p. 41 | Review and Herald, Vol. 29, No. 4. (1/1/1867)

Reply by Eld. Lewis.

By A. H. Lewis

In the Recorder of Nov. 29, Eld. Lewis made to the foregoing the following reply:

ELD. R. F. COTTRELL:

Dear Brother—I have for several years been deeply interested in the cause of Sabbath truth, and its future in our country. I have, therefore, watched carefully the progress of events affecting the different phases of the question. I have noted with interest the rise and movements of the Seventh-day Adventists, and their relations to this question, and the marked evidence of a new uprising on the part of the people with whom I have the honor to be connected. I see, also, outside of these two denominations, which, among the many, alone defend the true Sabbath, abundant evidences of increasing agitation. The direct conflict between God's law and no-lawism, between obedience and wild, licentious disobedience, is fairly upon us, and can no longer be ignored. Even now, many feel the surgings of the tide, and are striking wildly at supposed enemies, or clutching at the props which, breaking, only whelm them in greater confusion, while they realize neither the true causes, nor the tendencies of all this agitation.

If I seem too hopeful as to the result, it is because I have strong faith in God, and know that he will yet get to himself a great name among his enemies. I do not, however, believe that this nation, as such, will ever become a Sabbath-keeping one, nor, in any complete sense, a God-fearing one; for I remember that “many are called, but few chosen.” I remember that “evil men and seducers shall wax worse and worse, deceiving and being deceived;” that the tares and the wheat shall grow together until the harvest. I remember that the “Man of sin,” the “lawless one,” who has “changed times and laws,” continues in his work until he is “destroyed by the brightness of His coming,” who, exchanging scepter for sword, shall come as judging, conquering king. Neither do I see any reason to doubt but that the Sabbath is the representative question in the “third angel’s message.” Hence, I deem, with you, that the “sure word of prophecy” is enough, though we may not see when or how God’s purposes will be accomplished.

There is, however, another chain of argument, showing that the United States may easily, and must inevitably, become a persecuting power as regards the Sabbath. Every principle and course of action will yield its legitimate fruit, whether among rude barbarians, or among erudite statesmen, and school-skilled divines. The outward forms of the results may be different, but their character will be identical, and practically the same. The unmistakable tendency of American society, in religion and morals, is to no-lawism, and hence no-Sabbathism. The struggle of Puritanism to sustain the sacredness of Sunday, is a struggle to maintain itself, rather than to really defend that which the age has already rejected, namely, Sunday as a divinely-appointed Sabbath. Such a platform requires that the church should legislate for herself, and having legislated, she must enforce her legislation; else it is all an unmeaning farce. As God’s government is nothing, he having no power to enforce his laws, so church authority is practically nothing, unless enforced upon dissenters. History proves this by showing that the church began to grow corrupt the hour it adopted no-lawism, and in the same hour sought a union with the State, and began to develop the spirit of persecution. No-lawism in religion necessitates either a practical or an organic union of church and State. This union is no less a union de facto for not being a union de jure. Indeed, it is doubtful whether the organic union of church and State, as in Europe, in an age, and among a people like ours, can give as great aid, each to the other, as the practical de facto union, which we call public sentiment.

A prominent example of this was seen for a long time in the case of our great national sin, just expiated, in part, by our late civil war. Slavery would have died of its inherent weakness long before, had it not been upheld by the church and the religious influence of the American public. No national sin can long exist without this, or stand against it. It must be seen, therefore, in view of what the present public feeling is concerning the Sabbath, that so soon as the agitation reaches a point where the popular idea is disturbed or endangered by the dissenters, dissenters will be deemed worthy of being silenced; and not becoming silent, must necessarily be forced into silence, or the authority and power of the church be lost.

Some will say that there is too much intelligence and toleration to admit of legal measures. Such men are taught neither by the history of the past, nor the outcropping spirit of the present. They forget that the activity of public opinion in the South, and its apathy in the North, lately gave us the infamous “fugitive slave bill,” and our corrupt politics gave hundreds of men who were eager to do its dirty, ungodly work. The protest of a few justice-loving men stayed not the tide, and so it swept us down into the maelstrom of civil discord. Such is the future of our present national sin, Sabbath-breaking. It may not develop the same phases of civil war, but it will develop bitter persecution of the faithful, and the final dreadful overthrow to the disobedient. If any one shall insist that “public opinion” is inoperative without statute law, let him remember that nearly or quite every State has now strict laws against the violation of Sunday, while Sabbath-keepers are unmolested only by virtue of certain appended provisions and amendments. Let public opinion, and the voice of the leading denominations of Christians, demand it, and these provisions will be quickly repealed, and the work is done.

There is another element which complicates the question still more, and which will for some time draw the support of the better class of community to the efforts for the punishment of Sunday violation. It is the connection between the Sunday and moral reform, especially the temperance reform. Already good men are blindly reaching in this, the wrong direction, to accomplish the right thing. They do not see that all this no-Sabbathism, and consequently immorality is the legitimate fruit of the course and teachings of the church in her long-continued Sabbath violation; and hence they are struggling with one hand to put out the fire which the other hand kindles. Earnest, consistent Sabbath-keepers are foes of the Sunday, and will be deemed abettors of Sunday immorality wherever they obtain influence; and so men will be found in plenty who will think they do God service in persecuting them. This spirit already exists wherever the influence of Sabbath-keepers is feared. It is not twelve months since a clergyman—a churchman, in the land of Roger Williams—said to me, “Had I the power to make and execute the laws, I should deem it my duty to stop your [Seventh-day Baptists] working on Sunday.” That he would do it, were he able, I have no doubt. It is scarcely twelve months since a Baptist clergyman in the same village said in his own pulpit, and through the public print, words of like import, as will be seen by the following, from the Narragansett Weekly, (Westerly, R. I.,) of Oct. 19, 1865.

“Here it might be added, as a historical fact, that the diversity of practice in Sabbath-keeping has not only given occasion for evil report abroad, but has also given countenance to Sabbath-breaking at home, and has injured not a little the moral and religious tone of the whole community; thus proving that conscientious mistakes are not exempt from their evil consequences. The Sabbatarians are doubtless sincere, but sincerity is not a proof of truth. History has a voice in reference to the Sabbath.” *

“One thing only in the ecclesiastical observances of the town operates detrimentally to the moral and spiritual interests of the people; that is, the diversity of views and practices in regard to the Sabbath. The people of this town have never known that quiet and common respect which belong to the Sabbath, and which are known in many communities. Not a few have been so far demoralized that they sometimes profess to set apart one day and sometimes another, thus subsidizing God’s Institution to their worldly pursuits. By what law of conscience is this possible? Yet this course is pursued even by members of churches. And some observe no day at all, and so cast away the Sabbath entirely. The result of these practices is, that the public sentiment has become clouded and vitiated in respect to the nature and sacredness of the Sabbath Institution. The consciences of multitudes seem stupefied upon this highly important matter. And it is a matter of great moment to a people to have the Sabbath Institution so broken as it is among us. In this matter a very grave responsibility rests somewhere. For so great an injury to the community, there surely ought to be some great compensating good. Such good no one has been able to discover. It is a very serious matter for a class of persons to disturb the public peace, and derange the proper observance of God’s Institution for the spiritual good of all men. It is plainly a question of Christian charity and Christian ethics, whether those who hold to the Sabbatarian views, being in the minority, (one church,) ought not, out of proper regard for the weal of the majority, (five churches,) to form themselves into a community by themselves. We believe in religious liberty, but not in religious annoyance of our neighbors. Our worship was annoyed this day by a steam whistle. It hardly comports with Christian philosophy for one class of men to put stumbling-blocks in the way of others.

“As Sabbatarianism has had in this town a history of nearly two hundred years, during a portion of which time it professed to lead in public opinion, and has thus here had its fullest development in this country, it is due and just that certain historical facts relative to its influence should here be stated, since this will be expected of us, and the fruit of a doctrine is the proof of its character and worth. A careful survey of this history of Sabbatarian views and practice has left on my mind the following conclusions:

The Sabbatarians, though they have manifested constant and remarkable zeal in explaining and promulgating their peculiar views, seem not to have developed any higher type of piety than Christians of the common faith.
They seem not to have been favored above other Christians with intelligence in their worship, or ardor in their devotions, or consistency in their lives, or prosperity in their pursuits.
They seem not to have been superior to the members of other churches in their labors for the conversion of souls, or their Christian offerings for the world’s evangelization.
It is impossible to discover that their peculiar views and practices have produced any higher results upon individuals and churches, and the community, than the faith and practice of other denominations.
It is plain that their views and practices have been prejudicial to the quiet, harmony, and morality of the community, and have dimmed the eyes of men around them in respect to the breadth and spirituality of the Sabbath Institution.

I state these facts reluctantly, and in the mildest phraseology. I must, however, be true to history. I might add, as doubtless I ought, that having carefully weighed the arguments of the Sabbatarians, I am unable to see that they have the support of the Scriptures, or the light of Christian history, or the defence of moral philosophy. And I begin to question how far Christian charity requires us to be silent in respect to sentiments and practices, however conscientiously held by good men, as some of the Sabbatarians are, that have no solid support, and that tend to mar the high character and happy effects of so great and important an Institution as the Sabbath—one of the highest appointments of God for our race.”

What the above shows of the feelings in one locality, where the claims of the Sabbath have been but mildly pressed, is true of other localities, and will continue to be, as men hear more of the truth, and fear it.

All reforms seem to burst upon the world quickly. So this will seem to the unthinking. Nevertheless, the elements have been long at work. This is merely the ripening. Many will yet embrace the truth, and many will refuse even to hear it. When I say it will triumph, I mean to recognize the fact, that “every knee shall bow,” some to the scepter, many to the sword. You and I, my brother, may “die on the field of battle,” before the triumph—may only see the promised land afar off. But it is a glorious death. To die even at the foot of the citadel of error, where our bodies shall become the stepping-stones to those who, coming after us, shall scale the walls, were enough. God grant, that whether we fall in the midst of the fight, or in the full flush of victory, we may die faithful to the truth, triumphing in Him who died and rose again for our justification.

Yours for the truth.

A. H. LEWIS.

Nov. 21, 1866.

Second Letter from Bro. Cottrell.

By R. F. Cottrell

In the Recorder of Dec. 6, Bro. Cottrell made the following response to the foregoing letter from Eld. Lewis:—

ELD. A. H. LEWIS:

Dear Brother,—I thank you for your prompt and kind reply to the letter I addressed to you through the Recorder. I am truly glad that we are so well agreed upon “the situation” and future prospects of the Sabbath controversy. Your hopefulness as to the future triumph of the truth, I find, corresponds with my own. May we yet come to a perfect unity of faith. And we shall. As the battle grows warmer, all the faithful to the law of God will rally under one banner. That banner will be “The commandments of God and the faith of Jesus,” or, in other words, it will be the present specific fulfillment of the prophetic message of Rev. xiv, 9–12. The wrath, which you foresee is coming upon the “lawless one” and his adherents, will not come till this warning message is made conspicuous—until it is proclaimed with a “loud voice.” When this specific work is done, the wine-press of the wrath of God will be trodden—the seven last vials will be poured out “upon the men which have the mark of the beast, and upon them which worship his image.”

I can discover no difference between your views and mine, only that I hold more definite views in regard to prophecy than you.

Yours to see the end of the conflict, and to share in the triumph. R. F. COTTRELL. Ridgeway, N. Y., Nov. 29, 1866.

Letter from B. Clark.

In relation to this subject, as presented by Bro. Cottrell, B. Clark, in the Recorder of Dec. 13, wrote as follows:—

“And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” Isa. lxvi, 23. Here we see a prophecy that must and will be fulfilled, that not only monthly meetings, but Sabbath meetings for worship, will be universal. And the “Lord of the Sabbath-day,” that said, “The Sabbath was made for man,” said also that “Every plant which my heavenly Father hath not planted, shall be rooted up;” and that it is “vain worship to lay aside the commandments of God, and teach for doctrine the commandments of men,” which are all to perish with their using. He that was “born king” said, after he arose from the dead, (Matt. xxviii, 17,) “All power is given unto me, in Heaven and in earth.” This agrees with Dan. vii, 14, “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him,” &c. Please compare Matt. xvi, 28; Eph. i, 20, 21; 1 Pet. iii, 22; Rev. xvii, 14, with 1 Tim. vi, 15.

Now, I would kindly ask my dear brother R. F. Cottrell if his article in the Recorder of Nov. 22, is not rather more discouraging than otherwise, to those who labor for the true Sabbath (like those who went to spy out the land). And further, when it shall be seen that “the kingdoms of this world are to become the kingdoms of our Lord, and of his Christ,” (Rev. xi, 15,) “and the kingdom and dominion, and the greatness of the kingdom, under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions (rulers, in the margin,) shall serve and obey him,” (Dan. vii, 27,) whether the government and people of this nation will not then keep the Seventh-day Sabbath of the Lord.

B. CLARK.

Reply by Bro. Cottrell.

To the foregoing, in Recorder of Dec. 20, Bro. Cottrell replied as follows:—

To the Editor of the Sabbath Recorder:

Permit me to say to Bro. B. Clark, that I have no doubt the time will come when “all flesh” will keep the Sabbath, and there will be no sin of any kind. The text he quotes from Isaiah locates it in the “new heavens and the new earth.” Bro. Lewis and myself were not looking quite so far into the future. We were speaking of the Sabbath in the present world, and we are agreed that the tares will grow with the wheat till the harvest, which is the end of the world. After the harvest there will be no tares among the wheat. The government of the United States will pass into oblivion at the end of this world; but the people that are saved from this nation will doubtless be a Sabbath-keeping people in the world to come.

I do not think it “discouraging” that we shall have to bear the cross here, since so great a reward awaits us there. In this world our Saviour promised us “tribulation;” but in the world to come, life everlasting.

R. F. COTTRELL.

Love not the World.

By John Matteson

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” 1 John ii, 15. From this language some have unjustly concluded that we must not desire or like anything on this earth. But in other places we are told to nourish our own bodies; to provide for our families; to labor with our hands that we may obtain some of the things in the world, &c. We may love every thing which God has made, for every creature that is lovely ought to be loved. Neither has the apostle left us in ignorance about the true meaning of this text.

“Love not the world.” The original word for “world” is κοσμος, which is, defined; order; the world; from the Heb., the present age of the world, as marked by imperfection and vice. In this last sense we believe the word is here used. We should not love this present imperfect age or state of the world, brought about by sin and the Devil. Satan is the prince of this world, and the curse is resting upon it. The kingdom of Jesus is not of this world, and our home is not here. We have no abiding city here, but look for one to come. We long for the world to come, where Jesus shall reign, and earnestly pray, “Thy kingdom come.”

In the very next verse the apostle tells positively what things in the world he has reference to. “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” It is the sinful inclinations, carnal desires, and vain fashions of this world, which we are told not to follow after. We should not be governed by depraved appetites, useless and hurtful habits, or the corrupted manners and perverted judgment of the unconverted about us. We should stem the mighty torrent of sin, that sweeps this trifling and careless generation into the gulf of destruction. And our affections should be placed upon God. We should love and admire his lovely person, his holy and excellent character, his wonderful and mighty works.

The reason why we should not love the things in the world the apostle tells us is because it is not of the Father. This further proves that this is not spoken of the creation of God, such as he made it, but of the evils and corruptions brought about by sin. And it is but a reasonable conclusion that we may and ought to love that which is of the Father. We may love the fragrant flower, the happy bird, the innocent lamb, the sweet little babe, the obedient child. And we are even commanded to love our enemies. Yet this love is limited in proportion as the things in this world are more or less mingled with sin and imperfection. But on the things in the world to come we can freely place our unlimited affections. And the first commandment directs our love to the great and eternal Jehovah as the glorious center upon which our best and highest affections should be stayed. Then and only then can we love other beings and things aright.

We are of earth, earthy, wherefore we easily take too much interest in temporal things; but we cannot long, nor strive too earnestly, for the company of Jesus, redeemed saints and angels; for the eternal inheritance, the crown, the robe, the harp. And if we do this, dear reader, how precious this heart-cheering promise looks: “He that doeth the will of God abideth for ever.”

JOHN MATTESON.

The Time of Patience.

By Dudley Marvin Canright

It is manifest that the people of God will, just before the coming of Christ, have a long trial of their patience in waiting for him after they have expected him to come. Thus, Paul says, “for ye have need of patience that after ye have done the will of God ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.” Heb. x, 36, 37. Why do the saints need patience when Jesus is coming in a little while? Because they expected that he would come before, and have been waiting for him. James says, “Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh.” James v, 7, 8.

This shows, first, that the saints will expect Christ to come before he does really come; second, that they will have to wait for his coming; third, that their patience will be severely tried by his long delay; and fourth, that he will, at length, come when their patience has been sufficiently tried. To the next to the last state of the church, Jesus says, “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly.” Rev. iii, 10, 11. Here the time of patience is again immediately connected with the coming of the Lord. So it is, also, in chap. xiv, 12-14. “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord from henceforth, yea, saith the Spirit that they may rest from their labors; and their works do follow them. And I looked and behold, a white cloud, and upon the cloud one sat like unto the Son of man,” &c.

Why the need of patience here more than any where else? The reason is obvious. Years ago the people of God expected Christ to come. They prepared for it, and told the world that he was coming and warned them to get ready for it. But he did not come. Months lengthened into years, and many long years have rolled slowly by and yet he does not come. The careless laugh, the unbelievers mock, and the wicked persecute. Every true heart is forced to cry out, “How long, O Lord?” From Heaven comes the answer, Have patience a little longer, and I will soon come.

Brethren and sisters in this blessed hope, the end will come at last. Jesus will come, and we shall have immortality. Every setting sun makes it one day nearer. A few more winters and summers and it will all be over. Do not faint by the way. “He that shall endure unto the end, the same shall be saved.” Matt. xxiv, 13.

D. M. CANRIGHT.

Athens, Me.

A Word to Parents.

By H. K.

I wish to say a word in regard to the Sabbath School. Is it right for the children to come to the Sabbath School, Sabbath after Sabbath, with no lesson? Yet many of them do so. Sometimes their excuse is, “I forgot where the lesson was.” And sometimes it is, “I go to school now, and mother don’t want me to study so hard.” If their studies are too hard, why is the Word of God the one to be laid aside? Brethren and sisters, do we not feel that it is important for us to have a knowledge of the Word of God? If it is important for us, is it not for the children also? Do you want to get into the kingdom yourselves, and see your children left out, because you neglected to instruct them in the way of salvation?

Let us have a reform in this matter. If you want to “let your light shine,” let it shine at home—among the children. Let them see that you do consider the Word of God of some consequence; and when they come to the Sabbath School, let them come with well-learned lessons, instead of well-learned excuses.

H. K.

South Norridgewock, Me.

A NEW EFFORT OF ROMANISM.

The connection between the ten-horned beast of Rev. xiii, which symbolizes the Roman Catholic power, and the two-horned beast of the same chapter, which we regard as a symbol of Protestant America, gives special importance to any new movement on the part of Romanism, and any new development in the downward tendency of Protestantism. The following article from the New Covenant in relation to the late Catholic plenary council in Baltimore, gives some intimations of the bold and extensive move they intend to make to increase their power in this country.

“The second Plenary Council of the Catholic church has just closed its session in Baltimore. It was opened by a procession of bishops and clergy, who marched from the residence of the Archbishop to the Cathedral, gorgeously attired in sacerdotal robes, which were resplendent in the sunlight, and covered with mystic devices. This characteristic ecclesiastical pomp was not without its effect on the throngs of spectators, and is calculated to tell on the unformed and impressible religious nature of those who read of it, as well as of those who saw it. There has been no report of the sessions of the Council published, nor will there be, and the proceedings were mostly carried on in Latin.

“The Catholic clergy, always quiet, reticent, undemonstrative, and out of sight even while holding the reins of the church, have not been inattentive observers of the great events which have transpired in the world’s history, during the last few years. The victories of Prussia and Italy in the late war, and the political inroads thus made upon the church, and the power of the Pope, were discussed with profound feeling and interest. As a counter-poise to these losses and humiliations, the Council pledged to his Holiness, the unreserved loyalty and attachment of the American church, in as emphatic language as the meagre Latin is capable of. The losses of the church in Europe, are to be more than made up in America. If the European Catholic nations are decaying, and the church is being gradually uprooted there, here it must compensate itself by spreading widely, and striking its roots into our social and governmental fabric.

“The freedmen of the South, and their spiritual destitution, largely occupied the attention of the Council. It regretted their ‘sudden liberation’ and wished that ‘in accordance with the action of the Catholic church in past ages, a more gradual system of emancipation had been adopted.’ An express command from Rome, as well as the inclination of the Catholic clergy, will lead the Roman church to give to this forlorn class at the South, immediate and earnest attention, and a revival of the Catholic Church South may be expected.

“Our public school system passed in review. It was not condemned except for Catholic youth, and these the Bishops insisted must be educated in Catholic establishments, where the principles of the Catholic religion shall be inculcated with the rudiments of reading and writing. Any one who will examine the statistics of our common schools, will perceive that only a very small fraction of Catholic children are now being taught in them. A protest was uttered against the state laws, which assume to regulate the manner by which church property shall be held, as ‘contrary to the canons and discipline of the Catholic Church,’ and it was asserted that the ‘civil power might as well dictate the doctrines the church shall teach, as to say how she shall hold her temporal possessions.’

“But the grand object of this Council, the prime motive of its convocation, what more than all else gives importance to its sessions, was stated by Archbishop Purcell in a closing sermon, to be the reclaiming of the United States to Catholicity. This prelate who is learned, and a leading representative of the church, gave a hint of the modus operandi to be adopted. There is to be no crusade preached against Protestantism—no offensive thrusting forward of the doctrines and practices of the Roman church—no bustle, no heralding of plans, no advertising of their purposes—but quietly, wisely, perseveringly, industriously, energetically, pertinaciously, in large and vigorous measures, the whole church, clerical and lay, are to set about the work of proselytism, and to bring about in the United States that radical change which shall render Catholicism popular, and the religion of the country.

“Here shall the Pope some day take up his abode, and outdo in the splendor of his reign, and the wealth and power of his temporalities, anything of which Rome has ever boasted—here shall the church and State be so indissolubly united, that the latter shall wait on the former to learn its behest, and then enthusiastically obey it—here shall the unaccustomed streets echo daily to the tread of processions, chanting oras sonorously, which shall defile along through kneeling and uncovered crowds, bowing low to receive the benediction—here shall the church regulate the details of national and social life, making all things subservient to its wishes. Such is the magnificent ambition of the Plenary Council. With the Roman Church to plan is to do—to will is to perform—and it always acts with a wisdom that insures success. Proselytism is its true business, and before that, all other considerations sink into infinitesimal proportions. The field of labor here open to it—the comprehensiveness of the scheme—the immense resources it has to draw upon in the accomplishment of its project—all point to a revival of Catholic fervor and energy, such as has never been experienced, and that will be felt throughout the extent of the country.”

Having reached this point, the writer makes a turn in his article, and gives utterance to sentiments well calculated to promote the very ends the Catholics have in view. Protestants have derived from the Catholic church, some of their most darling traditions. Especially is this the case with their traditional Sabbath, the first day of the week, which makes void one of the commandments of God. This institution is also specially dear to the Catholic church, as she claims it as peculiarly her own, and a proof of her power to change times and laws. And when the foundations of this institution begin to be shaken by the power of truth, Protestants and Papists will be alike interested to uphold and enforce it. And there can be no doubt, that there will be some sort of a coalition between them for this purpose. It only needs the inculcation of such sentiments as the following to make this a matter of easy attainment. The writer says:

“We are not of those who witness the rapid spread of the Catholic church in this country, its growing number of cathedrals, colleges, hospitals, and monasteries, with alarm. If there is danger in its ambitious designs upon the State, the American people are forewarned, and so forearmed. They are beginning to learn that ‘eternal vigilance is the price of liberty,’ and would be found as prompt to resist the encroachments of the Catholic church, as they have been those of the slave oligarchy. Aside from its aim to ally and interweave the church with the political affairs of the State and nation so as to control them, liberal Christianity can have no greater objection to the growth of the Catholic church, than to that of any other outside of its own communion.

“There is much indeed in the Catholic church to praise and emulate. The devotion of its adherents challenges one’s admiration. The heroism and self-sacrifice of its sisters of mercy and charity, who are appalled at no horror or danger, when obeying the call of suffering, and who walk unflinchingly into the very jaws of death, in the performance of their unbought, and often unsolicited charities, are beyond all praise. The founding of hospitals, the indoctrinating of their youth, the consecration of their churches, not merely to the service of the Sabbath, but to the religious uses of every day—these and many other peculiarities of the Romish Church might be engrafted on Protestantism to great advantage. We expect to see a quickening, an awakening in the Catholic church, commensurate with the great projects it has now in hand. An enthusiasm more subtle and permeating, than that enkindled by Peter the Hermit, when he preached the Crusades, and quite as energizing and resistless, will sweep through the whole body, and carry forward its plans to completion. There will be no lack of means for the great work designed. Every Catholic, whether merchant or laborer, or servant, will contribute from his abundance or poverty, and that most joyfully. If Protestants would set about their work with the same singleness of purpose, the same robustness of will, the same untiring persistence, the same unity of action, since they are the more numerous and wealthy, they would soon distance the Catholic church in the splendor of their achievements. But split into factions, and forever wrangling over some unimportant dogma, they waste their energies, and stand still, when they should go forward. Meanwhile, their formidable rival, with its loins girt with a resolute purpose, sweeps on victorious. Every day it gains strength from fresh accessions to its ranks, and entrenches itself in positions from which it cannot easily be dislodged. It wastes no effort, it avoids side issues, it will not quarrel, but marches steadily on to its grand purpose—the reclaiming of the United States. Who does not see what great vantage-ground it has?”

IS IT SAFE TO REFORM?

By Ellet Joseph Waggoner

A FRIEND asked:—“Can a man do as much work eating only two meals a day, and no meat, as he can eating three meals, and meat?” My way of putting it would be this:—Can a man do as much work living healthfully as he can living unhealthfully? Is a healthy man as strong as an unhealthy one? Making all allowance for the force of habit, it is not so dangerous to correct our errors as to retain them. I know a man over 50 years of age; a worker and a thinker too; of course needing much power to keep his system up in good working order. Yet he changed his diet in the summer season, eating but twice in the long days, working in haying and harvesting, and came through feeling well. It depends much on the amount of will and consecration you bring into the work. If there be an earnest desire and a strong determination to do right, you will succeed, beyond a doubt; but if you approach it as an unwelcome, grievous task, and fret and complain over every ill feeling as if the reform were the cause of it, it may seem to you as though it would kill you. But such a disposition and lack of consecration will be apt to destroy you anyway before the Lord comes; so you need not lay it all to the change.

But physical labor is not “the whole duty of man.” Pray, do not look altogether at the selfish side of the question. God created you for higher purposes than merely to do a great day’s work, and make money fast. Can we overcome as well with a depraved ’appetite as with a natural, healthy one? Can we “bring the body under and keep it in subjection” as well if we stimulate it with gross, heating, food and drinks, as we can to cleanse and purify it, and free it from unhealthy appetites? Who has not lamented his or her weakness? and want of stability in the great work of glorifying God? Who realizes that it is our duty to love the Lord God with all the heart, might, mind, soul, and strength? Who has ever conceived the measure of this love? Who counts it a privilege to “be strong in the Lord and the power of his might?” If our souls indeed “hunger and thirst after righteousness,” we shall learn and realize that this reform has come in a good time and for a good purpose.

Another asks:—“Can we do without meat in a new country, where we have little or no fruit?” The question supposes that meat is a substitute for fruit, which it is not. To be a substitute it must be of like nature and effects; but it is opposite and not like. Meat is concentrated and heating; fruit is unconcentrated and cooling; therefore fruit might be used as

a corrective of meats, but meat is no substitute for fruit. There is more excuse for using meat with fruit than without it. To say we must eat meat, because we have no fruit, is no more reasonable than for an engineer to say he must put more fire under the boiler because the water is too low! He would, of course, succeed in raising a high head of steam for a short while; but the result would be a speedy exhaustion of power or a smash up. And so with the human system. If we raise steam too fast, as we do by using meats and other stimulants, we may feel strong and active for a while, but at the expense of endurance; the power is sooner exhausted, and the nice machinery gives way.

It is a well-known fact that diseases change as the country grows older; more, I think, from artificial than natural causes. As a country improves and grows older, people change their habits, and diseases change with them. But they only change bad habits; they do not correct them; hence, diseases are changed, not eradicated. It is now full time for the remnant to correct their habits, that the weak may grow strong, and the feeble be able to resist the power of the wicked one.

I thank God for the Health Reform. It is no cross; it is no hardship; it brings pleasure in pain, and gives strength in weakness. With my shattered frame, my badly diseased lung, I cannot expect to be rejuvenated, or made healthy and strong. I expect to suffer from disease, partly inherited and partly brought on by exposure and over-laboring; but still I feel somewhat its renovating power. It has come to me as a new revelation of the present truth. It has opened to my mind new views of life, and its relations and its responsibilities. It has given me victories over self for which I longed for years. When bearing heavy burdens of body and mind, when all looked dark and cheerless in this world, it has come as a messenger of mercy, strengthening the body, cheering the mind, and refreshing the spirits, and bringing the peace of the Saviour to the sorrowing soul. It is no hard cross to bear; no privation. But if it were, what then? A dinner of herbs with the love of God shed abroad in the heart, is better than a stalled ox, and leanness of soul. Bless God for the Health Reform!

J. H. WAGGONER.

St. Johns, Mich., Dec. 7, 1866.

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