Review and Herald, Vol. 27, No. 23. (5/8/1866)

Review and Herald

May 8, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 8, 1866

Shall Christians Join Secret Societies?

By Prof. Blanchard

"With charity for all and with malice toward none," we bring this question to all those who would serve Christ. We mean by "secret societies" not literary, scientific, or college associations, which merely use privacy as a screen against intrusion, but those affiliated and centralized "Orders" spreading over the land, professing mysteries, practicing secret rites, binding by oaths, admitting by signs and passwords, solemnly pledging their members to mutual protection, and commonly constructed in "degrees," each higher one imposing fresh fees, oaths, and obligations, and swearing the initiated to secrecy even from lower "degrees" in the same Order.

Shall Christians join societies of this kind?

SUPPOSING IT TO BE INNOCENT, WILL IT PAY?

First. They consume time and money. Have you considered how much? How many evenings and whole nights and parts of days? How many dollars in fees, dues, fines, expenses, and diminished proceeds from broken days? Will it pay? Can you not lay out this amount of time and money more profitably?—a plain man's question. They propose helping you to "friends," "business," in "moral reform," in "sickness, death, and bereavement;" but can you not get as much of such good in ways pointed out to you by Christ, your best and wisest Friend?—ways which will yield you more of personal cultivation, spiritual good, earthly profit, social and domestic happiness, and openings for usefulness. If so, these Orders are unprofitable, and will not pay.

Secondly. They furnish inferior security for investments. As mutual insurance societies they are irresponsible, and more liable to corruption, just because they are secret. Do they make "reports" to the public or the Legislature? Do they make any adequate "report" to the mass even of their own members? Millions and millions are known to have gone into the treasury of a single one of these organizations. No dividends are declared, no expenditures published. Where is the money? Were it not safer to invest the same amount in companies whose every proceeding is open to public eye and public judgment? Would you not then be safer? If so, it will not pay to join these orders.

IS IT OBLIGATORY?

First. Charity has no need of them. They are not truly charitable institutions. "Mutual insurance societies they may be, though of an inferior sort, as we have seen; but that does not elevate them into charitable institutions. To bestow on your widow and orphans, your sickness and funeral, some pittance, or the whole of what you paid during health and life, is not benevolence.

But, further, it is well to ask, in determining how greatly charity depends on them, how broadly they go forth among the poor outside their membership? During the anti-masonic excitement of 1826–1830 some two thousand lodges suspended. The resultant suffering was less, perhaps, than what would follow the suspension of a single soup association any winter in some city. Blot out the whole and how small the injury to the charities of the country.

The Church of Christ is commanded to "do good unto all men"—"to remember the poor." It is engaged in this work. It blows no trumpet. It does not parade its charities. But it shrinks from comparison with no one of these Orders, nor with all of them combined. Christians need not go into them to preserve charity alive, or to find the best ways of exercising their own.

Secondly. Morality does not depend on them. We need say nothing of "what is done of them in secret." But, looking at what is open to all, we ask, what work are they doing worthy of so much organization and expense and time to reclaim the fallen, to banish vice, and save its victim? We have heard them refusing him admission, or cutting him off, but we have not heard of any considerable aid which they have given to public or private morality. And, further, do we not find them narrowing the circle of obligation, substituting attachment and duty to an Order for love and obligations to mankind? Membership in a lodge, not character, is held to make one "worthy," opening the way to favor and society. But can all this be done without sensibly weakening the fundamental supports of morality—without lessening its broad requirements?

Thirdly. Patriotism has no need of them. They tend to destroy citizenship, to exalt love of an Order above love of country. The boast during the late rebellion was sometimes heard that their members, owing to oaths of mutual protection, were safer among the rebels than other captives. Was the converse true? Were rebels, being Freemasons, safe or safer against restraint and due punishment when falling captive to those of their Order? How far does all this extend? To courts and suits at law? Are criminals as safe or safer before judge and jury of their Order? Have rebellion and vice found greater security here? This boast is confession—confession that the ties of an Order are stronger and more felt than is consistent with a proper love of country. Is justice thus to be imperiled? Are securities of property and rights to be thus imperiled? Must we beggar ourselves with paying fees and dues to one after another of these Orders, now becoming more plentiful every decade, to make sure of standing on equal footing and impartiality with others, in the courts and elsewhere, and imagine that all this is helpful to patriotism or even consistent with it?

Fourthly. Religion has no need of them. "The Church is the pillar and ground of the truth." "The gates of hell shall never prevail against it." The preaching of Christ and Him crucified is and must continue to be the wisdom of God and the power of God unto salvation. Religion, then, has no need of these secret Orders.

We come now to this: Neither charity, morality, patriotism, nor religion imposes obligations on us to join them. It will not pay, was our first fact. We have now reached this other, that no consideration of duty requires it. But,

IS IT RIGHT?

First. Christ, our Master, neither instituted nor countenanced these Orders.

Reviewing His whole earthly ministry, He said, (John xviii, 20,) "I spake openly to the world;" and "in secret have I said nothing." By this double affirmation He strongly suggested his preference for open, unsecret ways and proceedings.

Secondly. In these rites, proceedings, and regalia which do appear, these Orders are frivolous, belittling, and unworthy of respect. If the revealed are such, what must the unrevealed be?

Thirdly. These Orders stand convicted of deceit and falsehood. They profess secrets and mysteries worth buying. Hundreds of high-minded men, of irreproachable character and integrity, who have therefore "renounced these hidden things of dishonesty," testify over their own signatures that their secrets are but signs, passwords, ceremonies, etc., covering nothing but emptiness and vanity.

Fourthly. These Orders are unfriendly to domestic happiness and well-being, breaking in upon the sacred confidence and unity of husband and wife, pledging him to conceal from her the proceedings of perhaps fifty nights yearly, thus often sowing seeds of distrust, filling his breast with what must not be divulged to her, involving him in affairs or habits not unfrequently injurious to the best interests and state of the family.

Fifthly. These Orders are hostile to the heavenly-mindedness, to the spirituality of those who join them. We speak from much testimony. "Let him that thinketh

he standeth take heed." The prudent man foreseeth the evil, but the foolish pass on and are punished. This voice of one is that of many concurring wise, faithful, and godly men, viz.: "I am afraid of these secret societies; they have sucked the spirituality out of all the members in our Church who have joined them." Young, promising Christians have often been blighted by them. The fervor, piety, interest in the Church and its work, interest in Christ and his people, interest in God's word and Spirit, all the various elements of an earnest life of faith and heavenly-mindedness have been blighted in these lodges. And in urging this, we appeal to so many witnesses, and cover so wide a field of observation, as to make it certain that this is not the exceptional but the ordinary result.

Sixthly. These Orders tend to destroy Christian fellowship. Let them grow until a given Church is broken into squads, each pledged to secrets from the other, but bound within itself by specialities; give to each its own weekly meeting, mysteries, rites, signs, grips, passwords; let each be sworn to provide for, protect, shield, and love its own adherents above others, and is not "Church fellowship" annihilated? Can the Spirit of Christ flow freely from member to member through such partitions? Is this "one body in Christ, and every one members one of another?"

Seventhly. These Orders tend to subject the Church to "the world" in some of its dearest interests. For example: When a few leading members join a neighboring lodge, and make vows to the "strange" brotherhood, how easy for that lodge to interfere secretly but controllingly in its discipline of members, or in its selection or dismissal of a pastor! These suggestions are not merely imaginary. Subjection of the Church in this way to the cunning craftiness of evil and designing men is no mere dream.

Eighthly. These Orders dishonor Christ. Those claims which He makes for Himself are disallowed. He is required to disappear or find a place amidst other objects for worship. This is a necessity, because these Orders are designed for adherents of all religions. Were they on the footing of an Insurance Company or a Merchants' Exchange, or any similar body, this fact would not be so. But they profess to include religion among their elements, and its services, in whole or in part, among their ceremonies. They have prayers and solemn religious rites. And in these Christ is dishonored. His exclusive claims are disallowed or ignored, and this not by accident, but of set purpose. Out of twenty-three forms of prayer in the "New Masonic Trestle-Board," (Boston edition, 1850,) only one even alludes to Him, and that one in a non-committal way. Those secret orders are under bonds not to honor Christ as He claims, lest the Jew or the Deist or the Mohammedan, all of whom they seek to enroll in equal membership, should be offended. When the higher "degrees" of Masonry allude to Christ and Christianity, it is but as to one amidst many equals. We repeat it. Did these Orders stand on the same footing with mercantile or other bodies in this matter, this objection might go for nothing. But they do not. Unlike them, they profess to have religious services. Indeed, they often boast their religiousness, and avow their full equality in this with the Church of God itself! Yet, if you join them, their "constitutions" prohibit your acknowledging, in their boasted religious services, what Christ, your Lord, not only claims for Himself, but commands you to give unto Him: that glory which is due to his holy name. Are they, then, not Antichrist in this thing? And can you, without sin, consent to it, or uphold institutions which forbid you and others, in religious services, to honor Him as your God and Saviour, and which thus place Him on the same level with Zoroaster, Confucius, or Mohammed?

Ninthly. These Orders—the things now alleged against them being true—impede the cause and kingdom of God, and are, therefore, hostile to the largest, best, and deepest interests of mankind. Recognizing this, Churches, Conferences, Associations, Synods, and many eminently godly men, living and dead, have put forth their solemn testimony against them. Great lawyers, like Samuel Dexter; great patriots and statesmen, like Adams and Webster and Everett; great communities, like the American people from 1826–1830, have united to declare them not only "wrong in their very principles," but "noxious to mankind." But many Christians, rising higher and standing on "a more sure word of prophecy," have discovered in them the enemies of the Gospel and of the Cross of Christ. Following Him, their great exemplar in philanthropy as in godliness, who did nothing in secret, they refuse to have fellowship with the unfruitful works of darkness, choosing rather to reprove them.

Shall Christians join secret societies?

Will it pay? Are they under obligation to do so? Is it right? Fellow-disciple, brother man, have you doubt on these questions? If it will not pay; if you are under no obligation to do it; if you have any doubt of its rightfulness, it is most assuredly your duty to refuse any connection with them.

We have no wish to press our reasoning beyond just limits. We have sought to avoid extreme statements. We now ask you whether, in the light of what has been brought to view, the weight of argument is not against your joining these Orders and lending them your aid? Even should you be able to stand up against their tendency to lower your personal piety and injure your Christian character, have we not here one of those cases where many brothers are offended or made weak? The Lord Jesus has said, "Whoso offends one of these little [or weak] ones, it were better for him that a mill-stone were hanged about his neck and he were drowned in the depths of the sea." Will you, then, however safe yourself, be the means, by your example, of bringing weaker brethren into such dangers? "We then that are strong ought to bear the burdens of the weak, and not to please ourselves." "It is good neither to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth or is offended [caused to sin] or is made weak." These words are not ours; they are God's.

Christian disciple, decide this question of secret societies with candor, with solemn prayer, and with a purpose to please God.

Doing Nothing.

"Without me ye can do nothing." John xv, 5.

"NOTHING without thee," Lord? So testifies thy word, For so I read. All I can do or say, As well were thrown away, While I proceed To build my stately house upon the sand, And then presume to hope that it will stand.

Nothing—in all to fail— When right seems to prevail In all I do? When the applause I gain Comes from earth's noblest men, Sincere and true, And when from hight to hight of power and fame, I upward press to register my name?

Nothing! All's vanity, A shadow without thee— A bubble, dream; I reap from all my toil But the refuse of spoil; Can only claim, The flattery of my fellows, which, though fair, Wastes with their fleeting breath, and flees me there.

"Nothing without thee," Lord? Oh! teach me by thy word, To seek thine aid. May I abide in thee, Thy word abide in me, And I be made One of the branches of the living Vine, Bearing much fruit. The glory shall be thine. —Christian Intelligencer.

Faith.

By E. Goodrich

It is not right, it is neither manly nor honorable, as a general rule, to give a public representation of some private conversation; but as there are exceptions to many general rules, whenever a truth or point of general interest may be the better illustrated by it, we may claim the exception, always being careful to give the exact truth, and to place self upon the background or behind, as the mother who steadies her little boy while his picture is being taken.

Lately, while engaged in conversation with an intelligent lady friend, urging upon her the necessity of faith and action (although she was a Universalist), quite unexpectedly, as one that had been driven to the wall and yet had rallied, she replied, "Well, if I must believe, will you be so good as to tell me what I must believe?" It will very naturally and reasonably be supposed that such a question as this received a ready and satisfactory answer; but this is not so, for notwithstanding it was several times repeated, no particular reply was made, for the reason that it seemed to be a repetition of that old and almost universal religious error, viz., that of trying to obtain a faith founded upon, and regulated by visible objects, and that may, like a bird be caged, or like a picture set in a frame, to be looked at. The error has always resulted in comprehending and worshiping the creature instead of the Creator. It is true that all intelligent faith has a form of manifestation, but not necessarily the same form. The faith of God in all ages, in nature and kind, is always the same; but in its visible expressions and manifestations it is varied. The faith of Enoch procured him translation; the faith of Noah provided an ark; the faith of Abraham looked for a heavenly country, and a city whose builder and maker is God; while the faith of Daniel, and of the worthies served to deliver them; Daniel from the lions, and the worthies from the fire.

But before proceeding further with these remarks it appears proper to define what faith is. Faith is variously defined as belief, confidence, or the substance of things hoped for. All these are correct, yet there are other definitions or forms of expression that may aid us also in arriving at the truth. I would say that faith is the consent which the mind yields to any declaration, proposition, or claim. Faith is a mental action, and the first form of real, living obedience. Let me repeat that faith is a living principle, and the first form of mental, or spiritual obedience.

This is the principle by which every person becomes justified before God. Yea, a man is "justified by faith without works." There may be worthiness, but there can be no merit in creature action directed toward the Creator, however great or long continued, or accompanied with sacrifice or suffering the action may be. We may as well talk of merit in the marble statue that has been so cunningly wrought out by the hand of the sculptor; or of the boy, while a boy, purchasing of his father by labor. We may even add that there is neither virtue in faith to heal, nor power to save. It will then be asked, what need then is there of faith, or works? The one question is quite as reasonable as the other; but both are very foolish. We might as well ask, What need is there of faith or works in planting or sowing, in as much as it is God that causes the grain to grow? Or we might much more reasonably ask, What need of getting on board of the cars or steamboat, when we would travel to some place. The fact is that all power, both in Heaven and in earth, whether creative, preserving, pardoning, or redeeming, belongs to God; and man in all his relations, rights and possessions, is a creature entirely dependent on God. It is God who saves. And the necessity of faith is that we may place ourselves in a position where God can, consistently with his own unchangeable nature, save us. And in this there is no more necessity for exercising faith in matters of religion and salvation, than in the every-day affairs of this life; for unless the man believed, he would never plant nor build, neither would he trust his neighbor with money to be paid upon the morrow.

There is however this difference between the faith that justifies from sin and that which is seen in worldly pursuits; in the former, as God "searcheth the hearts and trieth the reins of the children of men," and knoweth all their thoughts, and as it is the service of the mind and soul that God requires, as ever the heart yields "the obedience of faith." God sees and recognizes the action and justifies, and works can only serve as signs or manifestations, or a profession of faith. As a matter of course an obedient heart will reveal itself in good works; but it is by faith and not by works that a man is justified. But in the things of this world the case is different; for faith is never recognized until the outward and visible action takes place, as in sowing grain the seed does not begin to grow until it is planted in the earth. But touching the principle upon which we obtain the favor and blessings of God, whether earthly or heavenly, whether in person or by proxy, it is always the same; it is that principle of obedience or conformity to the divine mind. This involves both the necessity of faith and works, for how can we conform to the will of God only as we do it in heart and in life. Again, faith is not in and of itself a power, but it always expresses the idea of dependence; it is a kind of cohesion by which one object becomes attached to another; or it is like a vine that entwines itself around some other object for sympathy or support. And according to the nature of the object upon which it fastens itself, so is the nature and duration of the faith that is exercised. If the object is a temporal one, our faith and all its fruits are temporal; but if our faith comprehends, and is placed upon some sovereign and everlasting power, our faith becomes sovereign and immortal, and nothing can stand before, or vanquish it.

This doctrine is taught in the language of our Saviour, "Have faith in God. For verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith." Mark xi, 22, 23. Now I attempt to incorporate this faith, a principle of obedience that works by love and purifies the heart, a trust that soars above and looks beyond all transitory things, and that apprehends the invisible power by which the world is governed, and that in its practical workings, quenches the violence of fire, escapes the edge of the

sword, and out of weakness makes strong those who keep it, and that knows no obstacle, but surmounts all difficulties; enshrouding even the dying saint in a cloud of eternal assurance—to attempt to incorporate this living thing into the narrow limits of a few words and phrases must ever result as the effort of David and Solomon to find a tabernacle and to build an house for God to dwell in. It is true as above noticed that faith always has a visible and definite manifestation, yet as "faith in God" is always founded upon, and regulated by the word of God, it can only be limited by the action of the word of God. It can be exercised in receiving a single truth, or it may accept many truths.

Again there are some truths that are dispensational, and have a limited application, while there are others that are central, and which have an unlimited application. Noah in preaching a coming flood declared a present truth. The same may be said of Moses, who in leading God's chosen people, both preached and practiced present truth. Again the same lesson is repeated in the person of John the Baptist, who was the forerunner of Jesus our Saviour. Indeed in every age of the world God has had a present truth for his people to believe and live out, and how could it be otherwise, for practical truth is always present truth. The great central truth of Christianity is Christ Jesus our Lord and Saviour. And it is interesting to find faith once defined the "faith of Jesus." And it is also worthy of notice that while God's people have ever believed in, and obeyed those truths that pertained to them as present truth, the eye of faith has ever looked to the great center of attraction and source of eternal salvation. Enoch, although he walked with God, and was in consequence of his faith translated, yet saw the glory of Christ and spoke of his coming to execute judgment. Abraham also, although he believed that he should have an heir and a numerous progeny, yet rejoiced to see Christ's day; he saw it and was glad. The same is true of Daniel, and in short, of all God's people; for the faith of the true child of God always embraces both present duty and the final consummation. The present truth of this age embraces those duties and measures of reform taught by the fulfillment of prophecy and "the signs of the times," which show us the dangers with which we are surrounded, and betoken the events that are before us. As a distinct dispensational truth, present truth is principally embraced in those solemn messages of merciful warning that speak of the "hour of God's judgment" at hand, that speak of the great Babylon of the New Testament, and that warn us against worshiping either the beast or his image (symbols of corrupt earthly powers), lest we drink of the wine of the wrath of God.

And while it should be the earnest effort of every Christian to obtain a thorough and experimental knowledge of these sublime and central truths of the gospel, faith should by no means fail to obey these present truths by which we are the better prepared to escape those things that are coming upon the earth, and to stand before the Son of man when he cometh. E. GOODRICH. Edinboro, Pa.

Is the Heart Dressed.

WHEN we see professors of religion very particular to have every article of their wearing apparel very carefully arranged, and spending a long time at the toilet table, in order to have everything arranged in the most tasty manner; we feel like inquiring is the heart dressed? Has that been as carefully examined before the Bible glass, as the outward person has been before the toilet mirror? When we see one so very precise about the exterior, we have fears that the inside is sadly neglected. Would it not be better to spend more time in heart examination than in decorating the person with the foolish ornaments that please the taste of a proud heart? Gold needs no ornaments to add to its beauty; neither does the pure Christian religion. It looks best in plain, simple attire. It then appears to the best advantage; and looks the most inviting to all who wish to be true followers of Jesus.

We recommend to all who dress for a visit or to receive company, that they be specially careful to have their hearts well dressed with the beautiful, lovely ornaments of Christianity; especially with meekness, patience and gentleness, which will make them look well in the sight of the Lord. Do not venture into company without these inward ornaments. Let them receive the first and chief attention.—World's Crisis.

Our Trials.

By Mary J. Keefer

EVERY situation in life has its peculiar trials, and probably we have all sometimes felt that our trials were very great, even greater than we were able to bear. Every Christian knows what it is to be tempted and tried. Let us notice particularly some of the trials of life.

Perplexities arise almost daily to every one of us. We can recall a thousand instances in which it has been exceedingly difficult for us to decide what course to pursue. We often have little difficulties, which, though not worth mentioning to our nearest earthly friend, are yet objects of serious thought to our own minds.

We are also often beset by temptations; there are many kinds—temptations without and temptations within. By yielding to the suggestions of the wicked one we are frequently led far from God and from the way of holiness, and are caused to shed many bitter tears of repentance before we can enjoy the smiles of our heavenly Father, or an approving conscience.

Our perplexities are frequently the source of temptation. Doubtless the design of all our trials is to fit us for a more blessed state of existence. Our whole life is a scene of trial. It is said to be a state of probation. Every event of our life, prosperous as well as adverse, is calculated to try us; and we should remember, too, that every event is in strict accordance with God’s plans of love and mercy, and if we put our trust in him, all things will work together for our good.

Our trials should teach us to always have God before our minds, to watch and pray that we enter not into temptation; that is, that we may not be exposed to temptation, or that when we are tempted we may escape. They should cause us to be less conformed to the world, and to be transformed by the renewing of our minds, that we may prove what is that good, and acceptable, and perfect will of God. In short, we should purify our hearts, and let our trials make us fit temples for the indwelling of the Holy Ghost.

When we live as we should, our thoughts are taken from the world, and the things of the world, and placed upon Heaven. We no longer look upon the earth as our abiding place. Heaven has new attractions. We have a treasure there, and our hearts will be there also; we look forward with joy to that day when we shall be re-united to those we love. Oh, blessed re-union! when parents and children, brothers and sisters, shall meet around the throne of God in Heaven!

We read in the Scriptures this text: “Count it all joy when ye fall into divers temptations, knowing this that the trying of your faith worketh patience;” and again that “the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ.” Why then repine, thou tried and afflicted one? Are not the promises of God sufficient? Look up; has not the Lord said, “As thy day, so shall thy strength be?”

MARY J. KEEFER.

Arcadia, Mich.

Our Coming King.

By P. D. Lawrence

Soon Christ will come again, Soon, soon he’ll come to reign, My soul responds, “amen!” So let it be.

Yes, he will come with power, Fair Eden to restore; And give from that glad hour, Freedom to me.

Freedom from death’s embrace, Freedom from sin’s disgrace, All its effects erase, Sorrow and pain.

With a strong hand he’ll bind That foe of all mankind; Satan shall never find Victory again.

Then shall we see and know, Why we had such a foe, Why were our wrongs below Thus multiplied;

Why Jesus left his home, Came from his Father’s throne To this cursed earth alone,— Why Jesus died.

Soon he’ll to us relate, Why we have thus to wait, And fully vindicate God’s ways to man.

Then, seeing eye to eye, Cleared up all mystery, We will extol for aye, His wondrous plan.

Then with a sweet accord, Sound, sound the truth abroad, Which from the blessed word, Ope’s to our view.

Freely have we received, So should we freely give, All who believe shall live, And praise him too.

Now let our hearts rejoice, And with a joyful noise, Echo with cheerful voice, Redemption nigh.

Haste! haste! we almost hear His chariot wheels, so near, Look up with holy fear, Earth’s King espy.

Ten thousand in his train, Earth joins her glad refrain, Nations hearing his fame, Their offerings bring.

Seeing his matchless power, They wonder and adore, And own forevermore Their Lord and King.

P. D. Lawrence.

Falmouth, Mass.

Thoughts on the Resurrection.

By L. D. Santee

How often do sad hearts turn lovingly to the cold and silent churchyard, in the vain wish to recall the departed. How often do pale lips quiver as the mind wanders to some sunny head, above which the tall grass is waving. We are led to exclaim with the apostle, “If in this life only we have hope, we are of all men most miserable.” 1 Cor. xv, 19. How often would we moan with anguish, thinking of the loved ones who have passed away, were it not for the hope we have centering in the resurrection. I love to think of the time when our friends who have suffered disease and death, and whom we have laid away for a little while in the earth, shall be waked by the voice of the Archangel and the trump of God. Oh the joy of that meeting! Parting shall be no more, and all sorrow and sighing shall flee away. When the dear Saviour cometh to gather his elect, not one of his waiting children will be left. There is no dungeon dark enough to hide one of his ransomed people. No sea deep enough to retain one of them within its depths, and the dear, persecuted saints whose bodies have been bruised upon the rack, whose bones have been broken on the wheel, shall awake to everlasting joy and pleasures forevermore.

Thank God for the Christian’s hope! Like Paul I am willing to endure suffering, if by any means I might attain unto the resurrection of the dead. Phil. iii, 11. When the clods fall upon the coffins of our friends, how cheering to think that it will be but a little while until they shall come again from the land of the enemy, when death shall be destroyed and he that hath the power of death.

“And when that bright morning In splendor shall dawn, Our tears will be ended, Our sorrows all gone.”

Let us continue faithful in well-doing, and immortality will be conferred on us in that morning.

L. D. SANTEE.

Resolutions on Dress

ADOPTED BY THE BATTLE CREEK CHURCH OF SEVENTH-DAY ADVENTISTS, APR. 30, 1866.

In view of the present corrupt and corrupting state of the world, and the shameful extremes to which pride and fashion are leading their votaries, and the danger of some among us, especially the young, being contaminated by the influence and example of the world around them,—we feel constrained as a church, to express our views on the subject of Dress, in the following Resolutions, which we believe are truly scriptural, and such as will commend themselves to the Christian taste and judgment of our brethren and sisters everywhere.

R E S O L U T I O N S.

Point 1. We believe, as a church, that it is the duty of our members in all matters of Dress, to be SCRUPULOUSLY PLAIN.

Point 2. We regard plumes, feathers, flowers, and all superfluous bonnet ornaments, as only the outward index of a vain heart, and as such are not to be tolerated in any of our members.

Point 3. Jewelry.—We believe that every species of gold, silver, coral, pearl, rubber, and hair jewelry, are not only entirely superfluous, but strictly forbidden by the plain teachings of the Scriptures.

Point 4. Trimming of Dresses.—We hold that flounces, loops, and a profusion of ribbons, cording, braid, embroidery, buttons, &c., in dress trimming, are vanities condemned by the Bible, (see Isa. iii), and consequently should not be countenanced by "women professing godliness."

Point 5. Low-Necked Dresses.—These we believe are a disgrace to community, and a sin in the church; and all who patronize this shameful fashion, transgress the apostle's command, to "adorn themselves in modest apparel." 1 Tim. ii, 9.

Point 6. Dressing the Hair.—We believe that the extravagant dressing and ornamenting of the hair, so common at this time, is condemned by the apostle; (1 Tim. ii, 9); and that the various beaded and spangled net-works, such as are used to contain those artificial deformities called "water-falls," "water-wheels," &c., are the "cauls" of Isa. iii, 18, [margin], which God has threatened to take away in the day of his anger.

Point 7. We hold that in the matter of shaving and coloring the beard, some of our brethren display a species of vanity equally censurable with that of certain of the sisters in dressing the hair; and that in all cases should they discard every style which will betoken the air of the fop; but while we have no objections to a growth of beard on all parts of the face, as nature designed it, yet where any portion of the beard is removed, we think the brethren greatly err from the sobriety of the Christian in donning the moustache or goatee.

Point 8. We believe that the extreme fashions of the present day in bonnets and hats, for females, are not to be countenanced; but that the main object to be kept in view in obtaining wearing apparel for the head, is COVERING AND PROTECTION.

Point 9. Hoops.—We believe that "hoops are a shame," [Spir. Gifts, Vol. 4, p. 68], meaning by hoops anything of the kind, by which from its size, or the nature of the material, the form of the wearer is liable to be immodestly exposed. See Ex. xx, 26.

Point 10. Costly Apparel.—We believe that Paul by the expression, "costly array," [1 Tim. ii, 9], condemns the obtaining of the most costly material for garments, either for males or females, although it may be unexceptionable in other respects.

Point 11. New Fashions.—We believe that the people of God should be slow to adopt new fashions, of whatever sort they may be; for if not useful, we ought never to adopt them; if they are, it will be time enough for us to take them after they have been tested, and the excitement of their introduction has passed away; and having once found that which is neat, modest, and convenient, let us be slow to change. See Titus ii, 14.

Continue reading: Closing Report from Tuscola