Review and Herald, Vol. 53, No. 24. (6/12/1879)

Review and Herald

Jun 12, 1879

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 12, 1879

The Immortality of the Soul.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.

IN THE UNITED STATES.

It is in the United States that this doctrine is taking the deepest root and spreading the fastest.

In the early part of the present century, publications upon this subject began to make their appearance, and a few here and there embraced the doctrine of the mortality of the soul and the sleep of the dead.

In 1803, a church sprung up simultaneously in many parts of the United States, calling themselves Christians. Some call them Christians. They rejected the immortality of the soul, eternal misery, etc. Of them, the historian says: “They declared that the atonement was full; that the wicked at death were to be annihilated,” etc.; that is, at the second death. This, however, was not a prominent article of their faith; hence, at present, some of them hold to it and others do not. But, as many of their ministers publicly advocated these views, and a large share of their members believed them, it served to arouse discussion upon the point.

In 1808, Rev. Elias Smith, in the “first religious newspaper published in the world,” viz., The Herald of Gospel Liberty, issued at Portsmouth, N. H., defended the view that immortality was God’s free gift bestowed on the good alone through Christ at their resurrection, all the wicked utterly perishing and truly dying in the day of the second death. Thousands of his followers in the Christian connection held the same opinion.

Aaron Bancroft, D. D., an author and able Unitarian minister at Worcester, Mass., in sermons published in 1828, advocated endless life alone through Christ. The same year J. Sellon, in a work of 106 pages, issued at Canandaigua, N. Y., maintained the extinction of the wicked. Walter Balfour, in 1829, at Charlestown, Mass., published a book advocating the sleep of the dead.

Calvin French, a deacon of the Congregational church, and afterward a minister, published a pamphlet of 54 pages at Boston, 1842, in which he defended immortality as coming only through Christ, the annihilation of the wicked, and the sleep of the dead.

Very many of the denomination called “Disciples,” or “Campbellites,” believe in the sleep of the dead and the destruction of the wicked, though generally, as a denomination, they do not hold these sentiments.

In the providence of God, this subject was brought prominently before the Advent people in the great religious movement of 1840–44.

In 1837, Mr. Geo. Storrs, a Methodist preacher, first had his mind called to this subject by reading a pamphlet put out by Henry Grew, of Philadelphia. After thoroughly studying the subject for some three or four years, he adopted the doctrine of the mortality of man, the destruction of the wicked, etc. In 1841, he published “Three Letters” to prominent ministers, in which he advocated his views of this doctrine. In 1842, he preached to a congregation in Albany, N. Y., “Six Sermons” on this subject. These he soon after published, and scattered extensively. In the fall of 1842 he embraced the doctrine of the soon coming of Christ, as taught by Adventists. The next year he traveled and preached very extensively among them, and freely distributed his “Six Sermons” among his hearers. His views met with much opposition at first; yet some prominent men embraced them. In 1843, he started the Bible Examiner, as an occasional issue, mainly for the purpose of disseminating light upon these subjects. Later, it was made a monthly.

After 1844, the Adventists almost as an entire body embraced the doctrine of the mortality of the soul, the unconscious state of the dead, and the final annihilation of the wicked. Those who did not embrace these views were left as a separate party, which has since dwindled to very small proportions, and they have nearly lost their position as Adventists.

About this time Eld. Jacob Blaine, Baptist minister, Buffalo, N. Y., put out a book of 117 pages, entitled, “Death not Life.” This had a wide and rapid sale, soon running through many editions. The arguments being very plain and pointed, it made a powerful impression on the minds of thousands. H. L. Hastings, of Boston, Mass., also dealt some heavy blows against the doctrine of eternal torment. He wrote several stirring pamphlets upon the subject, which were extensively read.

Mention should be made in this connection of the writings of the late Prof. C. F. Hudson, of Cambridge, Mass. During the latter part of his life he became interested in the subjects of future punishment, nature of man, etc., and traveled extensively, visiting libraries, and consulting with literary men; and some of the fruits of his research were given to the world in an elaborate volume entitled, “Debt and Grace, as related to the Doctrine of a Future Life;” which was followed by “Christ our Life: The Scriptural Argument for Immortality through Christ Alone;” and some minor works. “Debt and Grace” is a volume of several hundred pages; and “Christ our Life” is an able work of 164 pages.

During the last thirty years so many ministers and scholars have written pamphlets and volumes advocating the scriptural view of the subject, that we could not undertake to name them all.

In answer to inquiries upon the extent of the spread of these views, Eld. D. T. Taylor writes the author thus: “In 1860 I made a partial census of the beliefs of the so-called Adventist ministers and others on these questions. I collected the names and addresses of 600 ministers residing in nineteen different States, and in Nova Scotia and Canada. I estimated the whole number of Advent believers under the ministry and influence of these 600 clergymen to be 54,000, and the population of the community generally attending Adventist meetings as numbering 150,000. Since this census and estimate was made—now eighteen years ago—the total number of preachers has increased, I judge, to over 1,000, and I think the believers have doubled. . . . Thousands and tens of thousands in the denominations also hold the doctrine in question.”

We consider the above estimate too low rather than too high.

Prominent among those advocating this doctrine may be mentioned Prof. Chas. L. Ives, M. D., late of Yale College, and author of “Bible Doctrine of the Soul,” an able and scholarly work of several hundred pages; Rev. J. H. Pettengill, M. A., author of a masterly volume of 285 pages, called “The Theological Tri-lemma;” Rev. John Miller, of Princeton College, and Rev. A. G. Pease, of Rutland, Vt., both of whom have written able works defending the doctrine of immortality alone through Christ; Eld. J. H. Whitmore, a clear and forcible writer, the author of a book entitled, “Immortality.” Eld. D. T. Taylor, of Rouse’s Point, N. Y., has written many powerful articles on the subject. Eld. Uriah Smith, for a quarter of a century editor of THE ADVENT REVIEW, Battle Creek, Mich., and author of several volumes, has cast a heavy influence on the right side of the question. Besides articles and small tracts, he has written an excellent book on this subject, entitled, “Man’s Nature and Destiny.” Eld. J. N. Andrews, a critical scholar and a deep reasoner, the editor of a French paper, has written several tracts and many telling articles upon the subject. The following, among many other Seventh-day Adventist ministers, have publicly preached this doctrine through the length and breadth of the United States: Elders James White, J. H. Waggoner, J. N. Loughborough, Geo. I. Butler, S. N. Haskell, W. H. Littlejohn, and M. E. Cornell. Of the other bodies of Adventists who have preached the same doctrine, Elders John Couch, O. R. Fassett, J. V. Himes, Edwin Burnham, Albion Ross, A. A. Phelps, H. F. Carpenter, Geo. R. Kramer, and C. R. Hendricks, are among the most noted.

The Seventh-day Adventists have twenty organized Conferences, extending from Maine on the East to Washington Territory on the West, and from Minnesota on the North to Texas on the South. They have about 275 preachers, 600 churches, and about 20,000 believers. They publish nine periodicals. Of these, one is in French, one in Swedish, and two are in Danish. Their list of publications now runs up to about two hundred, embracing those from a volume of 500 pages down to a penny tract. They have foreign missions in England, Denmark, Norway, Sweden, Germany, France, Switzerland, Italy, and Egypt. They have a fine college at Battle Creek, Mich., with an attendance of over 300 students. At the same place they have the largest and best conducted Sanitarium in America. Their publishing facilities are very great, their house at Battle Creek having a capital of over $100,000. Some weeks they send out over 300 bushels of printed matter, which is scattered to all parts of the world.

The great body of the Adventists having zealously embraced these views about 1844, as above stated, they immediately began to publish them with great energy. Numerous small tracts, many pamphlets, and finally bound volumes, were soon scattered all over the country, like leaves in autumn. Believers were raised up everywhere, and among them many able speakers and writers. This subject was preached upon, debated both orally and through the papers, and numerous churches were raised up in all parts of the United States largely upon this one issue.

In this country alone there are now issued about a dozen periodicals which advocate this doctrine. The leading ones are: REVIEW AND HERALD, Battle Creek, Mich.; The Signs of the Times, Oakland, Cal.; The World’s Crisis, Boston, Mass.; The Bible Banner, 506 Minor St., Philadelphia, Penn.; The Restitution, Chicago, Ill.; the Herald of Life, New York; Bible Examiner, New York; The Pictorial, (Danish) Battle Creek, Mich.; The Herald, (Swedish), same place. Nor is this question confined to the Adventists; but some in every denomination are receiving these views. On this point, the Methodist Home Journal, for March 26, 1870, says: “There are many candid minds in the churches that are more or less unsettled, and honestly and eagerly seeking for new measures of light upon the question.” In 1862, Prof. Hudson reported over forty evangelical clergymen of the great denominations, among his personal acquaintances, who held these views.

For fourteen years the author has traveled and preached upon this subject, from Maine to California, and from Minnesota to Alabama. In every community he has found persons, both in the church and out, who say that they have never been able to believe the popular doctrine on this question.

But, as might be expected, these attacks upon the old doctrine of an immortal soul and an endless hell have brought out numerous publications on the opposite side, advocating the “orthodox” theory of the immortality of the soul, and eternal misery of the wicked. Evidently this is becoming a leading theological question of the times. Bare assertions will no longer be taken as satisfactory upon it: the people demand proof and investigation. Debates upon it between different ministers are of almost weekly occurrence. The horrid descriptions of hell and the eternal torments of the damned, which were once so shockingly common, are now seldom heard from any pulpit.

During the last ten years it has become no uncommon thing to hear of ministers in the different orthodox denominations who have espoused these views, and have come out boldly to advocate them. Indeed, scarcely a month passes without our attention being called to some case like this. Hundreds of cases among the laity are noted every year. Probably no less than one hundred churches have been raised up within the last year of those who have accepted these views. Among the believers in this doctrine in the United States there are able scholars, professors in colleges, principals in academies, and other influential men. From these, critical and learned books are sent forth answering all the objections that can be raised to the doctrine both from Scripture and philosophy.

In the fall and winter of 1877, this doctrine was brought very prominently before the religious world. A couple of orthodox ministers in different places in New England came out and publicly rejected the doctrine of the immortality of the soul and eternal torment. This created great excitement in certain circles. Both the religious and the secular press took it up and commented upon it, which called universal attention to the subject. Then ministers of all denominations in nearly every city in the United States almost simultaneously preached upon the subject of “Hell.” The New York Herald stated that on one Sunday, in New York City alone, one hundred ministers preached upon that subject.

On the whole, it seems evident that, in the providence of God, the time has fully come for the fables and errors connected with this important question to be exposed, and for the glorious truth of the Bible once more to shine out.

This age of free thought, of general intelligence, and of careful scientific inquiry, is certain death to the old heathen dogma of an eternal hell of burning fire and tortures for the wicked, which flourished so triumphantly during the Dark Ages. Even those who still claim to hold to the old theory of an endless hell have so modified it that its old friends of two centuries ago would not recognize it; Of late years the popular ministry say but little about hell torments any way, and when

they do, it is more to explain them away than to advocate them. In most of the orthodox churches members are no longer expelled for renouncing the doctrine of eternal torment.

With all the foregoing facts before us, it is evident that a great theological revolution upon this doctrine has already begun. May the providence of a merciful God speed it on to a rapid and happy consummation.

THE WORLD AS IT IS.

By L. D. SANTREE

In the land of the sick and dying, A land that is full of pain, A world full of sorrow and crying, Where the mourners are weeping in vain; A land where the churchyards are filling, Where the fair and the young pass away, Where death is the warm hearts stilling, And darkness follows the day;

Where days have dawned full of beauty, But ended in darkness and storm; Where few have been faithful to duty Which many in wickedness scorn; Where the garlands that love has been twining Are fated to wither so soon; Where the sun that at morning was shining Is hidden in clouds ere the noon;

Where the hearts that we trusted, believing In fondness and innocence there, Crushed out our fond love by deceiving, And filled our poor hearts with despair; Where coldness our love is returning, And faded the garlands of yore; Where the soul's deep unspeakable yearnings Shall be satisfied here, nevermore:—

Yes, such is the land where I'm staying, Where darkness follows the morn; 'Tis a land of weeping and praying, A land of trouble and storm. But we see in the skies the glad token That Christ the Lifegiver is near, That the scepter of death will be broken, And the morning of Heaven appear.

The heavens now brighten in seeming, The day of salvation is near; Oh, spend not the moments in dreaming, But look up and be of good cheer. Bid a long, long adieu to your sadness,— In the darkness no more shall you roam, But in peace, with unspeakable gladness, You'll rest with the ransomed at home.

L. D. SANTREE.

South Mound, Kansas.

MAN IN THE GARDEN OF EDEN.

The following article on the Sabbath question is translated for the Review by Bro. De Vos, from De Boodschapper, the paper published by Bro. Velthuysen in Holland.

We will now take up the question, “What was the relation of man, before his fall, to the Sabbath?”; in other words, does the keeping of the Sabbath by man date back to Eden or Sinai? According to the idea which we are going to oppose, the latter is the case. But the teachings of the Bible first. We say: Sabbath-keeping by man, since the opposers of the law assert that God alone kept the Sabbath, and this on the last day of creation week, but that nowhere else in the Bible is there anything said concerning resting on the seventh day, than alone in the commandment given to Israel on Sinai, and done away at the crucifixion of Christ.

From a work which has a great influence (it is to be feared, greater than the Bible) among those who foster this idea, and which also teaches that man in the garden of Eden had “nothing to do” but to “enjoy himself,” we give below an extract as the point at issue for our discussion:—

“In the second chapter of Genesis there is no command given concerning the Sabbath; we read only, that God rested on the seventh day. ‘Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day and sanctified it: because that in it he had rested from all his work which God created and made.’ No command is given here to man; we are only informed that God rested. . . . There was nothing more to do; therefore God could rest. . . . God kept a Sabbath. . . . This is the only Sabbath that God ever kept. . . . Afterward (on Sinai) we read that God commands man (Israel) to keep the Sabbath holy. . . . Indeed, Christ had no Sabbath when he was on earth. . . . Do not compel the believer, as with an iron yoke, to keep the seventh day; . . . do not bring him by Sabbath-keeping out of Heaven, where he can rest, to a cursed earth, where no rest can be found.”—Aanteek. op Genesis.

The italics in the above are our own. If the reader will be so kind as to compare the italicized sentences with each other, it must instantly appear plain to him that in this case also, he either makes that “which is written” appear as though it were not, through a desire to uphold their system, or that a willful darkening is uppermost to make the plainest declaration of God of no consequence. “We read only, that God rested on the seventh day”; then he takes the literal words of the Bible: “And God blessed the seventh day and sanctified it: because that in it he had rested,” to repeat afterward, “We are only informed that God rested.”

Where we read like this, it is no wonder that we should teach like this.

We are informed of three facts: 1. God rested on the seventh day; 2. God blessed the seventh day; 3. God sanctified the seventh day. The last two acts, viz., the blessing and sanctifying of the seventh day, had their origin in the first-named deed, the resting; for the text says, “God blessed the seventh day and sanctified it: because that in it he had rested.” Notice also the word “wherefore” in Exodus 20:11.

It seems that the blessing and sanctifying of the seventh day by God in Eden, and the reasons therefor, are not seen or understood by many. Let us remain by the Bible. The seventh day was a day of rest or refreshing (Ex. 31:17) for the Creator. Why! Can God become tired or have need of rest? Let the Scriptures answer: “The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary.” Isa. 40:28. What did the Lord mean, then, with this his rest? Nothing else than by this means to lay the foundation of a “day of remembrance.” Because God rested on the seventh day, therefore he blessed and sanctified that day. Every one must be sensible that the blessing and sanctifying occurred after the rest day had passed. To illustrate: Because De Bril was taken on the first of April, 1572, by the “Water geuzen,” therefore, after that time, the first day of April is celebrated as a day of remembrance of that occurrence. So also here. Because of his own rest on the seventh day, and of his refreshing on that day, God “blessed” and “sanctified” that day, i. e., set it apart for holy use. And in this way the seventh day of the week became a Sabbath or rest day. God has never given another rest day. And for whose need did God give the seventh day as a holy rest, as a day of remembrance of his own rest after the completion of creation? To this, our Lord Jesus, the Lord and the defender of the Sabbath, answers, “The Sabbath was made for man.”

The Sabbath was made in Eden, before man’s fall, and for his need. If he, obedient to the will of his Creator, had labored the first six days of the week, this same obedience would compel him to rest on the seventh day, and to spend that day as the glad day of remembrance of the completion of the work of creation.

Luther truly says: “From this it follows, that if Adam had not sinned, he would still have kept the seventh day holy; on that day he would have instructed his children and children’s children what the will of God was, and in what his service consisted; he would have praised and thanked God, and offered offerings unto him. On the other days he would have tilled the ground and supplied the wants of his cattle.”

But, says one, there is no command given in Gen. 2 concerning the Sabbath. No; we read of no command there. But if God took his children, who were yet pure and blameless, and told them of his rest when the heavens and the earth were completed, and of the blessing and sanctifying of the seventh day afterward, on their account, to what would this, according to your judgment, have led them?

The answer to this last question is at the same time the answer to the one with which we commenced: “What was the relation of man, before his fall, to the Sabbath?”

“Christ had no Sabbath when he was on earth,” says the law opposer. “I have kept my Father’s commandments.” “Which of you convinceth me of sin?”; i. e., of transgression of the law, so speaks Christ. “Do not bring the believer by Sabbath-keeping out of Heaven to a cursed earth,” says the first. “The law is holy, and the commandment holy, and just, and good.” “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” So God’s Spirit teaches the believer.

SABBATH SICKNESS.

THIS remarkable disease has not yet been treated in books of pathology.

1. This disease is of the intermittent kind, attacking the patient by violent paroxysms, which return every seventh day. These paroxysms return every Lord's day, and hence it is called “Sabbath sickness,” but by the faculty it is technically known by no other name than Dies Domini Morbus.

2. It partakes somewhat of the nature of the ague, especially as it is attended with a great degree of coldness. This coldness is first apparent early in the morning of the Lord's day, and in many cases seizing the patient before he has left his bed. But it begins in the region of the heart, and it is attended with dullness of the head, followed by yawning and lethargy.

3. The patient is sometimes deprived of the use of his limbs, especially the legs and feet, so that he is indisposed to walk to the house of God.

4. In some cases this attack has come upon them after they have gone to the house of God, and has been attended with yawning and slumber.

5. In other cases there has been uneasiness in the house of God, and a disposition to complain of the length of the sermon, though they have been known to sit very contentedly in a play-house several hours at a time, or stand in the street in the cold several hours to listen to a political harangue.

6. Persons affected with this disease never mourn on account of their confinement from public worship.

7. These persons often surprise their neighbors with great activity and health on the day following, however unfavorable the weather may be.

8. Most of the faculty agree that there is a low, feverish heat, technically called febris mundi or fever of the world, which may be detected in these patients during the intervening days of the week.

9. There also seems to be a loss of appetite for savory food, and a want of relish for Panis Vitæ—bread of life—which in this case is the indispensable remedy for this disease.

10. Persons affected with this disease generally have a disrelish for private religious exercises of the closet and the reading of the Scriptures.

11. It is also contagious—neighbors take it from neighbors, and children from parents.—Selected.

THE NAME.

By S. Osborn

Wherever we go we find some persons who are great sticklers for the denominational name. They ask us why we do not take the name of Christian church, church of God, or some Bible name, and say they could go with us if we had the right name. But let me ask, What is there in a name to make people better or worse? All must admit there is nothing. Still a name is desirable as denoting distinctiveness in character or belief. In Bible times it was not unusual to change names when distinction of characteristics required it.

Thus, in the beginning the Creator was called God; he was also called Lord. But he was known by the name of God Almighty to Abraham. Ex. 6. He made his name Jehovah known for the first time to Moses. Ex. 6:3. And in Ex. 3:14 God called his name I AM THAT I AM. He is also called Ancient of Days, Heavenly Father, etc. These names are expressive of the various relations which the great God sustains to men.

We will now consider the names by which Christ is known in the Bible. He is called Shiloh, Gen. 49:10; Captain of the host of the Lord, Josh. 5:14; Heb. 2:10; Prince and Saviour, Acts. 5:31; Wonderful, Counsellor, Everlasting Father, the Prince of peace, Isa. 9:6; Michael, Dan. 12:1; The Branch, Zech. 6:12; a Priest, verse 13; and in the New Testament, Emmanuel, Matt. 1:23; Jesus, verse 25; King of the Jews, Matt. 2:2. He is also called Son of God, and Son of man. He is called a Priest forever after the order of Melchisedec; King of Kings and Lord of Lords, in Rev. 19:16; and in Rev 1:11, Alpha and Omega, the first and the last. Here we have some nineteen different names which are applied to our Saviour. Why so many names? Because they are suited to express his relation to man at different times. Abram’s name was changed to Abraham, Jacob’s name to Israel, these changes being made to express certain changes in their relation to God and his people.

Now let us consider the different names which have been applied to the church. The name first given to God’s people after the fall is found in Gen. 6:2; viz., Sons of God. They are called the seed of Abraham in Gen. 12:7, and Israel in Gen. 47:27. Coming to the New Testament, we find the followers of Christ called disciples. They were afterward called Christians. Acts. 11:26. But they were called the churches of Christ once, Rom. 16:16; and the church of God eight times, as in the following places: Acts. 20:28, 1 Cor. 1:2, 10:32, 11:22, and 15:9; Gal 1:13, and 1 Tim. 3:5. Now if “the church of Christ” was such an important name, why did it not have its origin sooner? this being twenty-seven years after it was said to be founded, on the day of Pentecost. And in fact it was ten years after that time before the disciples were called Christians. Acts. 11:26. It was in the year 60 that it was first called the church of God. Acts. 20:28. And yet we know the church was in existence long before this time. Read Matt. 18:17; Acts. 7:38. The term church does not occur in the Old Testament, but the term congregation occurs several times, having the same meaning as the word church, as shown by Paul’s quotation from Ps. 22:22, in Heb. 2:12; “Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” He here substitutes the word church for congregation.

From these facts we deduct the following conclusions: 1. That the “church” of the New Testament was the “congregation” of the Old; 2. That church, under that title, was perpetuated in this dispensation. Mat. 18:17; Acts. 7:38. 3. That the changes in the names applied to the same objects at different times in the Bible are for the sake of denoting distinguishing characteristics. This idea is fully sustained in the language addressed to the seven churches, in the second and third chapters of Revelation. The address made here to these churches was not to the different organizations existing at any one time, but to the same church at different times in the gospel dispensation. (See thoughts on Revelation, chapters 1, 2, 3, published at the REVIEW Office, Battle Creek, Mich.)

One point I will especially call attention to in support of the above position; viz., the signification of the terms used to denote the churches: Ephesus means desirable; Smyrna, myrrh; Pergamos, height, elevation; Thyatira, “sweet savor of labor,” or, “sacrifice of contrition”; Sardis, “prince or song of joy,” or that which remains; Philadelphia, “brotherly love”; Laodicea signifies, “the judging of the people,” (Cruden). It is evident that inspiration has chosen these terms to express the characteristics of the people to which they refer, and not because the names themselves possess any intrinsic value.

The foregoing thoughts are in harmony with the name Seventh-day Adventist. 1. It distinguishes them among the numerous bodies of Christians in the land. 2. It represents the two leading features of their faith; viz., that they are believers in the observance of the seventh-day Sabbath, and also in the speedy personal appearing of the Son of God.

No name could be more appropriate. Take, for instance, the church of God. Is there any class of people organized that can truly say they are all followers of God? No one will claim this. Again, take the name of Christian church. In order that the name be appropriately applied, each individual belonging to the body must be truly a Christian. Every one will admit that this is not true of any denomination, under the existing circumstances. There is a church of God and of Christ upon the earth; but it is found in no one organization. Acts. 10:34. Only those that fear God and work righteousness constitute that church. S. OSBORN.

FOUND AFTER MANY DAYS.

By H. E. Sawyer

We must imitate the life of Christ in order to be true missionary workers. His was a life of self-denial, toil, and suffering. If we would share with him the rich reward of well-doing, we must willingly devote time, means and strength to the work he has assigned us of scattering the seeds of truth wherever opportunity offers. Each individual is required to act some part in this closing work; and while we continually hear urgent and repeated appeals for help, we cannot be ignorant of duty.

Let us go back to the time of Huss, Wycliffe, Luther, Judson, and others. They chose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season. The missionary work now requires the same spirit of self-sacrifice and devotion that characterized these servants of God.

Are we acting our part in this missionary work? Are we doing all in our power to scatter the seeds of truth far and near? Some may say, “I have continued sending away copies of the Signs and tracts for a long time, but having received no letters in reply, I have become discouraged, and think I will try no longer.” And thus failing to exercise the required patience and perseverance, their efforts cease.

My former experience in this work has taught me a useful lesson. Nearly a year before the Vigilant Missionary Society was organized in this place, I sent for five copies of the Signs to distribute. At first I knew not how to obtain the names of interested readers, and therefore made it a subject of prayer. Before the papers came I received several letters containing more names than I had papers to send. From that time to this I have had more names than I could use.

The first papers sent out were to four individuals in Florida. I commenced sending them in February, and continued during the following summer. I received several letters in reply, only one of them being of interest, and this was from a gentleman who, together with his wife, has since decided to keep the Sabbath. In the month of August I became very much discouraged, thinking I had made a mistake in sending for those copies of the Signs, and questioning in my mind whether I should not give them to some one who was better fitted for the work. While trying to decide what course to pursue, the words, “Be not weary in well doing,” came forcibly to my mind, and I decided to continue in the good work. The following day I received a postal from one of the four to whom I had been sending papers in Florida, stating that he had decided to keep the Sabbath, and asking for tracts on that subject for his friends who opposed him. To be brief, the result of this effort was that in less than six months forty families were observing the seventh-day Sabbath.

An item of experience with the Health Reformer may be of interest. The Signs and Youth’s Instructor were sent to a young lady in England. After receiving several copies, she wrote to an uncle in Pennsylvania, requesting him to send me the money to pay for the Instructor. The amount sent being more than the price of the paper, I sent him a copy of the Signs and Reformer for his examination. The Reformer seemed to be more to his mind, therefore I had it sent to him for six months. As the result of this he has been a subscriber for the past two years. In

his last letter he states that he likes Good Health for its temperance and Christian principles, and that he is himself a health reformer. I sent him an annual, which he showed to his friends, and they were so well pleased with it that he sent for ten more. Thus an interest is created in health reform, and I expect there will yet be some among the miners there who will accept the third angel’s message.

Let none be discouraged if success does not seem to attend their efforts. God works in various ways to bring the truth to the candid and honest at heart. Our papers, tracts, and letters need to be accompanied with earnest prayers that God would send the good angels before them to prepare hearts for the truth; and if all who receive them do not appreciate them, they may fall into the hands of others who will. Only in the day of final account shall we know how much good has been accomplished by our efforts. It is well if we feel our weakness and incapability, for we shall not be so likely to labor in our own strength. God has promised to give wisdom to all who sincerely desire it. It is “not by might, nor by power, but by my Spirit, saith the Lord of hosts.” Surely we have everything to encourage us. Let us therefore enter into the missionary work with more energy and zeal.

Experience teaches us that the way to accomplish anything is to be steadfast in our purpose. This requires faith, perseverance, and practice. When our whole hearts are in the work, God will hear our earnest entreaties, and will do for us what we cannot do ourselves. H. E. SAWYER.

Battle Creek.

POLITICAL PLATFORM OF THE ROMAN CATHOLIC CHURCH.

To give the Bible to the laity is to cast pearls before swine.—Cardinal Hosius.

There is no other remedy for the evil but to put heretics to death.—Bellarmine.

The laity have no jurisdiction and power over the clergy.—Council of Constance.

Let the public-school system go to where it came from—the devil.—Freeman's Journal.

We hate Protestantism; we detest it with our whole heart and soul.—Catholic Visitor.

It is utterly wrong to circulate the Scriptures in the vulgar tongue.—Archbishop Ximenes.

We are not advocates of religious freedom, and we repeat we are not.—Shepherd of the Valley.

Religious liberty is merely endured until the opposite can be carried into effect.—Bishop O'Conner.

God's tribunal and the Pope's tribunal are the same. All other powers are his subjects.—Muscovius.

We will take this country and build our institutions over the grave of Protestantism.—Priest Hecker.

There is, ere long, to be a state religion in this country, and that state religion is to be Roman Catholic.—Priest Hecker.

There can be no religion without the inquisition, which is wisely designed for the promotion of the true faith.—Boston Pilot.

The exemption of clerical persons has been instituted by the ordination of God and by canonical institutions.—Council of Trent.

I would as soon administer the sacraments to a dog as to Catholics who send their children to the public schools.—Priest Walker.

The Pope has redeemed the clergy from the obedience due to princes; therefore kings are no more the superiors of the clergy.—Bellarmine.

We hold education to be a function of the church, not of the state; and in our case we do not accept the state as educator.—New York Tablet.

We declare, affirm, define, and pronounce it necessary to salvation for every human creature to be subject to the Roman Pontiff.—Cardinal Manning.

Accursed be those very crafty and deceitful societies called Bible societies, which thrust the Bible into the hands of inexperienced youth.—Pope Pius IX.

As the church commands the spiritual part

of man directly, she therefore commands the whole man and all that depends on man.—Civiltà Cattolica.

The Pope has the right to pronounce sentence of deposition against any sovereign when required by the good of the spiritual order.—Brownson's Review.

All those who take from the church of Rome, and from the See of St. Peter, one of the two swords, and allow only the spiritual, are branded for heretics.—Baronius.

If the Catholics ever gain—which they surely will do, though at a distant day—an immense numerical superiority, religious freedom is at an end.—Archbishop of St. Louis.

Heretics, schismatics, and rebels to the said Lord the Pope, or his aforesaid successors, I will, to the uttermost of my power, persecute and wage war with.—Bishops' Oath.

What Father Walker says is only what has been said by the bishops all over the world, over and over again, in their pastorals, and we heartily endorse it.—New York Tablet.

I do renounce and disown any allegiance as due to any heretical king, prince, or state named Protestant, or obedience to any of their inferior magistrates or officers.—Jesuits' Oath.

Our school instruction must be purely materialistic. If the name of the Author of Christianity is mentioned at all, he must be spoken of as one of the men who figured prominently in history.—Western Watchman.

No Bible shall be held or read except by priests. No Bible shall be sold without a license, except upon the pains and penalties of that mortal sin that is neither to be forgiven in this world or the next.—Council of Trent.

Moreover we confirm and renew the decrees recited above, delivered in former times by apostolic authority, against the publication, distribution, reading, and possession of books of the holy Scriptures translated into the vulgar tongue.—Pope Gregory XVI.

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