We have given every statement in the fathers of the first three centuries in which the manner of celebrating the Sunday festival is set forth. We have also given every reason for that observance which is to be found in any of them. These two classes of testimonies show clearly that ordinary labor was not one of the things which were forbidden on that day. We now offer direct proof that other days which on all hands are accounted nothing but church festivals were expressly declared by the fathers to be equal if not superior in sacredness to the Sunday festival.
The "Lost Writings of Irenæus" gives us his mind concerning the relative sacredness of the festival of Sunday and that of either Easter or Pentecost. This is the statement:475"Upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it."
Tertullian in a passage already quoted, which by omitting the sentence we are about to quote, has been used as the strongest testimony to the first-day Sabbath in the fathers, expressly equals in sacredness the period of Pentecost—a space of fifty days—with the festival which he calls Lord's day. Thus he says:—
"Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exaltation."
He states the same fact in another work:—
"We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday."
Origen classes the so-called Lord's day with three other church festivals:—
"If it be objected to us on this subject that we ourselves are accustomed to observe certain days; as for example the Lord's day, the Preparation, the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds, serving his natural Lord, God the Word, all his days are the Lord's, and he is always keeping the Lord's day."
Irenæus and Tertullian make the Sunday Lord's day equal in sacredness with the period from the Passover to the Pentecost; but Origen, after classing the day with several church festivals, virtually confesses that it has no pre-eminence above other days.
Commodianus, who once uses the term Lord's day, speaks of the Catholic festival of the Passover as "Easter, that day of ours most blessed." This certainly indicates that in his estimation no other sacred day was superior in sanctity to Easter.
The "Apostolical Constitutions" treat the Sunday festival in the same manner that it is treated by Irenæus and Tertullian. They make it equal to the sacredness of the period from Easter to the Pentecost. Thus they say:—
"He will be guilty of sin who fasts on the Lord's day, being the day of the resurrection, or during the time of Pentecost, or in general, who is sad on a festival day to the Lord."
These testimonies prove conclusively that the festival of Sunday, in the judgment of such men as Irenæus, Tertullian, and others, stood in the same rank with that of Easter, or Whitsunday. They had no idea that one was commanded by God, while the others were only ordained by the church. Indeed, Tertullian, as we have seen, expressly declares that there is no precept for Sunday observance.
Besides these important facts, we have decisive evidence that Sunday was not a day of abstinence from labor, and our first witness is Justin, the earliest witness to the Sunday festival in the Christian church. Trypho the Jew said to Justin, by way of reproof, "You observe no festivals or Sabbaths." This was exactly adapted to bring out from Justin the statement that, though he did not observe the seventh day as the Sabbath, he did thus rest on the first day of the week, if it were true that that day was with him a day of abstinence from labor. But he gives no such answer. He sneers at the very idea of abstinence from labor, declaring that "God does not take pleasure in such observances." Nor does he intimate that this is because the Jews did not rest upon the right day, but he condemns the very idea of refraining from labor for a day, stating that "the new law," which has taken the place of the commandments given on Sinai requires a perpetual Sabbath, and this is kept by repenting of sin and refraining from its commission. Here are his words:—
"The new law requires you to keep a perpetual Sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you; and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true Sabbaths of God."
This language plainly implies that Justin did not believe that any day should be kept as a Sabbath by abstinence from labor, but that all days should be kept as Sabbaths by abstinence from sin. This testimony is decisive, and it is in exact harmony with the facts already adduced from the fathers, and with others yet to be presented. Moreover it is confirmed by the express testimony of Tertullian. He says:—
"By us (to whom Sabbaths are strange, and the new moons, and festivals formerly beloved by God) the Saturnalia and new year's and mid-winter's festivals and Matronalia are frequented."
And he adds in the same paragraph, in words already quoted:—
"If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens each festive day occurs but once annually; you have a festive day every eighth day."
Tertullian tells his brethren in plain language that they kept no Sabbaths, but did keep many heathen festivals. If the Sunday festival, which was a day of "indulgence" to the flesh, and which he here mentions as the "eighth day," was kept by them as the Christian Sabbath in place of the ancient seventh day, then he would not have asserted that to us "Sabbaths are strange." But Tertullian has precisely the same Sabbath as Justin Martyr. He does not keep the first day in place of the seventh, but he keeps a "perpetual Sabbath," in which he professes to refrain from sin every day, and actually abstains from labor on none. Thus, after saying that the Jews teach that "from the beginning God sanctified the seventh day" and therefore observe that day, he says:—
"Whence we [Christians] understand that we still more ought to observe a Sabbath from all 'servile work' always, and not only every seventh day, but through all time."
Tertullian certainly had no idea that Sunday was the Sabbath in any other sense than were all the seven days of the week. We shall find a decisive confirmation of this when we come to quote Tertullian respecting the origin of the Sabbath. We shall also find that Clement expressly makes Sunday a day of labor.
Several of the early fathers wrote in opposition to the observance of the seventh day. We now give the reasons assigned by each for that opposition. The writer called Barnabas did not keep the seventh day, not because it was a ceremonial ordinance unworthy of being observed by a Christian, but because it was so pure an institution that even Christians cannot sanctify it till they are made immortal. Here are his words:—
"Attend, my children, to the meaning of this expression, 'He finished in six days.' This implieth that the Lord will finish all things in six thousand years, for a day is with him a thousand years. And he himself testifieth, saying, 'Behold, to-day will be as a thousand years.' Therefore, my children, in six days, that is, in six thousand years, all things will be finished. 'And he rested on the seventh day.' This meaneth: When his Son coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the sun, and the moon, and the stars, then he shall truly rest on the seventh day. Moreover, he says, 'Thou shalt sanctify it with pure hands and a pure heart.' If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having first been sanctified ourselves. Further he says to them, 'Your new moons and your sabbaths I cannot endure.' Ye perceive how he speaks: Your present sabbaths are not acceptable to me, but that which I have made [namely this], when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world, where also, we keep the eighth day with joyfulness, the day, also, on which Jesus rose again from the dead."
Observe the points embodied in this statement of doctrine: 1. He asserts that the six thousand years of creation prefigure the six thousand years which our world shall endure in its present state of wickedness. 2. He teaches that at that period Christ shall come again and make an end of wickedness and "then shall he truly rest on the seventh day." 3. That no "one can now sanctify the day which God hath sanctified, except he is pure in heart in all things." 4. But that cannot be the case until the present world shall pass away, "when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having first been sanctified ourselves." Men cannot, therefore, keep the Sabbath while this wicked world lasts. 5. Therefore, he says, "Your present sabbaths are not acceptable," not because they are not pure, but because they are not now able to keep them as purely as their nature demands. 6. That is to say, the keeping of the day which God has sanctified is not possible in such a wicked world as this. 7. But though the seventh day cannot now be kept, the eighth day can, and ought to be, because when the seven thousand years are past there will be at the beginning of the eighth thousand, the new creation. 8. Therefore, he did not attempt to keep the seventh day, which God had sanctified; for that is too pure to be kept in the present wicked world, and can only be kept after the Saviour comes at the commencement of the seventh thousand years; but he kept the eighth day with joyfulness on which Jesus arose from the dead. 9. So it appears that the eighth day, which God never sanctified, is exactly suitable for observance in our world during its present state of wickedness. 10. But when all things have been made new, and we are able to work righteousness, and wickedness no longer exists, then we shall be able to sanctify the seventh day, having first been sanctified ourselves.
The reason of Barnabas for not observing the Sabbath of the Lord is not that the commandment enjoining it is abolished, but that the institution was so pure that men in their present imperfect state cannot acceptably sanctify it. They will keep it, however, in the new creation, but in the meantime they keep with joyfulness the eighth day, which having never been sanctified by God is not difficult to keep in the present state of wickedness. J. N. A.
Practicing the Truth
DOCTRINES are of use only as they are practiced. Men may go to perdition with their heads full of truth. To hold the truth and fight for it is one thing. To be sanctified through it is another.
FORMER TIMES VS. MODERN.
By Uriah Smith
STRANGE as it may seem to those who have eyes to discern the present moral condition of society, there are multitudes who claim, and perhaps really believe, that the world is daily growing better; and in support of their claim they will refer to some particular defects of past times, which modern enlightenment has remedied, and consider that a triumphant settlement of the question in their favor. This is illustrated by a letter we once received from a friend in New Hampshire. He says:—
"You seem to delight in trying to believe the world never was so corrupt and wicked before. Have you read history? Look at England two centuries ago. Think of the hanging of Quakers, witches, etc. A century and a half ago, you would not have been tolerated; and if you had lived in those 'good old times,' your life would have been short, or your doctrines changed."
And we imagine if our friend had his way, we should not long be tolerated now, unless we changed our doctrines; and so the present would be no improvement in this respect over the past. But does he not perceive that he is speaking about one thing, and we about another? Why were quakers hanged, and Baptists whipped and banished, a century and a half ago? Was it because the morals of men were then so corrupt? because there was so much adultery, and murder, and defalcation, and cheating, and covetousness, and thieving, and robbery, and lawlessness, in the land? No; but quite the reverse. It was because the conscientiousness of the people was raised to that pitch that the devil could pervert it to his own use, and lead men into the bigotry and sin of persecution for opinion's sake.
But society has now put on another phase. And we utter no mere opinion of our own, but simply echo the general sentiment expressed in almost every newspaper in the country when we say that violence fills the land, blood touches blood, equity is fallen in the streets, bribery turns away justice, and fraud, adultery, and murder, are rampant in all parts of the country. Even in the small inland cities, we find those standing apparently at the head of society in wealth and position, in their private life false to every principle of chastity and honor. The degree of corruption which is in our days general, pervading all classes of society, the high and low, the rich and poor, is almost equal to the worst local manifestations of ancient times.
And how does the civil and religious liberty we now enjoy help this state of things in the sight of Heaven? This liberty itself is by thousands upon thousands perverted to the most unbridled license. This liberty does not transmute vice into virtue, nor the filth of corruption into the white robes of innocence. It does not make men's characters better in the sight of God, nor will it restrain the judgments which he has threatened against such practices. As the word of God has said it should be in the last days, iniquity abounds, the love of many waxes cold, evil men and seducers wax worse and worse, the form of godliness supersedes the power, Satan works with lying wonders, and foul spirits and hateful birds invade even the precincts of the professed church. It requires the exercise of the graces of the Spirit to discern clearly the present age of the world; 2 Pet. 1:9; but worldly men, philanthropists, statesmen, see enough to startle and alarm them. Christ said to the men of his time, "He that hath ears to hear let him hear." We may say, He that hath eyes to see let him see!
U. S.
THE DULCIGNO MUDDLE.
THOSE readers of the daily papers who have tried to follow the course of events in European politics during the last month have probably found it no easy task to do so. The Turkish question has overshadowed all other matters, since the surprise of the ministerial change in France has passed away. "The unspeakable Turk" has been the central figure of Europe for half a century, and is at the bottom of the present difficulties. His obstinacy and duplicity threaten to involve all Europe in a war, the issues of which no one can foresee.
The treaty of Berlin gave to Greece a small strip of territory that had previously belonged to Turkey, and ceded to Montenegro the seaport town of Dulcigno, besides prescribing certain reforms in Turkish government in Europe and Asia Minor. By a subsequent treaty between England and Turkey, England was made responsible by Lord Beaconsfield's government for the carrying out of these reforms, especially in Asia. Turkey agreed to the treaty of Berlin—a Turkish statesman will agree to anything which does not require immediate action on his part, trusting to luck to get out of the scrape somehow without keeping his word. Promises cost nothing, but when it comes to performance, excuses are as plenty as blackberries in Turkey. Any Turkish statesman can give Europe a score of the best of reasons for not doing a thing, at a moment's notice. Accordingly, on the Sublime Porte being asked by England, or some other Power, when the promised reforms were to be executed, a long diplomatic note was at once forthcoming, to explain the insuperable difficulties under which the Porte labored, and terminating with the assurance that the reforms were to be made at once. And it is needless to say that they are still to be made.
"Reform" is a somewhat indefinite word at the best, and perhaps suggests the same notions to no two of the people who use it most glibly. But the promise to surrender a given strip of territory, and a certain town, meant something about which there could be no debate. On this point there could be no subterfuges; either the surrender must be made, or it must be refused. Some statesmen seem to have believed that the surrender would be made in obedience to the demand of a united Europe, so the Powers who made the treaty of Berlin united in a demand for the surrender of Dulcigno. The Porte, as usual, gave a profusion of reasons for not doing it just then, but offered to do it at some other time on certain conditions. The Powers sent a second demand, with an intimation that this was the last asking. The Porte politely regretted that it had no power to surrender Dulcigno, that town being in the hands of the Albanians, who refused to listen to Turkish authority. The Powers then got up their grand naval demonstration, which was a sort of shaking their fists at Turkey, and threatening what terrible things they would do, if their demands were not complied with.476
The Turks merely laughed at the demonstration, and as none of the Powers were prepared to bombard Dulcigno, or land troops, and carry it by assault—which acts Turkey gave notice that she would consider a declaration of war—the demonstration did nothing but make the Powers concerned in it look ridiculous.
So the Powers ignominiously took to diplomacy again, and found Turkey ready to promise anything and—to do nothing. If the allied fleet would withdraw, the Porte would do its best to induce the Albanians to surrender Dulcigno, provided the Powers would give it certain "assurances," but if the Porte's efforts should fail, all Turkish troops would be withdrawn, and the Powers might take possession of the town as best they could. But in that case, the Porte is careful to add, "It will be in no wise responsible for any complications that may arise at the scene of such failure." This is the present state of affairs—the Porte stubborn and slippery, the Powers not fully decided on extreme measures. Mr. Gladstone's Government cannot afford to take a single step backward, and probably has no disposition to do so. England and Russia will insist on the fulfillment of the Berlin treaty, and Austria dare not let them go on without her. Germany, at present, supports the policy of Austria, and so the concert of Powers seems assured, for France cannot afford, and will not consent, to be the only great European Power not represented in the combination. Turkey's ultimate choice will lie between yielding and war. Which she will choose is uncertain. War would be sheer madness, but we are among those who believe that the conceit of the Turk will never suffer him to yield an inch of his territory without a fight; when lying will do no further good he will try the virtue of gunpowder.—Examiner and Chronicle.
THE VIRGIN MARY.
By Rev. Dr. Hugh Macmillan
JESUS CHRIST himself is the expression of the love of God, of the fatherly and motherly nature in him. But this great truth was lost sight of in the dark ages; and the strange idea arose that even Christ himself was what God was formerly conceived to be—a stern and angry Judge, needing intercession and scarcely appeased. The manhood in him, from its very sinlessness, was thought implacable; and therefore the pitying, compassionate womanhood was personified by his mother, who acted the part of intercessor between him and a guilty world. She was a human being, having all a human being's experience of sin, its temptations, trials, and sorrows; having the consciousness of weakness in herself, teaching her how hard it is not to sin, which would necessarily make her compassionate towards others.
We all know how, step by step, she has been raised from that position of participation in human sin and sorrow to an exemption from the human lot and elevation above all human frailty. We can trace this gradual ascent in the pictures of her which exist in the Roman Catholic church from the earliest times, representing her first as alone; then with the infant Saviour in her arms; then with Christ crowning her; then as kneeling before him; then sitting a little lower than he; then on a level with him. And now there is a tendency to place her above him; for throughout Christendom there are far more churches dedicated to Mary than to her divine Son. In the Eternal City it is not the one God of Jews and Christians who is worshiped; it is not he whom Christians believe to be God blessed forever, incarnate in the flesh of man. God the Father is almost unknown, and God the Son has ceased to be an object of adoration. The former is represented in the pictures in our churches as an old man, and the Saviour is uniformly exhibited as a little child; and both are made subservient to the glorification of the Virgin Mary, who is clothed with the incommunicable attributes of the Godhead itself.
But there is a Nemesis in this last monstrous development of Mariolatry. It will in the end defeat the very purpose for which it exists. By making the doctrine of the immaculate conception of the Virgin an essential article of the Romish creed, and thus paying divine honors to her, she is removed further from the sympathies of men, and the attraction of her intercession will ultimately be weakened. What made her worship so alluring was the mistaken idea that just because she was a tender, human being—a loving, sainted mother—having the knowledge of sin, she would be less severe toward the frailties of men. But this charm she will lose by her deification. The same process of deterioration will take place in the minds of her votaries regarding her which took place in the minds of the worshipers first of the Father then of the Son. She, too, in the end will come to be regarded as a stern and implacable judge, having no sympathy with men because she is herself withdrawn from the possibility of their frailties; and the confiding trustfulness with which prayers are offered to her will be altogether unknown. Indeed, the change has already taken place, and the supposed mother of the Virgin, called St. Anna, is now invoked to entreat her daughter to ask her Son to be propitious to the suppliant. Where is to be the end of such mediatorship? May not the Virgin's grandmother be also brought in? And if the Virgin is to be regarded as conceived without sin, must not her mother also—and so on back to Adam? and thus the doctrine of the fall and of original sin will be done away with altogether, and with it the standing-ground and necessity of the church! How simple and satisfactory the truth itself which is thus so shockingly perverted! "For we have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."
—Rev. Dr. Hugh Macmillan.
GENERAL CONFERENCE OF S. D. ADVENTISTS.
By James White
NINETEENTH ANNUAL SESSION, OCT. 6, 1880.
THE Conference assembled, according to appointment, on the camp-ground at Battle Creek, at 4 P. M., Oct. 6, 1880, the President, Eld. James White, in the chair. After singing, and prayer by Eld. S. N. Haskell, the delegates handed in their credentials to the number of twenty. Eighteen were afterward chosen by vote as additional delegates from brethren present from other States and missions, making thirty-eight in all, representing twenty-one Conferences and five missions, as follows:
Maine was represented by J. B. Goodrich; New England, G. H. Murphy, S. N. Haskell; Vermont, C. W. Stone; New York, B. L. Whitney, M. H. Brown; Pennsylvania, B. L. Whitney; Ohio, R. A. Underwood, W. J. Stone; Tennessee, G. K. Owen; Michigan, E. B. Lane, M. B. Miller, E. H. Root, H. M. Kenyon, D. A. Wellman, J. O. Corliss, J. Fargo. Isaac Gilbert, H. W. Kellogg; Indiana, S. H. Lane, J. M. Rees; Illinois, R. F. Andrews, T. M. Steward; Wisconsin, H. W. Decker, O. A. Olsen, C. W. Olds; Minnesota, W. H. Hall; Dakota, S. B. Whitney; Nebraska, C. L. Boyd; Iowa, H. Nicola; Missouri, G. I. Butler; Kansas, Smith Sharp, J. H. Cook; California, North Pacific, Upper Columbia Conferences, and the Nevada Mission, Eld. S. N. Haskell; Province of Quebec, Eld. James White; Virginia Mission, R. D. Hottle; Southern Mission, C. O. Taylor; Colorado Mission, E. R. Jones; Norwegian European Mission, J. G. Matteson.
Reading of minutes waived. The chairman, under vote of the Conference, appointed the following committees:
On Nominations: B. L. Whitney, H. W. Decker, J. B. Goodrich. On Resolutions: C. W. Stone, J. O. Corliss, E. R. Jones. On Auditing: W. H. Hall, G. H. Murphy. Eld. Geo. I. Butler spoke for the cause in Missouri, and presented the following paper:
"The following resolution was passed by the Missouri Conference, Oct. 4, 1880, and endorsed by the congregation by a rising vote:
"Resolved, That the General Conference be requested to send an active and efficient minister to labor in this Conference, and we as a Conference pledge ourselves to raise funds sufficient to support him, as well as the other ministers now with us.'
Bro. Haskell spoke for Nevada, and Brn. Jones and Corliss for Colorado. The openings for labor are numerous; the calls for help, urgent; and the promises for support, ample.
The Conference then adjourned to the call of the Chair.
SECOND MEETING, Oct. 11, 9 A. M.—Prayer by the chairman. Minutes of last meeting read and approved.
The Committee on Resolutions presented the following which were unanimously adopted:
Whereas, There is a growing tendency among our members to indulge in expensive dress, jewelry, and superfluous trimmings, therefore,
Resolved, That the General Conference recommend a return to that simplicity of dress taught in the New Testament, believing that the blessing of God will attend such a reform; and that our ministers labor in all the churches to bring it about.
Whereas, In the providence of God, under the labors of our missionaries, the cause of present truth has gained some ground in the Old World, therefore,
Resolved, 1. That we express our gratitude to God for the good results thus far reached. And
2. That while we are cheered by the words of Christian greeting, thanks, and love, brought to us by Eld. J. Matteson, from the new friends of the cause in Norway, Denmark, and Sweden, we extend to him, and through him to them, heartfelt expressions of Christian fellowship and love, believing that out of the nations who hear the world-wide, closing messages of truth there will be called a people whose hearts shall beat as one in the unity of faith. And
3. That we tender Christian sympathy to our beloved absent missionaries, Eld. J. N. Andrews in Switzerland, Eld. J. N. Loughborough in England, and Eld. Erzenberger in Germany; and that we earnestly desire of God that he will restore Eld. Andrews to health, and bless the labors of those men and their co-laborers, while we pledge our support in every place where it is needed and possible. And
4. That we recommend a council in reference to foreign work, to be held by the General Conference Committee, Eld. J. G. Matteson, and other leading brethren, as soon as the General Conference Committee may appoint.
Resolved, That while we are gratified at the manner in which our people have responded to the Bible plan of supporting the gospel, we would recommend that our ministers everywhere labor to bring every member up to the Bible rule in this matter, both that there477may be meat in the Lord's house, and that his blessing may rest upon us as a people. See Mal. 3.
Resolved, That no church should devote any portion of its tithe to the erection or repairing of its church, without the free consent of the State Conference Committee.
Resolved, That the work on the Pacific coast and in the States of Virginia, Alabama, and North Carolina, be considered by the members of the General Conference Committee and Bro. and Sr. White, for the purpose of suggesting such measures as shall, in their judgment, be deemed advisable.
Resolved, That the General Conference recommend Eld. E. R. Jones to labor in the State of Colorado the coming year.
Resolved, That we recommend, that Eld J. H. Wagoner labor in connection with the SIGNS OF THE TIMES, the coming year.
The Committee on Nominations gave a partial report, nominating the following officers: President, Geo. I. Butler; Secretary, U. Smith; Treasurer, Mrs. M. J. Chapman; Conference Committee, Geo. I. Butler, S. N. Haskell.
The committee retired to complete their work, and the intervening time was occupied by Eld. S. B. Whitney in a strong appeal for the Scandinavians and German Russians in Dakota.
The Committee on Nominations, having returned, completed their report by recommending that H. W. Kellogg be the remaining member of the General Conference Committee. The nominees were then unanimously elected.
THIRD MEETING, Oct. 12, 1880.—After prayer by the Chairman, the minutes of the last meeting were read and approved.
The Committee on Resolutions presented the following, which was adopted:
Whereas, Heavy financial burdens have for some time rested on our institutions at Battle Creek, thereby crippling their power for good; therefore,
Resolved, That we recommend to our ministers of the several State Conferences, that in all their labors they bear in mind the wants of these branches of the work, and present before all our people, especially those who have recently come to the faith, the importance of paying the indebtedness on our College, Tabernacle, and tract societies, that the Publishing Association may be relieved of the heavy burden of carrying these debts, which greatly cripples its usefulness. And we further recommend that our people everywhere take stock in these institutions according to their ability, especially those who have never done so.
Eld. C. O. Taylor spoke of the condition and wants of the cause in Alabama and North Carolina, and introduced the question of licensing some five individuals in those States whom he thought qualified to publicly present the truth.
Eld. J. O. Corliss spoke in a similar manner of the cause in Virginia, and some who have embraced the truth there.
After a time occupied in an informal consideration of the question, the matter of sending a man into the Southern field to labor, and to ascertain what help could be advantageously employed, was, by vote, referred to the General Conference Committee.
Eld. J. G. Matteson spoke of the prosperity of the work in Denmark, giving an interesting account of the recent organization of a Conference in that country, and presenting their request to unite with the General Conference.
Moved, by O. A. Olsen, That the Conference in Denmark be received into the General Conference.—Unanimously carried.
Bro. Matteson also gave an encouraging statement of what had been done to the present time in the way of issuing publications and periodicals in Norway.
Elder Underwood presented a request for the brethren in Ohio, that Eld. E. B. Lane and wife return to labor in Ohio; which request was referred to the General Conference Committee.
The following resolutions were then presented and adopted:
Resolved, That this Conference should select a minister to visit Virginia, West Virginia, Kentucky, Tennessee, Alabama, and the South generally, to labor for the general interests of the cause, and to encourage such men as should be engaged in active labor to enter the field.
Moved, That Elder James White and Mrs. E. G. White be requested to visit the Southern field taking with them such help as they need.—Carried.
After another appeal by Bro. Butler in behalf of Missouri, the Conference adjourned to 7 P. M.
FOURTH MEETING, 7 P. M., Oct. 12, 1880.—Prayer having been offered, the minutes of the last meeting were read and approved.
A report from Eld. J. N. Andrews was read, and remarks were made by Elds. Geo. I. Butler and S. N. Haskell, urging that some action be taken in response thereto.
Moved, That J. O. Corliss be recommended to attend the camp-meeting in Kentucky, and work in the South according to the resolution already adopted on that subject, provided Eld. Jas. White and wife are not able to comply with the request of the Conference in this respect.—Carried.
Moved, by G. I. Butler, That this Conference recommend our brethren to raise sufficient means to send one thousand copies of the SIGNS OF THE TIMES to England.—Carried.
Moved, by B. L. Whitney, That the General Conference Committee, with Eld. Jas. White, apportion to each State the sum proper for it to raise for this object, in proportion to its tithe.—Carried.
Adjourned sine die. JAMES WHITE, Pres.
U. SMITH, Sec.
NO MILLENNIUM BEFORE THE SECOND COMING OF CHRIST.
THERE are many passages of Scripture in both Testaments, that hold out the cheering hope of universal peace upon the earth; and in the 20th chapter of Revelation, the first thousand years is especially named. Does this period begin before or after the second coming of Christ? I unhesitatingly affirm that it begins after his coming; while the majority of Bible readers, I suppose, affirm that it will begin and even end before! The correct view of this subject is of vast importance, because of its influence over many passages of Scripture in both Testaments; and, also, because of its practical influence over the people. If Christ will come before the millennium, then he may come in a very few years! but, if he will come after it, then he may come in thousands of years.
One great cause of the inactivity of Christians generally, is, I think, because they do not realize the startling truth that Christ may come while they are yet living! Believing that the Lord will even yet delay his coming for thousands of years, they become much attached to the world; they hoard up the dollars that ought to be actively employed in the Lord's cause.
In proof of the affirmation that the Lord's coming is pre-millennial, I offer at present one argument only. The man of sin comes before Christ, and will then be destroyed. See 2 Thess. 2:1-8. The man of sin cannot live upon the face of the earth during the millennium; therefore Christ must come before the millennium, or the man of sin will live during that happy period. During the millennium, the will of the Lord will be done upon the earth as in Heaven, see Matt. 6:9, 10; but the man of sin will be worshiped as a god; therefore he must be destroyed before the beginning of the millennium.
The objections to be urged against the pre-millennial coming of Christ are few and feeble compared with those that can be brought against the post-millennial coming.—Baptist Flag.
CHURCH AND STATE IN ENGLAND.
The Boston Watchman (Baptist) says that "the union of Church and State is proving as perplexing to the Church of England as it has proved to the Church of Rome. The very sword she has wielded for centuries is turned against her when her foes grow so numerous as to constitute a majority of the people, or so superior in intellectual power as to sway a majority. In Ireland, a few years ago, she was not only disestablished, but also disendowed and her property devoted to undenominational education." The same thing, the Watchman thinks, will take place in England.
A GOOD BEGINNING.
A freedmen's teacher writes of a colored woman, who, having learned her alphabet said, "Now I want to learn to spell Jesus, for 'pears like the rest will come easier if I learn to spell the blessed name first." A good many things "come easier" if we learn that name first.—Observer.
The Mind Makes the Body Rich
By William Shakespeare
It is the mind that makes the body rich.—Shakespeare
BATTLE CREEK COLLEGE.
According to the sixth annual catalogue of this college, four hundred and eighty-nine students were in attendance during the college year 1879-80. These represented twenty-four States and two Territories, besides a few foreign countries. California was represented by four.
At the sixth annual session of the Educational Society held at Battle Creek, Mich., Oct. 1, the Treasurer's report showed that $5,031.32 had been received for tuitions during the year, and $4,850.40 had been paid out for teachers. The total value of property belonging to the society was reported as $52,040.70. Indebtedness of society, $5,692.10 making the assets above indebtedness 5,692.10.
Resolutions were presented and adopted by the Society as follows:—
Whereas, From every part of the gospel field there come increasing calls for help, while the laborers are so few that not a fiftieth part of the demands can be supplied; therefore,
Resolved, That more active measures should be adopted in the Conferences to encourage and aid worthy young persons to attend our College with a view to prepare themselves for work in some department of the cause.
Resolved, That in our judgment, one or more competent agents should be employed to labor among our people in behalf of our College, to set forth its advantages to individuals in need of them, and its financial claims upon those to whom the Lord has intrusted his bounties.
Resolved, That those attending the College with a view to increase their efficiency as laborers in the cause, should be encouraged to complete some prescribed course of study as a means to that end, as the additional time required will be more than compensated in the increased efficiency of the laborers, and the character of their work.
Resolved, That in view of the fact that our school building is already filled by the present attendance, and that there is now no room for the accommodation of the Commercial Department, Museum, Library, Gymnasium, etc., and recognizing our duty to provide for the constantly increasing attendance, we recommend that immediate steps be taken to secure additional building accommodation by the opening of the next college year.
Resolved, That the society heartily approve the rules and regulations of the College, as they have appeared from time to time in the Catalogue; and in view of the growing laxity of morals among the youth, and the apparent contempt for restraint and subordination, we recommend that the Trustees and Faculty be encouraged to persevere in prudently enforcing these regulations among the students of the College.
The Board of Trustees elected for the coming year were Elder Geo. I. Butler, Elder U. Smith, Prof. S. Brownsberger, W. C. Gage, H. W. Kellogg, O. B. Jones, and Wm. Hall.