THE advocates of the sacredness of Sunday suppose they have gained their cause if they have found some evidences that this day was observed with some respect in the dark ages of the church. They seem to be certain that the day was then regarded as the Christian Sabbath, and that it had taken the place of the Sabbath of the Lord. They even argue that the testimonies which they produce out of the so-called fathers of the church, are ample proof that the apostles changed the law of God, though the New Testament bears testimony in every way to the contrary of this. The strongest testimony in behalf of this supposed apostolic change of the Sabbath is produced out of Mosheim, and is as follows:475
"All Christians were unanimous in setting apart the first day of the week, on which the triumphant Saviour arose from the dead, for the solemn celebration of public worship. This pious custom, which was derived from the example of the church at Jerusalem, was founded upon the express appointment of the apostles, who consecrated that day to the same sacred purpose, and was observed universally throughout all the Christian churches, as appears from the united testimony of the most credible writers."—Maclaine's Mosheim, cent. i, part ii, chap. iv, sec. 4.
This statement of Mosheim is often cited in the most triumphant manner to prove the change of the Sabbath, and to establish, by apostolic authority, the sacredness of Sunday. Now it is a very remarkable fact, that we are able, from the testimony of Mosheim himself, to show that this sanctity of Sunday was at that time utterly unknown. The proof on this point is very direct and plain. Mosheim unwittingly exposes the fallacy of this supposed Sunday sacredness in the following statement respecting the law of Constantine, which was enacted in A. D. 321. He says of the law:—
"The first day of the week, which was the ordinary and stated time for the public assemblies of the Christians was in consequence of a peculiar law enacted by Constantine, observed with greater solemnity than it had formerly been."—Mosheim, cent. iv. part ii, chap. iv, sec. 5.
Here is an express statement that the law of Constantine made Sunday observance more strict than it had formerly been, and caused its observance to be attended with greater solemnity. Now carefully read this edict which thus made Sunday a day of greater solemnity than before. Here is the edict:—
"Let all the judges and town people, and the occupation of all trades, rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty, attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest the critical moment being let slip, men should lose the commodities granted by Heaven."—Encyclopedia Britannica, article, Sunday.
Certainly here is something worthy of the notice of those whose respect for Sunday rests upon the authority of Mosheim. Constantine's Sunday law caused the day to be observed with greater solemnity than it had formerly been. But what was the nature of this law? It gave to the farmer full liberty to carry on his business on the first day of the week. How, then, did it cause the day to be observed with greater solemnity? Take notice of the answer. It forbade those who were merchants and mechanics from carrying on their business on Sunday. It follows, therefore, from Mosheim's own showing, that up to this time all classes of men had labored on Sunday. And as he makes this statement with special reference to the case of the Christians it is also evident that up to this time the whole body of those who bore the name of Christians did freely labor on that day, but that from that time the mechanics were restrained in their business on Sunday, while the farmer was allowed, "freely and at full liberty," to carry on his farming.
We prove, therefore, from the most valued witness in behalf of Sunday observance that it was not kept as a day of sacredness during the first three centuries of the church, but was, with exception of time employed in religious meetings on that day, simply a day of ordinary business. And what Mosheim thus unwittingly, but truthfully, states, to the utter discomfiture of his own previous effort in behalf of the sacredness of the day, is also stated by many writers. Bishop Jeremy Taylor, an eminent prelate of the church of England, thus states the case:—
"The Primitive Christians did all manner of works upon the Lord's day, even in the times of persecution, when they are the strictest observers of all divine commandments; but in this they knew there was none; and, therefore, when Constantine the emperor had made an edict against working upon the Lord's day, yet he excepts and still permitted all agriculture or labors of the husbandman whatsoever."—Ductor Dubitantium, part i, book ii, chap. ii, sec. 59.
This is a very important statement. The first day of the week was a day of ordinary business in the early ages of the church. And this very fact proves that, though it is now called "the Lord's day," it could not have been considered thus in those ages; for men can never innocently appropriate to their own business that time which God claims as his own. Here is another testimony on this same point:—
"The Lord's day had no command that it should be sanctified, but it was left to God's people to pitch on this or that day for public worship. And being taken up and made a day of meeting for religious exercises, yet for three hundred years there was no law to bind them to it, and for want of such a law, the day was not wholly kept in abstaining from common business; nor did they any longer rest from their ordinary affairs (such the necessity of those times) than during the divine service."—Morer's Lord's Day, p. 233.
That Sunday was not kept as a day of abstinence from worldly business before the time of Constantine is expressly stated by Sir William Domville. Thus he says:—
"Centuries of the Christian era passed away before the Sunday was observed as a Sabbath. History does not furnish us with a single proof or indication that it was at any time observed previous to the sabbatical edict of Constantine, in A. D. 321."—Examination of the Six Texts, p. 291.
These testimonies show most conclusively that Sunday was a day of ordinary business prior to the time of Constantine, except such portions of it as were used in public worship. All, therefore, which can be said of Sunday observance in the first three centuries, is in substance this: that it was a day on which, very generally, the professed people of God held religious assemblies, but on which, also, they attended to their ordinary labor, when not in the house of worship. But not Sunday alone was thus honored as a day of religious meetings in the early church. Wednesday and Friday were honored in the same manner, as not as days of abstinence from labor, but as days for public assemblies of the church. Thus Mosheim says of them:—
"Many also observed the fourth day of the week, on which Christ was betrayed; and the sixth, which was the day of his crucifixion."—Ecclesiastical History, cent. i, part ii, chap. iv, note .
And Dr. Peter Heylyn says of those who thus chose Sunday:—
"Because our Saviour rose that day from amongst the dead, so chose they Friday for another, by reason of our Saviour's passion; and Wednesday, on which he had been betrayed; the Saturday, or ancient Sabbath, being meanwhile retained in the eastern churches."—History of the Sabbath, part ii, chap. i, sec. 12.
Here were three days observed as voluntary festivals in the early church; viz., Wednesday, Friday, and Sunday. Of the comparative sacredness of these three festivals, Dr. Heylyn says:—
"If we consider either the preaching of the word, the ministration of the sacraments, or the public prayers, the Sunday in the eastern churches had no great prerogative above other days, especially above the Wednesday and the Friday, save that the meetings were more solemn, and the concourse of people greater than at other times, as is most likely."—History of the Sabbath, part ii, chap. iii, sec. 4.
These three ancient festivals were not thought in those days to rest upon any divine command, nor any one of them considered as worthy to fill the place of the ancient Sabbath, as a day of sacred time, made such by the commandment of God, or by the authority of the apostles. And thus Dr. Heylyn states the case:—
"Take which you will, either the Fathers or the moderns, and we shall find no Lord's day instituted by any apostolic mandate; no Sabbath set on foot by them upon the first day of the week."—History of the Sabbath, part ii, chap. i, sec. 10.
And Sir Wm. Domville bears the following remarkable testimony on this point:—
"Not any ecclesiastical writer of the first three centuries attributed the origin of Sunday observance either to Christ or to his apostles."—Examination of the Six Texts, supplement, pp. 6, 7.
These testimonies show very clearly the real foundation of Sunday observance. It is not found in God's commandment, but in the tradition of men that makes that commandment void. We have listened to the strong testimony of Mosheim in behalf of this so-called Christian Sabbath. And we have also seen that though he designates Sunday as set apart by "the express appointment of the apostles," he elsewhere informs us that it was, even with Christians, a day of ordinary labor till the time of Constantine, A. D. 321. As to "the express appointment of the apostles," we have seen in a former discourse that no trace of this exists in the New Testament, and there is certainly no claim on the part of the early ecclesiastical writers that such appointment ever was made. Let us now hear what Neander, the most distinguished of church historians, has to say on this point:—
"The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intention of the apostles to establish a divine command in this respect; far from them, and from the early apostolic church, to transfer the laws of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin."—Rose's Translation of Neander, p. 168.
These statements are sufficient to place this subject in a very clear light. We may be certain from them that those who first observed these festivals had no idea of what was afterward to grow out of them. Neander speaks of the beginning of the idea that men should not labor on Sunday. He cites Tertullian alone, with whom this idea appears to have originated. These are Tertullian's words as translated in Kitto's Cyclopedia, article, Lord's Day. He says:—
"On the day of the Lord's resurrection alone we ought to abstain, not only from kneeling, but from all devotion to care and anxiety, putting off even business, lest we should give place to the devil."
This is the first mention of anything like abstinence from labor, and this is at the end of the second century. Tertullian is the first writer who calls Sunday, Lord's Day. Dr. Heylyn, however, speaks thus of him:—
"Tertullian tells us that they did devote the Sunday party unto mirth and recreation, not to devotion altogether; when in a hundred years after Tertullian's time, there was no law or constitution to restrain men from labor on this day in the Christian church."—History of the Sabbath, part ii, chap. viii, sec. 13.
One grand element of success in the advancement of the Sunday festival is found in the fact that it was the day most generally observed by the gentile nations in honor of their chief god, the sun. Even Tertullian, when advocating the observance of Sunday, finds it necessary to state that he has not the same religion as the Persians who worship the sun. He says:—
"But if we, like them, celebrate Sunday as a festival and day of rejoicing, it is for a reason vastly distant from that of worshiping the sun."—Wm. Reeves' Translation of the Apologies of Justin Martyr, Tertullian, and others, vol. i, pp. 238, 239.
The name of Sunday is given to the first day of the week, "because this day was anciently dedicated to the sun or to its worship." See Webster's Dictionary. The North British Review, an able quarterly, terms Sunday "the wild solar holiday of all pagan times," Vol. xviii, p. 409.
This same writer, speaking of the fact that Sunday was the day generally observed in the Gentile world at the time when it was also springing up as a festival in the Christian church, thus defends the establishment of Sunday in that church:—
"That very day was the Sunday of their heathen neighbors and respective countrymen; and patriotism gladly united with expediency in making it at once their Lord's day, and their Sabbath. . . . That primitive church, in fact, was shut up to the adoption of the Sunday, until it became established and supreme, when it was too late to make another alteration; and it was no irreverent nor undelightful thing to adopt it, inasmuch as the first day of the week was their own high day, at any rate; so that their compliance and civility were rewarded by the redoubled sanctity of their quiet festival."—Vol. xviii, p. 409.
Morer thus speaks of this important fact in the establishment of Sunday in the church:—
"Sunday being the day on which the Gentiles solemnly adored that planet, and called it Sunday, partly from its influence on that day especially, and partly in respect to its divine body (as they conceived it), the Christians thought fit to keep the same day, and the same name of it, that they might not appear causelessly peevish and by that means hinder the conversion of the Gentiles, and bring a greater prejudice than might be otherwise taken against the gospel."—Morer's Lord's Day, pp. 22, 23. J. N. A.
CAMP-MEETING AT WARRENSBURG, MISSOURI.
By George I. Butler
THIS was the regular annual meeting of the Missouri Conference of S. D. Adventists, for the election of officers, and the anniversary meeting of their various societies. It was not as largely attended as it would have been but for the great drought and consequent loss of crops. Perhaps two hundred were present. The camp was situated on a pleasant knoll half a mile from the town, which is the county seat. There was a good attendance from the village, evenings, though the weather was quite unfavorable. Heavy winds prevailed the first part of the meeting, and rain and cloudy weather the remaining part; yet we enjoyed a very pleasant and profitable meeting. An excellent spirit of union and love prevailed among those present, and God's Spirit touched their hearts. Many were disappointed that Eld. Farnsworth, who was expected, was not present, but was detained away because of the ill health of his wife. The citizens of the place were specially disappointed. Last year they appreciated his labors there very much. Elders Wood and Choffee476labored in the word and helped much.
All the business matters passed off very pleasantly. Our Sabbath-school was quite interesting, though the President and Secretary were both absent. Bro. Allie and Bro. Jones did the best they could to make up the deficiency, and succeeded very well.
We also had quite an interesting meeting of the Health and Temperance Association. We only regretted our lack of time to do justice to this important interest. It presents the best temperance platform to the world anywhere to be found, at least, that we have seen, viz., to reform not only from the stimulation of alcoholic beverages, but also from opium, tobacco, and tea and coffee, and all other narcotics and hurtful stimulants.
The work of our Tract and Missionary Society received a good measure of attention. Its condition is much improved from a year ago. It will soon be out of debt. What was best of all, we saw tokens of increasing interest in real missionary labor for souls. This is the great lack everywhere to be seen in this selfish, world-loving age. To find men and women who are really willing to work for God, and to consecrate themselves to him in that work in which all Heaven is interested, the salvation of man, is difficult. Men can work to raise wheat, cattle, and hogs, and work night and day, till they are worn out prematurely, and the world says it is sensible; but few are willing to give themselves to the salvation of souls to all eternity. Yet God and Christ and all the angels of Heaven are interested in this; and Christ left Heaven and came here to die that this object might be accomplished. Why are we not interested in that which so interests them.
We had some most encouraging missionary meetings. We had excellent social meetings also. Many came forward for prayers on the Sabbath, young people who might become workers in the cause of God. We hope they will remember the solemn vows they made. Eleven were baptized.
We were encouraged to see young men taking licenses, whom we hope to see successful ministers.
On the whole, our camp-meeting was a very encouraging one to me. An excellent feeling exists among the Sabbath-keepers of Missouri, and we expect to see souls embrace the truth there. Upwards of twenty embraced the Sabbath at a course of meetings recently held in our place, and an increase has been seen in several places the past year. Discouragements have been removed, and hopefulness prevails.
Our meeting closed Tuesday morning with a precious service, in which many were in tears, and all were encouraged as they went to their homes. GEO. I. BUTLER.
A WORKER'S DREAM.
I sat down in an arm chair, wearied with my work; my toil had been severe and protracted. Many were seeking the salvation of their souls, and many had found what they sought. The church wore an aspect of thrift; and prosperity and joy and hope and courage were the prevailing sentiments on every hand. As for myself, I was joyous in my work; my brethren were united: my sermons and exhortations were evidently telling on my hearers; my church was crowded with listeners. The whole community was more or less moved with the prevailing excitement, and as the work went on I had been led into exhausting labors for its promotion.
Tired with my work, I soon lost myself in a sort of half-forgetful state, though I seemed fully aware of my place and my surroundings. Suddenly a stranger entered the room, without any preliminary "tap" or "come in." I saw in his face benignity and weight of character. But though he was passably well attired, he carried about his person measures, chemical agents, and implements, which gave him a very strange appearance. The stranger came towards me, and extending his hand, said, "How is your zeal?" I supposed when he began the question, the query was to be for my health, and was pleased to hear his final word; for I was quite well pleased with my zeal—and doubted not the stranger would smile when he should know its proportions.
Instantly I conceived of it as a physical quantity; and, putting my hand into my bosom, brought it forth and presented it to him for inspection. He took it, and placing it on his scales, weighed it carefully. I heard him say, "One hundred pounds." I could scarcely suppress an audible note of satisfaction. But I caught his earnest look as he noted down the weight, and I saw at477once that he had drawn no final conclusion, but was intent on pushing his investigation.
He broke the mass to atoms—put it in a crucible, and put the crucible in the fire. When the mass was thoroughly fused, he took it out and set it down to cool. It congealed in cooling, and when turned out on the hearth exhibited a series of layers, or strata, which all at the touch of the hammer fell apart, and were severally tested and weighed, the stranger making minute notes as the process went on. When he had finished, he presented the note to me, and gave me a look mingled with sorrow and compassion, as without a word except "May God save you!" he left the room.
I opened the note and read as follows:—
Analysis of the zeal of Junius, a candidate for a crown of glory.
Weight in mass one hundred pounds.—Of this on analysis there proves to be
Bigotry............................ 10 parts.
Personal ambition................ 23 “
Love of praise..................... 19 “
Pride of denomination........... 15 “
Pride of talent..................... 14 “
Love of authority................. 12 “
Love to God } pure { .......... 4 “
Love to man } ..................... 3 “
100
I had become troubled at the peculiar manner of the stranger, and especially at his parting look and words; but when I looked at the figures, my heart sank as lead within me I made a mental effort to dispute the correctness of the record, but I was suddenly startled into a more honest mood, by an audible sigh—almost a groan—from the stranger (who had paused in the hall), and by a sudden darkness falling upon me by which the record became at once obscured and nearly illegible. I suddenly cried out, "Lord, save me," and knelt down at my chair, with the paper in my hand and my eyes fixed upon it. At once it became a mirror, and I saw my heart reflected in it. The record was true; I saw it, I felt it, I confessed it, I deplored it, and I besought God to save me from myself with many tears; and at length, with a loud and irrepressible cry of anguish, I awoke. I had prayed in years gone by to be saved from hell, but my cry now to be saved from myself was immeasurably more fervent and distressful.
Nor did I rest or pause till the refining fire came down and went through my heart, searching, probing, melting, burning, filling all the chambers with light, and hallowing up my whole heart to God. That light and that love are in my heart to-day; and when the trials and tears of my pilgrimage shall be at an end, I expect to kneel in Heaven at the feet of the divine Alchemist, and bless him for the revelation of that day that showed me where I stood, and turned my feet into a better path.
That day was the crisis of my history; and if there shall prove to have been, in later years, some depth and earnestness in my convictions and some searching and saving pungency in my words, I doubt not eternity will show their connection with the visit of this Searcher of hearts at whose coming I was weighed in the balance and found wanting.—Selected.
CAMP-MEETING AT PARSONS, KAN.
By George I. Butler
THIS meeting was held from Oct. 13-18, about one mile from the town. The weather was unpleasant but quite warm for the season. It rained before the meeting considerable and every day during its continuance. This almost wholly interfered with the outside attendance on Sunday, and kept many of our own people away. Upwards of one hundred of our own people encamped upon the ground. Elders Sharp, Cook, and Santee were present and participated in the preaching.
Our meetings were interesting from the beginning to the close. The preaching was plain and practical, and reached the hearts of the people. The social meetings were excellent, and confessions of sin accompanied with tears were common.
On Monday, nine were baptized by Elder Santee. Others took their stand for the truth, some for the first time.
About $270 was subscribed for the tent and camp-meeting fund, and quite a sum paid on the Tract and Missionary work.
At the farewell meeting Tuesday morning a large number of testimonies were given, almost all expressing themselves as very thankful for the excellent instruction given and for the good meeting, promising to go home to do more in the cause of truth than ever before.
The people went to their homes cheerful and grateful for the blessing of God that they felt in their hearts. GEO. I. BUTLER.
Life's Chart
LIFE'S CHART.—The popular notion of the Bible makes it an encyclopedia, or a depository of knowledge. The true notion is that which regards it as a chart to steer by. So said Dr. Penny at Farmingham. If people would read their Bible more and find out what to do, and less to find arguments for or against theories as to how God has done, and will do, or can do something, there would be less controversy, and better Christians.—Sel.
CALIFORNIA T. AND M. SOCIETY.
The first meeting of the eleventh annual session of the California Tract and Missionary Society convened at Sacramento camp-ground, October 14, at 9 A. M. The President was present to open the meeting, and after singing, and prayer by Elder Healey, he spoke of the individual effort that should be put forth, and considered that the interest of each member should be as though the prosperity of the cause depended upon his efforts alone, and that there is a work for each to perform in saving himself and others. Christ, angels, and the Holy Spirit each act a part, but they will not do the work which has been appointed for man to do.
The report of the annual meeting held at Alameda was then read; also the following report of labor performed for the year ending July 1:—
This year
Last year
Increase
Present membership of the Society.
599
511
88
Reports returned.
1,004
962
42
Families visited.
2,555
1,708
847
Letters written
4,945
4,564
381
Pages distributed
976,584
920,141
56,443
Periodicals "
80,737
60,349
20,388
SIGNS taken in Clubs
1,370
1,148
222
New subscribers obtained.
872
774
98
Annuals distributed.
2,033
8,034
. . . . .
The president made some remarks relative to this report and stated that although it showed an increase over that of the previous year, yet it was smaller than it would have been had not the quarterly meetings been interrupted by the camp-meeting last year.
The circumstances were then related which resulted in the organization of the first Conference Tract Society, in 1870.
The success attending the use of the SIGNS of THE TIMES with tent labor in Nebraska was then spoken of, and the results shown to be very encouraging.
Bro. H. C. Palmer, our ship missionary, gave some of his experience in the ship work, and related many interesting items concerning it. Some have been baptized and have united with us during the year as results of this work; and many are interested in reading the reasons of our faith, yet it is difficult to ascertain the good accomplished through this important agency. His report showed that 389 ships had been visited by him during the year, and our publications carried to all parts of the world. The Judgment alone will reveal the results of this work.
Committees were then appointed, that on nominations consisting of G. W. Cody, W. G. Myers and E. J. Church; that on resolutions, Elder Healey, B. C. Stickney and A. Mason.
SECOND MEETING.
The second meeting was called October 21, at 9 A. M. Prayer by Elder Waggoner. After the reading of the minutes of the previous meeting, the Treasurer's report for the quarter ending October 1, 1881, was read as follows:—
Districts.
No. of Members.
No. Reports Returned.
No. Added.
No. of Members.
No. of Visits.
No. of Letters Written.
No. Signs taken in Clubs.
New Subscribers Obtained.
Review.
SIGNS.
Good Health.
Instructor.
Other Periodicals.
No. 1
. . .
102
50
32
74
88
6
3
" 2
. . .
93
17
14
130
213
2
2
" 3
. . .
66
28
7
718
170
" 4
. . .
22
19
4
4
12
" 5
. . .
106
48
1
2
56
284
174
1
1
3
5
2
" 6
. . .
116
15
24
15
39
2
8
5
13
" 7
. . .
116
56
88
645
531
5
18
158
5
" 8
. . .
75
20
75
214
103
" 9
. . .
5
10
Ships.
99
30
Total.
599
244
3
399
2034
1370
6
32
169
13
15
Districts.
No. of Pages of Reading Matter Distributed.
Periodicals Distributed.
Annuals Sold and given away.
Donations to Tract Fund and
Cash Received.
Sales.
Periodicals.
Total.
No. 1
. . .
50717
1783
63
$ 31 85
$ 15 05
$ 45 75
$ 92 65
" 2
. . .
34172
978
12
30 25
100 22
182 18
312 65
" 3
. . .
3690
3140
41 95
6 10
96 50
144 55
" 4
. . .
1468
91
" 5
. . .
16728
2612
32 60
10 65
98 00
141 25
" 6
. . .
14882
527
18 60
5 65
28 75
53 00
" 7
. . .
72561
7482
5
23 55
1 20
6 00
30 75
" 8
. . .
21430
1077
16 00
2 10
23 10
41 20
" 9
. . .
12 00
3 00
15 00
Ships.
38454
5409
Total.
254102
23099
80
$206 80
$143 97
$480 28
$731 05
The Society's Financial Report
The financial standing of the society is as follows:—
Due from districts on account............ $ 305 39
“ “ Individuals “............ 282 07
“ “ Oakland V. M. Society............ 319 59
“ “ SIGNS to England............ 76 75
“ “ SIGNS Office............ 160 29
“ “ R. and H. Office............ 3 18
Cash on hand and on deposit............ 2,582 13
$3,729.40.
The Society owes Ship Mission $24.81. Assets, $3,704.59, an increase of $1,545.98 over last year.
Elder Haskell spoke of the benefits of having a Reserve Fund, and the disadvantage under which those societies labor that have no such fund.
It will be seen from the Treasurer's report, that there has been received on this fund $2,398 during the year. Besides this, there were $416.56 paid the previous year, making a total of $2,814.50. Of this sum $1,000 has been appropriated to the Ship Mission, leaving $1,814.50. Although this has been used during the year in supplying books to the districts and ministers, the amount of cash on hand will replace what has been drawn from this fund, and leave a balance of $767.63. This will enable the society to keep the districts supplied with publications without becoming indebted to the offices of publication.
The Committee on Resolutions then presented the following report:—
WHEREAS, The circulation of our publications is a part of the work of getting “present truth” before this generation,
Resolved, That we note with pleasure the good done in the distribution of reading matter upon the ships, and recommend a continuance of the work.
WHEREAS, We see the need of earnest, God-fearing men and women to act as colporteurs to labor among the people,
Resolved, That we urge upon our people this branch of the work, and recommend that all having colporteurs’ or ministers’ licenses, receive publications at the lowest reduced rates.
These resolutions were spoken to at some length by Elders Waggoner and Haskell, and C. H. Jones and W. C. White, and were adopted by the society.
The Committee on Nominations recommended the following persons as officers of the society for the coming year: President, S. N. Haskell; Vice President, M. C. Israel; Secretary and Treasurer, Barbara C. Stickney; Assistant Secretary, Alice Morrison; Director of District No. 1, T. M. Chapman; No. 2, J. E. Yoakum; No. 3, W. A. Pratt; No. 4, J. D. Bandy; No. 5, William Saunders; No. 6, D. S. Hemstreet; No. 7, E. J. Waggoner; No. 8, Elder M. C. Israel; No. 9, A. F. Brown. These persons were unanimously elected.
S. N. HASKELL, Pres.
B. C. STICKNEY, Sec.
A GLASS OF BRANDY.
It can't hurt anybody! Why I know a person — yonder he is now — a specimen of manly beauty, a portly six-footer. He has the bearing of a prince, for he is one of our merchant princes. His face wears the hue of health, and now at the age of fifty odd, he has the quick, elastic step of our young men of twenty-five, and none more full of mirth and wit than he, and I know he never dines without brandy and water, and never goes to bed without a terrapin or oyster supper with plenty of champagne, and more than that, he was never known to be drunk. So here is a living example and disproof of the temperance twaddle about the dangerous nature of an occasional glass, and the destructive effect of a temperate use of liquor.
Now it so happened that this specimen of safe brandy-drinking was a relative of ours. He died a year or two after that of chronic diarrhœa, common end of those who are never drunk, nor ever out of liquor. He left his six children; he had ships at every sea, and credit at every counter, which he never had occasion to use.
Four months before he died — he was a year in dying — he could eat or drink nothing without distress, and at death the whole alimentary canal was a mass of disease; in the midst of his millions he died of inanition. This is not the half, reader. He had been a steady drinker, a daily drinker, for twenty-eight years. He left a legacy to his children, which he did not mention. Scrofula had been eating up one daughter for fifteen years; another is in the mad-house; the third and fourth of unearthly beauty — there was a kind of grandeur in that beauty — and they blighted and paled, and faded in their teens; another is tottering on the verge of the grave, and only one is left with all the senses, and each of them as weak as water.
—Hall's Journal of Health.
THE BIBLE "BY HEART."
We know a dear Christian woman, for many years an invalid and great sufferer, to whom many sleepless nights are appointed, who, many years ago, "got by heart" the book of Psalms, so she can say with the psalmist: "In the night His song shall be with me." "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night-watches." "Mine eyes prevent the night-watches, that I might meditate on thy word." How would she spend her dark vigils without this midnight lamp? And was it not well for that boy of Romish parents, but taught in a Protestant Sunday-school, whose New Testament the priest subjected to inquisitorial fires, that he was able to say, "Thank God, I have seven chapters of St. Matthew that he could not burn?"—The Covenant.
Doing What Little We Can
Two things are to be remembered in all our efforts to improve the condition of the world: First, that we can only do a very little; second, that it is important to do that little.
Temperance.
By Stephen Nelson Haskell
TEMPERANCE AND MISSIONARY WORK.
BY ELD. S. N. HASKELL.
It is well understood that a large proportion of the Seventh-day Adventists are members of the American Health and Temperance Association. Those who have not joined the Association by signing the temperance pledge, have fully indorsed its principles in their religious faith. This organization has three pledges. One is known as the "Anti-whisky pledge," which prohibits the use of all alcoholic drinks. Then comes the "Anti-tobacco pledge." This pledge includes alcoholic drinks, and the use of tobacco in any form, by smoking, chewing, or applying it to the gums. The third pledge is still stronger. It is not only a pledge against the use of alcohol and tobacco, but all stimulants, such as tea, coffee, opium, etc.
In the work of conversion, it is necessary that men reform, as well as to profess faith in Christ. All Christians believe a moral reform essential. To repent is to reform. How far this reform should go is the question!
The Scriptures teach us that no drunkard will enter the kingdom of God. 1 Cor. 6:9-11. Drunkenness is intoxication. When the powers of the mind become enslaved by certain habits, this is intoxication, and is sufficient reason why that which enslaves the mind should be laid one side. Tobacco does this. The habit of using tobacco holds its victim with an iron grasp. Therefore we cannot see how any man or woman can be a Christian in the highest sense, and be addicted to this filthy and hurtful habit. The rigid position taken by Seventh-day Adventists upon this question is thought by some to be too ultra. Missionaries of other denominations are favoring our view of the subject. For many years missionaries of different denominations have been laboring for the enlightenment and salvation of the natives in the Sandwich and other islands of the Pacific ocean, as well as in other lands. To accomplish this they have endured almost every deprivation and hardship, and have sought the most successful methods of bringing about that reform necessary to the permanent establishment of Christianity. They see the necessity that those who embrace the faith of the gospel should abandon the use of tobacco in every form.
In the September issue of The Friend, a mission paper published at Honolulu, in speaking of the missionary work opening in Micronesian islands, and the organization of the first church, the writer says: "The candidates are closely examined; they answer intelligently. In one point do we do wrong? All the way along tobacco and the pipe have been laid one side. Shall we recognize a church with this habit allowed to work evil all through the field? Six cling to the habit. They were asked to wait till another time when they will see the evil of this matter as the others do."
We think this is commencing right. Appetite should be under the control of an enlightened conscience. Adam, the representative of the human race, fell on the point of appetite. It was the intoxicating cup which led Noah, the father of the race this side of the flood, to disgrace himself. Christ the second Adam, when he entered upon his mission to save men, stepped in the gap which Adam opened, and after a forty days' fast came off victor on the point of appetite, thus sympathizing with, and offering divine aid to, the fallen race. We therefore conclude that those who cannot control their appetite, either with alcoholic drinks, tobacco, or any other hurtful indulgence, need the converting grace of God. We heartily unite with all missionary effort in battling the monster appetite upon that which enslaves the mind, whether it be in the form of stimulating drinks or that which is chewed or smoked.