Earlier text: General ArticlesWe find the following in the April number of The Sabbath Memorial, the quarterly issued by Eld. W. M. Jones, London. The following letter recently picked out of some waste paper appears to be too good to be lost to the Sabbath cause. The manuscript was written forty years ago, and is in the clear, bold hand of a gentleman of former days. Though unknown to us, we rejoice to find that there were then, here and there, independent readers of the Bible and advocates of the Bible Sabbath, who refused to abide by mere dictatorial theological opinions, and who considered it an outrage upon the consciences and rights of men to enforce such opinions by the law of the land. Truly, “there were giants in those days.” Would to God there were more of them now. SUNDAY IN THE DUMPS; or, Sunday no Sabbath, established by the Sacred Records, in a Letter from Sir Charles Wolseley to Sir Oswald Moseley, occasioned by Sir Andrew Agnew’s Bill for the Sanctification of Sunday. “Sir: As one of your constituents, and one, also, who voted you into the House of Commons, I suppose I have a right to ask you, thus publicly, By what authority do you presume to legislate for me in matters of conscience? I did not aid your return to Parliament to make laws respecting my behaviour, either in one doctrine or another. You are sent, sir, principally to secure our rights as Englishmen, and to see that our proper pleasures were not played the fool with. But, and I protest! because your religious feelings are offended by the harmless recreations of the people on the only day they have to amuse themselves, you are to show your Pharisaical spirit and coerce them into your views of keeping the Sabbath holy. Pray, sir, has a festival made you a judge in these matters? that you may ‘fast twice in the week,’ and ‘give tithes of all that you possess;’ but be kind enough to leave us Publicans alone, and do not affect to be ‘Master of Israel;’ for we can keep our consciences without your aid as well as that of your saintly coadjutor.” “I have been taught by a far greater authority than either of you that ‘the Sabbath was made for man, and not man for the Sabbath;’ but you would seem inclined to reverse the order, even of the Scriptures, and lay down the law to suit your ‘Judaizing’ ideas! Allow me, sir, although not a teacher of Israel, to presume to set you right, by telling you plainly, in the first place, that I defy you to show us any authority from Scripture for the Sunday to be kept holy at all; and I believe it would puzzle you to be obliged to prove when, and at what time, the Sunday was set apart as a holy day; I, however, know thus far, that the Sabbath of the Jews, the Saturday, was ordered to be observed, not as we are obligated by law to observe our Sunday, from midnight to midnight, but from ‘even to even,’ as we find in Leviticus; and, therefore, in all countries, except in this, either Catholic or Protestant, as soon as the vesper or evening service is over, it is considered that the remaining part of the day may be passed in recreation. It is my intention to give you the substance of all that the Scriptures, at least, say on the subject, and then the public may judge on what authority you act; first, however, observing that I am of an age to remember ‘the good old times,’ when there were full as many ‘saints’ as there are at present, and of a better caste also. I can remember when the young men, even of my own parish—on my own estate—used to meet on Sunday evening and play a harmless game of ‘Prison Bars,’ and the good people of those happy days were not scandalized thereat; on the contrary, they rejoiced to see the people gay and contented on that day ‘anciently set apart as a day of recreation.’ We had, in those days, no burnings of farm-houses, no gin palaces to add to the revenue! and, shall I be bold to say, there were then more piety and morality in this nation than at present exist, notwithstanding the Agnew of the day or his like. “But, sir, ‘to the law and to the testimony:’ 1. The fourth commandment (Ex. 20) enjoins to keep holy the Saturday, and according to Leviticus 23:32, to keep it holy from ‘even to even.’ 2. Our Saviour made no alteration in this commandment. 3. He himself and his disciples invariably observed the Saturday. 4. The apostles are not recorded to have altered the day in their council of Jerusalem. 5. Nor do we read in any part of the New Testament of any such change having been made. 6. Nor is there a single passage in the whole Scripture implying a command to ‘keep holy’ the Sunday, or a prohibition to work thereon. 7. And, whereas, the Bible, in Exodus 20, assigns a reason for ‘keeping holy’ the Saturday, there is not in the whole Scripture a single passage professing to assign ‘a reason’ for keeping holy the Sunday. 8. And, whereas, the reason assigned in Exodus, 20th chapter, is as good a reason now as it was formerly,—and the commandment itself has never been abrogated,—both one and the other (as far as Scripture alone is concerned) stand good, and of full force to this day. “1. ‘The same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.’ John 20:19. 2. ‘Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.’ Acts 20:7. 3. ‘Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.’ 1 Cor. 16:2. 4. ‘I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day.’ Rev. 1:9, 10. “Now, what, let it be asked, is there in any of these passages, or in all of them together, to imply an abrogation of the law of the seventh day, or an injunction with reference to the first? From the first passage, we learn that Christ miraculously appeared to his disciples, after his resurrection, on the first day of the week. So he did afterwards, not less miraculously, on a certain day, when they were fishing. John 21. From the second passage, we learn that, on the individual occasion therein recorded, the disciples came together to break bread on the first day of the week, and Paul preached unto them, but we learn from other passages that they were accustomed to meet every day for the said purpose, and that Paul is more frequently recorded to have preached on the seventh day, than on the first; for example:— “1. ‘And they, continuing daily with one accord in the temple.’ Acts 2:46. 2. ‘And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.’ Acts 5:42. 3. ‘Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.’ Acts 17:17. 4. ‘They came to Antioch, in Pisidia, and went into the synagogue on the Sabbath day.’ Acts 13:14. 5. ‘And the next Sabbath day came almost the whole city together to hear the word of God.’ Acts 13:44. 6. ‘And on the Sabbath we went out of the city by a river side, where prayer was wont to be made.’ Acts 16:13. 7. ‘Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.’ Acts 17:2. 8. ‘And he reasoned in the synagogue every Sabbath.’ Acts 18:4. “The third passage does not speak of any meetings for prayer, or for any other purpose, on the first day of the week! nor yet does it order it to be observed as a day of rest; it merely contains an injunction to the Corinthians for each to lay by him weekly, in store, pro bono publico, a sum proportionate to his means; which, unless you, Sir Oswald, think that Sunday is a proper day for people to look over and balance their accounts, you would probably allow might be better done on the day after the Sabbath, than upon it. The argument is as much against you as for you. To argue, then, from Scripture for the observance of the Sunday, is childish and weak; it amounts to a nullity; a logician would be ashamed of it. Scripture is entirely for the observance of the Saturday—the fourth commandment itself,—the recorded practice of our Saviour,—the same of his apostles, both before and after his ascension,—and the fact that no dispute is recorded to have taken place among the Jewish converts about the change of day, as there did respecting circumcision, &c. One word more and I have done: The tenth clause of your coercive bill, I perceive, is against riding on a Sunday! The only day our Saviour is recorded to have ridden, unfortunately for you, was on Palm Sunday!—” Not from us, O Lord, but we
Do ourselves withdraw from thee. WHEN we are dark and dead,
And thou art covered with a cloud,
Hanging before thee like a shroud,
So that our prayer can find no way,
Oh! teach us that we do not say,
“Where is thy brightness fled?” But that we search and try
What in ourselves has wrought this blame,
For thou remainest still the same;
But earth’s own vapors earth may fill
With darkness and thick clouds, while still
The sun is in the sky. “OBSERVER,” in the Buffalo Commercial Advertiser, speaking of the numerous cases of insanity which can be traced to the influence of the modern popular revivals, closes his article thus:— “Now the question arises, Do these revivalists preach the ‘gospel of glad tidings of great joy which shall be to all people?’ Or do they preach a doctrine ‘foreign’ to Scripture and which had its ‘origin’ in paganism? As every student of history is aware, the heathen had their Pluto with his infernal hell, and for ages prior to the Christian era they taught this monstrous doctrine which ‘revivalists’ are so fond of using, to frighten their victims either into insanity, or infidelity. “Men and women who have not well-balanced minds frequently become hopelessly insane. Mothers have been known to drown their children to secure their salvation, and what causes me to write this article, is that I have intimate acquaintances who are to-day the inmates of insane asylums, who have been driven there by the doctrine of endless punishment, which is usually the ‘deadly weapon’ of the regular revival preachers. I cannot solve this enigma, or ascribe it to any other cause. Religious insanity was never produced by any other sentiment than endless punishment. “Truly, ‘the fear of the Lord is the beginning of wisdom.’ How plainly the fear of ‘endless punishment’ is the beginning of insanity, skepticism and infidelity.” SCRIPTURE PROMISES TO THE LIBERAL.
Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth—but rather seek ye the kingdom of God, . . and all these things shall be added unto you. Luke 12:15, 31. Sell whatsoever thou hast, and give to the poor; . . . . . and thou shalt have treasure in Heaven. Mark 10:21. Do good, and lend, hoping for nothing again; . . . . . and your reward shall be great, and ye shall be the children of the Highest. Luke 6:35. GIVE, . . . . and it shall be given unto you; good measure, pressed down, and shaken together, and running over: for with the same measure that ye mete, it shall be measured to you again. Luke 6:38. But when thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret; . . . . . and thy Father who seeth in secret, himself shall reward thee openly. Matt. 6:3, 4. But to do good, and to communicate, forget not; . . . . . for with such sacrifices God is well pleased. Heb. 13:16. Trust in the Lord, and do good: . . . . . so shalt thou dwell in the land, and verily thou shalt be fed. Ps. 37:3. There is that scattereth . . . . . and yet increaseth. The liberal soul . . shall be made fat. Honor the Lord with thy substance, and with the first fruits of all thine increase: . . . . . so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Prov. 3:9, 10. Thou shalt not harden thy heart, nor shut thy hand from thy poor brother; but thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth, thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him, . . . . . because that for this thing, the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto. Deut. 15:7, 8, 10. COMMANDS OR DUTIES. PROMISES
He that hath pity upon the poor, lendeth unto the Lord, . . . and that which he hath given will he pay him again. Prov. 19:17. He that hath a bountiful eye . . . shall be blessed. Prov. 22:9. He that giveth unto the poor . . . shall not lack. Prov. 28:27. If thou draw out thy soul to the hungry, and satisfy the afflicted soul, . . . then shall thy light rise in obscurity, and thy darkness be as the noonday; and the Lord shall guide thee continually, and satisfy thy soul in drought; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. Isa. 58:10, 11. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink; . . . and the Lord shall reward thee. Prov. 25:21, 22. He that followeth after righteousness and mercy, . . . findeth life, righteousness, and honor. Prov. 21:21. Cast thy bread upon the waters; . . . for thou shalt find it after many days. Eccl. 11:1. The liberal deviseth liberal things; . . . and by liberal things shall he stand. Isa. 32:8. Blessed are the merciful; . . . for they shall obtain mercy. Matt. 5:7. A good man showeth favor and lendeth. . . . Surely he shall not be moved for ever—he shall not be afraid of evil tidings. Ps. 112:5–7. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, . . . It is more blessed to give than to receive. Acts 20:35. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; . . . doth not He that pondereth the heart consider it? and He that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? Prov. 24:11, 12. Blessed is he that considereth the poor. The Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness. Ps. 41:1–3. Charge them that are rich in this world, . . . that they do good, that they be rich in good works, ready to distribute, willing to communicate, . . . laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 1 Tim. 6:17–19. He which soweth bountifully, . . . shall reap also bountifully; for God loveth a cheerful giver. 2 Cor. 9:6, 7. He hath dispersed, he hath given to the poor; . . . his righteousness endureth for ever; his horn shall be exalted with honor. Ps. 112:9. And let us not be weary in well-doing; . . . for in due season we shall reap, if we faint not. Gal. 6:9. Thy prayers and thine alms . . . are come up for a memorial before God. Acts 10:4. Giving Our Best to the Lord
The best churches give largely to benevolent objects. They are so taught. Their pastors preach on the subject, teaching them both publicly and from house to house. They are made to understand that giving of one's substance to the Lord is a part of true religion. And so it is. The very first offering laid at the feet of the infant Jesus was gold. After that came the less important offerings of frankincense and myrrh. Those who truly love Jesus, love to give him their best things! KANSAS CAMP-MEETING.
By James White
It should be borne in mind that but a few years since a feeble Conference of Seventh-day Adventists was organized, embracing the two States of Kansas and Missouri. At that time there were but four fully organized churches in the Conference. This Conference divided last year into two Conferences, one embracing the State of Kansas, the other, the State of Missouri. And when we state that our people are very much scattered in this great State, and that from many localities there are only a few representative persons at this meeting, the reader will at once conclude that the Kansas Camp-meeting must be a very small affair. One day of the meeting had passed when we reached the Melvern, Kan., camp-ground, fifth-day evening. The congregation was listening to Bro. Lamont in the congregation tent, who was finishing his discourse of the evening. The tent was full of believers. By invitation of J. N. Ayers, President of the Conference, we made brief remarks. Here we were happy to meet Brn. Cook, Ayers, Lamont, Stevens, Sharp, and Kennedy, who have been laboring in word and doctrine. The comparatively large congregation of disciples were evidences of their success. Sixth-day morning we felt refreshed by a good night's rest in Bro. Kallock's tent. The weather is fine, the grove pleasant. And besides the two large tents, one seated for the congregation, the other parted with cloth for families, there are on the ground seventeen family tents. There are also several covered wagons used for lodgings. Sixth-day, we have spoken to the people twice, and Eld. J. H. Cook is speaking this evening. The people give close attention to the word. We are happily disappointed in this meeting, both in regard to numbers, and in the general good appearance of the entire encampment and people. When we consider the youth of the cause in this new State, and the poverty of the people on account of droughts and the grasshopper scourge, the Kansas Camp-meeting for 1876 seems a miracle. By the assistance of many, with cheerful hearts and ready hands, our tent is pitched, a board floor is laid, and the tent is furnished with chairs, table, beds, bedding, etc., ready to receive Mrs. W. and her niece from California, and other expected friends. But the evening is passing and they do not arrive. At ten, certain brethren share our lodgings with us, whose congenial companionship tends to relieve our disappointment. But early in the morning Mrs. W. arrives. Six days before she took the train at Oakland, Cal., and had been on the cars until near the close of the sixth-day. She rode twenty miles in a farm wagon, and was stopped at ten in the evening by bad roads, within two miles of the ground, where she rested until morning at the house of a friend. Weary, of course, short of sleep, and trembling with nervous headache, she takes the speaker's stand at half past ten, and is wonderfully sustained in her effort. In the afternoon, we spoke on redemption, and at the close called thirty or more forward for prayers. Mrs. W. speaks in the evening. The congregation increases in numbers and interest to hear. It is our turn to speak first-day morning. The audience is large and attentive. Mrs. W. speaks in the afternoon and calls forty or more forward for prayers. This is an excellent move. We often lose ground on first-day, before the crowd, for want of moral courage to keep at our work for the advancement of the church and the conversion of sinners. But at this meeting, decided advancement is made on first-day. Before the evening discourse, we held a meeting for the special benefit of those who are seeking the Lord. About fifty came forward. The interest of this social meeting increases until the last. Many speak for the first time. With strong effort, the good work to advance the church, and lead sinners and backsliders to Christ, makes greater progress on first-day than on any other. In the morning of second day we give a discourse relative to the qualifications and duties of the Christian ministry, at the close of which, Brn. Charles F. Stevens, Smith Sharp, Joseph Lamont, and J. N. Ayers, are set apart to the work of the ministry by the laying on of hands and prayer. The season is solemn and impressive. In the afternoon, twenty-eight are immersed. In the evening Mrs. W. speaks with great power upon progressive sanctification as expressed by the apostle, on the plan of perpetual addition, until an abundant entrance is given into the immortal kingdom. 2 Pet. 1: 5-11. At the close of the evening meeting eight or ten rise up as candidates for baptism. Third-day morning the camp has arisen at four, and we are enjoying a precious social, parting meeting. This moment Mrs. W. is making closing remarks, exhorting the brethren and sisters to watch, lest they lose Jesus by the way in returning home, as Joseph and Mary lost Christ in returning home from Jerusalem. They sought their son three days sorrowing. In one day's journey in the indulgence of light conversation one may lose Christ out of the heart, requiring three or more days to find him, sorrowing. This morning meeting is indeed a precious season. Old and young testify to the love and goodness of God in rapid succession. And many speak of the blessings they have received at this camp-meeting, and the good instructions they have heard and received. The camp breakfast at six, and immediately after, ten more are examined and received for baptism; and, as we leave the ground for the depot to take the train for Baldwin City, to spend a few hours with Mrs. W.'s sister and nieces, the train of wagons is passing to the water, where ten more are buried with Christ in baptism, making thirty-eight in all baptized at the Kansas Camp-meeting. This excellent meeting, with all its labor of preparation, anxiety, preaching, hearing, exhorting, confession of sins and want of Christ, its tears, deliverances, and joys, is now past. Those parents who brought their children to the meeting and saw them converted, and saw them take the baptismal vow, are now glad. Those who did not bring their children regretted their mistake. These annual feasts of tabernacles are gatherings of the greatest importance, and there should be a general turnout of all who may be benefited. For one long year we shall look back to the last Kansas Camp-meeting with pleasure. Unity prevailed in the business sessions, and in all the religious services. In fact, we could not discern, during the four days we were on the ground, the least shade of that jealousy and fault-finding which sometimes pollutes the spirit of those who hold their hearts open to Satan's poisonous suggestions. Instead of anything of this kind, there was a cheerful promptness in all that was done, which greatly endears to us these Kansas brethren. The State of Kansas is a very promising field of labor. And although there are five ordained ministers of promise in the State, besides three or four more who hold licenses, yet there is work in Labette County and elsewhere that demands more experienced labor. And we earnestly recommend Eld. Canright to spend a few weeks soon in Kansas and Missouri, if circumstances and a sense of duty on his part will permit. Address, Eld. J. N. Ayers, Farlinville, Linn Co., Kansas. If Eld. Canright could spend a few weeks in June and July in this part of the field, at the expense of the General Conference, his labors would give needed strength to these feeble Conferences at this, their time of financial weakness and need of help. Mrs. W. and the writer are happy to report ourselves in health, and good courage in the Lord.
J. W. Twenty-third Paper.—The New Covenant Sanctuary.
The reader will now understand why we have dwelt so lengthily upon the history of the worldly sanctuary. It is because Paul in plain and explicit language declares that that building erected by Moses at the command of God, and which was perpetuated in the temples built by Solomon, Zerubbabel and Herod, was the sanctuary of the first covenant; and it was important to see how prominent a place that held in the former dispensation. The word sanctuary occurs in the Old Testament one hundred and forty-two times, and in almost every instance refers to this building. It was no insignificant object, it was no trifle in the divine economy of that age. It is everywhere held before us, as the sanctuary, the holy place, the sacred place, the dwelling place of the Most High among the children of men. And Paul presents the complement to all these declarations when he declares so clearly that this was the sanctuary of the first covenant. We desire the reader to appreciate the full value which this statement possesses in this investigation. From this there is no appeal. Here all believers in the Bible must occupy common ground. Here for the space of fifteen hundred years, we are all brought together on this subject. From Moses to Christ, this object, and no other, was the sanctuary of the Bible. We have followed this to the close of its history. In A. D. 70 it disappeared forever from the face of the earth. Has there been no sanctuary since that time? Or has something else taken the place of that sanctuary? If this latter be the fact, we ask what that something else may be. We have seen that only 490 years of the 2300 belonged to the Jews and Jerusalem. When that period ended, the services of the sanctuary of that people had come to an end. But yet 1810 years remained, bringing us down even to 1844. And it had been announced through the prophet that then the sanctuary should be cleansed. What sanctuary? and where? No sanctuary on the earth; for since A. D. 70 there has been none here. But a sanctuary cannot be cleansed that does not exist. There must therefore be a sanctuary somewhere, and that date must bring us to its cleansing, or the word of God prove incorrect. Paul says that the sanctuary of Moses was the sanctuary of the first covenant. It was, as we have seen, one of the chief features of that covenant. But that covenant has given place to the new. Jer. 31:31; Heb. 8:10–12. Under this new covenant we are now living; for it was confirmed by the Messiah, the prince, during the last week of the 70, or the last seven years of the 490, by himself in person for the first half of the week, three years and a half to A. D. 31, and through his apostles, during the remainder of that period, to A. D. 34. Heb. 2:3. The great features of that first covenant find their counterpart in the present. The sanctuary of that covenant must find its counterpart here. And the Bible nowhere recognizes anything as the sanctuary of God, except the sanctuary, or sanctuaries, connected with these two covenants. The new covenant therefore has a sanctuary, as well as the old. This is proved directly by the words of Paul in the text in question. Heb. 9:1: “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.” Paul is showing the relation which the two covenants sustain to each other; and the word, also, shows that those things which he mentions pertained to both. One had ordinances of divine service; the other also has them. One had a sanctuary; the other also has a sanctuary. The great question to which we have now come, and in which all the controversy is involved, is then simply this:— What is the sanctuary of the new covenant? The sanctuary of the old covenant must bear the same relation to the sanctuary of the new covenant, which the old covenant itself bears to the new. And on this point we suppose there is no controversy. All agree that they stand as type and antitype. The first was the type and shadow; this is the antitype and substance. The sanctuary of that dispensation was the type; the sanctuary of this, the antitype. But the sanctuary of that dispensation was the tabernacle of Moses. Of what, then, was the tabernacle of Moses a type, figure, or shadow? The answer to this question is intimated in various scriptures to which we now call the attention of the reader. To Moses, the Lord said: “Let them make me a sanctuary, according to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.” Ex. 25:8, 9. “And look that thou make them after their pattern which was showed thee in the mount.” Verse 40. “And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount.” Ex. 26:30. “As it was showed thee in the mount, so shall they make it.” Ex. 27:8. “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses that he should make it according to the fashion that he had seen.” Acts 7:44. “While as the first tabernacle was yet standing, which was a figure for the time then present, in which were offered both gifts and sacrifices.” Heb. 9:8, 9. “For Christ is not entered into the holy places made with hands, which are the figures of the true.” Verse 24. These texts afford no material for an argument and conclusion. They make a plain, positive assertion, which, if we believe their testimony, we must admit. They declare that the tabernacle built by Moses, the sanctuary of the first covenant was not an original structure; it was made after a pattern; it was simply a model or figure of something else, given for the instruction of his people; and that from which it was modeled or fashioned, is declared to be the true sanctuary; and this true sanctuary must be the sanctuary of the new covenant; for God recognizes in connection with his work only two: the true, and the figure or model which was made from it. The figure was the tabernacle of Moses. What is the true? POLITICAL REFORM.
By Uriah Smith
The different religious denominations, some of them at least, are introducing in their Conferences resolutions to the effect that only Christian men should be put into office. And the object of this is to avoid the political corruption that is threatening to swallow up the very question. This would do very well if the religion of this day, as generally professed, was of such a nature as to furnish any guarantee that he who professed it, was any more trustworthy than others. In the late Methodist Conference the following was introduced:— “Whereas, While it is not the policy or purpose of the Methodist Episcopal Church in any manner to connect the Church with the State or to bring politics into our religion, yet, in view of the impiety, unfaithfulness and corruption which has come in many instances to prevail in places of public trusts, and in view of the fact that the Christian graces have had so little prominence as qualifications for official positions, and being profoundly impressed that all the blessings of civil liberty which we so abundantly enjoy are due directly to the enlightening influence of the Christian religion, therefore,
“Resolved, That we, the delegates to the general conference of the M. E. Church in convention assembled, at this the dawn of the nineteenth century;181 in the infancy of our freedom, do most earnestly recommend to the members of our church throughout the country that they endeavor by all just and proper means to place in all the offices of our Government only such men as are known to possess and maintain true Christian characters and principles.” The Boston Sunday Herald thinks this will do no good and refers to Belknap, Pond and Barlow, as “religiously inclined,” “exemplary,” and unexcelled in “exhortation or prayer.” The Presbyterian national convention in New York had under consideration a similar resolution, in reference to which an exchange remarks:— We do not remember whether the resolution was adopted or not, and it is of very little consequence; but the fact is patent to everybody that society will not be likely to fare any better with the most rigid observance of such a rule, so long as hypocrisy forms such an important element in the characters of office-seekers, or “the livery of heaven” affords the most serviceable apparel for the servitors of the devil.” U. S. AN INTERESTING OCCASION.
By C. S.
Sabbath, June 3, a day for the celebration of the ordinances of the Lord's house by the church in Battle Creek, according to our custom of serving them quarterly, was a day of more than ordinary interest. At the conclusion of the morning service, preparatory to the observance of the ordinances in the afternoon, four interesting cases came forward for baptism. Two of these were students from the College. Another was that of a brother in feeble health and seventy-nine years of age, who had come from the interior of Canada to Battle Creek to be baptized. Twelve years ago a copy of Saint's Inheritance fell into his hands by means of a Sabbath-keeper who was teaching school in his neighborhood. This work interested him much, and led him to further reading. He soon saw the light on the Sabbath question and, like David, he made no delay in commencing the observance of God's holy day. Ten years ago he visited this place, and took back with him to Canada a two bushel bag full of our publications. Since then he has shown his interest in the cause by expending about seventy dollars to send the REVIEW to his friends. Feeling it his duty to be baptized, he did not dare to delay it longer in his state of age and feebleness; hence his present visit. He had never heard a sermon from a Seventh-day Adventist till last Sabbath. We were glad that his desire for baptism could be gratified. The remaining candidate was a young man, a Frenchman, educated in Geneva, Switzerland, who recently came to the Institute for health. Here he had an interview with Bro. Morin; and from him, sister Parrot, and others, besides what reading he has been able to do, he has learned and fully embraced the truth. Though very feeble, he could not let the opportunity for baptism pass. The nature of his disease, spinal affection, is such that no treatment can reach it, and he requests the prayers of the brethren that he may be so far restored, at least, as to be of some service in behalf of this cause. He thinks it is the providence of God which has led him through sickness to a knowledge of these precious truths. The baptism took place at the beginning of the afternoon exercises, being ably and pleasantly administered by Bro. A. C. Spicer, who is now with us. From the water the congregation repaired to the house of worship to follow our Saviour, in both the example and instruction he has given us in John 13, and to partake of the emblems of the infinite sacrifice he has made for us. Besides the four baptized, five others united with the church. There was good feeling and a spirit of testimony in the meeting, and at quarter before six, with the singing of the hymn, “Worthy is the Lamb,” we came to the close of what had seemed to us, at least, a precious and profitable season. C. S. Heathenism Recovering Its Own.
In Japan the legal holidays have heretofore been all days the numerical signs for which end with the figures 1 or 6; as, the 1st, 6th, 11th, 16th, 21st, 26th, and 31st days of the month. Thus they have had from six to seven holidays a month, in which all public business is suspended. This was found to interfere seriously with the customs of Christian (?) nations, who now have representatives in Japan through their intercourse with that people, and especially so when they were in government service. Hence those days have been abolished, and Sunday taken in their stead. The Japan Weekly Mail of March 18 announces “that a notification has been issued by the prime minister, abolishing the Ichi-roku holidays and proclaiming a forthcoming substitution of the first day of the week, or the day of the Christian Sabbath, instead.” The text of the “Notification” reads as follows:— (To In, Sho, Shi, Cho, Fu, and Ken.) It is hereby notified that up to the present time the 1st and 6th days have been observed in the government offices as the days of rest. But from the first of April next, all government offices will be closed on Sunday and will be open only until noon on Saturday. SANJO SANETOMI, Prime Minister. Of this the Christian Statesman says:— “The rapidity with which the rooted traditions and social usages of Japan are giving way, after centuries of absolute seclusion, awakens a perpetual astonishment. Of course, the substitution of “Sunday” for their previous irregular holidays is not the acceptance of the Christian Sabbath, as a religious institution. But a moment’s reflection will reveal to any mind the immense value to the cause of Christianity, of the change which has been made. Converts to the true religion will not be placed in conflict with the customs of the people or the requirements of their employers by the observance of the Sabbath. Another link by which the people were fettered to the past with its superstitions has been broken, and another tie of sympathy established between Japan and Christian nations. The Christian Intelligencer, from which the facts above stated are taken, adds:—”
“‘It is a remarkable circumstance that at the very point of time when the friends of the Sabbath in this country have been literally passing through a fiery ordeal in defense of the Christian Sabbath—an ordeal, by the way, which is likely to be renewed by those who on various pretexts are eager to convert the Sabbath during the coming Centennial into a day of demoralizing traffic and unrestrained indulgence in pleasure-seeking—it is remarkable, we say, that at this very juncture the heathen empire of Japan should have determined to adopt the observance of the first day of the week as a day of rest. This notable and unexpected occurrence should supply an additional motive for the Christian people of America to stand by the Sabbath, and a new incentive to extraordinary efforts to defeat the exertions of those who are striving for selfish motives of mere gain to degrade that holy day from its supremacy.’”