Signs of the Times, Vol. 4, No. 38. (10/10/1878)

Signs of the Times

Oct 10, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 10, 1878

General Articles.

By Ellen G. White

MEETING OF THE BRETHREN.

BY MRS. E. G. WHITE.

"THEN the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshiped him; but some doubted." There were others besides the eleven who assembled on the mountain-side. After he had revealed himself to them, certain followers of Jesus were only partially convinced of his identity with the crucified One. But none of the eleven had any doubt upon the subject. They had listened to his words, revealing the straight chain of prophecy in regard to himself. He had eaten with them, and shown them his wounded side and his pierced hands and feet, and they had handled him, so there was no room for unbelief in their minds.

This meeting at Galilee had been appointed by the Saviour; the angel from heaven had announced it to several of the disciples; and Jesus himself had given them special directions in regard to it, saying, "After I am risen again, I will go before you into Galilee." The place upon the mountain-side was selected by Jesus, because of its accommodation for a large company. This meeting was of the utmost importance to the church, which was soon to be left to carry on the work without the personal presence of the Saviour. Jesus here designed to manifest himself to all the brethren that should assemble, in order that all their doubt and unbelief might be swept away.

The appointment of Jesus was repeated to those who believed on him, while they were yet lingering at Jerusalem, attending the festal occasions which followed the passover. The tidings reached many lonely ones who were mourning the death of their Lord; and they made their way to the place of meeting by circuitous routes, coming in from every direction, that they might not excite the suspicion of the jealous Jews. With the most intense interest they assembled together. Those who had been favored with a sight of the resurrected Saviour recounted to the doubting ones the messages of the angels, and their interviews with their Master. They reasoned from scripture, as Jesus had done with them, showing how every specification of prophecy relating to the first advent of Christ had been fulfilled in the life, death, and resurrection of Jesus.

Thus the favored disciples passed from group to group, encouraging and strengthening the faith of their brethren. Many of those assembled heard these communications with amazement. A new train of thought was started in their minds regarding the crucified One. If what they had just heard was true, then Jesus was more than a prophet. No one could triumph over death, and burst the fetters of the tomb, but Messiah. Their ideas of Messiah and his mission had been so confused by the false teachings of the priests that it was necessary for them to unlearn what had been taught them, in order to be able to accept the truth, that Christ, through ignominy, suffering, and death, should finally take his throne.

With mingled anxiety, fear, and hope, they waited to see if Jesus would indeed appear to fulfill his appointment. Thomas recounted to an eager, listening crowd his former unbelief, and his refusal to believe unless he saw the wounded hands, feet, and side of his Lord, and put his finger in the prints of the nails. He told them how his doubts were swept away forever by the sight of his Saviour, bearing the cruel marks of the crucifixion, and that he wished for no farther evidence.

While the people were watching and waiting, suddenly Jesus stood in their midst. No one could tell from whence or how he came. The disciples recognized him at once, and hastened to pay him homage. Many who were present had never before seen him, but when they looked upon his divine countenance, and then upon his wounded hands and feet, pierced by the nails of the crucifixion, they knew it was the Saviour, and worshiped him.

But there were some who still doubted; they could not believe the joyous truth. "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." This assurance of Jesus exceeded all their expectations. They knew of his power, while he was one among them, over disease of every type, and over Satan and his angels; but they could not at first grasp the grand reality that all power in heaven and on earth had been given to Him who had walked their streets, and sat at their tables, and taught in their midst.

Jesus sought to draw their minds away from himself personally, to the importance of his position as the heir of all things, equal with God himself; that through suffering and conflict he had gained his great inheritance, the kingdoms of heaven and of earth. He wished them to understand at once how ample was his authority, and, as one above all powers and principalities, he issued the great commission to his chosen disciples:—

"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. Amen."

A wide door was thus thrown open before his amazed listeners, who had heretofore been taught the most rigid seclusion from all save their own nation. A new and fuller interpretation of the prophecies dawned upon their minds; they labored to comprehend the work that was assigned them. The world regarded Jesus as an impostor; only a few hundreds ranked under his banner, and the faith of these had been fearfully shaken by the fact of his death, and they had not been able to settle upon any definite plan of action. Now Christ had revealed himself to them in his resurrected form, and had given them a mission so extensive that, with their limited views, they could scarcely comprehend it. It was difficult for them to realize that the faith which had bound them to the side of Jesus should not only be the religion of the Jews, but of all nations.

Superstition, tradition, bigotry, and idolatry ruled the world. The Jews alone claimed to have a certain knowledge of God, and they were so exclusive, both socially and religiously, that they were despised by every other people. The high wall of separation which they had raised made the Jews a little world to themselves, and they called all other classes heathen and dogs. But Jesus committed to his disciples the scheme of making known their religion to all nations, tongues and people. It was the most sublime enterprise ever intrusted to man—to preach a crucified and risen Saviour, and a full and free salvation to all men, both rich and poor, learned and ignorant—to teach that Christ came to the world to pardon the repentant, and to offer them a love high as heaven, broad as the world, and enduring as eternity.

They were to teach the observance of all things whatsoever Jesus had commanded them, and were to baptize in the name of the Father, the Son, and the Holy Ghost. Jesus was about to be removed from his disciples; but he assured them that although he should ascend to his Father, his Spirit and influence would be with them always, and with their successors even unto the end of the world. Christ could not have left his followers a more precious legacy than the assurance that his presence would be with them through all the dark and trying hours of life. When Satan seems ready to destroy the church of God, and bring his people to confusion, they should remember that One has promised to be with them who has said, "All power is given unto me in heaven and on earth."

Persecution and reproach have ever been the lot of the true followers of Christ. The world hated the Master, and it has ever hated his servants; but the Holy Spirit, the Comforter which Christ sent unto his disciples, cheers and strengthens them to do his work with fidelity during his personal absence. The Comforter, the Spirit of truth, was to abide with them forever, and Christ assured them that the union existing between himself and the Father, now also embraced them.

The understanding of the disciples, which had been clouded by misinterpretation of the prophecies, was now fully opened by Jesus, who shed a clear light upon those scriptures referring to himself. He showed them the true character of his kingdom; and they now began to see that it was not the mission of Christ to establish a temporal power, but that his kingdom of divine grace was to be manifested in the hearts of his people, and that only through his humiliation, suffering, and death, could the kingdom of his glory finally be established.

The power of death was held by the devil; but Jesus had removed its stinging despair, by meeting the enemy upon his own territory and conquering him. Henceforth death would be robbed of its terror for the Christian, since Christ himself had felt its pangs, and risen from the grave to sit at the right hand of the Father in heaven, having all power in heaven and on earth. The conflict between Christ and Satan was determined when the Lord arose from the dead, shaking the prison-house of his enemy to its foundations, and robbing him of his spoils by bringing up a company of the sleeping dead, as a fresh trophy of the victory achieved by the second Adam. This resurrection was a sample, and an assurance, of the final resurrection of the righteous dead at Christ's second coming.

Jerusalem had been the scene of Christ's amazing condescension for the human race. There had he suffered, been rejected, and condemned. The land of Judea, of which Jerusalem was the metropolis, was his birthplace. There, clad in the garb of humanity, he had walked with men, and few had discerned how near heaven came to earth when Jesus dwelt among them. It was, therefore, very appropriate that the work of the disciples should begin at Jerusalem. While all minds were agitated by the thrilling scenes of the past few weeks, it was a most fitting opportunity for the message to be borne to that city.

As the instruction of Jesus to the apostles was drawing to a close, and the hour of his separation from them approached, he directed their minds more definitely to the work of the Spirit of God in fitting them for their mission. Through the medium of a familiar intercourse, he illuminated their minds to understand the sublime truths which they were to reveal to the world. But their work was not to be entered upon till they should know of a surety, by the baptism of the Holy Ghost, that they were connected with Heaven. They were promised new courage and joy

from the heavenly illumination they should then experience, and which would enable them to comprehend the depth and breadth and fullness of God's love.

After being fitted for their mission by the descent of the Holy Ghost, the disciples were to proclaim pardon for sin, and salvation through repentance, and the merits of a crucified and risen Saviour, and to reveal the principles of the kingdom of Christ, beginning at Jerusalem, and from thence extending their labors throughout Judea, and into Samaria, and finally to the uttermost parts of the earth. Here is a lesson to all who have a message of truth to give to the world: Their own hearts must first be imbued with the Spirit of God, and their labors should commence at home; their families should have the benefit of their influence; and the transforming power of the Spirit of God should be demonstrated in their own homes by a well-disciplined family. Then the circle should widen; the whole neighborhood should perceive the interest felt for their salvation, and the light of truth should be faithfully presented to them; for their salvation is of as much importance as that of persons at a distance. From the immediate neighborhood, and adjoining cities and towns, the circle of the labors of God's servants should widen, till the message of truth is given to the uttermost parts of the earth.

This was the order which Christ instituted for the labors of his disciples; but it is frequently reversed by the evangelical workers of this time. They neglect the inner circle; it is not felt to be a necessity that the quickening influence of the Spirit of God should first operate upon their own hearts, and sanctify and ennoble their lives. The simplest duties, lying directly in their path, are neglected for some wider and more distant field, where their labors are frequently expended in vain. Whereas in a field easier of access they would have labored with success, and encountered fewer trials, gaining influence and new courage as the way opened and broadened before them.

The apostles might have entreated the Lord that, in view of the unappreciated efforts which had been put forth in Jerusalem, and the insult and cruel death to which Christ had been subjected, they might be permitted to seek some more promising field, where they would find hearts more ready to hear and receive their message. But no such plea was made. Jesus was the sole director of the work. The very ground where the greatest of all teachers had scattered the seeds of truth, was to be thoroughly cultivated by the apostles until those seeds should spring up and yield an abundant harvest. In their labors the disciples were to endure the hatred, oppression, and jealousy of the Jews; but this had been experienced by their Master before them, and they were not to fly from it.

Before his death, Jesus had said to his disciples, while comforting them in view of his approaching humiliation and death, "Peace I leave with you; my peace I give unto you." Now, after the conflict and the victory, after triumphing over death, and receiving his reward, in a more emphatic manner he bestowed upon them that peace which passeth all understanding. He qualified them to enter upon the work which he had commenced. As he had been sent by his Father, so he sent forth the disciples. He breathed upon them, and said, "Receive ye the Holy Ghost."

The apostles were not sent forth to be witnesses for Christ until they had received that spiritual endowment necessary to fit them for the execution of their great commission. All professions of Christianity are but lifeless expressions of faith until Jesus imbues the believer with his spiritual life, which is the Holy Ghost. The evangelist is not prepared to teach the truth, and to be the representative of Christ, till he has received this heavenly gift.

Men in responsible positions, who are proclaiming the truth of God in the name of Jesus without the spiritual energy given by the quickening power of God, are doing an unreal work, and cannot be certain whether success or defeat will attend their labors. Many forget that religion and duty are not dreary sentimentalisms, but earnest action. It is not the great services and lofty aspirations which receive the approval of God, but the love and consecration through which the service is performed, be it great or little. Storms of opposition and rebuffs are God's providences to drive us under the shelter of his wing. When the cloud envelops us, his voice is heard: "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you."

The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was a few drops before the plentiful shower to be given on the day of Pentecost. Jesus impressed this fact upon his disciples, that as they should proceed in the work intrusted to them, they would the more fully comprehend the nature of that work, and the manner in which the kingdom of Christ was to be set up on earth. They were appointed to be witnesses for the Saviour; they were to testify what they had seen and heard of his resurrection; they were to repeat the gracious words which proceeded from his lips. They were acquainted with his holy character; he was as an angel standing in the sun, yet casting no shadow. It was the sacred work of the apostles to present the spotless character of Christ to men, as the standard for their lives. The disciples had been so intimately associated with this Pattern of holiness that they were in some degree assimilated to him in character, and were specially fitted to make known to the world his precepts and example.

The more that the minister of Christ associates with his Master, through contemplation of his life and character, the more closely will he resemble him, and the better qualified will he be to teach his truths. Every feature in the life of the great Example should be studied with care, and close converse should be held with him through the prayer of living faith. Thus will the defective human character be transformed into the image of his glorious character. Thus will the teacher of truth be prepared to lead souls to Christ.

Jesus, in giving the disciples their first commission, had said, "I will give unto thee the keys of the kingdom of heaven, and whatsoever thou [referring to responsible men who should represent his church] shalt bind upon earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." In renewing the commission of those to whom he had imparted the Holy Ghost, he said, "Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained." These words conveyed to the disciples a sense of the sacredness of their work, and its tremendous results. Imbued with the Spirit of God, they were to go forth preaching the merits of a sin-pardoning Saviour; and they had the assurance that all heaven was interested in their labors, and that what they did on earth, in the Spirit and power of Christ, should be ratified in heaven. Jesus did not, by this assurance, give the apostles or their successors power to forgive sins, as his representatives. The Roman Catholic church directs its people to confess the secrets of their lives to the priest, and from him, acting in the place of Christ, to receive absolution from their sins. The Saviour taught that his is the only name given under heaven whereby men shall be saved. Jesus, however, delegated to his church upon earth, in her organized capacity, the power to censure and to remove censure according to the rules prescribed by inspiration; but these acts were only to be done by men of good repute, who were consecrated by the great Head of the church, and who showed by their lives that they were earnestly seeking to follow the guidance of the Spirit of God.

No man was to exercise an arbitrary power over another man's conscience. Christ gave no ecclesiastical right to forgive sin, nor to sell indulgences, that men may sin without incurring the displeasure of God, nor did he give his servants liberty to accept a gift or bribe for cloaking sin, that it may escape merited censure. Jesus charged his disciples to preach the remission of sin in his name among all nations; but they themselves were not empowered to remove one stain of sin from the children of Adam. Nor were they to execute judgment against the guilty; the wrath of an offended God was to be proclaimed against the sinner; but the power which the Roman church assumes to visit that wrath upon the offender is not established by any direction of Christ; he himself will execute the sentence pronounced against the impenitent. Whoever would attract the people to himself as one in whom is invested power to forgive sins, incurs the wrath of God, for he turns souls away from the heavenly Pardoner to a weak and erring mortal.

Jesus showed his disciples that only as they should partake of his Spirit, and be assimilated to his merciful character, would they be endowed with spiritual discernment and miraculous power. All their strength and wisdom must come from him. When dealing with obstinately offending members, the holy men of the church were to follow the directions laid down by Christ; this, the only course of safety for the church, has been traced step by step by the apostles with the pen of inspiration.

When the church takes up the case of an offender, the prayer of faith will bring Christ into the midst as an all-wise counselor. Men are in danger of being controlled by prejudice or the reports and opinions of others. Their own unsanctified judgment may balance their decisions. Therefore, where important decisions are to be made in reference to individuals in the church, the judgment of one man, however wise and experienced he may be, is not to be regarded as sufficient to act upon.

Jesus has said, "Where two or three are gathered together in my name, there am I in the midst." With Christ to preside over the council of the church, how cautiously should each man speak and act. Prayer should be offered for the erring, and every means be used to restore him to the favor of God and the church; but if the voice of the church is disregarded, and his individual will is set up above it, then the offender must be promptly dealt with, and the decision of the brethren, made with prayer and faith, and according to the wisdom given them of God, is ratified by Heaven.

The repentance of the sinner is to be accepted by the church with grateful hearts. The church is empowered to absolve sins only in the sense of assuring the repenting sinner of the forgiving mercy of the Saviour, and in leading him out from the darkness of unbelief and guilt, to the light of faith and righteousness. It may place his trembling hand in the loving hand of Jesus. Such a remission is ratified by heaven. The directions of the apostles in regard to condemnation or acquittal in case of church trials are to remain valid till the end of time. And the promise of Christ's presence in answer to prayer should comfort and encourage his church to-day as much as it comforted and encouraged the apostles whom Christ directly addressed. Those who despise the authority of the church despise the authority of Christ himself.

Notwithstanding the refusal of Heaven's best gift by Jerusalem, the work of the apostles was to commence there. The first overtures of mercy were to be made to the murderers of the Son of God. There were also many there who had secretly believed on Jesus, and many who had been deceived by the priests and rulers, but were ready to accept him, if it could be proven that he was indeed the Christ. The apostles, as eye-witnesses, were to testify of Jesus and his resurrection. They were to open to the people the prophecies relating to him, and to show how perfectly they had been fulfilled. They were to bring before the people the most convincing evidence of the truths which they taught, and they were to proclaim the joyful tidings of salvation to the world.

As all minds were interested in the history and mission of Jesus, because of the events which had just transpired at Jerusalem, this was a time when the preaching of his gospel would make the most decided impression upon the public mind. At the commencement of their work the disciples were to receive a marvelous power. Their testimony of Christ was to be confirmed by signs and wonders, and the performance of miracles by the apostles, and those who received their message. Said Jesus, "They shall cast out devils; they shall speak with new tongues; they shall take up serpents, [as in the case of Paul] and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."

At that time, poisoning was practiced to quite an extent. Unscrupulous men did not hesitate to remove by this means those who stood in the way of their ambition. Jesus knew that his apostles would be subject to this danger, if not specially protected from it. He knew that there would be many who would be so deluded as to think it would be doing God service to put these witnesses to death by any means. He therefore guarded them against this insidious evil. Thus the Lord assured his servants that they were not to labor in their own strength, but in the strength of the Holy Ghost. Though the disciples received their commission to preach the gospel to all nations, they did not at the time comprehend the vast extent, and wonderful character of the work that was to descend to their successors, and to be carried on to the end of time.

In the Shadow.

I WALK through darkened paths, yet know My Father marks the way I go; I cannot see his tender smile, But feel his clasping hand the while; And since he heeds the sparrow's fall, I trust his love, in spite of all.

Borne through the dark by loving arms. I sometimes shrink with vague alarms, Yet closer cling that I may hear The voice that whispers in mine ear, “O trembling soul,” it says to me, “Rest in the love that clings to thee!”

I cannot tell if long the way By which I go, through night to day; But, soon or late, I know my feet Will walk in sunshine, broad and sweet; And, soon or late, before mine eyes The radiant hills of peace uprise. —Sel.

WHO CHANGED THE SABBATH?

(Concluded.)

We now inquire what change the papacy has undertaken to make in the law of God. By the law of God we mean, as already stated, the moral law, the only law in the universe of immutable and perpetual obligation, the law of which Webster says, defining the terms according to the sense in which they are almost universally used in christendom, "The moral law is summarily contained in the decalogue, written by the finger of God on two tables of stone, and delivered to Moses on Mount Sinai."

If, now, the reader will compare the ten commandments as found in Roman Catholic catechisms with those commandments as found in the Bible, he will see in the catechisms that the second commandment is left out, that the tenth is divided into two commandments to make up the lack of leaving out the second, and keep good the number ten, and that the fourth commandment (called the third in their enumeration) is made to enjoin the observance of Sunday as the Sabbath, and prescribe that the day shall be spent in hearing mass devoutly, attending vespers, and reading moral and pious books.

Here are several variations from the decalogue as found in the Bible. Which of them constitutes the change in the law intended in the prophecy? or are they all included in that change? Let it be borne in mind that, according to the prophecy, he was to think to change times and laws. This plainly conveys the idea of intention and design, and makes these qualities essential to the change in question. But respecting the omission of the second commandment, Catholics argue that it is included in the first, and hence, should not be numbered as a separate commandment. And on the tenth, they claim that there is so plain a distinction of ideas as to require two commandments. So they make the coveting of a neighbor's wife the ninth commandment, and the coveting of his goods the tenth.

In all this they claim that they are giving the commandments exactly as God intended to have them understood. So, while we may regard them as errors in their interpretation of the commandments, we cannot set them down as intentional changes. Not so, however, with the fourth commandment. Respecting this commandment they do not claim that their version is like that given by God. They expressly claim a change here, and also that the change has been made by the church. A few quotations from standard Catholic works will make this matter plain.

The following from "Butler's Catechism," shows how the ten commandments are numbered and taught in that church:—

"ON THE TEN COMMANDMENTS.

"Ques. Say the ten commandments of God. "Ans. 1. I am the Lord thy God: thou shalt not have strange gods before me, etc. 2. Thou shalt not take the name of the Lord thy God in vain. 3. Remember that thou keep holy the Sabbath day. 4. Honor thy father and thy mother. 5. Thou shalt not kill. 6. Thou shalt not commit adultery. 7. Thou shalt not steal. 8. Thou shalt not bear false witness against thy neighbor. 9. Thou shalt not covet thy neighbor's wife. 10. Thou shalt not covet thy neighbor's goods."

The same catechism then amplifies on the third commandment (the fourth in our enumeration) as follows:—

"THE THIRD COMMANDMENT.

"Ques. Say the third commandment. "Ans. Remember that keep holy the Sabbath day. "Q. What is commanded by the third command ment? "A. To spend the Sunday in prayer and other religious duties. "Q. Which are the chief duties of religion in which we should spend the Sundays? "A. Hearing mass devoutly; attending vespers, or evening prayers; reading moral and pious books; and going to communion. "Q. The hearing of mass, then, is not sufficient to sanctify the Sunday? "A. No; a part of the day should also be given to prayer and good works."—Butler's Catechism, p. 26.

In the "Catholic Catechism of Christian Religion," further instruction is given on the third (fourth) commandment, with the authority for the change as shown by the following questions and answers:—

"Ques. What does God ordain by this commandment? "Ans. He ordains that we sanctify in a special manner, this day on which he rested from the labor of creation. "Q. What is this day of rest? "A. The seventh day of the week, or Saturday; for he employed six days in creation, and rested on the seventh. Gen. 2:2; Heb. 4:1, etc. "Q. Is it, then, Saturday we should sanctify in order to obey the ordinance of God? "A. During the old law Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so now we sanctify the first, not the seventh, day. Sunday means, and now is, the day of the Lord. "Q. Had the church power to make such change? "A. Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit."

In another Catholic work, called the "Abridgment of Christian Doctrine," the Catholic church asserts its power to change the law, in the following manner:—

"Ques. How prove you that the church hath power to command feasts and holy days? "Ans. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church. "Q. How prove you that? "A. Because by keeping Sunday, they acknowledge the church's power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power."

In a work entitled "The Christian Sabbath," or "Way to Keep Holy the Day of Rest," by the late Rev. Roman Catholic priest, Thomas Enright, D.D., of Fitzpatrick, Mo., a well-known Catholic authority, we find the following:—

"As I have repeatedly stated, the church is the infallible teacher and interpreter of the word of God; authority is her life; and that this authority is proved from the fact of her changing the most important commandment of the decalogue, is certain. "1. The Bible says, 'Remember the Sabbath day, to keep it holy.' The Catholic church says, 'No; by my divine power I abolish the Sabbath day and command you to keep the first day of the week.' And lo! the entire civilized world bows down in reverent obedience to the command of the holy Catholic church. "2. The Pope has power to change times and laws where there is question of the law of God itself."

In accordance with these claims, the various catechisms from which we have quoted, and other standard Catholic works, make the following clear and concise statement:—

Sunday and Catholic Feasts

fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church.

"Q. How prove you that?

"A. Because by keeping Sunday they acknowledge the church's power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power."

In the "Catholic Christian Instructed" is presented the following list of feast days, which all rest upon the same foundation; namely, the authority of the Catholic church. Of these, Sunday takes the lead:—

"Ques. What are the days which the church commands to be kept holy?

"Ans. 1. The Sunday, or our Lord's day, which we observe by apostolic tradition, instead of the Sabbath. 2. The feasts of our Lord's Nativity, or Christmas day; his circumcision, or New Year's day; the Epiphany, or twelfth day; Easter day, or the day of our Lord's resurrection, with the Monday following; the day of our Lord's ascension; Whit-Sunday, or the day of the coming of the Holy Ghost, with the Monday following; Trinity Sunday; Corpus Christi, or the feasts of the blessed sacrament. 3. We keep the days of the Annunciation, and Assumption of the Blessed Virgin Mary. 4. We observe the feasts of All-saints; of St. John Baptist; of the holy apostles, St. Peter and St. Paul. 5. In this kingdom we keep the feasts of St. Patrick, our principal patron."

From the same work, we take the following additional testimony:—

"Ques. What warrant have you for keeping the Sunday, preferable to the ancient Sabbath, which was the Saturday?

"Ans. We have for it the authority of the Catholic church, and apostolic tradition.

"Q. Does the Scripture anywhere command the Sunday to be kept for the Sabbath?

"A. The Scripture commands us to hear the church (Matt. 18:17; Luke 10:16), and to hold fast the traditions of the apostles. 2 Thess. 2:15. But the Scriptures do not in particular mention this change of the Sabbath. John speaks of the Lord's day (Rev. 1:10); but he does not tell us what day of the week this was, much less does he tell us that this day was to take the place of the Sabbath ordained in the commandments. Luke also speaks of the disciples' meeting together to break bread on the first day of the week. Acts 20:7. And Paul (1 Cor. 16:2) orders that on the first day of the week the Corinthians should lay by in store what they designed to bestow in charity on the faithful in Judea; but neither the one nor the other tells us that the first day of the week was to henceforth the day of worship and the Christian Sabbath; so that truly the best authority we have for this is the testimony and ordinance of the church. And, therefore, those who pretend to be so religious of the Sunday, whilst they take no notice of other festivals ordained by the same church authority, show that they act by humor, and not by reason and religion; since Sundays and holy days all stand upon the same foundation, viz., the ordinance of the church."—Cath. Chris. Instructed, pp. 209–211.

The "Doctrinal Catechism," pp. 101, 174, 351–355, offers proof that Protestants are not guided by Scripture. We present two of the questions and answers:—

"Ques. Have you any other way of proving that the church has power to institute festivals of precept?

"Ans. Had she not such power, she could not have done that in which all modern religionists agree with her;—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no scriptural authority.

"Q. When Protestants do profane work upon Saturday, or the seventh day of the week, do they follow the Scripture as their only rule of faith—do they find this permission clearly laid down in the Sacred Volume?

"A. On the contrary, they have only the authority of tradition for this practice. In profaning Saturday, they violate one of God's commandments, which he has never clearly abrogated—'Remember that thou keep holy the Sabbath day.'"

Then follows a statement and refutation of the arguments Protestants usually rely on to prove the change of the Sabbath, such as the resurrection of Christ, the pouring out of the Spirit, the Lord's day of Rev. 1:10; Acts 20:7; and 1 Cor. 16:2, showing that these scriptures contain no evidence of the institution of Sunday observance, but that the practice rests solely upon the authority of the Catholic church.

SUNDAY AUTHORITY.

In a Roman Catholic work entitled, "The Shortest Way to End Disputes about Religion," p. 19, by the Rev. Robert Manning, approved by the Rt. Rev. Bishop Fitzpatrick, Coadjuter of the Diocese of Boston, Mass., we find the following:—

"As zealous as Protestants are against the church's infallibility, they are forced to depend wholly upon her authority in many articles that cannot be evidently proved from any text of Scripture, yet are of very great importance.

"1. The lawfulness for Christians to work upon Saturday, contrary, in appearance, to the express command of God, who bids us 'keep the Sabbath holy,' and tells us the seventh day of the week is that day.

"2. The lawfulness and validity of infant baptism, whereof there is no example in Scripture."

A QUESTION FOR ALL BIBLE CHRISTIANS.

In accordance with the instruction given in the catechisms from which the foregoing quotations are made, a Catholic tract, under the above title, makes a precise statement of the positions held respectively by Catholics and Protestants.

Continue reading: Why Do You Not Keep the Sabbath?