Courtesy is a Christian duty, as well as prayer. The perfect Christian is a perfect gentleman, and will not only render himself useful, but also agreeable. It is a high commendation to say that a man is honest, but honesty does not comprise all the excellences of Christian character. We often see honesty, and vulgarity of manner, coarseness of language, and rough demeanor, existing in the same person, and certainly the manners of a boor by no means add to the attractiveness of honesty. Good manners are an element of usefulness as really as good principles, and should be as carefully cultivated.
Some pride themselves in being blunt, and reckless of the feelings and tastes of others, and call it honest-heartedness, plainness of speech, frankness, etc.; but their forms of speech deserve no such names of flattery; they are no more honest, frank and plain than the perfect gentleman; their names are far more indicative of ill breeding and coarseness of nature than of honesty, or unusual frankness. And yet how common it is for some persons to be reckless of the feelings, opinions and tastes of others; to rush over them in word and deed, with the inconsideration of a battle-horse, offend every sentiment of refined and gentlemanly accomplishment, and then complacently pretend that they have done it all from an impulse of honesty and open-heartedness superior to others. A most unreasonable and untruthful plea. Superior honesty! Far from it. Such persons usually excel only in coarseness, and recklessness of others’ comfort. Even when they wish to speak kindly, they often choose the style of the rowdy, and employ abusive terms in jest. And when they rebuke wrong, or express their disapprobation, their words are vinegar and gall. No forms of speech are too harsh, no tones of voice too denunciatory and bitter; they are not satisfied unless they rasp, and saw to the very quick; and they ring the changes upon biting epithets with a relish, and then claim that this is all an evidence of superior honesty. Strange pretensions! Much of the strife and difficulty that occur in churches, and that prevent a loving union among believers, results from such severity and coarseness of remark. Every corner and lane of social life is often made rough, unpleasant, and the brotherhood kept constantly chafed, fretted and wounded by these boorish manners. There never can be any fusion, mellow, genial unity, where such things are indulged.
The true Christian rule is to choose kind words, to study not to wound the feelings of others, to avoid even giving offense to the weak, and ignorant, and prejudiced, and strive to impart good cheer and comfort to all around us. Such a course involves no loss of dignity, honesty, frankness, nor fidelity; but it does involve a high state of religious culture, a refinement and ripeness of benevolence to which all have not yet attained. We can all of us call to mind those who treat every person with whom they meet so kindly that all is agreeable, easy, home-like, around them. They shed a genial happiness wherever they go, and seem instinctively to read the feelings, weaknesses, wants, of those around them, and to say and do just the thing that will afford pleasure. And we can also call to mind those who are forever chafing, rasping, wounding, the sensibilities of their associates. They are like certain flies, that are always annoying, and are especially keen in watching the most sensitive points, and irritating every tender wound.
Now some are constitutionally coarse and blundering; some are appreciative and kind. But culture is the grand means of refining. The roughest stone from the ledge can be hewed, hammered and chiseled until it wears a smooth and beautiful polish. And Christianity is designed to polish the rough characters which yield to it, and render them courteous, agreeable, kind. But this work demands effort, study, attention. He that is careless about his words or manners will never improve. Much less will he who prides himself in his vulgarity, and is disposed to justify his coarseness by the plea of superior honesty. But he who resolves to say no unkind thing, to avoid every act that will be likely to give offense, or wound the feelings; who speaks as softly and charitably of the faults of others as truth and duty will allow; who never employs harsh and cutting words to give emphasis to a sentence, or to gratify excited passions; who studies to be honest; who prefers to suffer in his own feelings rather than wound the feelings of others; who strives to allay irritation and make peace by the use of soft words and kind demeanor, such a one will grow, and ripen in the qualities of a Christian gentleman, and will very soon learn that there is a vast amount of religion in courtesy, as well as in prayer. No Christian should consider himself more than a novice in the cause, who has not gained such a control over his passions, and whose heart is not so full of kindness, that he is found to be agreeable in his family, in the church, and in the social circle.—Morning Star.
DAYS
By Eliza H. Morton
HUMAN life has been compared to a day, childhood being the morning, manhood the noon, and old age the evening. The comparison is beautiful, and well calculated to cheer our hearts; for as we retire at night and sleep sweetly until the dawn of another day, so, when our life-work is ended, we shall rest in the grave until the morning of the resurrection.
Each day we are building characters for eternity, and no eye but that of the Infinite can see the result of our labor. We may mingle with the world, and perform the duties of every-day life, and still be doing a work the greatness of which the sunlight of eternity alone can reveal.
One writer says, “Gorgeous and rich are the shrines in many lands; but what temple was ever builded as some days are built? Marvelous fancies; deeds in whose doing the heart grows strong; thoughts too mighty for words; feelings that are deeper than the utmost depths of thought,—these are the materials of which days are built, and no Vatican or cathedral walls ever blazed with such glory as is often painted on single days.”
As each day sinks in the golden sunset, its work is recorded above, and that day never returns to man. Although our “days on earth are as a shadow,” yet we have the assurance that “the Lord knoweth the days of the upright, and their inheritance shall be forever.” Death may subdue us; but “after many days we shall be visited,” and in mansions of beauty we shall discover that time has merged into one eternal day.
ELIZA H. MORTON.
Allen's Corner, Me.
BALAAM'S CHILDREN.
A Methodist living in the State of Georgia became dissatisfied on the subject of infant baptism. He frequently urged his preacher to tell where in the Bible it might be found; but the preacher, like all other preachers, could not produce the scripture. At last the preacher hit on a happy plan. He told each member of his class at their next general meeting to bring the best proof text on infant baptism, the dissatisfied brother among the others. The time arrived, and all appeared equipped as directed. The first brother read: “Suffer little children to come unto me.” “Well,” said the dissatisfied brother, “what has that to do with infant baptism?” “Oh,” said the preacher, “the inference is that Christ baptized them.” The next read: “And when she [Lydia] was baptized, and her household.” “Well,” said the brother, “there are no infants mentioned here.” “But stop,” said the preacher, “the inference is that Lydia had children in her household.” So they continued until every text that Methodist skill could warp was exhausted. Then the dissatisfied brother’s turn came. He arose and read: “And Balaam rose up early in the morning, and saddled his ass.” “My brother, what has that to do with infant baptism?” “Don’t you see,” said the dissatisfied brother, “the ‘inference’ is that Balaam saddled his ass to carry his children to church to have them baptized?” That convention adjourned sine die.—Texas Christian Messenger.
THE EVERLASTING REST.
ONE of the sweetest passages in the Bible is this one, “Underneath are the everlasting arms.” It is not often preached from; perhaps because it is felt to be so much richer and more touching than anything we ministers can say about it. But what a vivid idea it gives of the Divine support! The first idea of infancy is resting in arms which maternal love never allows to become weary. Sick-room experiences confirm the impression when we see a feeble mother or sister lifted from the bed of pain by the stronger ones of the household. In the case of our Heavenly Father the arms are felt, but not seen. The invisible, secret support comes to the soul in its hours of weakness and trouble; for God knoweth our feebleness, he remembers we are but dust.
We often sink very low under the weight of sorrows. Sudden disappointments can carry us, in an hour, from the heights down to the very depths. Props that we have leaned upon are stricken away. What God means by it, very often, is just to bring us down to “the everlasting arms.” We did not feel our need of them before. We were “making flesh our arm,” and relying on human comfort or resources.—Sel.
MATTERS AND THINGS.
By James White
Since our return from California in May last, our time has been fully occupied from early morning until late at night with matters and things pertaining to the general cause, and yet we have not been able to give personal attention to one-half the work that has been thrust upon us.
THE CAMP-MEETINGS.
These we have refused to attend on the ground that we have had more important work on hand. And besides, we have not recovered from the terrible strain of the labors of last camp-meeting season. In consequence of this over-work at camp-meetings last year, we were nearly worthless in California last winter, and we are at the present time only partially recovered. If we call at any of the camp-meetings of this season, it will be to spend Sabbath and first-day under most favorable circumstances. We are rapidly recovering, and intend to take a course that will insure strength to do long-neglected, important writing the coming winter.
BATTLE CREEK COLLEGE.
Everything has been done, and will still be done, to make our beloved school as near a perfect success as possible. Board and room rent will be put at as low a figure as possible, and every means will be employed to advance pupils in their studies, to protect them from bad influences, and to surround them with moral and religious influences that will elevate and sanctify. The attendance will be large, including a large number of those who have entered the ministry and also those who have the gospel ministry in view. The next will be an exceedingly important year of our school. A full course of Biblical lectures will be given. The fall term will commence Wednesday, August 29. It will be much better for students to be on the ground a few days before the term commences, than a few days after it has commenced. All correspondence respecting the school should be addressed, Battle Creek College, Battle Creek, Mich.
THE SANITARIUM.
This institution, formerly known as the Health Institute, located at Battle Creek in 1866, is now in a most flourishing condition. As a minister of the gospel from Iowa, who has received great benefit as a patient, said, “This is not one of those Health Institutes whose popularity is all abroad,” and added, “You stand higher in this city than in any other in this country.” The patronage from the better classes in this city is very flattering. The rooms are all full of patients from abroad. And in fact several new cottages are opened and occupied in addition to rooms occupied at any previous year. And besides these, there is an outside pressure for baths and other treatment from the best families in this city, until we are obliged to confess to inability to meet the demands of the public with present facilities.
And we have been much occupied with the plans, and the general oversight of the execution of those plans, for far greater facilities for the treatment, board and lodging of the sick. A bath-room 50 x 60 feet, with three stories, is being built, and pushed forward as fast as possible. And the foundation of the main building is being laid, 136 x 46 feet, three stories besides a basement kitchen, all to be heated with steam. All this we have had in mind during the past six years. Others have proposed building. We have opposed, and have urged that our buildings and facilities generally were equal to our physicians. We saw clearly that in order to have a first class institution, young men of promise must be thoroughly educated.
We went at the work as the farmer sets out his orchard of young trees. The fruit is now seen in the youthful physician-in-chief, J. H. Kellogg, M. D., and in his students, W. J. Fairfield, W. B. Sprague, and E. J. Waggoner, who have attended one term of medical lectures at the University of Michigan, and will finish their medical education at the highest school on the continent. We build this year. At the opening of next spring, God favoring the work, we shall have three or four young men holding diplomas from the highest medical school in this country, imbued with the true spirit of the great health reformation.
HEALTH REFORM.
We stand upon the same ground touching the health question we have occupied during the past fourteen years. There is only this difference, time has given room for more mature thought, and for a precious experience, both of which have demonstrated that to be true which we entered upon fourteen years ago as an experiment. God has made the health reformation of invaluable worth to us. We cannot swerve from it. We cannot keep silent upon it. We shall faithfully warn a backsliding people to beware of the consequences of departing from precious light upon the subject, as we may find time to write. If it be true that “the health reform sustains the same relation to the work of the third angel’s message as the arm does to the human body,” no true believer will dare to depart from it. God save us.
BATTLE CREEK CHURCH.
Great and grave responsibilities are upon the church at Battle Creek. With a membership of 290, besides many residing here whose names are enrolled elsewhere, the Battle Creek congregation will be too large for our house of worship when the fall school term shall add two hundred students from abroad. We now view it necessary to divide the congregation either between a forenoon and an afternoon service, or between the house of worship and College Hall, both services to be held the same hour. Either will be disagreeable, but for want of room we shall be forced to adopt one of the two plans in a few weeks, at the opening of the fall term of our school.
We need not less than $25,000 to build a house of worship that will take in the resident congregation, and students at the school, and those who are able, and are disposed to attend from the Sanitarium. Few patients now attend for want of room. Our kind and friendly neighbors stay away from meeting, as they know there is not a spare seat for them. The situation is becoming alarming. What shall be done?
This church cannot build a suitable house. The membership is largely made up of poor, aged people, widows and orphans. Our younger brethren who have a liberal competency will not settle at Battle Creek. They know very well the burdens to be borne here, and they avoid them. But the poor, widows and orphans, press in at this point, and many of them look to our institutions located at Battle Creek for help. We are doing a great work, and ask our people abroad to help us.
Some ask treatment at the Sanitarium free, or at great reductions. Others ask our publications free, or for the next thing to nothing. And yet others plead that their children may work for their board to save the trifling expense of club board, and reduced rents of rooms. We answer these appeals as follows:
1. The Sanitarium will not be less than $30,000 in debt when the buildings and furnishing are complete, and can make no reductions, excepting to ministers, until the friends of reform shall take stock to cover the debt. And let it be borne in mind that seats will be demanded in a roomy house of worship for one hundred patients, but the Sanitarium cannot pay one dollar for such a church.
2. The draft upon the publishing department has been so large for reductions on publications, and gifts of publications, that it cannot help build a suitable house of worship. It brings laborers to this point requiring seats in the house of worship, but has not a dollar to put into the house.
3. The Battle Creek church alone has paid in nearly one-fourth the entire stock taken in Battle Creek College. We are surprised to find the figures stand thus:
The whole sum paid by all the friends of the College is $49,591. Of this sum the Battle Creek church has paid $12,029, while nearly one hundred churches in the State of Michigan have paid $9,505, a trifle more than three-fourths as much as this one church.
We say to those who ask that their children work for their board, and attend school, There are very few families in this church who are able to pay kitchen work and chores done in this way. Do any of you urge that your sons can care for the horse and cow and thus pay their board? We reply: There is not a tithe of the families of the Battle Creek church who feel able to own a cow, and less who keep a horse, and none of them are able to let the caring for them out to others.
In behalf of the Battle Creek Church, and our institutions located at this point, we appeal to our people abroad for sympathy and help. We are doing a great work. We are making great efforts in our work for God and humanity, and ask for help. Let none come to Battle Creek for financial help. Those who cannot help have no business at Battle Creek. This whole matter pertaining to the wants of the cause here at headquarters will be laid before General Conference at its next session.
Those who urge us to go long, weary distances to attend their camp meetings will please bear in mind that our Sabbath congregations of believers at Battle Creek during the College terms is double the number of believers at several of our camp-meetings.
THE PRESENT
Is a time of thrilling interest. The Progress Department is glorious. A score of Battle Creek College students are in the field. The cause demands hundreds. God is working with his truth mightily. We have no time to spend on those who sneer at us, and hate our work. The cause has too deep root in the confidence of the people to be longer hindered by religious scoffers. Let us all thank God and take courage.
THE FUTURE.
The work before us is almost without limit. The opening fields are all white for the harvest. In the Progress Department of the present issue is a voice from old Denmark, by our beloved Bro. Matteson. A great work is to be done in Europe. A man is wanted for England and Scotland. And is not Eld. Canright that man? May God direct. Calls come from all parts of the South. We think there is not a single State in the Union but has its little companies of Seventh-day Adventists. Five hundred men are wanted to enter all parts where calls are coming in for help. There are probably fifty Sabbath-keepers in the new State of Colorado, and not a man to respond to the many calls for help there. The same can be said of many good fields.
What can be done? Answer, Let those who have the truth and love it, and love poor sinners, arouse to the work of saving them. Let Biblical Institutes be held at proper points during the next Conference year, and let men and women be qualified to defend the truth of God. The brief future of our message demands labor, care and toil; and eternal rest and glory lie just beyond. J. W.
A GLIMPSE BEYOND.
By Uriah Smith
Last week we announced the outbreak of railroad riots in Pennsylvania. Before that paper reached its readers, the whole country lay paralyzed as under the incubus of a terrible nightmare. Lawlessness and riot, plunder, arson and murder, held high carnival. Travel was interrupted, business suspended, mills closed, and all the best interests in the country trampled beneath the feet of a wild, delirious mob. The railroad strikers little realized at first the nature of the movement they were inaugurating; and some of them were as much surprised and startled as the country at large, at the fearful element in society that stood ready to leap into action at the first opportunity, and give the freest play to the worst passions of the human heart.
But perhaps the strangest feature of the whole matter, and the one certainly the most alarming was the suddenness with which it spread from one end of the land to the other, appearing almost simultaneously from the center to the extremest boundaries of the country. It shows the spirit of communism pervading all the lower classes of society. It shows their readiness for concerted action at a moment’s opportunity in the worst of causes. Who, five days before the whole country was stricken dumb, as the papers expressed it, before the face of “the great terror,” expected any such thing, or believed that such a state of things could be brought about?
There are those who are pacifying their fears in regard to the declarations of prophecy which speak of the revolutions, overturnings, outbreaks and troubles of the last days, with the thought that there is no particular danger; for such things cannot be brought about for a long time. The events of the past few days are calculated to enlighten such, if they are susceptible of instruction. This outbreak gives us a glimpse of what lies beyond. It shows us a little of the volcano over which even this country is slumbering, and that sudden destruction may come, even when men are in the very act of saying “Peace and safety.”
It has a significant revelation also for the rich. It must suggest to their minds the inquiry what advantage their riches will be, and what their gold will be worth, when the poor men and the laboring men release themselves from business obligations and the restraints of law, and with a spirit of exaction for real or imaginary wrongs, plunder or destroy as their interest or passions may suggest.
We are forcibly reminded of the language in which James describes the condition of the rich at the time when the Judge standeth before the door, and the coming of the Lord draweth nigh. Jas. 5:1-4: “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.”
We enter in no respect here into the present conflict between labor and capital. It is undoubtedly true that many of the rich, as here represented, have enriched themselves at the expense of the poor. They have wrung means from the necessities of the needy, that they might gratify and gorge and pet and pamper themselves. But the poor, goaded at length to desperation, spring upon their oppressors with the fury of a wild beast unchained. And their long unbalanced accounts will be adjusted, that being paid in blood which they refused in gold.
The strike is so far ended that all outward manifestations of violence are suppressed, and those roads the property of which is in a condition for them to do so have resumed business. But the results of this movement are to be felt for some time to come. The Detroit Evening News of July 27, 1877, says:—
“The worst part of the present troubles has not come. The bitterest fruit of the mad folly of the working people will be starvation. The gaunt hand of famine has been thrust from the social chaos already in the mining districts of Pennsylvania and West Virginia, and the ugly spectre will soon appear in all parts of the country. In our country, where the population is so widely scattered, it requires a never ceasing energy of the work of transportation to keep the cities and centers of manufacturing industry supplied with food. A day’s suspension of freight trains throughout the country would be attended with appreciable suffering. In the present case the suspension has already lasted from nine to ten days, and may last as much longer. A population of twenty thousand in West Virginia are reduced to fifty barrels of flour. Pittsburgh, like a beleaguered city, has eight days’ rations. This loss cannot be made up.
“These causes alone would make the prospect appalling, but other causes, still more potent for evil, have been operating, and will continue to operate, how long no one knows. That whole portion of the population of the United States which depends on daily wages to keep away the actual pangs of hunger are now idle; for the industries not suspended by force and violence have been compelled to close by lack of supplies and the irresistible workings of the laws of commerce which make its operations so delicately interdependent. They will remain idle for many weeks. They were on the brink of starvation before the enforced idleness came. They will now know its reality. Add to these causes that millions of dollars’ worth of food has been destroyed, and that the price of what remains will inevitably rise, and the outlook for the poor is something fearful to contemplate.
“We cannot see how these strikes, viewed with all their direct and indirect consequences, moral and physical, can be regarded otherwise than as the greatest calamity next to the civil war that ever befell this country.” U. S.
BABYLON IS FALLEN.
By Uriah Smith
In Truth for the People, of July 28, 1877, published in Detroit, Mich., we find the following item, which we cannot dismiss with the common-place remark that it speaks for itself; for it does more than that: it speaks for modern popular Christianity and tells a doleful tale of its fallen condition:—
“There is considerable gossip here concerning the business and financial troubles of the Sea Cliff Grove and Metropolitan Camp-ground Association. Since the arrest of Mr. L. C. Battershall on the charge of swindling, it has been alleged that there have been many instances of unwise and extravagant expenditures of the funds of the association. The lands, docks, piers, buildings, avenues, and all improvements and repairs since 1872 have cost nearly half a million of dollars. The principal cause of controversy is the different views as to the government of the association. One party is in favor of prohibiting dancing, billiards, and like amusements in the Sea Cliff Hotel and other buildings on the grounds. The other party maintain that45such amusements are harmless. The amusement party are in the ascendant, and dancing, billiards, etc., are the order of the day. On Saturday evening there was a grand ‘hop’ in the hotel, and merriment goes hand in hand with religious services.”
We pronounce a Christianity of the foregoing type, let it fit up camp-grounds as it will, and make what preparation it pleases for the outward forms of religious worship,—fallen. It is evident that the vast sums of money are expended more with a view to the pleasure than the worship. Think of religious services interspersed with “grand hops,” billiards, and dancing. Such is not the religion of the Bible. It is not a cross-bearing, self-denying religion like that practiced and taught by the Master. But it is a worldly, fun-loving, spurious, vain religion.
No surer sentence of condemnation could be passed upon it than this in the foregoing extract: “Merriment goes hand in hand with religious services.” And the church goes “hand in hand” with the world. Has the world come up to the church? No; but the church has gone down to the world. So, said the apostle, they shall be “lovers of pleasures more than lovers of God;” and he said it should be so in the last days; and he solemnly warns all the true people of God to turn away from such, or if they are connected with them, to come out from among them. 2 Tim. 3:1–5.
If they could be made to see the evil condition they are in, one of their first inquiries would be for the cause which had brought them there. But others raise this inquiry; and it is not difficult to answer.
The Boston Congregationalist lately published the following, which the London Christian Herald characterizes as “infidel scoffing against the Second Advent, the true hope of the church”:—
“We suggest to Mr. Moody, Mr. Moorhouse, Miss Smiley, and other evangelists, that it is regarded by many as an introduction of controversy to advocate their peculiar notions respecting the Second Advent. Most certainly this is a ‘controverted topic,’ quite as much so as is the subject of baptism or of election. Evangelical Christians are divided as to the teaching of Scripture, and the great majority of them in America do not accept the doctrine of the pre-millennial visible advent of the Saviour.”
So the Congregationalist can designate the views of Messrs. Moody, Patterson, Moorhouse, and others, only as their “peculiar notions.” This is a “controverted topic,” and therefore must not be mentioned! What a splendid position that puts them in to receive new light and truth! But, “Evangelical Christians are divided, as to the teaching of Scripture.” That is the very trouble. That is why the prophet applies to them the term Babylon, that is, mixture, confusion. Why should they be divided on the plain declarations of the Scriptures on this point? They might just as well be divided in regard to the question whether Christ has ever made his first advent, as upon the question whether he is to come again pre-millennially and visibly.
The London Christian Herald makes answer to this paragraph from the Congregationalist, and tells the churches of America why they are so dead spiritually. It says:—
“In answer to the Congregationalist, we simply remark that the prevalence of Universalism, Unitarianism, theatrical exhibitions and dancing parties inside the American churches, and much of the wide-spread immorality and commercial dishonesty in America, is owing to the failure of American ministers to preach the second coming of Christ.”
This agrees exactly with Rev. 14:6-8. After the first message was introduced, announcing the near coming of Christ, and the churches rejected it, the next announcement was, Babylon is fallen, is fallen. And their present low and corrupt condition is owing, says the Christian Herald, to the fact that they do not preach the coming of Christ. So long as they manifest such a character, and countenance such practices, they must not be surprised if we use the same terms which the Bible applies to them. We verily believe that the time is drawing near when Rev. 18:1-4, is to be fulfilled, and the world is to be warned against leaning on a form of Christianity which will surely fail them in the day of God. May the Lord save his people from the spirit of this time. U. S.
TO CORRESPONDENTS.
Will you give in the Review the original Hebrew and Greek for each day of the week, as some cannot see why the first day should be called “the first Sabbath,” &c. J. N. AYERS.
Ans: It would not be correct in any case to call the first day of the week “the first Sabbath.” When the word Sabbath is used for the whole week, the first day is “the first day of the Sabbath,” not “the first Sabbath.” To understand this construction it is only necessary to bear in mind the fact that the word Sabbath was used to cover the whole time from one Sabbath to another, that is, the whole week; and the days were spoken of in numerical order as the first day of this period, week, or Sabbath, the second day of the Sabbath, the third day of the Sabbath, &c.
Robinson in his Greek Lexicon of the New Testament says: “In the Talmudists the days of the week are written, יום ראשון בשבת, יום שני בשבת, i. e., the first, second, third day in the Sabbath (week).” So the Greek would be mia sabbatone, duo sabbatone, tria sabbatone, tessara sabbatone, pente sabbatone, hexe sabbatone, and hepta sabbatone, or Sabbath. And these numeral adjectives agree with heemera, day, understood; thus, the first day of the Sabbath, or week, the second day of the Sabbath, or week, the third day of the Sabbath, or week, and so on to the seventh. For a full discussion of this construction see the little tract on Sabbaton.
RUSSELL HART: The quotation given last week from Clark Braden, published in the Christian Standard of Sept. 26, 1874, we know to be correct. We saw the paper in which it originally appeared. Mr. Braden is a Disciple, and was formerly president of the Disciple college at Abingdon, Ill. Some years since he entered upon a discussion with Eld. J. V. Himes upon the nature of man, the discussion to be published in a Disciple paper and in Himes’ paper; but he was shut down on that by his brethren, he was getting so worsted in the argument. He was the prime instigator of the discussion between Bro. Waggoner and Eld. Vogel on the Sabbath question; and we think it was in reference to the results of that discussion that he penned the frank confession in regard to the confusion of writers upon the Sunday question given in Bro. Corliss’ article last week. U. S.
ONE INTERESTED HEARER.
By Dudley Marvin Canright
The other day I went to hold a meeting in a certain place. The audience was not very large; and as I had ridden thirty miles that day I felt sorry that we had a meeting, and thought I would get through the sermon as easily as I could, as it would not amount to much any way. The next day a man came to see me. He stated that he was so anxious to attend that meeting, that, after doing his day's work, he walked six miles to hear the sermon. He was so late that he had to run much of the way, and then got there after I commenced. After the sermon he had to go back the six miles. He was deeply interested and much affected. That night I preached again, and he took his stand for God and the truth.
When I learned these facts, I felt very much reproved for my lack of faith and interest. When I learned what a sacrifice this one man had made to attend that meeting, I felt that I ought to have preached the best sermon in my power just for his sake alone, if there had not been another hearer. How often this may be the case. In the smallest audience, there may be the greatest interest; hence we ought to preach with just as much interest and life to a few as to many. We do not always know who they are. Perhaps the Lord has sent just one man to that particular meeting to save his soul.
D. M. Canright.
ALSTRUP, DENMARK.
By John G. Matteson
The Lord has prospered us this week beyond all expectation. I have preached nine times, and attended two other meetings, besides visiting a number of families. We have sold tracts for $2.50 and obtained one subscriber for the TIDENDE. Most of the people in this town (or small village—many of the farmers build near together, and thus make little villages all over the country, from one to three miles apart) have attended, and some from other towns.
All our meetings are held in the daytime, at 1 and 7 o’clock P. M., also Sunday forenoon. Evening meetings are out at 8:30. It is not dark before 10 o’clock. Thus people can go home and attend to their chores after meeting. All the large houses in town (except the church and the school-houses) are open for meetings, but they are too small. The people stand up in the sitting-room, kitchen, bedroom and hall, and crowd around the windows out-doors, and come in rain and shine. The young people and children are just as quiet and attentive as older people. The good Spirit is present, and hearts are moved, while tears flow freely.
Sunday we got a barn seated, where we could get plenty of fresh air, which was a great relief. About two hundred assembled in the afternoon. It was a very solemn meeting. About half of the people promised to serve the Lord as well as they understood. They have many things to overcome which are considered all right here, and are such long-established habits that they cannot easily be changed. Yet we trust that some will accept and obey the truth.
The priest does not oppose at all. He is not patronized much. Sometimes but two attend his Sunday sermons besides himself and the deacon. They will go to our meetings, but not to their own. I went to the church after our forenoon meeting (we met at 9 o’clock in the morning), and encouraged the people to go, yet we were, in all, but thirty-four.
It is very curious and pitiful to behold their Catholic ceremonies, although they are Protestants—Lutherans. They have an old house, probably more than two hundred years old, with a few small windows, a brick floor and no stove; there are paintings by the altar, and two very old, large-sized carvings of wood, quite poorly made, representing Christ on the cross.
To-day, I go six miles north to hold two meetings in another town, where we have a brother that has kept the Sabbath five years all alone. I have invitations to come and hold meetings all around in this vicinity. The people like our songs very much. They have bought more than thirty of our small hymn books this week. It is very encouraging to find plenty of work to do. Pray for us, that many souls may be converted to the Lord. JOHN. G. MATTESON.
July 9, 1877.
THE SPIRIT OF IT.
By Joseph Harvey Waggoner
A FRIEND was on the cars circulating some tracts. He handed a Sabbath tract to an aged man, of intelligent appearance, who read it and then addressed the tract distributor in very strong language, declaring that if he had his way he would have every one imprisoned who tried to stir up the minds of the people by circulating such works. Learning his name I recognized the man as an ex-governor of a State, a vice-president of the Religious Amendment Association, and a zealous friend of that cause.
Another worker in that cause, a prominent man and a D. D., ranked all opposers of the Religious Amendment, including those who keep the seventh-day Sabbath, under the head of the atheists, whom he would treat as he would treat lunatics: let them alone as long as they kept out of the way, but confine them, if they became troublesome, where they could not disturb the peace of their neighbors!
The Christian Statesman has always insisted that there is no possibility of persecution in this amendment movement, and even blamed Seventh-day Adventists for not working in its favor, counting it a great religious reform. If the Statesman is honest in these assertions, and we do not say it is not, it is because it is altogether blinded to the spirit of the work they are advocating. Every religious persecution was professedly for religious reform; every “auto-da-fé” was for the glory of God; and the pope of Rome gave public thanks for the triumph of Christianity on that memorable St. Bartholomew’s day! All the lessons of history teach us to beware of this movement; prophecies of the future show us how men will yet be deceived in their professions. “Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.” Isa. 66:5.