TRIALS FOR SUNDAY LABOR AT FORD'S STORE, MARYLAND.
By J. E. Jayne
W. A. MANSFIELD, who is a Seventh-day Adventist, and Millard F. Pierson and John E. Summers, whose wives are Seventh-day Adventists, were arrested, charged with fishing for crabs on "Sunday, commonly called the Lord's day." The writ13(Continued from page 12.) was made returnable before a magistrate in Queenstown, which is about three miles distant from Ford's Store, and the trial set for Wednesday, September 16. Because of the illness of the magistrate, the trial was postponed until the following Saturday evening. Just previous to the hour set for the trial a severe storm arose. Brother Mansfield and his friends attended court. The two other defendants and the prosecution failed to appear, and of course Brother Mansfield's case went by default.
On the following Monday evening, the others arrested were called for trial, but again a member of the state's witnesses failed to appear and their trials were postponed until Thursday evening. At the trial the constable testified that he saw the defendants upon the water, watched them until they came ashore, then talked with some of them and saw crabs and crabberies in their boats. Cross questioning developed the facts that the men he claimed he saw at work were so far distant that he could not possibly recognize them, and that there were bateaux, skiffs, yawls, canoes, steamboats, etc., in large numbers in the same vicinity at the same time, and that he could not swear that he actually saw the defendants fishing or that the crabs in their boats were taken that day. Witnesses called would not state that they saw any one actually at work.
During the trial a discussion occurred to which the Adventists and their friends were interested listeners, and in which the constable reproached the witnesses for "going back on him," and was in turn charged with making arrests for "the money there was in it," and it was brought out that before there were any Adventists in the neighborhood people did about as they pleased on Sunday without being molested, and that even now only Adventists and their friends were troubled, but that they watched them "like hawks" and caused their arrest.
The magistrate conducted the trial in a very nice impartial manner. Many were morally certain that the defendants were technically guilty, but the evidence was not of a sufficiently positive nature to warrant the magistrate in imposing a fine. In rendering the decision the court did not say that the prisoners were not guilty, but, "Under the circumstances I shall have to excuse you this time."
At his invitation, I spoke to the people briefly, reviewing the origin and operation of Sunday statutes and suggesting moderation and toleration as the better attitude for neighbors to assume toward each other. I sincerely hope that this experience will result in creating a better state of public feeling in this vicinity.—J. E. Jayne, in Atlantic Record.
"AND after these things Jesus walked in Galilee; for he would not walk in Judea, because the Jews sought to kill him. Now the feast of the Jews, the Feast of Tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is alway ready. The world can not hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast; I go not up yet unto this feast; because my time is not yet fulfilled. And having said these things unto them, he abode still in Galilee. But when his brethren were gone up unto the feast, then went he also up, not publicly, but as it were in secret. The Jews therefore sought him at the feast, and said, Where is he? And there was much murmuring among the multitudes concerning him; some said, He is a good man; others said, Not so, but he leadeth the multitude astray. Howbeit no man spake openly of him for fear of the Jews. But when it was now the midst of the feast Jesus went up into the temple, and taught. The Jews therefore marvelled, saying, How knoweth this man letters, having never learned? Jesus therefore answered them, and said, My teaching is not mine, but he that sent me. If any man willeth to do his will, he shall know of the teaching, whether it be of God, or whether I speak from myself. He that speaketh from himself seeketh his own glory; but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him. Did not Moses give you the law, and yet none of you doeth the law? Why seek ye to kill me? The multitude answered, Thou hast a devil; who seeketh to kill thee?"
QUESTIONS.
In what country did Jesus now remain? Why did he avoid Judea?
What annual gathering was approaching?
What did some members of Jesus' family urge him to do?
What reason did they give for their counsel?
Did they have confidence in his work?
In his reply what contrast did Jesus draw?
What did he say was the attitude of the world toward them? toward him? Why this difference?
What did he urge them to do? What did he say of his own plans?
Where did he remain for a time?
After a while where did he go? In what manner?
What inquiry was made by the Jews?
What opinions prevailed among the people concerning Jesus?
Did they express their opinions publicly? Why not?
What did Jesus do at the height of the feast?
In what inquiry did the Jews express their astonishment about him?
Who did Jesus say was the author of his teaching?
What did he present as the true way of understanding about the teaching?
What test would reveal the character of the teacher?
What charge did he bring against the people?
In what question did he reveal his knowledge of their true feeling toward him?
How did they endeavor to repel the charge?
NOTES.
1. "THREE times a year all the Jews were required to assemble for religious purposes at Jerusalem. Jesus had not attended several of these gatherings, because of the enmity of the Jews." It was now time for the celebration of the Feast of13Tabernacles. "But this feast was not solely a celebration of the ingathering, or a thanksgiving for the harvest. The name of it reminds us that another feature was quite as prominent. In its original institution God commanded, 'Ye shall dwell in booths or tabernacles seven days; all that are Israelites born shall dwell in booths,' the reason being added, 'that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt.' The particular significance of the Israelites dwelling in booths seems to be that it marked their deliverance from a life of bondage to a life of freedom; it reminded them how they had once no settled habitation, but yet found a booth in the desert preferable to the well-provided residences of Egypt. And every Feast of Tabernacles seemed intended to recall these thoughts." "The sons of Joseph, who passed as brothers of Jesus, were very much affected by this desertion of so many of his disciples, and, as the time approached for the Feast of Tabernacles, they urged Jesus to go up to Jerusalem, and, if he was indeed the Messiah, to present his claims before the rulers and enforce his rights." "The lever they use to move is a taunt: 'If these works of yours are genuine miracles, don't hang about villages and country towns, but go and show yourself at the capital. No one who is really confident that he has a claim on public attention wanders about in solitary places, but repairs to the most crowded haunts of men. Go up now to the feast, and your disciples will gather around you, and your claims will be settled once for all.'" "For not even his brothers were putting faith in him." "Thus their very intimacy with Jesus, growing up with him, as they did, from the beginning, in the same Nazareth home, not only had not predisposed them to belief in his Messiahship, but had probably prejudiced them unconsciously against such belief, the principle which prevailed with his fellow-townsmen (chapter 4:44) operating yet more powerfully with those of his own household." "At the following Passover he entered Jerusalem in the manner desired by his brethren, and the result, as he foresaw, was his death."
2. "At the commencement of the Feast of Tabernacles, the absence of Jesus was commented upon. The Pharisees and rulers anxiously looked for him to come, hoping that they might have an opportunity to condemn him on account of something he might say or do. They anxiously inquired, 'Where is he?' but no one knew. Presently a dispute arose among the people in regard to Jesus, many nobly defending him as one sent of God, while others bitterly accused him as a deceiver of the people. . . . In the midst of the feast, when the dispute concerning himself was at its height, Jesus walked calmly into the court of the temple, and stood before the crowd as one possessed of unquestionable authority. . . . They were astonished at his dignified and courageous bearing in the midst of many powerful men who were thirsting for his life. Standing thus, with the eyes of all the people riveted upon him, he addressed them as no man had ever done. His knowledge was greater than that of the learned priests and elders, and he assumed an authority which they had never ventured to take. . . . The hearts of the people thrilled with awe as they listened to his divine words. His discourse showed that he was well acquainted with the law in all its bearings, and was a clear interpreter of the Scriptures. The question passes from one to another, 'How knoweth this man letters, having never learned?' Some less acquainted with his former life, inquire in what school he has been instructed?"
3. "If any man willeth to do his will." R. V. "Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. . . . This will, that forms so important a factor in the character of man, was at the fall given into the control of Satan; and he has ever since been working in man to will and to do of his own pleasure, but to the utter ruin and misery of man. But the infinite sacrifice of God in giving Jesus, his beloved Son, to become a sacrifice for sin, enables him to say, without violating one principle of his government, 'Yield yourself up to me; give me that will; take it from the control of Satan, and I will take possession of it; then I can work in you to will and to do of my good pleasure.'"
4. "In these words (verse 20) they would insinuate that all the wonderful works of Jesus were instigated by an evil spirit. They also wish to direct the minds of the people from the words of Jesus, revealing their purpose of taking his life." "Such is the climax of unbelief—death to the Christ of God! For this is its essential meaning, even where the same literal deed is impossible."
Suggestions for Further Study.
When the Jews sought to kill Jesus in Judea, he avoided that country and walked in Galilee. What lesson may we learn with reference to the question of persecution for the truth's sake?
Why did not God by miraculous interposition save his own Son from the murderous schemes of men? Why does he not save his people from the persecutions of wicked rulers?
"He deceiveth the people." Compare Rev.
12:9; 1 Tim. 2:14; 2 Thess. 2:10. From the beginning of the first disaffection in heaven it has been Satan's plan to charge upon others the very things of which he is guilty himself. What blindness of mind when the arch-deceiver himself can persuade men to charge Christ, "The Faithful and True Witness," with being "that deceiver"!
4. What is the force of the appeal to Moses and the law in verse 19?
OUR WORK AND WORKERS.
By Editor
ELDER W. T. KNOX reports the baptism of three persons at San Pedro, and two at Riverside.
BROTHER C. A. WATKINS, who pitched a tent in his own front yard at Kilmonick, Va., reports the conversion of five persons, one of the number being a wealthy and influential infidel.
ELDER W. F. MARTIN reports the baptism of nine persons at Shoshone, Idaho. Some others who were formerly immersed have also accepted the faith of the Seventh-day Adventist denomination, and hopes are entertained of a good working organization in the near future.
THE New England Conference has chosen the following officers for the ensuing year: President, H. W. Cottrell; vice president, W. L. Payne; secretary and treasurer, E. T. Palmer; corresponding secretary, Mrs. H. W. Cottrell; state agent, H. C. Wilcox; auditor, H. C. Giles. Four new churches were admitted to the conference, making thirty-three in all. Nearly twenty-five hundred dollars were raised in cash and pledges for the home and foreign work.
ELDER G. B. TRIPP, in charge of the mission work in Matabeleland, Africa, gives an idea of the results of the native uprising and consequent war, in the following statement:
"We have to pay twenty-five cents for a loaf of bread—a small loaf, weighing a little less than one pound—or we can buy flour for twenty-five cents a pound. Bread was thirty-five cents a loaf, but the government demanded that it be reduced to twenty-five cents, and offered to furnish flour so this could be done. Our living expenses are very high."
AT the recent session of the Missouri Conference, held at Sedalia, the following conference officers were elected: President, W. A. Hennig; secretary, James Klostermyer; treasurer, W. B. Tovey. The tract society officers chosen were as follows: President, W. A. Hennig; vice president, H. K. Willis; secretary and treasurer, James Cochran. Brethren W. T. Millman and H. L. Hoover were ordained to the Gospel ministry. The importance of laboring to secure an increase in the circulation of the SIGNS OF THE TIMES received special attention.
We have before mentioned the extraordinary attendance at the tent-meetings in progress at Lynchburg, Va., conducted by Elder W. A. McCutchen and Brother J. P. Neff. The following is from a more recent report in the Virginia Messenger:
"The attendance and interest in the tent-meeting at this place have excelled anything of the kind we have ever known before. From the very first night the large tent was crowded, with scores standing around outside. We put in additional seats for 200 more, running them out at the rear of the tent, and yet there are often large numbers without seats. The attendance has ranged from about 500 to 800, and a regular thing every night. Organists and choirs from different churches have assisted in the music, friends have regularly taken the collections for us, furnished us ice water and nice bouquets for the stand, and shown us every courtesy possible."
LETTERS from Elder and Sister E. W. Farnsworth bring word of their safe arrival at Sydney, Australia, altho the latter part of their voyage was very rough, and the boat was somewhat delayed on that account. Sister F. mentions a "good general meeting" there on Sabbath and Sunday, September 5 and 6. Her letter, dated September 7, says:
"Sister White came down and spoke with her old-time vigor and earnestness. We go with her to-day to Cooranbong to stay two or three days, then we go to Melbourne by train, where a new church is to be dedicated next Sunday. A meeting is to be held at Adelaide, from October 8 to 18. Soon after this we will go to New Zealand, and probably remain there some time. The camp-meeting there is to be held at Christchurch in December. There seems to be an open door in these colonies to hear the truth. The interest is remarkable here in Sydney and its suburbs."
A Barrier Against Intoxicating Drink
John B. Gough requested that on his monument the following sentiment should be cut, as part of the inscription: "I can desire nothing better for this great country than that a barrier, high as heaven, should be raised between the unpolluted lips of the children and the intoxicating cup; that everywhere men and women should raise strong and determined hands against whatever will defile the body, pollute the mind, or harden the heart against God and his truth."
LESSON V.—SUNDAY, NOVEMBER 1, 1896
"Take heed unto thyself; and unto the doctrine;" "that thy profiting may appear to all."
AND Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father; for Hiram was ever a lover of David.
And Solomon sent to Hiram, saying,
Thou knowest how that David my father could not build an house unto the name of the Lord his God, for the wars which were about him on every side, until the Lord put them under the soles of his feet.
But now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.
And, behold, I purpose to build an house unto the name of the Lord my God, as the Lord spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.
Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants; and unto thee will I give hire for thy servants according to all that thou shalt appoint; for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians.
And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the Lord this day, which hath given unto David a wise son over this great people.
And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for; and I will do all thy desire concerning timber of cedar, and concerning timber of fir.
My servants shall bring them down from Lebanon unto the sea; and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them; and thou shalt accomplish my desire, in giving food for my household.
So Hiram gave Solomon cedar trees, and fir trees according to all his desire.
And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil; thus gave Solomon to Hiram year by year.
And the Lord gave Solomon wisdom, as he promised him; and there was peace between Hiram and Solomon; and they two made a league together.
Golden Text: "Except the Lord build the house they labor in vain that build it." Ps. 127:1.
Notes.—Seven years were occupied by Solomon in building the temple, beginning in the fourth year of his reign. It was not left for him to make all the preparations, for a fund had been accumulating since the days of Samuel for the house of the Lord (1 Chron. 26: 26-28), and an immense amount of gold, silver, brass and iron was ready for use, besides timber and stone (1 Chron. 22: 14). To this material he was to add as was needed. The description of the temple is in 1 Kings 5 and 6, and 2 Chronicles 2 and 3. Read also articles on "Temple" in Bible dictionaries for further suggestions.
SUGGESTIVE QUESTIONS.
(1) What news came to Hiram, king of Tyre, and what did he do? Verse 1. Note 1. (2) How had Hiram regarded David? (3) To what did Solomon refer in his return message? Verse 3. (4) What relation did he now sustain to surrounding nations? Verse 4. (5) What did Solomon now purpose to do? Verse 5. (6) Upon what did his purpose rest? (7) What material did he need from Hiram? Verse 6, first part. (8) How did he propose to expedite matters? Same verse. Note 2. (9) Why did Solomon propose that Hiram's servants assist in the forests? (10) How was Hiram affected when he received Solomon's message? Verse 7. (11) Did he agree to the proposition? Verse 8. (12) How was the timber to be transported to Jerusalem? Verse 9, and 2 Chron. 2:16. (13) What pay did Hiram ask? Same verse. (14) How fully was the bargain carried into effect? Verses 10, 11. Note 3. (15) In what way did the Lord bless in the matter? Verse 12. (16) What was entered into between the two kings?
NOTES.
1. His servants.—These were doubtless ambassadors carrying messages of congratulation and offers of peace and friendship to the newly-made king, in accordance with the custom both of ancient and modern times. Tyre was the rich, commercial kingdom to the north and west of the kingdom of Israel, and was afterwards known as Phoenicia, with the city of Tyre as the capital.
2. My servants.—These were laborers. The number is stated in the latter part of the chapter,—30,000 in courses of 10,000 for a month of service and two months' rest; 70,000 bearers of burdens; 80,000 choppers, and 3,300 overseers. They were engaged about four years in preparing the materials for the temple.
3. Measures.—The wheat measure was a "cor," or homer, equal to eight bushels. The "twenty measures" of oil referred to in verse 11 appears so insignificant compared to the large quantities of other commodities as to suggest an error of transcribing in the old manuscripts. The Septuagint and Josephus both agree with 2 Chron. 2:10, where it is said the amount was 20,000 baths, or 2,000 cors. A bath is six or seven gallons, or one-tenth14of a cor. Chronicles also adds 20,000 measures of barley, and 20,000 baths of wine.
The Temple.
We can only briefly refer to some of the features of the temple. Site.—The temple was built on Mt. Moriah, where had been the threshing-floor of Ornan (Araunah). This is supposed to be the spot where Abraham was to offer up Isaac. This is the eastern hill of Jerusalem, overlooking the Kidron and the Mount of Olives. Foundations.—The top of the mount was leveled, and the precipitous eastern and southern sides were faced with an immense wall of stone built up perpendicularly from the bottom of the valley. A part of the wall still remains, and one of the stones measures over thirty-eight feet in length, is seven feet high, and weighs more than one hundred tons. Material.—The huge caverns and quarries under the city suggest the place from whence were taken at least a part of the stones for the building. They were of white limestone. The cedar, fir and almug, or red sandalwood, could not be procured short of the forests of the Lebanon mountains. Of these woods were composed the beams, doors, inner walls, and the ceiling and roof. All the wood was overlaid with gold (600 talents), thick enough to require nails to fasten it on. Size and form.—The size is given, but there is no certainty as to the outward appearance. In size it bore no comparison to the huge temples of Egypt and other heathen countries, nor even to modern churches and cathedrals, but its wonder consisted in the splendor of the materials used and cost and beauty of adornments. The temples of Zerubbabel and of Herod, both afterwards built on the same site, were larger. The spot is now occupied by the Mohammedan Mosque of Omar. Method of building.—Every stone and beam was carefully prepared for its place beforehand, and was merely carried to its place, "so that there was neither hammer nor axe, nor any tool of iron heard in the house, while it was in building." As a type.—The temple is a type of Christian character and of the church of Christ. Christ is the foundation, the corner-stone. Upon this one may build "wood, hay, stubble," or a costly temple, "gold, silver, precious stones." The perfect character becomes a part of the greater temple of his church, and the perfecting of character is the silent office of the Spirit. As the temple was the dwelling-place of the Lord among his people, so are our bodies designed to be the temple of the Holy Ghost,—God in us.
FOREIGN.
FOREIGN.
—The last demand of the Turkish Government upon the “great” powers is the right to board foreign vessels in Turkish waters for the purpose of searching for Armenian refugees.
—A telegram from Southampton, dated the 7th inst., reports a fierce gale along the southern coast of England, doing much damage to shipping. Large quantities of wreckage were floating in various harbors.
—A Lima, Peru, despatch of the 6th inst. says a destructive fire had occurred at Guayaquil, Ecuador, and that fifteen squares, including the most valuable edifices, had been burned. The loss is estimated at $50,000,000, and 35,000 people are said to be left destitute. Several lives were lost, but the exact number is not known.
—A late Madrid despatch announces a disruption of the ministry. The causes assigned are, dissatisfaction at the long-drawn-out contest in Cuba, and the outbreak in the Philippine Islands, which have caused riotous manifestations in several home cities. The failure of the government to place the last proposed Cuban loan seems to have hastened the fall of the cabinet.
—The visit of the czar and czarina to France, last week, was the occasion of immense enthusiasm, the French people endeavoring to outdo all other nations on the route of the imperial tour. This, notwithstanding the fact that at the capitals of most of the other governments, the royal couple were visiting royal relatives. It appears somewhat anomalous that the closest sympathy should exist between an absolute monarchy and a republic, but it is not a new spectacle. The best foreign friend the United States Government had during the civil war was Russia. A former czar once stated that there is but two legitimate systems of government, absolute monarchy, and government by the people.
—Advices from Mazatlan, Mexico, report extensive floods in the state of Sinaloa. All the rivers in the state are said to have been flooded, and several villages and many farmhouses washed away. Over one hundred dead bodies had been found, and there was much suffering on the part of those who had lost their homes. Much damage to shipping is also reported. A public appeal was made by the government for relief.
—The “Eastern Question,” or what to do with Turkey, is still a mooted question in England. Mr. Gladstone wants Great Britain to take the initiative by recalling her representative at Constantinople and sending home the Turkish representative at London, and then making independent demands for reform measures. While there is much popular applause at these sentiments, there is considerable dissension from public men. Even Lord Roseberry, the recognized leader of Mr. Gladstone’s Liberal Party, has resigned the leadership because he does not agree with the ex-premier’s proposition. While there is much speculation as to the outcome of the great controversy, it should be remembered that “the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.”
