MR. L. A. CALLICOTT, of Lanes, Dyer County, Tennessee, was tried some time since, under the Tennessee statute, forbidding Sunday labor, and found guilty, but a new trial was ordered which took place July 21, before Judge Flippin. Col. T. E. Richardson, who is counsel in the famous King case, which has gone to the United States District Court, defended Mr. Callicott. The defendant is a Seventh-day Adventist, and the question was broached, as to whether the commandment, “Six days shalt thou labor and do all thy work,” made it a sin for him to rest on Sunday. E. E. Marvin, an elder of the Seventh-day Adventist denomination, was put upon the witness stand, and the following was elicited, as reported in the Review and Herald:—
Colonel Richardson.—“Mr. Marvin, where do you live?”
Mr. Marvin.—“At Trezevant, Carroll County, Tennessee.”
Colonel Richardson.—“Are you a minister of the Seventh-day Adventist Church?”
Mr. Marvin.—“Yes, sir.”
Colonel Richardson.—“What is the belief and practice of your church concerning the Sabbath?”
Mr. Marvin.—“We believe the seventh day is the Sabbath of the Lord, as brought to view in Exodus, twentieth chapter, and keep it as such; and with James (chapter 2: 12) we believe this to be a law of liberty, and that we have a heaven-born right to obey it in any State or nation.”
Colonel Richardson.—“You regard it as a Christian duty to keep that day holy and no other?”
Mr. Marvin.—“Yes, sir.”
Colonel Richardson.—“Does your church hold that the working upon six days is as imperative as keeping of the seventh?”
Mr. Marvin.—“No, sir.”
Attorney-General.—“Mr. Marvin, what is the position of your people as to working six days?”
Mr. Marvin.—“They have never officially or publicly expressed any rule concerning it.”
Attorney-General.—“Do your people teach that it is a sin to rest on Sunday?”
Mr. Marvin.—“We believe that when required to—”
Attorney-General.—“But answer my question.”
Mr. Marvin.—“I will, sir, if you give me opportunity.”
Attorney-General.—“Well, go on, then.”
Mr. Marvin.—“We believe that when required to rest on Sunday, by laws based upon the religious aspect of the day, it would be wrong to obey them.”
Attorney-General.—“Do laws, requiring men simply to rest, tend to enforce religion or worship?”
Mr. Marvin.—“Yes, sir, if such laws be Sunday laws.”
Attorney-General.—“On what grounds?”
Mr. Marvin.—“On the grounds that there is not now, nor ever was, a Sunday law, that did not have for its basis the religious character of the day.”
Attorney-General.—“But it would not interfere with your religion to rest on Sunday?”
Mr. Marvin.—“Yes, sir. Sunday-keeping is a religious act—an act of worship; it would be conforming to an opposing religion.”
The Attorney-General then yielded the case, and the Judge charged the jury to bring in a verdict of not guilty.
This testimony is worthy of note, for it brings out the pith of the whole question of Sunday laws. Sunday keeping is a religious act, nothing else,—never was anything else since the Babylonians and their ancestors established the worship of the sun god, which the “venerable day of the sun” perpetuates to the present hour, with the added sanctities of the Christian Sabbath attached in these later times.
If any man believes that “the seventh-day” is the Sabbath of the Lord his God, to compel him to yield a formal allegiance to the first day (the day of the sun) is forcing him to conform “to an opposing religion.”
The Judge in this case charged rightly.
The report from which the above testimony is taken, closes with this sentence: “We attribute this victory largely to the National Religious Liberty literature.”
W. H. M.
Fined Again.
R. M. KING, of Dyer County, Tennessee, whose case for Sunday-breaking has been appealed to the United States Court, was arrested the third time, on the nineteenth of last June, and brought before the justice court. Of this occasion, he writes:—
On the fifteenth of June, I went out in the morning, and hoed six rows of potatoes; worked just about an hour, and then went to hear the Methodist minister preach. There was a State warrant taken out for me the next day for Sabbath-breaking, and I was arrested on the nineteenth, and taken before Squire Barker, tried, found guilty, and fined $5 and costs, whole amount $6.90.
There was a man in the same neighborhood who cut wheat with a binder, on the same day, and worked the necessary hands to shock it, but there was no complaint made of his breaking the Sabbath. He was not a church member.
Of all the prosecutions for Sunday breaking in Dyer County, of which there has been a considerable number, in the past eighteen months, not one arrest has been made outside the number of those who are acknowledged conscientious Christian men, but who differ with the established religion of Tennessee, in that they read the fourth commandment, “The seventh-day is the Sabbath,” and those who enacted the religious laws of Tennessee read it “The First day is the Sabbath.” Those who acknowledge no allegiance to the divine command have so far been absolved from all allegiance to the human Sunday law. This clearly marks the spirit of persecution from which these prosecutions arise.
A CIRCULAR letter has been issued by the Sunday Association of Illinois, to churches, trade and labor Unions and other associations, in which they ask all ecclesiastical and beneficial organizations to adopt a set of resolutions, asking Congress to pass the National Sunday-rest bill; the managers of the World's Fair to close its gates on Sunday; the pastors, church clerks, and secretaries of various ecclesiastical, ethical, or beneficial societies, to co-operate with the Sunday associations in the different States to secure Sunday legislation; and finally urging the Evangelical Alliance to give its influence especially to the furtherance of the enforcement of Sunday observance and in securing the united effort of all religious bodies to this end, with particular reference to the Sunday-rest bill and Sunday observance at the World's Fair.
Thus the work of organization for the promotion of religious legislation goes steadily on, and the plans by which it is intended to accomplish the ends expected are by no means circumscribed, but are enlarged to take advantage of the organized assistance of every society or association of men, women, or children which it is possible to enlist among the ranks of the “National Reform Soldiery,” which, Miss Willard says, “goes ‘marching as for war’ in behalf of a national Christianity.”
THE movement for the promotion and enforcement of the observance of Sunday as a day of rest, is making rapid strides in Europe, as is shown by the following Paris dispatch to the London Daily News:—
A short time ago MM. Jules Simon, Leon Say, and Cheysson, in the name of the League for the Promotion of Sunday Rest for Working People, wrote to the Minister of Public Works, to assist them in an appeal to the railway companies. They did not ask him to use any compulsion, but simply to show himself favorable to the objects of the League, in asking the companies how they might possibly meet them, and whether it would not be possible to suspend, wholly or partially, goods traffic on Sunday. M. Yves Guyot, in answer states that he has submitted the application of the League to the railway companies, in the hope that they would so arrange the regulations for goods traffic as to be able to grant one day in seven, or at least a part of one to those employed.
NATIONAL RELIGIOUS LIBERTY ASSOCIATION.
DECLARATION of PRINCIPLES.
We believe in the religion taught by Jesus Christ.
We believe in temperance, and regard the liquor traffic as a curse to society.
We believe in supporting the civil government, and submitting to its authority.
We deny the right of any civil government to legislate on religious questions.
We believe it is the right, and should be the privilege, of every man to worship according to the dictates of his own conscience.
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