p. 28 | Review and Herald, Vol. 54, No. 4. (7/17/1879)

A Novel Sermon on Baptism at Lebanon, Kentucky

A NOVEL SERMON.—The Western Recorder, of Louisville, makes a note of a novel but impressive sermon recently preached by Rev. J. E. Carter at Lebanon, Kentucky. There were candidates to be baptized, and a large, mixed audience had assembled to witness the ordinance, among which were members of several other denominations. After the opening exercises, Testaments were distributed through the audience. This done, the preacher requested all present to turn to passages of Scripture which he would indicate, and accompany him in the reading. The following are the passages read:—

Baptism Commanded. Please turn to Matt. 28: 19, and we will read.
John’s Practice of Baptism. Matt. 3: 1–19.
Baptism under the Apostles’ Preaching. Acts 2: 37–42; 8: 12.
Theory of Baptism. Rom. 6: 3–5.
Baptism a Profession. Gal. 3: 27.
Who are to be Baptized. Mark 16: 15, 16, etc.
Of the Baptism of Jesus. Matt. 3: 13–17.

The Recorder adds that for “thirty minutes the audience sat turning from reference to reference, and reading the word of God concerning baptism. Then a hymn was sung, after which the pastor baptized the three ladies. The effect of the whole was wonderful. One man left the house saying, ‘I have always been on the other side from the Baptists, but I am satisfied now.’ Another said, ‘I am a stronger Baptist than ever.’ The next morning two applications were made for the pastor’s brief of that wonderful sermon on baptism. What a power in God’s word when a people unbiased will read it!”

A CREATURE OF GOD.

By L. C. H.

A TRUE INCIDENT.

The evening was gloomy,—through cordage and sail, ’Round cornice and chimney, came winds’ soughing wail; And sere was the herbage, and leafless the trees, And scattering snowflakes came down on the breeze.

Just ready to plow through the breakers and tide, A steamboat lay snorting the low wharf beside; And while this sea-monster was thus held in check, The passengers gathered in groups on the deck.

And thus as they chatted, there chanced to pass by A man of mild visage, with grave, thoughtful eye, Where one with red features descanted aloud, And alcohol’s virtues he praised to the crowd.

He quoted from Scripture,—we surely should use,— “’Tis a creature of God,” which we may not refuse,— A creature with thankfulness all should receive; Thus Christians should practice, and thus should believe.

To escape from chill winds and the few flakes of snow, The grave-featured stranger just passed on below; And soon, in the crowd who came down to the stove, He spied the rough speaker who held forth above.

So he said, “My dear friend, I am pleased when you say That alcohol truly is good in its way,— Yes, a creature of God, which we may not refuse; All his creatures are good, and we surely should use.

“How many his wonderful works which we see,— Earth, air, fire, and water,—his creatures they be; Here, too, is his creature,—this tall, glowing stove; On such a cold evening, ’tis one we all love.”

Then the rum-blossomed features lit up with a smile, And he held his blue hands to the coal-stove the while, And he rubbed them to warm, and, with complacent nod, Said, “Yes, sir, this fire is a creature of God.”

But the coal all on fire had produced such a glow, ’Twas too hot to be near, as they stood in a row. Said the silver-haired man, with the keen-speaking eye (And he bowed to the stranger, and those that stood by),

“Every creature of God, then, we surely should use— Receive with thanksgiving—we should not refuse. Aye, truly this coal-fire belongs to this class, And now, friend, suppose that we just take a glass.”

The stranger seemed angry, and then looked askance, As the smile passed around at his story’s expense; And our grave friend passed on in his own quiet way. The reader may gather the moral to-day.

The men in the mine, who were delving for ore, In a moment were whelmed, and were seen never more; And then, too, a neighbor, in digging a well, Was smothered and crushed by the earth, as it fell;

The simoon sweeps over the desert afar— E’en the beasts flee in terror when elements war; The fierce lightning shivers the oak as a rod: And these we must own, too, are “creatures of God.”

And oh, but to think of the tempest at sea, When waves rise like mountains, and wild winds are free, And the dark rolling billows but sport with the ship, And toward the tall iceberg ’tis tossed like a chip.

Helm broken and leaking—the masts blown away— While rough, swearing seamen cease pumping, and pray; Then, when the wind changes, and calms at His nod, They own air and water are “creatures of God.”

But if he should add to these terrors a fire, And they plunge ’neath the wave to escape from its ire, We own these tame servants grow masters severe, And viewing such “creatures” we shudder with fear.

Volcanoes and earthquakes belong to this class, The red, flowing lava—the snake in the grass; While strychnine, and arsenic, tobacco, and all, Are “creatures of God,” with this famed alcohol.

Truly terrible masters, and yet, to our race They are blessings as well, when but kept in their place: To that we would bind them with iron and brass; But oh, pray excuse us from taking a glass.

—L. C. H.

THE NECESSITY OF PRAYER.

By Mrs. C. F. Phelps

THE increasing earnestness that characterizes the proclamation of the third angel's message should be especially encouraging to those who love the truth in Iowa, where Satan would press in despondency, and thus seriously injure the progress of the cause. Depending upon the power of the truth in itself, there has been much plowing and sowing; but has there not been a lack in the harrowing in of the seed by prayer? Has not this brought “leanness” upon Zion, so that but little fruit has been gathered from much toil?

We are prone to say, How much I have done to advance the cause; whereas we should exclaim, “What hath God wrought!” The Lord says, “I will not give my glory unto another.”

It is not great talent that God blesses so much as a likeness to Jesus, and this is the free gift of his grace, which all should earnestly covet. The spirit of supplication is greatly needed, that hearts and lips may be touched as with a live coal from Heaven’s own altar, bringing to each worker in the Master’s vineyard such a spirit of entire consecration and singleness of purpose toward God, as will enable the Lord to use him successfully to his honor and glory.

Our Saviour spent whole nights upon the mountain in prayer. Of the early reformers, it is said that Luther set apart his best three hours each day for prayer; and that John Welsh of Scotland passed seven hours daily in wrestling with God for Zion. This is our great need,—to look away from narrow self to God, that his power may be manifested in the conversion of souls to his truth.

Men having power with God and man are men of prayer. If our tent-laborers, in the spirit of a renewed consecration of all to the Lord, will with all the heart seek to be endowed with power from on high, and plead for the baptism of the Spirit to rest upon them, that they may preach this blessed gospel of the kingdom, not in word only, but also in power, and in the Holy Ghost, and in much assurance of faith, then the clouds will speedily break away, and the smile of God rest upon this glorious work; then the toilers will rejoice, and angels join in the glad songs of praise and thanksgiving which will ascend from the lips and hearts of thousands of new-born souls.

May the whole church unite in earnest, fervent prayer to the Father above, for his blessing to rest in overflowing measure upon the ministers of his word everywhere, that when “the harvest is past and the summer is ended,” they may return to the harvest-home laden with golden sheaves for the Master’s garner. MRS. C. F. PHELPS.

A LITTLE MIXED.

By A. Smith

The following paragraph I transcribe from an address by Rev. Thos. Street, New York, at the fiftieth anniversary of the American Sunday School Union, May 30, 1865. It is, I think, a pertinent illustration of the growing union of the church with the world:— “It is almost impossible to hold a religious meeting now without turning it into a patriotic one. We can hardly talk about anything without referring to our flag, and bringing the patriotism in. A little Sunday-school boy was called up on the platform at an anniversary to repeat a verse of Scripture. When asked if he was ready, he replied, ‘Yes,’ and gave it thus: ‘If any man haul down the American flag, shoot him on the spot.’ [Applause.] It will not be strange, then, if on this occasion, when celebrating the anniversary of an institution bearing the name Union,—a word so precious at this time,—we should get the flag and the church a little mixed together.” A. SMITH.

TO THE PILGRIM.

By A. A. J.

Aim high; Yea, let perfection be the mark, If thou wouldst reach at last The goal, the rest, When here thy work is done.

But for the fight Think not thy strength sufficient. No! Rely on Him who came from glory bright To be thy strength in weakness, And to bear thy sins upon the tree. Yea, let thy life be swallowed up in Him,— A life of faith, of purity, and love. —A. A. J.

Franklin's Advice on Fashion and Frugality

FASHIONABLE ladies may take a hint from Benjamin Franklin's suggestion to his daughter when she wrote to him at Paris to send her the lace and feathers that were then in vogue: “If you wear your cambric ruffles as I do, and take care not to mend the holes, they will come in time to be lace; and feathers, my dear girl, may be had in America from every cock’s tail.”

Our Casket.

“A little balm, and a little honey, spices, and myrrh, nuts and almonds.” Gen. 43:11.

—GOD is not in haste, but his aim is sure.

—TRUTH is not drowned in water, nor burned in fire.

—KEEP clear of a man who does not value his own character.

—HOBBES said: “The Papacy is the ghost of the dead Roman Empire.”

—IN every action reflect upon the end, and in undertaking it consider why you do it.

—IT costs us much to live an earnest and manly life, but it costs a great deal more not to do so.

—TRUTH is eclipsed often, and it sets for a night, but never is it turned aside from its eternal path.—W. Ware.

—DESPISE not advice, though even of the meanest. The gabbling of geese once preserved the Roman state.

—LET no man ever covet the good which another man receives until he is quite certain he is willing to pay the price that man has paid for that good.

—IF there are unobserved flowers in our path, the humblest eyes are most likely to find them, and the most prayerful knees to press out their perfume.

—WHOEVER would be sustained by the arm of God, let him constantly lean upon it. Whoever would be defended by it, let him patiently repose himself under it.

THOUGHTS of His coming! for that joyful day In joyful hope I watch and wait and pray; The dawn draws nigh, the midnight shadows flee, And what a sunrise will that advent be!

—HEART-WORK must be God’s work. Only the great Heart-maker can be the Heart-breaker. If I love him, my heart will be filled with his Spirit, and obedience to his commands.—Baxter.

—WHAT ground have we for believing that we are ready to make the greatest sacrifices, when we daily fail in offering the least?

—IN order to enjoy the present it is necessary to be intent on the present. To be doing one thing and thinking of another is a very unsatisfactory mode of spending life.

—IT is much easier to meet with error than to find truth; error is on the surface, truth is hidden in great depths; and the way to seek does not appear to all the world.

—“WHOSOEVER,” is written on the outside of mercy, and “Whatsoever” on the inside. The “Whosoever” takes in all classes, ages, every individual of our race. The “Whatsoever” covers the whole range of each individual’s need for time and eternity. Hasten to get inside mercy’s golden gate, if not already there, and when admitted to her banqueting house, grasp firmly the promise, “Whatsoever ye shall ask the Father in my name, he will give it you.”

ARRIVAL AT SOUTHAMPTON, ENGLAND.

By John Nevins Andrews

On arriving at Glasgow, we visited Mr. Wm. Wills, a draper, at 14 Findlay St., and had an interesting conversation with him in regard to the truth. He is not an observer of the Sabbath, but takes a very deep interest in the promulgation of the subject. We also visited Miss Marion Bernstein and her mother, at 5 Dunrobin Place, Paisley Road. Miss Bernstein has observed the Sabbath many years; her mother commenced its observance only a few years since. We found them in circumstances of distress.

When we arrived at London, we were happy to meet Eld. Jones and Bro. Barber. The next day I was seized with chills and fever. I was extremely glad to accept the hospitality of Eld. Jones and his wife, and to give myself up to several days of quiet at their house. They spared no pains to relieve me of this attack. I hoped that it would pass away, and that I would be so much strengthened that on my arrival at this place I might be able to go to work with Eld. Loughborough; but I found that the alternations of chill and fever became more and more severe, and that I must set out for Southampton or I would be unable to leave London.

We left London June 18. A severe chill came upon me at the station there, and lasted all the way to Southampton, when it changed to fever, and was followed with entire prostration. Since this I have been obliged to keep my bed, and have had chills and fever considerable of the time. We are receiving every possible kindness from Bro. L. and his family. I have a light, airy chamber, where I can enjoy entire quiet. I hope this convulsive effort of nature will make a favorable change in my system, and that in the end my appetite will be restored. I have long felt that an attack of some kind was inevitable, and that it was liable to happen any day. Now I feel great hope that when this is past, the recovery of my health and strength will be rapid. I must again ask the prayers of the friends in America. I can go no farther till some change takes place.

Bro. Loughborough is laboring with great faithfulness in the tent; while all the members of his family, and some of the friends raised up here, are actively engaged in visiting from house to house. The work here demands great courage, energy, wisdom and prudence. I hope that a good degree of success will result from the effort made in this place. I must not forget to say that we had interesting services on the Sabbath at Mill Yard in London. About forty persons were present, nearly all of whom are friends of the Sabbath.

J. N. ANDREWS.

Southampton, June 24.

CAMP-MEETING AT SALEM, OREGON.

By Stephen Nelson Haskell

This meeting convened according to appointment, and was held in the same grove that was occupied by our brethren last year. The grounds had been enlarged, and were tastefully arranged.

From commencement to close, the blessing of God rested upon this meeting. The attendance was not so large as at Walla Walla, but the brethren this side the Cascade Mountains were well represented. Two brethren walked eighty miles to attend the meeting. Although foot-sore and much wearied, at our first social meeting their testimony was that they had already been paid for coming. One brother drove his ox team forty miles.

There were twenty-three tents on the ground, which, in addition to those at Walla Walla, made between fifty and sixty this present season in this Conference.

No regular business meetings were held here; yet important steps were taken, which, if carried out, will give the cause in this part of the Conference an impetus to the missionary work, and also in Sabbath-school enterprise. A very interesting Sabbath-school was held Sabbath morning. All of the meetings were spiritual, and characterized by much interest. On Sunday, about one thousand intelligent people were present, and listened with marked attention to three discourses. Much interest was taken in the temperance movement. Some who had previously signed the anti rum and tobacco pledge, signed the teetotal pledge at this meeting.

We left the camp-ground Tuesday about 1 P. M., after a very precious season of prayer with Eld. Van Horn and wife, Eld. Jones and wife, and two brethren who remained to assist in clearing the ground. S. N. HASKELL.

THE SABBATH EVERYWHERE.

By J. H. W.

LETTER FROM JAPAN.

Yokohama, Japan, May 28, 1879.

DEAR BRETHREN IN CHRIST:—I have just found an old number of your paper, dated July 26, 1877, in which I find much to interest me, especially the contents of Lesson Eleven. Not knowing who may now be editors of your paper, or even, in fact, whether you are still continuing to publish that paper, I venture to write, making one or two inquiries in regard to the Sabbath question. The first is, How can we know now when the real seventh day or any other day of the week occurs?

Since the many changes and discrepancies that have occurred in the various calendars have so obliterated the old time reckoning that we cannot now even know in what month of the year our Saviour was born, is it not equally true that we cannot know which is really the first day or the seventh day of the week, and might we not then accept any one of the seven, and join with the rest of the world in the observance of one-seventh part of time as sacred to the Lord.

Again, as the different longitudes of the earth must necessarily make a difference in time of day and night, your Sabbath and ours, in the eastern and western hemispheres, cannot be identical; and does not this fact again compel us to accept the “one-seventh of time” plan, and so let the Christian Sabbath roll round the earth with the sun? I do not ask these questions in a spirit of controversy; but these are difficulties in my own mind which I present to you to see if you can give me any solution.

I sincerely believe that the question of the observance of the divine command to “remember the Sabbath day to keep it holy” is a very important Christian doctrine to be taught everywhere, and I desire to observe it in the letter and in the spirit too, and I therefore seek for light on the subject. I have long been pained with the light regard shown for God’s holy day by many nominal Christians in this country, and since the adoption of the Christian calendar by this Japanese government, there is a strong tendency to make the German and French Sunday holiday a national institution in this country, which I very much regret. If you can give me any new light which will help me in stemming this tide of error, I shall be glad to hear from you. I reject the idea that the Catholic or any other church has ever had any authority to change God’s ordinances, and wish to rest my faith only upon the infallible word. Therefore I disregard all such holy days as Christmas, Easter, Good Friday, Ascension, etc., etc. If I can know and keep what God has commanded, this is enough for me.

If, from my ignorance or any other difficulty, I cannot know and keep all the holy law in the full letter thereof, still I hope and pray that I may be enabled to keep it in the spirit thereof.

If this shall reach your hands, will you kindly let me hear what you have to say for the edification of the hermit of Japan.

Yours ever in hope,

M. U. 1859.　　　　　　　　　　　　　　　　　J. G.

We take great pleasure in answering this letter from an unknown friend and inquirer. As our paper is sent to hundreds and even thousands who are unacquainted with the reasons of our faith, we presume that many have their minds exercised in the same manner.

The question here presented on the Sabbath is two-fold: 1. In relation to the identity of the seventh day as it may be affected by calendars, and changes or loss in computation. 2. In relation to the identity of days as affected by the rotundity of the earth, or differences of longitude. We will consider these points in the order here stated.

Different calendars or computations of time, or loss of years in chronology, have no effect whatever on the identity of the days of the week, though at first glance it would appear that they have. For all calendars and computations agree in the identity of the days of the week,—they all give the same numerical order.

The change from Old to New Style affected the days of the month, but not of the week. If it were resolved to call the next day after July 4, 1879, the 15th instead of the 5th, it would be Saturday just the same, for no day of the week is necessarily attached to a particular day of the month. They are forever varying. The day after February 28, 1879, was March 1. If this were leap year, it would be Feb. 29 instead of March 1. But in both cases it would be Saturday. The Scientific Calendar, which contains the calendar for 2,000 years in both Old and New Style, gives the following illustration:—

“Washington was born Feb. 11, Old Style, or Feb. 22, New Style, 1732. It being a leap-year, the Dominical letter for February, Old Style, was B, and for New Style it was F. The table being entered with the former letter shows the 11th to be Friday; and being entered with the latter, shows the 22d, of course, to be on the same day of the week.”

The same is shown also by the fact that those who now reckon by Old Style, as the Russians do, agree in the numbering of the days of the week with those who reckon by New Style. New Style was not adopted by all the nations at once, but that occasioned no disarrangement of the days of the week.

Let us divide the age of the world into three periods. The first, from Adam to Moses. If we were to suppose that the order of the days of the week was lost during this period, (which we cannot), it was surely restored by the word and providence of God; for he commanded the people to keep the seventh day, because he rested on it from the work of creation, and pointed out the day by the oft-recurring miracles of withholding manna on that day, and preserving that which was gathered the day before. They certainly knew the true Sabbath, or rest-day, of Jehovah, in the days of Moses.

The second, from Moses to Christ. It is highly unreasonable to suppose that Israel lost the Sabbath during this period. We know they did not, for they had it when our Saviour was upon the earth. Notice these points: (1) Jehovah commanded Israel to keep the seventh day, which is the Sabbath. (2) After the Lord’s crucifixion they “rested the Sabbath day according to the commandment.” (3) That Sabbath day was the seventh day, the same that was mentioned in the commandment, for the day following was “the first day of the week.” See Luke 23 and 24. Thus the true Sabbath, the seventh day, was known in the days of our Saviour.

The third period, from Christ to the present time. Has the day been lost during this period? That cannot be so. The Jews were scattered all over the world, in one hundred and twenty-seven provinces in the days of Ahasuerus, Esther 8:9, and in “every nation under heaven,” in the beginning of the Christian era; Acts 2:5. But they all had the same seventh-day Sabbath. Its identity was easily preserved, for three times a year all the men of the Israelites gathered together at Jerusalem to their feasts. No one of these nations could lose or change the day, for it would be detected by the others. And so through the whole era. Besides, there have been rivals to the Sabbath. The pagans reverenced the first day of the week, and from the time of Constantine it became a day of observance. Conflicting claims were set up for the two days. Could either party or both parties lose their day, and nobody know it? For if it has been lost or changed, that fact is unknown to everybody. All can see the impossibility of this.

Again, eclipses have been recorded which occurred on certain days of the week, even before the days of our Saviour. Astronomers at this time compute those eclipses, and find that they did indeed occur on the days thus recorded according to our reckoning. This proves positively that our reckoning of the days of the week is the same as theirs. Thus is proved that the reckoning of the days of the week is not lost. We have the true seventh day of the week from the creation.

We will now briefly examine the question of

longitude in relation to the identity of the day. Permit us to ask, What day do the Christians keep in Japan? The first day of the week. In adopting the Christian calendar, the Japanese adopt the same computation, and, as our correspondent says, are about to adopt “the German and French Sunday holiday.” Is it the belief of the Christians in Japan, and of the Japanese, that they have there “the German and French Sunday?” Yes; of that they have no doubt. Why do they keep the first day of the week? Professédly in honor of the resurrection of Christ. Do they, then, know when the day of the resurrection comes in Japan, assuming that to be the first day of the week? They think they do. We also think they do. There is no conflict—no difficulty here. Now we will briefly examine the reasons for this belief.

1. In Japan they number the days of the week as they do in China and India. And in these countries they number them as they do in Western Asia—in Palestine. And in Palestine they number them as they did in the days of the Saviour. See the evidences given in the foregoing answer, for proof that there has been no change there. And in Palestine they number them just as they do in Turkey, and in all Europe. And the numbering in Europe agrees with that in America.

It is always a fact that a person starting in China and traveling westward will find that his enumeration of the days of the week will agree with that of every place through which he passes until he again reaches the Pacific, in California. And reversing the order, starting at San Francisco, he may travel eastward, and he will find that his days of the week agree with those of every place through which he passes, until he reaches the other shore of the Pacific. Through Asia, through Europe, across the Atlantic, and through America, no change is found.

2. But the query next arises, What about identity of time? Seeing that they do not observe the same time throughout the twenty-four hours, do they keep the same day? They do. But if they kept the same time exactly, they would not keep the same day, for the same day does not come to all parts of the world at the same time. This everybody knows. And this creates the necessity for changes in our reckoning of time as we travel east and west.

Suppose an order were issued by the United States Government that a certain document shall be put on record at the capital of each State exactly at noon on the fourth of July. Could this be done? Certainly it could. There is no difficulty in finding the same day in each State capital in the Union. But, would it be put on record at the same time in each place? No; for noon at each place is when the sun is on the meridian, and the sun is not on the meridian at the same time at any two capitals in the Union. If it were put on record at the same time in each locality, the order would not be obeyed—it would not then be done at noon in each place. This all understand.

But what is true of noon of the same day, is true of all times of the same day. And what is true of these places, is true in all longitudes. Then, of course, if a person starts from one of these places with a watch set to indicate correct time at that one place, it will not indicate correct time at any of the other places which he may visit. To do this the watch itself must be corrected. When we travel, in order to keep our watches with sun time, that is, true, or correct time, we must often set them by local time. The whole amount of such changes in traveling around the world, will be twenty-four hours. For if we travel eastward we must correct our time-pieces by setting them forward four minutes to each degree, one hour for every fifteen degrees, and of course twenty-four hours for the complete circle. Having changed our time twenty-four hours in going round the world, it is evident that, on returning to the locality whence we started, we find there the same time with which we started, and to conform to that time we must drop out of our count all the variations we have made in traveling. The effect is the same in traveling westward, but the order is reversed.

We have said that a person traveling westward from China to California, or eastward from California to China, will find himself agreeing, in his enumeration of the days of the week, with the people in every place through which he passes. But let him start from the coast of China and cross the Pacific Ocean, and the case is different. On landing at San Francisco he will find his week one day in advance of those living there, unless he corrected his count by one day, on the ocean. And in like manner, if he crosses from California to China, he will find himself one day behind the inhabitants of China, unless he corrected his time, by one whole day on the passage.

In order that there may be uniformity in the reckoning of time, these corrections must be made—they are made by all travelers. And in order that no disagreement shall exist between China and California, a correction line has been adopted. This is called the day line. This line is in the Pacific Ocean; not, however, by arbitrary arrangement; it is located there naturally. We cannot change it. We find no necessity for it in crossing the Atlantic Ocean, or in sailing up the Mediterranean. But we do find it necessary in crossing the Pacific. Navigators all correct their reckoning in the Pacific Ocean. By this means uniformity of enumeration in the days of the week is preserved in all the world. Practically, no difficulty exists on this subject. If we keep the reckoning in any given locality, which belongs to that locality, we shall not be wrong.

We trust this is enough on this point. Much more might be said to illustrate the truth here stated; we will return to it at some time if further light seems necessary, or is called for.—J. H. W. in Signs of the Times.

SUNDAY HISTORY.

How long are we to be treated to a re-iteration of the stale, old historical forgeries which are urged in behalf of Sunday-keeping in opposition to the Sabbath of the Bible? B. Wilson in The Restitution, and P. R. Russell in Messiah's Herald, appear the past week, gravely handing out such testimony as the epistle of Barnabas, and Ignatius to the Magnesians, as evidence of the early sabbatical observance of the first day of the week. Why they did not also bring in the “Dominicum servasti,” of Pliny’s time, and Justin Martyr’s Lord’s-day testimony, and then Theophilus, and Dionysius, and Melito, and Irenæus, is passing strange. Can it be that they had learned that no such question as “Have you kept the Lord’s day?” was ever put to the Christians in the time of Pliny, nor at any other time? and that Justin Martyr does not use the term Lord’s day at all? and that Theophilus and Irenæus are quoted as saying what they never said, the testimony being a complete forgery? and that Dionysius does not identify the day he calls the Lord’s day, and Melito says nothing about such a day? But if they had known this, they would have known that the so-called epistle of Barnabas is a contemptible forgery, and the epistle of Ignatius to the Magnesians a double forgery.

The accuracy with which historical testimony is quoted by these men is illustrated by the following statement by Mr. Russell. He says: “It is a common thing for seventh-day Sabbatarians to say that Sunday, as a sacred day, originated with Constantine in A. D. 325. This is a great mistake.” He might just as well have said, “It is a common thing for seventh-day Sabbatarians to say that Sunday as a sacred day came down from the moon in 1879. This is a great mistake.” We say the one just as much as we do the other.

But what shall be done to prevent the stale repetition of the historical falsehoods above referred to? What powerful irritant is there that can be rubbed through the literary cuticle of such men to arouse them to some sense of the dishonor of such historical inaccuracy? We have challenged them to the proof of their statements. For years the testimony has been before the world exposing these so-called declarations of the fathers. That testimony, as found in the History of the Sabbath, has not been disproved. If it can be, let us have the refutation. We do not want the parrot-like statements of Justin Edwards’ Sabbath Manual, which so many are parrot-like repeating. We want to know where these parrots find the original of their story. No such testimony for Sunday can be found in the writings of the fathers as is attributed to them.

We must have something better. A few worn-out slurs about Judaizers and Judaism, the attempt to give a few texts a general application, which pertain only to particular subjects, such as Acts 15:28, 29; Rom. 14:5, 6; Col. 2:14-17, and the re-iteration of these forgeries about the fathers, are never going to stop the Sabbath reform. They will hasten rather than hinder it. For the minds of men are waking up to the merits of the question, and nothing but an intelligent, logical treatment of it will satisfy them. And when it is seen that this is the best the opponents of the Sabbath have, they might as well retire from the field.

A MICROSCOPICAL ARGUMENT.

By Roswell F. Cottrell

“The process of transmuting the pabulum into bioplasm successfully eludes the power of the microscope in such a way as to make the supposition probable that life, the transmuting agent, is immaterial in its nature. Even clearer than this does the discussion of the automatic and influential acts of the nervous system show that life is a power or substance independent of matter.” “If then life, and especially that form of it called spirit, is independent of matter in its nature, there is no reason to believe that it becomes extinct at the dissolution of the body. It seems to me that these statements prove that the spirit remains unaffected by the death of the body, and so has an existence after the body has returned to dust.”

Let us try this argument upon the brutes. This I suppose the writer forgot to do. One of our writers, speaking of men and beasts, has said, “As the one dieth, so dieth the other; yea, they have all one breath [spirit]. . . . All go unto one place; all are of the dust, and all turn to dust again.” Eccl. 3:19, 20.

I am aware that the opposition have found much fault with this doctrine, because they say it places men and beasts upon the same level. Now let us see if their arguments do not do the same.

Brute beasts have flesh, and nerves, and life, have they not? And the process of transmuting pabulum into bioplasm in them successfully eludes the power of the microscope, does it not? Then life, the transmuting agent, is immaterial, is it not? Then if life, or spirit, is independent of matter in its nature, is it not proved that the spirit of the beast remains unaffected by the death of the body, and consequently exists after the body has returned to dust?

If we admit the testimony of the Bible, beasts have spirits as well as men. The text quoted above says, “They have all one spirit.” Who can prove that the spirit of the beast gravitates to the earth, while that of the vilest sinner ascends upward to God? Who can prove that, if the spirit of man is immaterial and immortal, the spirit of the beast is not immaterial, and therefore immortal also? Solomon gave out this challenge some years ago. Eccl. 3:21. We feel safe in repeating it.

R. F. COTTRELL.

NEEDED IN ILLINOIS.

By G. W. Colcord

1. As we have employed more than a dozen laborers in our Conference this year, we shall need every cent of S. B. which our friends truly owe to the treasury of the Lord; and therefore, in behalf of the cause of God in our State, and of our poor, hard-laboring brethren in the field, I do hereby beseech all of our church-members, and every one of our scattered brethren and sisters, to be strictly true to God in this matter. Send your tithes to J. F. Trovillo, Aledo, Mercer Co., Ill. I understand whereof I affirm when I say, Your ministers greatly need all that we, at present, can furnish them. Remember, every debt must be paid either in time or eternity. Some are doing nobly; let all others come up to the help of the Lord.

2. Let all our friends remember the T. and M. society. Here are needs to be supplied. Every district should cancel its debt this year; then we should finish raising our twelve-hundred-dollar fund. If every adult Sabbath-keeper in Illinois would be an active worker in the tract society, we might readily accomplish the foregoing. I request every officer and member to try to persuade all to unite with us in missionary work. As there are to be no starless crowns of rejoicing, we must accept the rule, Save others, if thou wouldst thyself be saved!

3. Lastly, we greatly need more real laborers—burden-bearers—who will work in any place which may be assigned to them, and who, if they are not at first prepared for the work, will fit themselves for it. Give us such ministers as this,—men who will trust in God and go forth to gain a living experience in the field where human souls are gathered,—give us such persons in the tract work, in the Sabbath-school association, and in the temperance reform, and what may not our Conference accomplish, with God’s blessing, in the closing work of the “remnant”? May the Lord save us from religious laziness! and may we enjoy the energetic life of those for whom rest is prepared in the “sweet by-and-by.”

G. W. COLCORD.

Continue reading: THE SEVENTH-DAY BAPTIST TENT