The fruit of this vision was good. It could not have been the work of an enemy, according to the test given by our Lord, in Matt. vii, 15-20: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore, by their fruits ye shall know them.”
THE OPPOSITION.
By the spring of 1849 the subject of the Sabbath began to attract considerable notice from Advent believers, who, seeing that the first day of the week could not be sustained by divine authority, were falling back to the position of no Sabbath in the Christian dispensation. And it may be worthy of notice, that this is the result everywhere the Sabbath question is discussed. The reason why the regular Baptists have taken this position more generally than any other denomination, may be because of their relation to the Seventh-day Baptists, who have more or less brought the subject to their notice. As an illustration of this point, when William E. Arnold, of Rochester, N. Y., in 1844, stated to Elder Joseph Marsh his convictions of duty to observe the seventh day as the Sabbath, Elder Marsh replied that the first day of the week, as the Sabbath for Christians, was clearly proved from the word of God, and the unvarying practice of the Christian church. Mr. Arnold invited him to give the subject especial attention. He promised to do so and report the next Sunday. His report was simply this: That he had examined the subject, and had become satisfied that the Sabbath was Jewish, and that there was none for Christians.
The change from the first day to no Sabbath cannot be regarded in any better light than a change from bad to worse, and it is a matter of grief that thousands, finding themselves utterly unable to sustain the observance of first-day, take refuge from the pointed arrows of truth in this comparatively strong hold of unbelief. The masses are ignorant of the facts relative to the first day of the week. They think the New Testament abounds with direct testimony that it is sacred time. Elder Joseph Bates asserted in a grove, in Connecticut, in 1849, that there was not one text in the New Testament which taught a change of the Sabbath from the seventh to the first day of the week. An intelligent-appearing gentleman interrupted by saying, “There are more than twenty.” “Well,” said Bro. Bates, “will you please to give us one?” The gentleman replied, “I can give you twenty.” Bro. B. urged, “If you can give twenty, you can certainly give one. We wait for one; only give us one text.” The gentleman was silent and Bro. B. went on with his subject.
It is a fact that the first day of the week is mentioned in the New Testament only eight times, and is not in a single instance spoken of as a sacred day. Inspiration gives it the simple title of first day of the week. See Matt. xxviii, 1; Mark xvi, 2, 9; Luke xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2.
It is also a fact that inspiration in the New Testament gives the seventh day of the week the sacred title of Sabbath, fifty-nine times, and in every instance refers to the day on which God rested, and which he sanctified and blessed. See Matt. xii, 1, 2, 5, 8, 10, 11, 12; xxiv, 20; xxviii, 1; Mark i, 21; ii, 23, 24, 27, 28; iii, 2, 4; vi, 2; xv, 42; xvi. 1; Luke iv, 16, 31; vi, 1, 2, 5, 6, 7, 9; xiii, 10, 14, 15, 16; xiv, 1, 3, 5; xxiii, 54, 56; John v, 9, 10, 16, 18; vii, 22, 23; ix, 14, 16; xix, 31; Acts i, 12; xiii, 14, 27, 42, 44; xv, 21; xvi, 13; xvii, 2; xviii, 4.
Those who examine the subject are generally compelled to admit that there is no inspired testimony favoring a change of the day. Some, however, cling to the idea that the change is sustained by the example of Christ and the apostles. As far as the example of our Lord is concerned, they can refer us to but two instances of his meeting his disciples on the first day of the week. The first occasion was when he appeared to them on the evening of the day of his resurrection; and they were astonished to learn that he had risen from the dead. The second was eight days after this, and hence could not be upon the first day of the week; and neither of these meetings, so far as we have any proof, were from previous appointment, or designed for religious worship.
And there is no evidence that the apostles regarded the first day of the week as a day of worship. There is no record of a single instance of their holding a meeting in the daytime of the first day of the week. It is true that Paul met with his brethren, at Troas, on a first-day evening to break bread. That meeting continued all night on the first day of the week. The night is the first half of the twenty-four hour day. Therefore that meeting was held on what we call Saturday night. The next morning, Sunday, Paul started on his long journey to Jerusalem, and spent the last half of that day in traveling on foot, and sailing with his brethren toward Mitylene. Thus we have apostolic example for regarding the first day as a proper day for secular business.
Neither can 1 Cor. xvi, 2, serve the cause of first-day observance. This text does not refer to a single element of the Sabbath. Holy time, rest from labor, and public assembling for divine worship, are not intimated therein. Justin Edwards, in his Notes on the New Testament, comments on this text thus: “Lay by him in store; at home. That there be no gatherings; that their gifts might be ready when the apostle should come.”