It is stated in verse 1 that Solomon began to build the temple in the 480th year after the children of Israel were come out of the land of Egypt. Regarding this date there is much conflict of opinion, from the discrepancy between the reckoning and Paul's assertion in Acts 13: 20, "After that [the division of the land by lot] he gave them judges about the space of four hundred and fifty years, until Samuel the prophet." Paul's chronology agrees with that of Josephus, who places the beginning of the temple work 592 years after the exodus. This shows that Paul, in speaking to the Jews, used the chronology commonly in vogue amongst them, without reference to the question of its correctness. There was a more important issue at stake, to which he was gradually drawing their attention by a rehearsal of their national history as they understood it. The Septuagint gives the date 440 years after the exodus, probably reckoned from the end of the journey, instead of 480; and Dr. Clarke says, after giving a list of the estimates of twelve chronologists (varying 260 years and only two of them agreeing), "after all, that in the common Hebrew text is as likely to be the true one as any of the others."
The temple was of the same general plan as the tabernacle (as it was intended for the same purpose), the pattern of which had been given to Moses on Mount Sinai, and which was a type of the true tabernacle in Heaven. It was built larger, and more substantially, because it was designed to be permanent, while the tabernacle was portable. But it is a remarkable fact that, with all its apparent durability, it did not stand as long as the temporary tabernacle. It was destroyed by the king of Babylon 424 years after its erection, which God permitted because the people departed from keeping his commandments.
The oracle referred to in verse 5 was the most holy place, within the vail, so called because it contained the law of God. It is so called in verses 19, 20, 21, 22, and 23; also in chap. 8:6. Dr. Schaff says: "In the New Testament the term is in the plural, and is applied to the Scriptures, which contain the will of God." In Acts 7:38 it is applied directly to the ten commandments, prefixed by the qualification "lively," or living, indicating their irrevocable nature. Hence the appropriateness of the term to the most holy place in the temple, which was, as Dr. Terry expresses it, "God's speaking place."
The house was "built of stone made ready before it was brought thither." The all-important lesson of this verse may be expressed in one word, "preparation." No doubt it took much longer to prepare the material for the temple than it did to rear the edifice. If a man has but one year in which to preach the gospel, it would be far better for him to spend nine months in preparation, if necessary, than to preach all the time in an unconsecrated, unfitted condition. The Lord never sent out a man to any work until he was properly prepared. It took Moses, with all his wisdom and skill as a leader, forty years to fit himself for the deliverance of Israel. And it behooved the great Antitype of Moses to prepare by a life of humility for the atonement to be made in our behalf; "for in that he himself hath suffered being tempted, he is able to succor them that are tempted." Heb. 2: 17, 18.
Concerning the quietude of the work on the consecrated spot, Rev. Jesse R. Young suggests: "This indicates the thoroughness of the preparations made, the skill of the workmen, the reverence shown to the sanctuary even while it was going up; and conveys a hint concerning the quiet, worshipful, thoughtful spirit in which God ought to be approached in his house."
The word of the Lord to Solomon, in verses 12 and 13, is an emphatic repetition of his promises to David, based upon the condition of keeping the commandments; in fact, all God's promises are subject to this condition. Of the assurance given on this occasion, Rev. R. Jamieson says: "It was very seasonable, being designed, first, to encourage him to go on with the building by confirming anew the promise made to his father David (2 Sam. 7); and, secondly, to warn him against the pride and presumption of supposing that, after the erection of so magnificent a temple, he and his people would always be unconditionally sure of the presence and favor of God."
On the same verses, Mathew Henry says: "God plainly lets him know that all this charge which he and his people were at, in erecting this temple, would neither excuse them from obedience to the law of God, nor shelter them from his judgments in case of disobedience. Keeping God's commandments is better and more pleasing to him than building churches." And Canon Rawlinson adds: "The promises made to David were—(1) that he should be succeeded by one of his own sons (2 Sam. 7: 12; Ps. 132: 10); (2) that the kingdom should be established in the line of his descendants forever, if they were faithful (Ps. 132: 12); and, (3) that the Israelites should be no more afflicted as beforetime (2 Sam. 7: 10). These promises are confirmed to Solomon, but on the express condition of obedience."
A Russian Sunday School’s Success
At Dupat, in Russia, is a Sunday-school that has prospered almost miraculously. It was begun in a private house, for the benefit of two Jewish children whose mother was in prison. Nearly every one said it was sure to fail; it disappointed them by succeeding—succeeding wonderfully. The twenty-six teachers are already too few for the more than four hundred scholars in attendance. The officers and teachers are all new in Sunday-school work—even the pastor of the church never saw a Sunday-school before—but they conduct it with much skill. But for this school the children would be brought up only as nihilists and atheists.—Ex.
Sabbath-School Association.
THE seventh annual session of the California State Sabbath-school Association was held in connection with the camp-meeting in Oakland, commencing Sept. 18, 1884. The first meeting convened Sept. 22, at 9 A. M. Prayer was offered by Eld. J. N. Loughborough. Minutes of last annual session were read and approved.
A brief report of the standing of the association was then read, showing the whole number of schools reporting to be thirty-seven. Total membership at last session, 1,250; present membership, 1,370; increase, 120. Four schools had been discontinued, and four new ones added.
FINANCIAL STATEMENT.
Cash on hand Sept. 1, 1883...$183 89
RECEIPTS.
Tithes and donations...$91 62
CAMP-MEETING OFFERINGS.
San Jose...$17 83
Los Angeles...6 20
Reno...11 75—$341 29
EXPENDITURES.
Donation to General Association...$10 35
Instructors for camp meeting...11 50
Lessons...3 50
Printing circulars...8 50
Stationary...2 29
Postage...2 86
Club of fifty Instructors...45 00—$84 00
Balance on hand on deposit in Pacific Press...$257 29
The President then spoke briefly of the Sabbath-school missionary work that had been done in harmony with the second resolution passed at the last annual session, which empowered the Executive Committee to furnish workers in new fields with the necessary lessons for use in the schools they may establish. A club of one hundred copies of the Youth's Instructor, and a number of Bible Lessons, No. 1, had been used during the year by our tent companies, with good results. He also spoke of the improvement that had been made by the schools in the matter of reporting, and the general increase of interest in the Sabbath-school work throughout the Conference.
Committees were appointed as follows: On Nominations—W. C. White, S. Brownsberger, J. N. Loughborough; on Resolutions—C. H. Jones, C. C. Ramsey, W. C. Grainger; to Examine School Records—Mrs. G. D. Ballou, Josie Cochran, Georgia Burrus.
E. J. Waggoner then delivered a very interesting and forcible address on "Home Study of the Bible," showing why, when, and how the Scriptures should be studied. It was requested that this address be published in the Signs of the Times. Meeting adjourned to call of the chair.
A second meeting was held Sept. 25, at 5 P. M. Opening song, "Stand by the School." Prayer by Eld. J. O. Corliss. Minutes of last meeting read and approved.
The Nominating Committee reported for President, C. H. Jones; Secretary, Josie Cochran; Executive Committee, C. H. Jones, E. J. Waggoner, and C. C. Ramsey. It was moved and seconded to adopt the report in full.
The Committee on Resolutions offered the following:—
WHEREAS, The spiritual welfare of our people demands that they become better acquainted with the principal points of our faith; therefore,
Resolved, That it is the sense of this association that the present lessons on important Bible subjects, recently begun in the Youth's Instructor, should be continued on the same plan at least until January 1, 1886.
WHEREAS, During the past year, several Sunday-schools have been established in different parts of the State, and believing that much good may be accomplished by such efforts; therefore,
Resolved, That we indorse the action of our brethren and sisters in this line, and that we recommend that this work be carried forward more vigorously during the coming year, and that those conducting such schools render regular quarterly reports to the State Secretary.
WHEREAS, We recognize the importance of directing the minds of our children and others to a proper course of reading in connection with Bible study; and,
WHEREAS, Our land is flooded with exciting, trashy literature that is poisoning the minds of the youth and benumbing their sensibilities; therefore,
Resolved, That we recommend that all our Sabbath-schools establish Sabbath-school libraries—purchasing only such books as have been critically examined by competent persons; and,
Resolved, That we request the officers of this association to furnish a printed list of books, that they can recommend for Sabbath-school Libraries.
WHEREAS, We feel the need of more thorough instruction in regard to the Sabbath-school work, therefore,
Resolved, That we recommend that a Sabbath-school convention be held at some central point during the coming year, where methods of work may be discussed and plans laid to better carry forward this work.
The first resolution was spoken to by Brethren W. C. White, E. A. Stockton, and C. C. Ramsey.
C. H. Jones spoke to the second resolution, stating what had been done in Sunday-school work in Oakland in connection with the tent-meeting.
W. C. White spoke to the third resolution. He set forth the importance of teachers being readers, and knowing the contents of the library books, and that parents ought to take hold of the matter. They should read to the children and have the children read to them. Then they should question the children, thus fixing in their minds the matter of the lessons read.
The president spoke briefly of the importance of the resolution. Children will read, and they ought to read, and it is important that measures be adopted by which the character of the books they read can be controlled.
Prof. S. Brownsberger spoke at length to the fourth resolution. Several others engaged in the discussion of the resolutions, which were severally and unanimously adopted.
Sister M. K. White then read an essay entitled, "How to Help the Children." All were well pleased with its terse, pointed instructions, and it was unanimously voted to request that it be published in the Signs of the Times.
Meeting was then adjourned to the call of the president. G. D. BALLOU, Pres.
MRS. G. D. BALLOU, Sec.
A BOY'S TEMPERANCE SPEECH.
Some people laugh, and wonder
What little boys can do
To help this "temperance ball"
Roll all the big world through.
I'd have them look behind them,
When they were small, and then
I'd just like to remind them
That little boys make men.
The bud becomes a flower,
The acorn grows a tree,
The minutes make the hour—
'Tis just the same with me.
I'm small, but I am growing
As quickly as I can;
And a temperance boy like me is bound
To make a temperance man. —Sel.
Two Cases of Rattlesnake Bite.
A snake charmer named Reilly, while exhibiting a venomous rattlesnake at High Bridge, New York, on a recent Sunday, was bitten in the hand and died in great agony. "His death," says the New York Tribune, "will do much to dispel the popular notion that such a bite is comparatively harmless if only the proper antidote is at hand; and that the proper antidote is a great deal of whisky. This is precisely the cure that Reilly tried. He realized his danger, and quickly swallowed about a quart of whisky which was near by. As he was not a man who was accustomed to it, the liquor probably had its full effect, and if the cure was good for anything it should have worked in his case. But it did not, and nothing that the physicians were able to do proved any more effective than the whisky."
THE OTHER CASE.
The latest case of rattlesnake bite comes from New York, and occurred in a bowery dime museum. The snake charmer, who was a confirmed opium smoker, was bitten by a freshly imported rattlesnake which he was taking out of its box. He adopted the usual remedies of cauterizing the wound and drinking freely of whisky. The result was that he felt no ill effects of the bite, but, strange to relate, the snake died in less than twenty-four hours, and its flesh began to decay at once. The explanation made was that the man was so full of opium that the snake received the full benefit of the drug and succumbed to the poison. The investigation of the case may lead to some light on the nature of the rattlesnake venom, which is not yet understood by medical men.—S. F. Chronicle.
Worse than Hog Cholera.
By Sabbath Recorder
It is said that the hog cholera has been quite prevalent along the Potomac, and that the carcasses of hundreds of the animals which have died from the scourge have been thrown into the river. The circumstance has created some alarm in Washington, whose water supply is obtained from the river. No doubt, vigorous police measures will be taken to abate the nuisance and free the city from the danger. That such measures would be entirely justified, even though it bring much inconvenience and expense to the farmers who thus dispose of their dead animals, no one will question. But Washington, like many another city in our fair land, is afflicted with a worse scourge than hog cholera, and hundreds, if not thousands of her citizens die annually from the use of drinks more deadly than putrid water can be, and yet her government not only fails to take any adequate measures to abate the evil, but even sanctions it by law, selling for money the right to some men to sell to other men the poison that ruins them in body and soul. But then some things are different from some other things.
Teach Something Definite
AIM to teach something definite. None of your "random" work; but facts gleaned for a definite purpose, and applied with expectations of certain results. Let it be remembered that talking is not necessarily teaching. Having recitations is not teaching. Teaching is making some one know what he did not know before. Teaching always implies learning something definite, which goes to make up the knowledge of the one taught.
Inducing to Study.
By Editor
THE recitation is the test of study; it is also the cause. The skilled disciplinarian of the week-day school may secure perfect order in his school-room; he may have the eyes of all his pupils riveted upon their books, but still this is not proof that they are studying their lessons. It is only at the recitation bench that he is able to know whether they have studied or not; and, therefore, here is the place to exercise such means as will secure study. This principle holds good in Sabbath-schools, and if the scholars fail to study, let the teacher take much of the blame upon himself. The exact modus operandi of securing this study we do not now undertake to give. This, however, must be aimed at, and there should be an earnest perseverance in this aim. Here is a field for your inventive genius. When one has induced an individual to study, he has laid the foundation of learning.
California Camp-Meeting.
By Editor
LAST week we noticed some interesting points in regard to our recent camp-meeting. The weather was very fine throughout; neither hot nor cold, and but one foggy morning. But a smart rain came the afternoon of the 30th, after most of the people had left the camp. The meeting was the largest and most important ever held on this coast. About 180 tents were pitched, and well inhabited, and quite a number lived in adjacent houses. The grounds were large, allowing for wide streets and tasty arrangements for blocks of tents. The restaurant was capable of seating one hundred and eighty; it was well kept and largely patronized.
It was unfortunate that the work on the ground was not completed when the time came to begin the meeting. Friday was largely employed in the work of pitching and fitting up tents, which prevented quiet and order in the camp, and the influence on the young was apparent for several days. There is much in the power of association. The first day on the ground being mostly spent by the children in running around or playing, the solemnity of the occasion seemed to be lost on them. An efficient camp-meeting committee of five was elected for next year, so we confidently trust it will not be so again. After order was fully gained, the young people's meetings were interesting and profitable.
The business, of which a great deal was transacted, will be found in the reports of the secretaries. All the business meetings were well attended, which indicates a good interest in the work. This was as it always should be.
The book sales were highly satisfactory, the retail sales amounting to $484.55. The entire sales were $785.00. There were sold 137 copies of "Vol. IV.," and a much larger number would no doubt have been sold had not so many ordered it in advance.
"The Atonement" was received from the binders when the meeting was more than half gone; 47 copies were taken, and the valuable pamphlet, "Honor Due to God," was freely bought. Every Sabbath-keeper in the world should have this little work.
The preaching was well received, and appeared to have a good effect on all classes. The committee appointed to take charge of the order of exercises appointed speakers solely with reference to the benefit of the meeting, without regard to personal feelings or preferences. And we feel assured that this was right. The importance of such an occasion cannot be overestimated, and every sermon should be the best possible to meet the wants of the people. We had so much business to attend to that we seldom heard a sermon, seldom being present except when called to speak, and we deeply regretted that we were not permitted to watch more closely the interest in these exercises. We saw a good spirit in the social meetings, but did not fully realize the depth of the feeling until toward the close. Then it was indicated by the number inquiring for light on matters of conscience, the large number coming forward for prayers, and finally by the number applying for baptism. Seven were baptized on Sunday evening, ten on Monday morning, and thirty-five on Tuesday morning. As the elder of the Healdsburg church was compelled to go home before the close of the meeting, to prepare for the opening of the school, the candidates for baptism for that church, sixteen in number, deferred their baptism till the next week, when the rite was performed at that place. Four from Mendocino County were compelled also to leave and receive baptism at their homes. Thus the whole number of candidates at this meeting was seventy-two. However, they were not all new conversions, yet largely so. Twenty-six were received into the Oakland church, the result mainly of the tent-meetings and camp-meeting. Still others are keeping the Sabbath.
The San Francisco dailies, the Alta, Call, Examiner, and Post, gave quite full accounts of the camp-meeting, which helped to raise the interest taken in our encampment. It is safe to say that the influence of this meeting on the public is greater than that of any previous one held on this coast. Since its close our colporters and missionary workers find more to do than they did before. May God speed the good work until the remnant are sealed for the everlasting kingdom.
Magnitude of Our Work.
By Editor
OUR camp-meetings are becoming so large, and the amount of business to be done is so great, that it is becoming impossible to do full justice to every interest connected with them. Those who have the most experience in the camp-meetings are the ministers who have traveled from State to State to hold such meetings. Consequently the burden of the business to be done falls largely on them. In our late meeting we became painfully conscious of the fact that a man cannot spend his time, day and night, under a pressure of business cares, and do justice to his ministry. Not that the Lord did not help and strengthen in the camp-meeting through which we have just passed. He surely did. But if ever there is a time when the minister needs to enter the desk with consideration, with study, and with his powers fresh for the important work of feeding the flock and instructing the people, it is in such a meeting as this. But our camp-meetings are becoming so large, there is so much Conference and missionary business to transact, the Sabbath-school interest is very properly commanding more attention, there are so many accounts to settle and so many complaints to hear and perhaps difficulties to adjust, that it seems as if there must be some means devised to lessen the amount of labor falling upon the few who have the necessary experience to take charge of all these duties. As this will inevitably demand the attention of our people, and require much thought, we now make a few suggestions:—
Let all matters of church discipline, which are in danger of being brought into the camp-meeting, be referred to the Conference Committee before the camp-meeting takes place. We refer only to those cases where it seems impossible to settle them at home.
Let the ministers make their reports up to a month before the meeting and forward them to the secretary, that they may be examined and understood before the meeting comes on, and thereby save much time in the work of Auditing Committees.
If the Executive Committees have not time to do all this work and make proper preparations for the meetings in other respects, let them appoint competent and faithful men to examine accounts, reports, etc., and have everything in shape for the more speedy transaction of business in the meeting, and save the ministers the labor of racking their brains over these perplexing questions.
And enlarge the camp-meeting committees, and have their duties more clearly defined, and let them, to a greater extent, bear the burdens which are now generally borne by the ministers.
There never will come a time when the counsel of experienced ministers will not be sought in our camp-meetings. They are best qualified to decide many important matters connected with large religious meetings, and especially where they spend much time in such meetings. But to make them counselors, executives, accountants, arbitrators, routine workers, and expect them to be ready and clear-minded ministers at the same time, is requiring too much of human nature. As long as this is done, some things must be poorly done, and some things necessarily neglected. We make these few suggestions that our brethren may have time to enlarge upon them and work out these problems before another season's camp-meeting work comes on.
Fanaticism.
By Editor
FOR so large a meeting as our recent camp-meeting it was remarkably free from fanatics. This is the more remarkable, as Oakland has become quite a hot-bed of fanaticism. The "Salvation Army" is small here, a mere "squad," but it is as zealous for oddity and senseless parade as if it were a regiment. And there are many veritable "holiness cranks" all around us. Quite a body of them have entered the "resurrection state," and to their wondrous vision "Christ has come already." They have passed beyond the gospel dispensation; they converse with God as face to face; he tells them audibly that they need not keep his law! and they pity the fogy Christians who are living back in the regions of such ordinances as baptism and the Lord's supper. This is no exaggeration; a paper is published in this city advocating all this, and much more equally absurd.
It is true that a few fanatical spirits were on the ground, but by prompt action they were held in check. Of course there were some complaints; some grumblings about "arbitrary" action and "priestly rule." Our advice to these grumblers is to get up a camp-meeting of their own, and let fanaticism for a season have its own way, and then they can have all the confusion they desire; as they surely would have. But they need not think that Seventh-day Adventists will ever permit such works of disorder to prevail in their meetings. We are too well acquainted with fanatics to suffer our meetings to be broken up or broken into by them. We have met them from ocean to ocean, and in such meetings we are ever on our guard against that which, if left unchecked, would not only destroy the usefulness of our meetings, but disgrace us before the world. Camp-meetings have acquired a bad reputation in years gone by, in many places, because of the all-night noises and day and night confusion. But nothing of the kind has ever been known in a camp-meeting held by Seventh-day Adventists, and we confidently trust there never will be. Fanaticism is a rank, foul weed, with plenty of false zeal, but bearing very slight resemblance to genuine faith in the word of God; and they who cannot detect the counterfeit have but little discernment in the things of God. We only pity all sincere souls who suffer their sympathies to be perverted by it.
In this connection we mention an 8-page tract sent out by a fanatic in Michigan, labeled, "Another Angel Come Down from Heaven." We are only surprised that some professed believers in the Third Angel's Message have been troubled over it. The truth has over and over been proclaimed that "there is no time in the Third Angel's Message." We think their trouble must arise from the incautious expressions of some of our ministers who have tried to find an antitype of the forty years in the wilderness in the period from the disappointment of 1844 to the coming of the Lord. We regret that there are any ministers among us so given to unprofitable speculations. They have been feeding the flock with chaff, and if any are overthrown by these fanatics, they will have to give account "when the chief Shepherd shall appear." As the tract spoken of set the time for this present month, its folly will very soon be shown.
Seventh-Day Keepers and the Teaching of the Apostles.
By Editor
THE above is the heading of a short article which appeared in the Advance not long ago, and which a subscriber wishes us to notice, as it is being circulated quite extensively, and is considered by many to be a fatal blow to the teachings of Seventh-day Adventists. It is, perhaps, unnecessary to state that the "Teaching of the Apostles" does not refer to that found in the New Testament, but to a recently discovered document bearing that title. We will give the Advance’s article entire, and then proceed to make such comments as may seem necessary. We will first say, however, by way of preface, that the number of Sabbath-keeping churches, ministers, and people, as given by the Advance is entirely too small.
"The Seventh-day keepers in this country, composed of Adventists and Baptists, number 761 churches, 270 ministers, and 25,780 members; and they claim to be rapidly increasing. The Adventists are much the larger body. The recently discovered 'Teaching of the Twelve Apostles' will sooner or later weaken, or annihilate, the view that the seventh day is still the sacred one of the week. Its fourteenth chapter begins thus: 'But on the Lord’s day do ye assemble and break bread, and give thanks, after confessing your transgressions, in order that your sacrifice may be pure.' This is a direction to observe the Lord’s supper on the Lord’s day. Was that day the seventh or the first day of the week? Much depends upon the answer. First, all must admit, according to Acts 20:7, that disciples at Troas, with the apostle Paul, assembled on the first day of the week to 'break bread,' to observe the Lord’s supper; and that they chose the first day of the week out of the whole seven during which they were there together.
"Second, all admit, who know the case, that, according to Justin Martyr, a reliable witness, the Christians were accustomed to hold religious services and observe the Lord’s supper, on Sunday of each week, which was the first day, called 'Sunday' by Justin, because that was the Roman name, and he was addressing the Roman Emperor and Senate.
"Two things, then, are fixed: First, that the primitive Christians of the apostolic age observed the Lord’s supper on the first day of the week; second, it is fixed by the 'Teaching of the Twelve Apostles' that that first day was the 'Lord’s day.' As a deduction, a third thing is fixed, that the apostle John, when he said he 'was in the Spirit on the Lord’s day,' meant that it was on the first day of the week. The day bearing the sacred name of the Lord Jesus was certainly the sacred day at that time. This all agrees with a great amount of other evidence, too much to be here presented. It all tends strongly to make keepers of the seventh day change their observance to the first day, and to make keepers of the first day more confident of their position than heretofore."
But very little mention has been made in the SIGNS concerning this so-called "Teaching of the Apostles," and we will therefore state a few facts in order that our readers may know the truth of the matter, and may understand just how much effect it has on the teaching of Seventh-day Adventists. We are the more anxious to do this because the "Teaching" has been widely circulated, and has received an immense amount of attention from religious journals since its discovery. Indeed its discovery has created a great furor in the religious world. The New York Independent regards it as "by all odds the most important writing, exterior to the New Testament, now in the possession of the Christian world;" and many other journals and teachers regard it as but very little, if any, inferior to the New Testament. It is very certain that since the "Teaching" was discovered, religious journals have devoted more attention to it than they commonly do to the Bible itself.
The document itself is a portion of a Greek manuscript that was discovered in the Monastery of the Most Holy Sepulcher, in Constantinople, by Philotheos Bryenios, bishop of Nicomedia. Of course it is not claimed even by the most enthusiastic supporters of the "Teaching" that it was written by the apostles themselves. Learned men are divided in their opinion as to its date, some placing it as early as the beginning of the second century, and others claiming that it was composed no earlier than the third or fourth century. In the absence of any positive proof for any date, and to save controversy, we are willing to grant that it was written at the earliest date claimed for it, in the second century.
The first question that will now arise in the minds of many will be, "Why should we take this document as an exponent of the belief and teaching of the apostles, rather than the writings of the apostles themselves?" And such a question would be very pertinent. It seems far more reasonable that we should go to the well-authenticated writings of the apostles, to find their doctrine, than that we should appeal to the production of some unknown writer who did not even live contemporaneously with them. If I wish to become acquainted with the teaching of John Wesley, I go to his own works, instead of taking up what some anonymous writer may have said concerning his doctrine. So we should go to the New Testament to ascertain what was the "teaching" of the apostles. The whole affair looks as though there was a case to be sustained that could not be sustained by an appeal to the real teaching of the apostles.
But before we proceed further to impeach our witness, we will hear his testimony. The fourteenth chapter entire is as follows:—
"Coming together on the Lord’s day break bread and give thanks, confessing your transgressions, that your sacrifice may be pure. And let no one who has a dispute with his fellow approach with you until they be reconciled, lest your sacrifice be profaned, for this is the sacrifice spoken of by the Lord: In every place and time bring to me a clean sacrifice, for I am a great king saith the Lord, and my name is wonderful among the nations."
It will be noticed that no clue is here given as to what day is referred to by the term "Lord’s day." That most important matter is left out entirely. How, then, can this passage be made to do service in the Sunday cause? Easily enough; all that has to be done is to assume that the day here referred to is Sunday, and presto, the thing is accomplished, and we have "strong evidence" to prove that Sunday is the Sabbath. Concerning this assumption as made in the quotation from the Advance, we shall speak hereafter; we are at present dealing only with the "Teaching" itself.
Thus far, then, we have found that the so-called "Teaching," whether genuine or otherwise, affords not the slightest real testimony in favor of Sunday observance; the "evidence" has to be assumed. But this is not all. We have before us, not only the English translation of the "Teaching," but the Greek text itself. We therefore know whereof we affirm when we say that the word for "day," namely, heemera, does not once occur in the entire chapter. Neither is there any word corresponding to it, nor anything to indicate that the word "day" should be supplied. Why, then, was that word supplied by the translators? We leave the reader to answer that question to his own satisfaction. We have no fears, however, that any intelligent seventh-day keeper will change to the first day on the strength of so palpable and weak a forgery as this.
When the lawyer told the judge that he could give fifty good reasons for his client’s absence from court, the first of which was that the man was dead, the judge decided that it was unnecessary to produce the other forty-nine. So we might leave the matter here, having shown that the "Teaching" cannot affect seventh-day keepers in the least, because it contains no hint concerning rest on any day of the week. But we wish to pay our respects to the document a little further, now that we are on the subject. Inasmuch, however, as it has not the slightest connection with seventh-day keepers600either to uphold or to contradict their teaching and practice, we shall drop the first part of our heading, and pursue the subject farther under the simple heading, "The Teaching of the Apostles."
E. J. W.
Conference Constitution.
By Editor
THE old constitution was defective in many particulars, some of which we will mention.
It confined the Executive Committee to three, while several of our Conferences need five or more. The number should be left to each Conference to decide for itself.
It made the committee of three, who might be all ministers, the sole auditors of all accounts.
It based the raising of funds, not upon its own provisions, but upon a plan set forth in a certain book, the plan being entirely obsolete. Such plans should only change with changes of the constitution.
It made no sure provision for maintaining the Conference, leaving it optional with individuals or churches how to dispose of their funds.
If a member of the Executive Committee were a layman, it did not make him a member of the Conference.
Its rule of representation in the Conference was unequal and unjust; a church of five members was entitled to a delegate, but it must have seven times five to be entitled to a second delegate. We opposed this provision when it was adopted, in 1863, and only wonder that it was ever adopted when its inequality was pointed out.
By requiring a membership of thirty-five to secure two delegates, it caused the business of the smaller Conferences, having few churches, or mostly small churches, to be transacted by a few individuals, leaving the large majority of business men among them to sit as spectators, without a vote. Out of this grew the abuse of authority, which has become a custom, of electing delegates in the Conference, which a Conference has no more right to do than it has to elect an elder or a deacon for a church. It is a sure method of making the churches careless in their duties, to do their duties for them in an unauthorized manner.
For want of the proper provision, the Conferences have adopted the custom of electing delegates for unorganized companies; said delegates generally lacking experience in our work, and the custom serving oftentimes to delay the work of organizing churches when it should be done. By making the ministers “delegates at large,” they become the representatives of all companies raised up by them, and they are able to present their wants and secure aid for them where others could not.
We know that this will raise a question in regard to representation in the General Conference. And this question ought to be raised, and the present rule of inequality be done away. Heavy Conferences, as that of Michigan, cannot adopt the same rule of representation which ought to be adopted by the smaller Conferences, without making their deliberative bodies too large for the speedy transaction of business. Let each Conference adopt its own rule, according to its evident wants, and let the delegates to the General Conference be elected, not according to the number of delegates in the State Conferences, but according to the whole number of members reported in the Conference. This would give a representation in the General Conference on an absolutely equal basis. On this and on at least two other points the Constitution of the General Conference should be amended. One is that it does not recognize tithes, which it certainly should.
We have thrown out some of these suggestions for the benefit of those who will attend the General Conference, that they may be considered before that body shall meet. They are the result of much thought and careful study of our constitutions.
“LET no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man; but every man is tempted, when he is drawn away of his own lust, and enticed.” James 1:13, 14.