own reach and control by putting it in a common fund, can, at the same time, be said to be “laid by him in store.”

Furthermore, Mr. J. W. Morton, a gentleman who has given the subject mature reflection and careful investigation, by a comparison of the different versions and the original, has demonstrated the fact that, if properly translated, the idea of the passage is simply that, for the purpose of uniformity of action, and to prevent confusion from secular matters when the apostle himself should arrive, each person should lay by himself at home the amount of his charities according to his ability. We give the following from his pen: “The whole question turns upon the meaning of the expression, ‘by him;’ and I marvel greatly how you can imagine that it means, ‘in the collection box of the congregation.’ Greenfield, in his lexicon, translates the Greek term, ‘by one’s self; i. e., at home.’ Two Latin versions—the Vulgate, and that of Castellio—render it, ‘apud se,’ with one’s self, at home. Three French translations, those of Martin, Osterwald, and De Sacy, ‘chez soi,’ at his own house, at home. The German of Luther, ‘bei sich selbst,’ by himself, at home. The Dutch, ‘by hemselven;’ same as German. The Italian of Diodati, ‘appressio di se,’ in his own presence, at home. The Spanish of Felipe Scio, ‘en su casa,’ in his own house. The Portuguese of Ferrara, ‘para isso,’ with himself. The Swedish, ‘nÆr sig sielf,’ near himself. I know not how much this list of authorities might be swelled, for I have not examined one translation that differs from those quoted above.”—Vindication of the True Sabbath, p. 61.

The simple fact is, therefore, that while the text in question yields no proof that Sunday was then regarded as a day of convocation, it was one which might he encumbered with matters which would necessarily call attention to the pecuniary affairs of individual Christians, and so avoid the necessity of their giving thought to such things when Paul himself should arrive; thereby preventing delay on his part, and leaving them free to devote their whole time to the consideration of religious themes. Thus much for 1 Cor. 16:2.