[By Alexander Campbell; with emphasis added in bold by Scott J Shifferd (2012)]
THE apostles were commissioned by the Lord to teach the disciples to observe all things he had commanded them. Now we believe them to have been faithful to their master, and consequently he gave them to know his will. Whatever the disciples practiced in their meetings with the approbation of the apostles, is equivalent to an apostolic command to us to do the same. To suppose the contrary, is to make the half of the New Testament of non-effect. For it does not altogether consist of commands, but of approved precedents. Apostolic example is justly esteemed of equal authority with an apostolic precept. Hence, say the Baptists, shew us where Paul or any apostle sprinkled an infant, and we will not ask you for a command to go and do likewise. It is no derogation from the authority for observing the first day of the week, to admit that Christians are no where in this volume commanded to observe it. But the thought is inadmissible, consequently the order of worship they gave the churches was given them by their Lord, and their example is of the same force with a broad precept.
But we come directly to the ordinance of breaking bread, and to open the New Testament on this subject, we see (Matt. 26:26.) that the Lord instituted bread and wine on a certain occasion, as emblematic of his body and of his blood, and as such, commanded his disciples to eat and drink them. This was done without any injunction as to the time when, or the place where, this was to be afterwards observed. Thus the four gospels, or the writings of Matthew, Mark, and John leave it. At this time the apostles were not fully instructed in the laws of his kingdom; and so they continued till he ascended up to his Father and sent them the Holy Spirit. After Pentecost, and the accession gained that day, the apostles proceeded to organize a congregation of disciples, and to set them in the order which the Lord had commanded and taught them by his Spirit. The historian tells us minutely that after they had baptized and received into their society three thousand souls, they continued steadfastly to a certain order of worship and edification. Now this congregation was intended to be a model, and did actually become such to Judea, Samaria, and to the uttermost parts of the earth. The question then is, What order of worship and of edification did the apostle give to the first congregation they organized? This must be learned from the narrative of the historian who records what they did. We shall now hear his testimony, (Acts 2:41.) “Then they who had gladly received his word were baptized, and about three thousand were that day added to them: and they continued steadfastly in the apostles’ doctrine, and in the fellowship, and in breaking of bread, and in prayers.” Other things are recorded of this congregation distinct from those cited, such as their having a of goods, and for this purpose selling their possessions of houses and lands. But these are as peculiar to them and as distinct from the instituted order of worship, as was the case of Ananias and his wife Sapphira. Their being constantly in the Temple is also added as a peculiarity in their history. But it may be correctly inquired, How are we to distinguish between those things which are as peculiar to them as their vicinity to the Temple, and those things which were common to them with other Christian congregations? This must be determined by a comparison of the practice of other congregations as recorded by the same historian, or as found in the letters to the churches written by the apostles. From these we see that no other Christian congregation held a community of goods; no other sold their possessions as a necessary part of Christian religion; no others met constantly in the Temple. Indeed, Luke, from his manner of relating the order of worship and means of edification practiced by this congregation, evidently distinguishes what was essential from what was circumstantial. For after informing us, verses 41 and 42, of the distinct parts or acts of their social worship, he adds in a separate and detached paragraph the history of their peculiarities. “Now,” adds he, “all they who believed were together and had all things in common, and they sold their possessions and goods,” &c. This, too, is separated from the account of their social acts of worship by a statement of other circumstances, such as the fear that fell upon every soul, and the many wonders and signs which were done by the apostles. From a minute attention to the method of the historian, and from an examination of the historical notices of other congregations, it is easy to distinguish between what was their order of worship and manner of edification from what was circumstantial. And, indeed, their whole example is binding on all Christians placed in circumstances similar to those in which they lived at that time. For though the selling of their possessions is mentioned as a part of the benevolent influences of the Christian religion clearly understood and cordially embraced, as a voluntary act suggested by the circumstances of the tithes and of their brethren; yet were a society of Christians absolutely so poor that they could live in no other way than by the selling of the possessions of some of the brethren, it would be an indispensable duty to do so, in imitation of him who, though he was rich, made himself poor, that the poor, through his impoverishing himself, might be made rich. But still it must be remarked that even in Jerusalem at this time the selling of houses and lands was a voluntary act of such disciples as were possessors of them, without any command from the apostles to do so. This is most apparent from the speech of Peter addressed to Ananias and his wife; who seem to have been actuated by a false ambition, or love of praise, in pretending to as high an exhibition of self denial and brotherly love as some others. Their sin was not in not selling their property, nor was it in only contributing a part; but it was in lying, and pretending to give the whole, when only a part was communicated. That they were under no obligation from any law or command to sell their property, Peter avows in addressing them, and for the purpose too of inculpating them more and more: “While it remained,” says he, “was it not yours? It was still at your own disposal.” You might give or withhold without sin. But the lie proved their ruin. Thus it is easy to discover what was essential to their worship and edification from what was circumstantial. Their being baptized when they gladly received the word, was not a circumstance, neither was their continuing steadfastly in the apostles’ doctrine, in fellowship, in breaking of bread, and in prayers. This the order of all the congregations gathered and organized by the apostles, shows. With regard to our present purpose, enough is said on this testimony, when it is distinctly remarked and remembered that the first congregation organized after Pentecost by the apostles, now gifted with the Holy Spirit, CONTINUED AS STEADFASTLY IN BREAKING OF BREAD as in the apostles’ doctrine, fellowship, or prayers. This is indisputably plain from the narrative, and it is all we want to adduce from it at present. It is bad logic to draw more from the premises than what is contained in them; and we can most scripturally and logically conclude from these premises, that the congregation of disciples in Jerusalem did as steadfastly, and as uniformly in their meetings, attend on the breaking of bread, as upon any other mean of edification or act of worship. It cannot, however, be shown from this passage how often that was, nor is it necessary for us to do so in this place. We shall find other evidences that will be express to this point. We dismiss this passage in the mean time, by repeating that the first congregation organized by the apostles after the ascension of the King, did as steadfastly attend on the breaking of bread in their religious meetings, as upon any act of worship or means of edification.
We shall again hear Luke narrating the practice of the disciples at Troas, (Acts 20:7.) “And on the first day of the week, when the disciples assembled to break bread, Paul, being about to depart on the morrow, discoursed with them, and lengthened out his discourse till midnight” From the manner in which this meeting of the disciples at Troas is mentioned by the historian, two things are very obvious: 1st. That it was an established custom or rule for the disciples to meet on the first day of the week. 2d. That the primary object of their meeting was to break bread. They who object to breaking bread on every first day of the week when the disciples are assemble usually preface their objections by telling us that Luke does not say they broke bread every first day; and yet they contend against the Sabbatarians that they ought to observe every first day to the Lord in commemoration of his resurrection. The Sabbatarians raise the same objection to this passage when adduced by all professors of Christianity to authorize the weekly observance of the first day. They say that Luke does not tell us that they met for any religious purpose on every first day. How inconsistent, then, are they who make this sentence an express precedent for observing every first day, when arguing against the Sabbatarians, and then turn round and tell us that it will not prove that they broke bread every first day. If it does not prove the one, it is most obvious it will not prove the other; for the weekly observance of this day, as a day of the meeting of the disciples, and the weekly breaking of bread in those meetings, stand or fall together. Hear it again: “And on the first day of the week, when the disciples assembled to break bread.” Now all must confess, who regard the meaning of words, that the meeting of the disciples and the breaking of bread, as far as these words are concerned, are expressed in the same terms as respects the frequency. If the one were fifty-two times in a year, or only once, so was the other. If they met every first day, they brake bread every first day; and if they did not break bread every first day, they did not meet every first day. But we argue from the style of Luke, or from his manner of narrating the fact, that they did both. If he had said that on a first day the disciples assembled to break bread, then I would admit that both the Sabbatarians and the semiannual or septennial communicants might find some way of explaining this evidence away.
The definite article is, in the Greek and in the English tongue, prefixed to stated and fixed times, and its appearance here is not merely definitive of one day, but expressive of a stated or fixed day. This is so in all languages which have a definite article. Let us illustrate this by a very parallel and plain case. Suppose some five hundred or a thousand years hence, the annual observance of the 4th of July should have ceased for several centuries, and that some person or persons devoted to the primitive institutions of this mighty republic, were desirous of seeing every fourth of July observed as did the fathers and founders of the republic, during the hale and undegenerate days of primitive republican simplicity. Suppose that none of the records of the first century of this republic had expressly stated that it was a regular and fixed custom for a certain class of citizens to pay a particular regard to every fourth day of July–but that a few incidental expressions in the biography of the leading men in the republic spake of it as Luke has done of the meeting at Troas. How would it be managed? For instance, in the life of John Q. Adams, it is written, A. D. 1823, “And on the fourth day of July, when the republicans at the city of Washington met to dine, John Q. Adams delivered an oration to them.” Would not an American a thousand years hence, in circumstances such as have been stated, find in these words one evidence that it was an established usage during the first century of this republic to regard the fourth day of July as aforesaid. He would tell his opponents to mark that it was not said that on a fourth of July, as if it were a particular occurrence, but it was in the fixed meaning of the English language expressive of a fixed and stated day of peculiar observance. At all events he could not fail in convincing the most stupid that the primary intention of that meeting was to dine. Whatever might be the frequency or the intention of that dinner, it must be confessed, from the words above cited, that they met to dine.
Another circumstance that must somewhat confound the Sabbatarians and the lawless observers of breaking of bread, may be easily gathered from Luke’s narrative. Paul and his company arrived at Troas either on the evening of the first day, or on Monday morning at an early hour; for he departed on Monday morning, as we term it, at an early hour; and we are positively told that he tarried just seven days at Troas. Now had the disciples been Sabbatarians or observed the seventh day as a Sabbath, and broke bread on it as the Sabbatarians do, they would not have deferred their meeting, till the first day, and kept Paul and his company waiting, as he was evidently in a great haste at this time. But his tarrying seven days, and his early departure on Monday morning, corroborates the evidence adduced in proof that the first day of the week was the fixed and stated day for the disciples to meet for this purpose.
From the 2d of the Acts, then, we learn that the breaking of bread was a stated part of the worship of the disciples in their meetings; and from the 20th we learn that the first day of the week was the stated time for those meetings; and, above all, we ought to notice that the most prominent object of their meeting was to break bread. But this, we hope, will be made still more evident in our next.