Earlier text: TRACT & MISSIONARY OPERATIONSIMPRESSIONS AT BATTLE CREEK.— PUBLISHING HOUSE.
By S. M. Spicer
The buildings of the publishing department of the S. D. Adventists next claim our attention—not last, nor least in outward attraction, for they constitute a conspicuous and interesting portion of the public buildings of this vicinity. They are three in number, in a line east and west, on the south side of Main Street, opposite the city park. They are constructed of brick, all of the same size and style, two stories high and in the form of a Greek cross, the main portion 26x66, the transverse 26x44. The first building was erected in 1861, the second, in 1871, the third, in 1873; so rapidly have the business and demands of the Publishing Association increased since its incorporation in 1861. The various departments of the business are distributed through these buildings in a manner so unique and systematic that even a casual observer cannot fail to be interested, and to admire the harmony of the efficient, co-operative labor, all tending to the one great and perfect whole. The central building, usually called the Review Office, is occupied below with the engine (a sixteen-horse power), and three presses, one, the Cylinder, printing 1000 sheets per hour; another, the Adams, printing about 800 per hour; the third, a universal job press, executing a great variety of first-class work. Equal efficiency and more constant application seldom unite in a publishing establishment. On the upper floor, the front room is the editorial office of the Review, furnished on two sides with a fine library. The remaining portion on this floor is occupied with type-setting, proof-reading, and various other labors necessary in preparing for the presses below. The corresponding rooms in the west building are also occupied with type-setting, not only for English, but here including Swedish, Danish, German, and French. The lower part of this building, with the exception of counting room and sales room, is occupied with book rooms, where a great store-house of truth is waiting to be circulated throughout the land. The east building is the place where all this printed material is carried through the variety of work necessary to prepare for circulation. In one room, many busy fingers are rapidly folding, stitching, and trimming; in another, the various labors of binding and pressing are carried on. In a third apartment, the mailing requires considerable time and labor, as one will be convinced when informed that the matter mailed from this Office has sometimes exceeded three hundred bushels per week. Thus the work of this department progresses; we can better realize how rapidly if we look back a few years, to the time when the pioneer of this publishing enterprise, Eld. J. White, having embraced the Sabbath truth, put forth his characteristic energy and Christian zeal in its defense. He commenced publishing the Advent Review and Sabbath Herald in the year 1850, first located in Maine; thence it was removed to New York State, and then, as the cause of truth extended westward, to have a more central position, Battle Creek was selected, and the paper first issued here in 1855. Up to this period, Eld. White was publisher and sole editor. Since then, more men and means have been called to assist in the work. Some fifty or sixty hands have since been required to carry on the labors of this department; and more than one hundred thousand dollars capital is now invested. The titles of the different periodicals now issued here, and their circulation as estimated March, 1876, stands as follows: The Advent Review and Sabbath Herald, weekly, 7,603; Youth’s Instructor, monthly, 5,637; Health Reformer, monthly, 5,575; Advent Tidende, Danish, monthly, 1,900; Advent Harold, Swedish, monthly, 1,900. Books on the prophecies and other Bible subjects have been issued from time to time, till they have reached the aggregate number of about one hundred millions of pages. In this connection, we add that this people have also a Publishing Association on the Pacific Coast. It was established in 1875, and is now issuing the Signs of the Times, with a paying circulation of nearly 4,000, having $12,000 invested in buildings, and $8,000, in presses, type, and other necessary material; and we gladly add that this enterprise, so lately started, is neither paying rent nor interest. German and French are also being published to some extent in Europe, conducted by the Seventh-day Adventist mission established in Switzerland. Arrangements are rapidly going on to furnish a new press to carry on this foreign, interesting work. Thus God’s truth is being proclaimed to the world, advancing with marvelous power; and we have the assurance that it shall not return unto him void. There is something very interesting, when we look upon the almost intelligent play of complicated machinery, combined with the wonderful dexterity of human skill, so rapidly preparing the printed pages; but there is an impression beyond wonder and admiration, when we comprehend the real import and significance of this great publishing work, and when we consider that God has appointed these means and agencies to spread abroad the great truths of his holy word, and the last message of mercy to the perishing world. What a solemn responsibility is involved in this great mission of speaking for God to the ends of the earth! We hope this responsibility is duly appreciated; for it is encouraging to observe the evident sentiments of piety and consecration pervading the company who are devoting their labors to this work of the Lord. We trust that breathings of prayer often blend with the click of the type, the more audible strokes of the presses, and the rustle of the pages folding and preparing to go forth to invite the attention of the reading world. What infinite consequences, involving eternity, may be pending on a few pages sent out from this Office! Then should every line be borne on the wings of prayer, as hastening from the Office, it flies with railway speed, to be scattered all over the land. And then with what faithfulness, diligence, and perseverance, should every distributing agent labor to bring these pages before the reading eye, and arouse the attention of the slumbering world. While many are blinded by false teachings, and many are sitting in the darkness of untaught ignorance, still multitudes, honestly seeking, are anxious to learn the whole truth. Then may all of God’s children work and pray for this mission, and may angels safely guide on their way these missiles of solemn truth, destined to speak for God to all lands and peoples. Since the Saviour came—the light of the world—the radiance of divine truth has been continually extending, penetrating through the gloom of sin and death, kindling here and there the gleams of Christian joy, peace, and hope; but still heavy hang the clouds of error and moral darkness o’er this sin-cursed earth, where struggling millions may finally sink in hopeless ruin, unless God’s appointed means—his faithful people—shall earnestly and constantly strive on in this great and holy work. TO THE CHURCH OF LAODICEA.
By Elmira O. Davis
[The following lines were found among the writer's papers—her last offering for these pages. By them "she, being dead, yet speaketh."] CHURCH of Laodicea, where art thou?
What ails the glory of thy Saviour's brow?
Methinks I hear, in accents deep and low,
His voice float past me, as the chill winds blow,
Who once earth's pathway traveled in the gloom,
Endured the dreadful weight of wrath alone;
Dyed was his raiment in the crimson gore—
His life-blood, shed for thee whose sins he bore.
Why are thine eyes so dim, thy garments soiled?
Thy banners trampled in the dust, and spoiled?
Why dost thou cry, instead of victor's song,
I am so weak, and oh, my foes so strong?
Why, harpstrings loosed, thy harp swung idly now
On willow boughs, where turbid waters flow?
Oh, why a stranger from the house of prayer,
Thy voice not heard in praise and triumph there?
Saith the Amen, I know thy works, thy state;
That thou art wretched, blind, and desolate.
Thou sayest, I am rich, in need of naught;
Of thy deep poverty thou hast no thought.
List to the Faithful Witness, buy of him
The gold that hath been tried, and raiment clean,
Anoint thine eyes, that thou mayest clearly see,
And put thy sins all far away from thee.
Behold, I wait beside thy heart's dark door,
Where I have knocked and waited oft before.
If thou wilt open now, I'll come to thee,
Will spread the feast, and thou shalt sup with me.
Behold my locks wet with the midnight dews;
How long wilt thou my pleading love refuse?
Haste thee, ere yet the storm of wrath shall fall;
Haste thee, oh, haste, 'tis mercy's last sweet call;
Why longer trifle with earth's glittering toys?
Behold, I offer thee immortal joys;
Peace like a river, and, life's journey o'er,
At my right hand pleasures forevermore.
I have redeemed thee, called thee, thou art mine;
Cast off thy chains, O Zion, rise and shine. ENCOURAGING
By Henry Youngs
As our good camp-meeting, held at Eagle Lake, Minnesota, is in the past, I want to say to the friends of the cause everywhere that it was a time of great rejoicing to my heart. To hear the last message proclaimed in its purity, to see the countenances of our beloved Bro. and sister White beaming with hope and courage, and to hear their straight testimony, was truly cheering and encouraging to me. The promptness on the part of the brethren generally in coming to the meeting, and in taking hold of the work, was also encouraging, as were the love and harmony that prevailed. These things were evidence to my mind that the Spirit of the Lord was in our midst to press the truth home to every heart that was trying to seek God. May the Lord direct the dear ones who there started to serve God by keeping all of his commandments. One thing more I will mention that is very encouraging to me; that is, to see men of talent and influence taking hold of these blessed truths. My dear brethren, my heart is with you in this glorious work. I desire to cast an influence that will have a sanctifying effect, that I may gather with my divine Master, and have a humble place with this dear people. May the Lord help us all to confess and forsake our sins, that we may be prepared when the blessed Lord shall come, so that it may be said unto each one, “Well done, thou good and faithful servant; . . . enter thou into the joy of thy Lord.” HENRY YOUNGS. To the Missionary Army of Kansas.
By J. N. Ayers
You have again placed me at the head of this army. Now to have our forces successful, they must be properly officered and disciplined, which will require time and thought, prayer to God for strength and wisdom, and prompt action on the part of all, officers and soldiers. We must be willing to do each duty in its proper time, and not put it off to a more convenient season. Of course, much of the success of the army is due to efficient officers, who should seek to stimulate to promptness all subordinate officers, and they in their turn should infuse life into the privates under their command. We have a T. & M. Society Constitution, giving full instruction to all the officers in regard to their duty. We expect that this Constitution, as amended at our last annual meeting, will be ready soon, and we want to see a copy in the hands of all the members of this Society, collectively and individually, that they may learn what their duty is. Send in your orders to your secretary at once, stating how many you need, so that he can make an order on the State secretary for enough to supply his district, and they will be forwarded as soon as they are received from Battle Creek. Farlinville, Kans., June, 1876. ENGLAND AND RUSSIA IN THE EAST.
We clip the following from the Boston Journal, which seems to indicate the direction of the present political currents from London and St. Petersburgh, condensing the storm-clouds ominously around the “Holy Mountains”:— The relations of Russia and England in Central Asia constitute a problem which perpetually recurs in English Parliamentary debates and the discussions of the English press. This often-repeated declaration that England, if she should find it necessary, would be able by force of arms to protect her Eastern possessions against the menace of Russia, gives particular interest to a pamphlet lately published in Vienna by an Austrian officer, Captain Debelak, who has visited Persia and other countries in Asia, and presents a comparative survey of the strength of England and Russia. He does not hesitate to pronounce England powerless to foil Russia’s designs, to retard her progress or to compel her to stop. The last war in Afghanistan, he says, has shaken the faith of Asiatic nations in the military power of England, while the career of Russia in Central Asia has been unbroken by a single defeat. Moreover, England lacks the power of winning the attachment of the inferior races under her rule, while Russia has been singularly successful in this respect. It is the opinion of this author that Russia will not attempt an attack on India from the north-east, because the passes on that side present almost insurmountable difficulties to the passage of an army; but she will be able by her agents to stir up an insurrection in the disaffected districts of Northern India, and by this means support her operations in the north-west. The Russian army of the Caucasus comprises 178,500 infantry, 44,000 cavalry and 408 guns, with 5000 militia. The Russians are armed with breech-loading guns, and are gallant, disciplined, and well trained. The total force at the disposal of England is 130,000, of whom 100,000 are native troops. Of these, at least 80,000 must be left to take care of the 70,000 miles of territory in India. This would leave 50,000 for the army of operations, of whom 10,000 would be required to keep communications on the long line between Herat and the Bolan Pass. Russia, on the other hand, could concentrate an army of 100,000 trained soldiers between Mero and Herat. It is hardly possible to believe that the 40,000 men in the English army, most of them natives, could defeat so great a force; but if the Russians were beaten they could fall back on Mero and wait for reinforcements. If the English were beaten they would probably be annihilated by the Afghans before they regained the Indian frontier, to say nothing of the danger of a mutiny in India itself, occasioned by the Russian victory. In a word, in the writer’s opinion, Russia would risk nothing and England everything, in case of a conflict. These views have been republished in England, occasioning some discussion and not a little disquietude. THE SANCTUARY.
By Uriah Smith
Twenty-eighth Paper,—The Ministration of the Heavenly Sanctuary.
In entering upon this, the most important branch of the subject before us, we are not left to explore our way alone. Guides, appointed of Heaven to lead the inquiring mind into the right way, are present to direct us. Paul, in his divine commentary on the typical system, addressed to the Hebrews, draws out in plainest terms the parallel between the priestly work of that system and the ministry of our Lord, who is a priest after the order of Melchisedec. Arm in arm with the apostle we walk forward to the following conclusions:— 1. The earthly sanctuary meets its antitype in the true tabernacle which the Lord pitched and not man, of which, with its two holy places, it constituted a correct pattern or shadow. Heb. 8 : 2, 5 ; 9 : 8, 9, 12, 23, 24. 2. The typical offerings meet their antitype in the great offering on Calvary. Heb. 7 : 27 ; 9 : 11–14, 26 ; 10 : 10, 12, 14. 3. The typical priesthood meets its antitype in the priesthood of our Lord. Heb. 4 : 14 ; 7 : 23, 24 ; 8 : 1, 2 ; 9 : 11, 24, 25. 4. As the priests on earth had offerings to make, it is necessary that Christ also have somewhat to offer. Heb. 8 : 3. 5. The work of the priest in the earthly tabernacle meets its antitype in the ministry of our Lord in the sanctuary above. Heb. 8 : 5, 6. That Christ is our High Priest, and that he has ascended to Heaven, there to minister for us, will not be disputed by any of that class of people with whom we now argue. When did he commence his ministry in the sanctuary on high? When he ascended up to appear in the presence of God for us. Heb. 9 : 8, 11, 12, 24 ; 10 : 12. On this there can be no diversity of opinion. Where did he commence his ministry? Was it in a place corresponding to the first apartment or holy place of the earthly sanctuary, or in some place which corresponds to the most holy place? In other words, does Christ minister in two apartments in the sanctuary above, so that somewhere in his ministry he changes his work from one to the other? or, does he minister in only one apartment, and that the most holy place? While we answer unhesitatingly that Christ commenced his work in the first apartment of the heavenly sanctuary, others take issue and claim that he ministers only in the most holy place. Their view in reality is, that there is in the antitype only a most holy place, and that is all Heaven; consequently, Christ has but one place in which to minister, and his work goes on without change of character or locality from beginning to end. Let us see what this view involves. 1. The ministration in the most holy place is the cleansing of the sanctuary, let it take place when it will, and continue as long as it may. So the cleansing of the sanctuary commenced when Christ ascended to Heaven, and he has been doing no other work for these 1800 years past, and it is not ended yet. Why, then, may it not just as appropriately continue 1800 years more and indefinitely longer? This reduces the idea of the cleansing of the sanctuary to an absurdity. 2. The 2300 years reached to the cleansing of the sanctuary. They must, therefore, have ended at the ascension of Christ, if he then commenced the work in the most holy place, for that is the cleansing of the sanctuary. But such a claim is ridiculous, as the prophecy makes only 70 weeks of the 2300 days reach to that event. The last of the 70 weeks which were cut off from the 2300 days brought us to the ascension of Christ, and the commencement of his ministry as priest at the right hand of God. 3. The earthly sanctuary was the shadow cast here by the heavenly; and the earthly had two apartments certainly; but if the heavenly has but one apartment, the most holy alone, how could it cast upon earth a shadow with two? When people will show us a monument with a single shaft casting in the light of the same sun a shadow with two shafts, then they may talk about a heavenly sanctuary with one apartment casting a shadow here upon the earth with two. Till then, if they have any regard for their reputation as men of common observation or philosophy, let them never hint such an idea. But if there are two apartments in the heavenly sanctuary, that settles the question of the ministration; for surely an apartment would not be provided in which no ministration was to be performed. 4. But the service of the priests was a shadow of heavenly things, just as much as the place in which they ministered. And by far the greater portion of their ministry was performed in the first apartment, or holy place. Now a ministry performed by the earthly priests in the holy place, could not shadow forth a ministry performed by Christ in the most holy place. Therefore, on the view we are examining, all this service in the holy place for 364 days out of the year was performed unto the example and shadow of nothing! Such a position stands related to both Scripture and common sense, negatively as 364 to 1. 5. If Heaven is the most holy place simply, what is the veil dividing between it and the holy? Some quote Heb. 10 : 19, 20, and say that it is Christ’s flesh. Then when Christ entered within the veil, as they say he did when he ascended, he entered within his flesh, which is absurd. These texts assert simply that his flesh is the new and living way consecrated for us, not that it is the veil. His flesh, or his sacrifice, is that by which we in faith enter into the true holy places, as these verses assert. 6. The text, “This man after he had offered one sacrifice for sins, forever sat down on the right hand of God” (Heb. 10 : 12), has been urged as forbidding the idea of his ministering in two holy places. We answer that, so far as the idea of sitting is concerned, it would be equally proper to represent him as standing on the Father’s right hand. Acts 7 : 55, 56. And then we reply further, that even when he is seen coming in the clouds of heaven, he is said to be “sitting on the right hand of power.” Matt. 26 : 64 ; Mark 14 : 62. Then he can certainly be at the Father’s right hand in both the holy places. But Paul bears direct testimony on this point. He says that Christ is a minister of the sanctuary; and the word here rendered sanctuary (Heb. 8 : 2) is in the plural number, and signifies the holy places. This none can deny. It is by the Douay Bible rendered, “the holies”; and by Macknight, “holy places.” We therefore justly conclude (1) that our Lord can be a minister of the two holy places, and yet be at the Father’s right hand; and (2) that he must minister in both the holy places, or Paul’s testimony that he is a minister of the holies (plural) is not true; for a priest that should minister simply in the holiest of all, would not be a minister of the holy places. 7. Again: Heb. 9 : 8, and also 10 : 19, are by some urged to prove that Christ ministers only in the most holy place. These texts both speak of the holiest as though it were in the singular number; but we have already observed that the words thus rendered are not in the singular, but plural; not “hagia hagion,” holy of holies, as in chapter 9 : 3, but simply “hagion,” holies, plural, the same as is rendered sanctuary in chapter 8 : 2. Also the phrase in chapter 9 : 12, 25, rendered “into the holy place,” is the same as is in verse 24 literally rendered into the holy places (plural). These texts, therefore, instead of sustaining what they are often quoted to prove, viz., that Christ has but one apartment in which to minister, furnish positive testimony to the reverse, by showing that there are holy places in the heavenly sanctuary, and that Jesus ministers in them both. THE CAMP-MEETING AT RIPON, WIS.
By V. S.
This meeting, the second for this season in Wisconsin, commenced, according to appointment, June 29, 1876, and closed July 4. The place was well chosen. Ripon is a pleasant and enterprising city, of eastern air and neatness, of about 4000 inhabitants, situated in the midst of a more beautiful farming section of country than one often meets. It was also a point easy of access by several new churches of our people in this part of the State. The brethren cleared, with considerable labor, a suitable place in a densely shaded grove about a mile and a half from town, which afforded a pleasant place for the meeting. Twenty-seven tents, besides a 40 ft. and a 60 ft. tent, were up on Thursday, and about 350 brethren and sisters present. But few of these were in attendance at the Sparta meeting; and so the two meetings have called out about 800 of the brethren and sisters in this State to these feasts of tabernacles. Some manifested their interest in the meeting by the pains they took to come. One brother testified that he had come on foot 60 miles to attend this gathering and another that he had come 70 miles in the same manner and for the same purpose; and both felt themselves well paid for their efforts to be present. Many others testified that this was the first camp-meeting they had ever enjoyed, and they could hardly find language to express their gratitude to God, for the privileges and blessings of this occasion. In one social meeting ninety-five spoke in quick succession. On Friday a good lift was given to the meeting by sister White, and about one hundred came forward for prayers. The weather was delightful till the night after the Sabbath; but here, as at Sparta, and partially at Iowa, we were destined to see the rain keep away the multitudes on Sunday who, as we learn, had signified their intention to be present on that day, should the weather be favorable. This, however, did not prevent the people from learning something about us and our views if they had a mind to read. For the enterprising publishers of the Ripon Free Press, started a daily to be published during the meeting, devoting the space largely to an account of the meeting as it progressed, and to a publication of those leading points of our faith which would best give the people an idea of what position we, as a church, maintain. Miss M. L. Clough, a niece of sister White’s, who is traveling with them as reporter, furnished full and graphic accounts of each day’s meetings, for the Free Press, with a synopsis of all the sermons delivered. Besides these accounts, there were published in this series of dailies, the Fundamental Principles of our faith, the sketch of the Rise and Progress of S. D. Adventists, Which day do you Keep and Why? and Forty Questions on Immortality. And right here we take occasion to mention what we have not before referred to, that is, the reports of these western camp-meetings that have been furnished to the dailies of the different States. Miss Clough with indefatigable industry, with great versatility of thought and felicity of expression, has given a full daily report of every meeting, stating all particulars, suffering no point of interest to pass unnoticed, but grasping all the salient features of the occasion, and producing the whole in a style pleasing to the popular reader, while it gave a very accurate representation of the meeting. In Iowa eight daily papers were furnished with these daily reports. At the Sparta meeting three dailies of Wisconsin and the Chicago Times were thus furnished. At the Minnesota meeting, one daily and several weeklies. And at the present meeting three leading dailies of Wisconsin, besides the Free Press of this place already mentioned. These reports, we learn, have been and are being quite extensively copied into other papers, and thus are S. D. Adventists and their work brought before the people as they never have been before. Twenty-three were baptized by Brn. Olsen and Decker, in a beautiful mill pond near the camp-ground. Two of these were children the youngest and smallest we have ever seen led down into the baptismal waters. But they seemed to understand what it was to come to Christ, to believe in him, and what was signified by baptism, and they desired thus to openly identify themselves with the body of believers, and who could forbid water that they should not be baptized? It was a very impressive sight. The parting meeting, Tuesday morning, July 4th, was the most effective of any upon the Ripon camp-ground. Golden words of instruction, counsel and admonition, were spoken by sister White, which were adapted especially to the cases of some of those who were present, two of whom responded nobly, in a manner that brought light and freedom into the meeting. Whatever lack there had been in previous meetings from the holding back of these individuals, was in this meeting, partially at least, redeemed. It closed in a manner to leave the very best impression, and there was a general desire and determination manifested by those present to go to their homes, and live like men and women who had received a new conversion to the Lord. Judging from the earnest purpose manifested, we have reason to believe that these resolutions will not soon be forgotten. Ripon is quite a wealthy and aristocratic place; and the citizens at first looked with considerable distrust upon the camp-meeting. But the evidences of our faith, and the account of our work, set before them through the daily, and by other means, wrought quite a revolution in public sentiment, and we were informed left in the end a good influence upon the people in favor of the truth. V. S. THE AMENDMENT MOVEMENT.
By Uriah Smith
Next to the progress of the third angel’s message itself, there is, perhaps, no point of prophetic fulfillment of more interest to S. D. Adventists at the present time than that which pertains to the movement designed to bring about the enactment of a general Sunday law in this country. The rapid progress of this movement, and the strength it is gaining, is indicated by facts which are continually coming to light. 1. In opposition to the National Reform movement, a National Liberal League has been formed, composed of the infidel elements of the nation, who demand that all recognition of religion shall be expunged from the Constitution, and from all governmental organizations, acts, and documents. They have just held in Philadelphia a “Centennial Congress of Liberals.” The days of meeting were July 1–4. Why such anxiety and activity on the part of this class? Simply because they see sufficient evidence that the opposite movement will succeed, and gain the objects they so much dread, unless they can, by rallying all their forces and putting forth superhuman efforts, possibly defeat it. 2. A little fly leaf is just now being scattered like leaves over the country, published by the “Philadelphia Sabbath Association,” and distributed by the “Phila. Tract & Mission Society,” in which are thirteen propositions relative to the Sunday, each headed, “Do you know?” The first is, “Do you know that our American Sabbath is our one national characteristic?” The fifth reads, “Do you know that the State cannot preserve or perpetuate itself, or exist even, without the Sabbath?” The seventh says, “Do you know that the State is under imperative obligations to protect her citizens in the enjoyment of their civil and sacred rights? This is an utter impossibility without the Sabbath.” After referring to the effort to supplant what it calls “our Sabbath,” by the European, it continues, proposition 9, “Do you know that organized infidelity peremptorily demands the abrogation of all Sabbath laws? Here not the Church, but the State only, can come to our relief. It has the power to perpetuate the day of rest.” Under the twelfth head it says: “Do you know that it is essentially a civil or State obligation to uphold and perpetuate the Sabbath?” This document, though hailing from Philadelphia, we met with in the distant State of Minnesota, at the late camp-meeting. The reader will thus see how widely it has already been circulated. And there is no mistaking its utterances. Thus the different religious organizations are rallying to the support of the National Reform Association. A sure indication of the direction in which the tide of popular religious influence is setting. 3. Last week a fly sheet, entitled, “A Centennial Voice,” sent by some friend, came to this Office. One side contains two large illustrations, entitled, “The Two Sabbaths.” The first represents a quiet family circle in an elegantly furnished home, surrounded by every evidence of intelligence and refinement, reading the Bible and other good books, preparatory to attending the church seen through the open window in the distance. This is called, “The Sabbath which they propose to take from us.” The second illustration shows the interior of a German concert and beer hall, the orchestra pouring forth its vociferous music, while a motley crowd, heavy bloats, gross and sensual men and women, rakish youth, and brazen girls, sit chatting, smoking, and drinking, thus passing away the time on a grossly low plane of enjoyment. This is called, “The Sabbath which they propose to give us.” The reverse side is filled with pointed paragraphs designed to rouse the reader to a more strict observance of Sunday. As a campaign document, it is most skillfully devised, and cannot fail to make a strong impression. 4. The fourth fact which just now comes upon the surface is the formation of the “National Prohibition Reform Party,” who in Convention at Cleveland, Ohio, May 17, 1876, adopted their platform, and set forth their nominees for President and Vice-president of the United States. One plank of their platform reads:— “Sixth—The national observance of the Christian Sabbath, established by laws prohibiting ordinary labor and business in all departments of public service and private employment (works of necessity, charity and religion excepted), on that day.” The nominee on this ticket for President is Green Clay Smith of Kentucky, and for Vice-president, Gideon T. Stewart, of Ohio. To this party the Christian Statesman gives its influence. Of course there is not seemingly the ghost of21a chance for this movement to succeed in the present campaign; but these men, like those who adhered to the anti-slavery cause in the days of its youth and weakness, confidently expect, at no distant day, on these issues to win. And next November will show how much strength it has already developed. The fact that men in no less a movement than a presidential election, will boldly insert, as one plank in their platform, the proposition above quoted, shows how well matured is this question in some minds, and the aggressive spirit it is henceforth to maintain. The great question of opening the Centennial Exhibition on Sunday is suddenly making the matter of Sunday observance a great national question. And this general agitation is an essential prerequisite to the enactment of the law in its behalf now so vehemently called for and so sure to come. U. S. THE WRATH TO COME.
By Uriah Smith
The cloud is plainly discernible from which the bolt of public odium is to descend upon S. D. Adventists. The fatal weakness about the Sunday movement is that it lacks entirely all divine sanction and authority. This fact S. D. Adventists, in their efforts to turn men to the observance of the Sabbath of the Bible, the seventh day, are bound to present in its strongest light. But this will be construed as aiding most effectively those who are opposing the Sunday movement on secular grounds; and these are the worst classes of society, rum-sellers, infidels, spiritualists, &c. Now it matters not that our standard of temperance is higher than that of any other class, it matters not that we abhor infidel and spiritualistic views and movements with all the intensity possible to human nature, and that we have no sympathy with the popular anti-Sunday movements of the present day, considering their associations and the manner and object in and for which they are carried on; the fact that we oppose Sunday, though on different ground, and that we ruthlessly uncover its one vulnerable point before all the world, will be sufficient, as we divine the future, to cause the friends of Sunday to rank us indiscriminately with the intemperate and irreligious, and visit upon us the odium which these classes justly deserve. But this cannot affect our duty or lead us to any different course of action. It is simply the misfortune of the Sunday movement, that it has upon its hands a work similar to that of making brick without clay, or an ocean without water. It is to make that appear divine, about which there is no divinity, and set forth that as a Christian institution about which there is no Christianity. As it always has been in such cases in times past, having committed themselves to their course of action, they will be too proud to back down when the weakness of their cause is discovered. Then prejudice and passion will take the place of scriptural evidence, and human laws be invoked to make up the lack of divine sanction. U. S.