Earlier text: General ArticlesVINDICATION OF THE TRUE SABBATH.
By J. W. Morton
[IN the following able treatise on the divine appointment of the Sabbath of the Bible, the writer makes use of an argument or two which we might not employ. Yet we can commend it to the readers of the SIGNS, especially to those who have been, and still are, misinformed in regard to a very plain, important, and ancient institution of Jehovah. And we do this the more earnestly as we are assured that the reader will find in the personal narrative of its author a noble instance of self-sacrifice and devotion to the truth for the truth's sake.] On the 21st of April, 1849, I set sail, with my family, from Port-au-Prince, bidding farewell to Hayti and her children, whom, perhaps, we shall never see again in this vale of tears. We arrived at Boston, all in good health, on the first Sabbath in May. On the evening of Tuesday, May 22, the Synod was convened in Philadelphia; and the next morning I appeared and took my seat with the other members. In the afternoon of the same day, Rev. David Scott stated to the Synod, that I had made known a change of views in relation to the Sabbath, and moved that a committee of three be appointed, to confer with me and report what further action should be taken in the case. While this motion was pending, I stated in substance that, as I was alone in the Synod of more than sixty members, without a single man to plead my cause, I thought I had a right to demand that the proceedings should be instituted in strict accordance with the letter of the law. I was here interrupted by the moderator, who, having informed me that I had no right to dictate to the court the method of proceeding with its own business, peremptorily ordered me to take my seat. I obeyed, of course, though I could not see what dictation there was in demanding a legal trial, according to the printed rules of the Synod. The motion was carried, and the committee appointed. Next morning, May 24, I had a conference of half an hour with this committee, and at noon, another, that lasted about the same time. Their principal object seemed to be to ascertain whether I was ready to recant, and to submit to censure for my past errors. I assured them, that while I had not the slightest wish to withdraw from the communion of the Reformed Presbyterian church, I adhered to every word in my circular, and must continue to do so, till convinced of error by the infallible Scriptures. The committee quoted several texts, and advised me to read several authors, after which our conference closed. In the afternoon they presented their report recommending that the following libel be preferred against me by the Synod:— "**LIBEL PREFERRED AGAINST J. W. MORTON.
"Whereas, denying that the first day of the week is the day on which the Christian Sabbath should be kept, is a heinous sin and scandal, contrary to the word of God, and the profession of the Reformed Presbyterian church, founded thereon (Acts 20:7), "And upon the first day of the week, when the disciples came together to break bread," &c.; Shorter Catechism, "From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week ever since to continue to the end of the world, which is the Christian Sabbath." Yet true it is, that you, Rev. J. W. Morton, are guilty of the scandal above stated, in so far as you, the said J. W. Morton, at Port-au-Prince, Hayti, 17th of January, 1849, did publish a circular, in which you oppugned and denied that the first day of the week is the Christian Sabbath, which being found relevant and proved against you, you ought to be proceeded against by the censures of the Lord's house.
"By order of the Synod. [A true copy.]
"[Signed.] JOHN WALLACE, Ass't Clerk." After some discussion, the above libel was decided to be relevant, and the clerk was directed to serve a copy on me, with citation to appear for trial the next day, afternoon. I went to my lodgings that evening with a heavy heart. I was convinced from the spirit of determined opposition that had been manifested by many of the brethren, when the libel was under consideration, that the majority had already determined that I should not be permitted to "speak for myself." True, I knew very well that the apostle Paul had once enjoyed this liberty, through the cool civility of a Roman governor, and afterward through that of a Greek king; but I knew just as well, that Felix and Agrippa were heathens, while my brethren were Christians; and that the dignity of a court, composed of "worms of the dust," has been much better understood, since the famous "Diet of Worms," than ever before. Still I could not forbear asking myself, Why is there now such bitter opposition to an institution that was once the delight of both God and man? Why do men hate with such perfect hatred what Jehovah made, and blessed, and sanctified, before sin had entered into the world? Why should this daughter of Innocence be spurned from every door, and loaded with a damning reproach of Judaism, while her twin sister, Marriage, sucks the breast and is dandled upon the knees of Orthodoxy? Why should I be ranked with thieves and murderers, for believing that "the seventh day is the Sabbath of the Lord my God"? Bitter were the tears that flowed, and more bitter still was the reflection that "when I wept that was to my reproach." I was hedged in round about, and what could I do? I could only exclaim with the "sweet singer of Israel," "Let not them that wait on thee, O Lord God of Hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel. Because for thy sake I have borne reproach; shame hath covered my face. I am become a stranger unto my brethren, and an alien unto my mother's children. For the zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me." Never shall I forget the sensation experienced while the last sentence was passing through my mind: "And the reproaches of them that reproached thee are fallen upon me." I know not how often, during that night, I repeated these words, and compared them with the exhortation of the apostle: "Let us go forth therefore unto him without the camp, bearing his reproach." These were the comforts, that, "in the multitude of my thoughts within me," then delighted my soul. I was then about to go forth "without the camp;" and it was indeed refreshing in that hour of trial to believe that I was bearing a portion of the same burden that had once bowed down the "Man of sorrows." My trial came on the afternoon of May 25. The following extracts from the published Minutes of Synod is, I believe, a correct, and sufficiently full, account of the final issue; only it makes no mention of the fact that I protested against the proceedings, and appealed to the head of the church, for reasons to be given afterward. Why this fact was not recorded, I have not been able to ascertain. EXTRACT FROM MINUTES OF SYNOD. Order of the day, viz., the case of Mr. Morton, called for. The libel was then read by the clerk; when Mr. Morton having, in reply to the moderator, answered that he was prepared for the trial, the substance of the libel was again stated in his hearing. Mr. Morton was then called upon according to the rule provided for in such cases, either to confess the charge, or put himself upon his trial. Mr. Morton in return acknowledged that he had denied that the day commonly called the Christian Sabbath is so by divine appointment, and then proceeded to plead the irrelevancy of the charge by endeavoring to prove the perpetuity of the law for the observance of the seventh day. While so doing, he was arrested by the moderator, who informed him that the charge contained in the libel was such that Mr. Morton could only prove its irrelevancy to censure by proving that the appropriation of the first day of the week, known as the Christian Sabbath, to secular employments, or teaching so to do, is not relevant to censure, which attempt the moderator would consider disorderly, and would not allow. From this decision J. M. Wilson appealed, when the moderator's decision was unanimously sustained. Upon this Mr. Morton declined the authority of the court. Resolved, That Mr. Morton's appointment as missionary to Hayti be revoked. Resolved, That, inasmuch as Mr. Morton has now publicly declined the authority of this court, he be suspended from the exercise of the Christian ministry, and from the privileges of the Reformed Presbyterian church. The moderator then publicly pronounced the sentence of suspension on Mr. Morton, agreeably to the above resolution. Not long afterward I presented to the moderator the following Reasons of Protest and Appeal, with the request that he would allow them to be laid before the court, which he utterly refused to do. REASONS OF PROTEST AND APPEAL. I do respectfully protest against the action of Synod in my case, on the 24th of the present month, and appeal therefrom to the Lord Jesus Christ, the King and Head of the church, for the following reasons:— 1st. Because I was not allowed to prove the irrelevancy of the charge made against me, by an appeal to the Bible, "the only rule of faith and manners." 2d. Because I believe that the statements, on the subject of the Sabbath, set forth in our subordinate Standards, are inconsistent with one another, and in part contrary to the word of God; yet it was by these unscriptural portions that I was tried and condemned. Brethren, I entertain no hard feelings toward you. My daily prayer to God is, that you may be saved and led into all truth. I did hope that you would hear and consider the claims of the Lord's holy Sabbath, when presented in a mild and affectionate manner. But either I have failed to present the question with sufficient tenderness, or you have determined to avoid all discussions in regard to it. It grieves me to the soul to bid you farewell. Both God and man will bear witness, in the day of final reckoning, that you have trampled down, by the resistless force of an overwhelming majority, one who was endeavoring, with both hands, to hold up the standard of the great covenant God of our fathers. But though for the present cast down, I am not dismayed. The Sabbath of the Lord God is a richer treasure than the richest you can either give or take away. "Rejoice not against me, O mine enemy; when I fall, I shall arise; when I sit in darkness, the Lord will be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me; he will bring me forth to the light, and I shall behold his righteousness." Brethren, I shall meet you before the judgment-seat of Christ, on that day when he shall come "with ten thousand of his saints." "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, amen." J. W. MORTON.
Philadelphia, May 29, 1849. I did believe, and believe yet, that, had I been sustained by twenty ministers, and as many congregations, I should have had leave to defend myself to my heart's content. But it was very evident to the Synod that I stood alone. They knew that I could do them no harm by fomenting discord; and—may I not add?—they knew that I was not the man to be found employed in such work. The only loss they could sustain in cutting me off, with all my adherents, was that of two adults, and as many little children. Indeed, many of the members seemed to regret the trouble far more than the necessity of executing the law; and one aged father has remarked to me since, that till then he never witnessed a trial before a church court in which there was not one atom of mercy. Now is there not a reason for all this? Unquestionably there is. The loose and unpresbyterial doctrine, that a majority has a right to determine what is, and what is not, truth, and that the greater the majority in favor of any dogma, the more firmly its truth is established, has leavened, sadly and extensively, even the Reformed Presbyterian church. This is the reason why one who represents a lean minority cannot be heard even in defense of ecclesiastical life. The majority have said that the first day is the Sabbath, and who dare call in question the assertion? A man may be denounced as a covenant-breaker; yet because he belongs to a small minority, he may not attempt to prove his innocence of the crime. Thus the right of the minority to vindicate themselves from the Scriptures, in defense of which many of the old Covenanters bled, is practically denied by their descendants. "O Lord, how long?" Brethren, are you really so wedded to this majority principle? Know, then, that God is a majority; and that those that are with me are more than those that are with you. God's testimony is worth more than that of all men. What though millions have affirmed that the seventh day is not the Sabbath? He has left us this imperishable testimony: "The seventh day is the Sabbath of the Lord thy God." And this is the testimony of the greatest majority that ever gave utterance to truth. But God hath not left himself without other witnesses. Where are those myriads of angels who were present when "the Sabbath was made for man"? Where are those "morning stars" who "sang together," and those "sons of God" who "shouted for joy" when our Father "laid the foundations of the earth"? They are not now present with us it is true, to bear their testimony; but they will be present when you and I shall appear before the judgment seat of Christ, to hear the decision of this controversy. And do you think that you will then dare, on the authority of what is said in Acts 20:7, to lift up your hands and swear "by him that liveth forever and ever," that the Sabbath has been "changed into the first day of the week"—and that, too, in presence of those who saw the foundations of the ancient Sabbath, like those of the earth itself, laid and balanced upon God's eternal decree, and inwrought with the very stones of the "everlasting hills"? No! No!! The Sabbath was one of those pillars of the ancient earth which Christ, the Mediator, seized with the hand of his omnipotence, and bore up, when "the earth and all its inhabitants" were sinking into nothing. I repeat it—and who dare gainsay it?—the Lord of hosts is an overwhelming majority. But this is not all. There is, indeed, no greater witness than these; but there is other witness. Look into your hearts, ye children of God, redeemed by the blood of the Lamb, and you will find recorded there: "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." "For this is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts." Here there is not the least hint of any exception. The same moral law that was written "with the finger of God" on tables of stone, is now written "by the Spirit of the living God" on the fleshly tables of your hearts. Yes, brethren, turn your eyes inward, and you will read, "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." If you say, We have sought this law but find it not—O brethren, you have not "sought it carefully with tears." It is hidden among the rubbish, and you will never find it till that be removed. But I speak what I do know, when I assure you that it is recorded there; and in the day of the Lord Jesus, if not sooner, you will find it there. O Lord, "open thou our eyes, that we may behold wondrous things out of thy law." THE LIFE STRUGGLE.—The world knows no victory to be compared with victory over our own passions. The struggle of life is between the flesh and the spirit; and one or the other finally gains the ascendency. Every day and every hour of the Christian's life is this contest going on, and sad it is to think how often victory favors this earth and its sinful passions. The apostle Paul, after having labored long and earnestly in his Lord's service—after having done more for the spread of the truth than all the other apostles, still felt that he was a human being, and liable at any time, through the weakness of the flesh, to lose all. "I keep under my body," says he, "and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." If this watchfulness was needed on the part of the aged and long-tried servant of God, what care and diligence ought we, my brethren and sisters, to exercise, lest we should lose all in an unguarded hour! Our pathway through life is thickly set with snares for our feet. The seductions of passion, the allurements of vice, things to arouse our anger and stir up our heart's feeling, await us at every turn of life's devious ways, and blessed, indeed, is that man or that woman who meets them all without harm. The Sabbath.
By James White
ITS PROPER OBSERVANCE.—HOW TO COMMENCE AND CLOSE IT.
THE Lord in the fourth precept of the moral code has commanded that we should remember the Sabbath day to keep it holy. He then commands that in it we and our households shall do no work. He also commands that the stranger within our gates shall rest. We understand the expression, "within thy gates," to mean on or around the premises where those who wish to properly keep the Sabbath might be interrupted in its sacred observance. If unbelieving relatives and friends visit us on the Sabbath, or if unbelieving laborers or boarders do unnecessary work on the premises we become as responsible and as verily Sabbath-breakers as though we ourselves worked on that day. True we may be charged with religious bigotry, and, feeling unwilling to displease our friends, we may be tempted to yield the point, easing our consciences with the thought that we can throw the responsibility of Sabbath-breaking upon them. But after one point is yielded, we begin to lose that lively sense which we should have of the importance of the proper observance of the Sabbath, and as opportunities for gain by co-partnership with Sunday-keepers are presented before the wavering, the Lord's Sabbath is bartered away for gain. Among the Seventh-day Baptists there are such co-partnerships in manufactories and merchandise where shops and stores are open on all days of the week. We are glad to know, however, that the more active of that body are waking up to the sinfulness of this course. God grant that the like may never be practiced by Seventh-day Adventists. As a publisher, we have sometimes felt that we would be justified in taking our mail from the postoffice on the Sabbath, having frequently received letters which demanded an answer immediately after the Sabbath. But, as this course was calculated to have a bad influence, not only upon ourself but upon others, we ceased to take our own mail from the office on the Sabbath, and advise our brethren to do the same. Again, there is a growing practice among our brethren of talking over their worldly business on the Sabbath, and even of planning and figuring relative to it. This is done under the plea that it is closely connected with the work of God, and that they are unable to do all they wish to do for God on the six days of the week. But the Lord of the Sabbath accepts no such service. While his blessing will rest upon those who sacrifice worldly gain for the proper observance of the Sabbath, his withering curse will be upon those who sin against God in making such a lame, God-forbidden offering. The sixth day of the week is preparation day, and a sufficient amount of time before the Sabbath should be taken to make ready for it. We recommend that a bath be taken and clean clothing put on, so as to appear before the Lord rested and clean, waiting for the Sabbath, ready to welcome it as you would a dear friend. Some labor so hard during the six days of the week that they are drowsy in meeting, and spend much of the day in sleep. If fasting be a Christian duty upon any day, it should be practiced on the Sabbath. A limited amount of food is sufficient for the demands of nature while enjoying physical rest. A partial fast would uncloud the mental powers so that the sacred worship of God upon the Sabbath could be better appreciated and enjoyed. Again, the beginning and the close of the Sabbath should be especially guarded. We protest against working on sixth day until dark, making it necessary to do chores, and make preparations around the premises, and on the person in the first hours of the Sabbath, as is the custom with some. God has given us six days, and has reserved one to himself. Those who thus mar the first end of the Sabbath rob God of holy time. In our opinion, the Sabbath does not commence when the sun sinks from our sight, but at dark. As there may be differences of opinion as to how dark it should be when the Sabbath commences, in the valleys or on the hills, we would give the Lord's Sabbath the benefit of all the disputed time. We therefore earnestly recommend that complete preparation be made for the Sabbath on sixth-day afternoon, and that while the sun is still shining, the family be gathered for prayers, and chapters of the Bible be read by the light of day. Then all bow in prayer, welcoming with thanksgiving the new Sabbath. The Lord of the Sabbath will draw very near to such, angels will gather around, and the spirit of the Sabbath will come over the praying circle. Then, as the close of the Sabbath is drawing on, while it is yet light, let the family circle be gathered again, the good word of God be read and then the entire family on their knees in prayer as the Sabbath takes its departure. The best idea of family prayer is where all the members of the family pray. In this case, especially if the family is large, the prayers should be brief, the parents setting the example, being instructed by the Lord's prayer which does not occupy more than a minute. We do not say that each member of the family should not pray more than a minute, but let them pray, as Jude says, in the Holy Ghost; and if the Spirit leads them out to pray several minutes, there is plenty of time for all to pray during the hour of prayer. J. W. God Is Good.
By James White
THE Psalmist has said, "Great is the Lord and greatly to be praised." Again he calls upon all to praise the Lord for his goodness to the children of men. His goodness and his loving kindness to man through Jesus Christ is boundless. "Behold," says the beloved John, "what love the Father hath bestowed upon us, that we should be called the sons of God." This is language of Scripture generally, not only in respect to the Son, but of the Father also, "God is love." But no one has greater reasons for extolling the boundless goodness of God than the writer. At the age of thirteen we were brought to a saving knowledge of the Redeemer. At twenty, entered the ministry, and have had the high privilege of suffering some light afflictions while in the proclamation of unpopular truth for the period of thirty-seven years. We have suffered reproaches for the word of God and the testimony of Jesus Christ, some losses, and sicknesses which have several times brought us to the brink of the grave. But through all these light afflictions the Lord has brought us, and we are enjoying a good hope of better days here, and in the world to come, life eternal. In consequence of the unusually cold and rainy winter in California we became much afflicted with rheumatism, followed by inflammation in our hands and feet, which made it almost impossible for us to walk, stand and preach, or to write. But while in this condition we learned that a little girl of eleven years, who had lived in our family some four years, had given her young heart to the Lord, had been accepted by the Battle Creek church as a candidate for baptism, but declined, saying, "I will wait until uncle White comes home and have him baptize me." From that hour we prayed many times daily that we might receive strength to take the long journey, see old friends, and our beloved institutions at headquarters, and baptize the child. God heard our prayers, and we reached Battle Creek, Mich., with improved health. There we received especial attention from the physicians at our Sanitarium, and continued to improve. But the season of hot weather had come, and as we had received great benefit physically from sojourns in the Rocky mountains, we decided by the advice of friends to spend July, August and September in that region. Accompanied by Elder D. M. Canright and our daughter, Mrs. M. K. White, we left Battle Creek July 4, and reached Denver, Colorado, the 7th. The 5th and 6th the heat and dust was almost suffocating; but relief came as we reached this city of the plains, where the snow-capped mountains were in full view. We reached Denver at two o'clock P. M., and with a hired team rode about this clean, beautiful city until eight in the evening, when we took the train for Golden city. Here we enjoyed sweet rest in sleep in the well ventilated hotel. After refreshment from our ample lunch baskets, and a season of morning prayer, we took the narrow-guage railway up the mountains. This road winds around with the rapid stream that rushes down by the base of the mountains to meet you as the train slowly ascends. This is the crookedest road we have seen, and is one of the curiosities of Colorado. At Black Hawk we met our old friend, W. B. Walling, who entertained us hospitably on two former visits to Colorado, and at his own expense took charge of two expeditions across the Snowy Range into Middle Park. We find him the same generous, cheerful friend. God grant that he too, with his little daughter, may give his heart to the Saviour and take the baptismal vow. In a few moments Mr. W. drove up with teams to take us and our baggage to Rollinsville. On our way we stopped at Walling's Mills, where we spent about six months five years since, and enjoyed a meal from our lunch basket, now replenished with pears and peaches. Then we ascended up the mountain side, where we had with Mrs. W. gone a hundred times, and had a season of prayer. While the mountains echoed with the voice of prayer a man came where we were, and we recognized in him our old friend Smithheart, who in years past had been a preacher of considerable note. When we were here five years since he was attracted to us by the voice of prayer, and by the reading of our publications embraced the Sabbath. We were glad to hear from his lips that he still adhered to the Sabbath. He at once called for more publications, stating that he was hungry for more reading. We were surprised and gratified that this commandment-keeper recognized our voice, and came half a mile to see us. Here is an illustration of the influence of prayer and our publications. We then journeyed on to Rollinsville, where we have taken rooms in Mr. J. Q. A. Rollins' Hotel. This gentleman is an old mountaineer, and came to Colorado about the time Mr. Walling did. He has within a few years made a good toll-road over the Snowy Range into Central Park. For the present our postoffice address is Rollinsville, Colorado, where we shall be glad to hear from our friends. Our son, W. C. White, will join our company in about two weeks, when Mr. Walling designs to take us on excursions in different directions. We have purchased a first class campers' stove and have tents at hand. Fishing and hunting is said to be good this season. As our first object in coming to this State was rest and recreation, this will be our first business. We have books to finish which have been delayed several years in consequence of a press of other matters and ill health. We hope to finish a volume of 400 pp., entitled, White Robes, or the Reasons of our Faith and Hope, Life Sketches, a pamphlet entitled, The Signs of the Times, and a volume of 400 pp. containing our views of Bible Hygiene, the rise and progress of the health reformation, sketches of the lives of leading health reformers, and testimonials from those who have been benefited by adopting hygienic principles. Here, too, we hope to be able to furnish articles for the Review and the Signs. Elder Canright has labored excessively for several years, and has reached the breaking point. Under a sense of duty we urged this efficient laborer to spend three months with us in the Rocky mountains, lest he should break as we have done several times. We felt in this matter as the rich man of the parable who prayed father Abraham to send poor Lazarus to warn his five brethren lest they come to this place of torment. We both see much to do, and shall labor all we can without interfering with the first object we have in view. One important business we have on hand is prayer to God for improved health, for our beloved institutions and our dear fellow laborers in this and in other countries. Many times each day we go up the mountain sides and enjoy precious seasons of prayer. In these very mountains five years since in a solemn covenant we gave ourselves, our children, and our property to the Lord, and we prayed earnestly that he would use us, and them, and it, in his cause. This was the burden of every prayer. God heard and is answering. He has given us our children. Both of our sons have their whole interest in the work with which their parents have been connected for nearly two score years, and their companions are fully with them. We have some of the Lord's property in our hands, and have made our will to the Lord and have appointed the writer executor. The will runs thus:— Know all men by these presents that I, James White, being of sound mind and judgment, make this my last will and testament. I give to the Lord, to be used in the cause of the last message, all my real and personal property. And I request that my executor shall watch carefully the wants of the cause, and consider any call for means to forward any branch of the cause, if the call be made by the General Conference Committee—a sufficient reason to appropriate a portion to that branch of the work. I wish, however, that he shall particularly watch the wants of those very dear fellow laborers, Elders Andrews, Matteson and Bourdeau, who have taken their lives in their hands, and have gone to old, dark Europe to preach to hearts as hard as steel, and battle for truth against error, superstition, formality, wine, beer, tobacco, and sin of all forms. In the presence of God, of Christ and the good angels, I subscribe to the foregoing. JAMES WHITE.
Under solemn convictions of duty I have made this will, and my executor has sold his real estate at Oakland, Cal., a portion to Mrs. W., whom he leaves to bear her part of our stewardship, and a part to the Pacific Press, with this agreement, that we are to receive payment as fast as we may need to meet current expenses, and two thousand dollars yearly to use in the cause of present truth. We do not object to our brethren making wills, if they will first be careful to have them legal. One thoroughly acquainted with the law should first be consulted, then those who make them should attend to the business and enjoy the satisfaction of making the appropriations to their own mind. But there are many who will that their property shall be used in the cause after their decease, and in forty-nine cases out of fifty these persons will probably outlive the cause. And should they die, the very executor they might appoint they would not now trust to lay out five dollars for them. Again we urge that those who have the Lord's property in their hands hold themselves ready to respond according to their ability to any call that is made, and feel the satisfaction of knowing that they have taken more or less stock in every branch of this growing work. But to return to Colorado. We rejoice in God that we are here. Sleep is sweet here. We arose at seven this morning, took a walk, then after breakfast and prayers, ground a scythe, with Elder Canright at the crank to turn, then mowed grass for our horses sufficient for the day. There is something rather sacred about this mowing when it is remembered that in 1848 we mowed six weeks in the State of Connecticut to obtain means to bear our expenses to the second General Conference ever held by our people. This Conference was held in Western New York. We are able to walk three miles each day, a part at different hours. We commenced with one mile, with the design of increasing one mile each day until we shall be able to go up these mountain sides with the ease of former days. We drove out into Boulder Park to-day, and saw the very spot where Mrs. W. was thrown from her frantic pony six years since, and was taken up nearly breathless. The scene came vividly to our mind as one where God heard prayer. Mr. Walling proposed going for a doctor, but this was objected to on the ground that the Lord had been a very present help in time of need, and we would trust in him ever. Our party were all requested to draw near, a part of whom, though they respected the religion of the Bible, made no profession. Then we all bowed on the green turf and called on the great Physician for help. He heard our prayers. Mrs. W., after riding a few miles in the wagon, was placed upon her horse to climb the mountain steep, and rode to our place of noon refreshment, where a tent was pitched in which she took a hot bath, and after our second meal journeyed with us to Central Park. After taking our second meal to-day the distant thunder in all its grandeur, like the voice of the Almighty from the tops of the mountains, and the flashing lightning warned us to move homeward before the storm, drawing the curtains of the carriage, and wrapping overcoats, shawls and blankets about us as best we could until we should reach Rollins' Hotel, where the good horses find a shelter in the stable and we in the room, where our pencil is tracing these lines. From our window where we write, the snow upon the mountains is in full sight, cooling the atmosphere, and almost daily showers of rain lay the dust and refresh all nature. The storm has subsided and in a few moments we take our carriage to enjoy a ride in the evening air and to forward these rambling thoughts to Black Hawk, to leave on the early train. We close for the present with repeating our caption, God is good, and by asking the prayers of all who have power with God in prayer. A servant of the church, J. W.
Rollinsville, Colorado, July 11, 1878. Religion and Moral Refinement
RELIGION refines our moral sentiment, disengages the heart from every vain desire, renders it tranquil under misfortune, humble in the presence of God, and steady in the society of men. Boulder City.
By James White
Having enjoyed a good night's rest, we arose Sunday morning greatly refreshed, and by invitation, after breakfast we had our morning worship in Mrs. Rollins' room. This woman fears God, and loves the hour of prayer. She is evidently better this morning, and will probably be about in a few days. In a few moments Elder Canright and the writer take the carriage for Boulder city where several Seventh-day Adventists reside, among them Sister Dart, formerly of Barraboo, Wisconsin. We think that Boulder would be a good place for labor with the tent. The one furnished by the General Conference probably is at Denver with a good supply of our publications. The old friends of the cause will be gratified to learn that Elder Cornell, after a season of bitter repentance, has so far gained the confidence of his brethren that they forgive the past and give him license to improve his gift as Providence opens the way. If the brethren gain still stronger confidence, his case will be favorably considered by the General Conference, which will be held the first of October. The road to Boulder is down the canyon, close to Boulder stream, past the grandest scenery in all Colorado. We will not here attempt a description of the mountains on both sides, which tower from one to three hundred feet above the stream, which winds first to the right and then to the left, around the base of these grand old mountains. We reached Boulder at five in the afternoon, and while our horses were resting and being fed, Brother Canright found the house of Sister Dart and there obtained that dear old friend, the Review and Herald, with which we have had an intimate acquaintance for twenty-eight years. We then rode round the city until dark, when we went to the good house of Sister Dart and rested for the night. Boulder is situated on the plains at the foot of the mountains, and has a population of three or four thousand. There are many vacant lots in the city, besides the public square, where the tent would doubtless be pitched. And as there are eight or ten believers here who have a good influence, we think this the place to commence tent labor. Besides, these friends, though poor, would furnish a good home for the laborers while the tent should remain at Boulder. And when the work shall be fully commenced, Brother Canright and the writer will doubtless visit the tent occasionally and help in the work. After another good night's rest, we arose at six in the morning, took breakfast, had prayers, and then took leave of the family and Brother Green. Mr. Dart, though not a Seventh-day Adventist, received us kindly, and treated us hospitably. At the postoffice we found many letters which had been forwarded from Battle Creek. Among these were excellent letters from Mrs. White, written at the time of the Oregon camp-meeting, giving an account of the good meeting, and also containing excellent advice and instruction on other matters. These letters and the Review furnished reading of the deepest interest while slowly moving up the canyon to our head quarters at Rollinsville. We reached this place at five o'clock in the afternoon, feeling that our journey to Boulder had been both pleasant and profitable. We ask the prayers of the brethren that God may prosper the mission in this new field. J. W.
Rollinsville, Colorado, July 16, 1878.