Earlier text: IT IS NIGH AT HANDDOCTOR BENSON'S SUNDAY HISTORY.
IT has been well said that a truth concealed is sometimes equivalent to a falsehood told. What Dr. Benson has stated is not nearly so important as that which he has not written. Take the case of Origen, of whom he speaks as follows:— "Origen, who was born A. D. 185, says of the Lord's day: 'If you cease from all worldly works, and execute nothing worldly, but give yourself to spiritual exercises, repairing to church, attending to sacred reading and instruction, . . . this is the observance of the Christian Sabbath.'" Now the truth is that neither Origen nor any one of that early age ever applied the term "Sabbath" to the first day of the week. See Matthew Henry's Commentary. Origen was the father of the mystical system of interpretation. He said:— "To the perfect Christian, who is ever in his thoughts, words, and deeds, serving his natural Lord, God the Word, all his days are the Lord's, and he is always keeping the Lord's day." Origen's "Christian Sabbath" was not one particular day of the week, but the every-day life of the perfect Christian. We have found some men advocating the same idea in this age. This, too, by theological manipulation, is turned in favor of Sunday. But did not Origen prefer the first day to the seventh? Yes; he partook of the common prejudice against the Jews, and opposed the seventh day, for just such reasons as prejudice would dictate. He argued that the fact that the manna fell in the wilderness on the first day, and did not fall on the seventh, shows that the first was even then preferred to the seventh! An argument which would hold good in favor of all "the six working days," as the Bible calls the first six days of the week; an argument which might pass with those who had no Bibles, for the Bible distinctly informs us that it was because of God's high regard for his holy day that he withheld manna from falling on the seventh day. And the writings of such vagarists are fixed up by theological ingenuity to set aside the claims of the fourth commandment of Jehovah, and of his holy rest-day. The case of Eusebius is nearly parallel to that of Origen. There is not even a hint in the writings of Eusebius of any Scripture warrant for Sunday observance. He was the eulogist of Constantine, and his time-serving proclivities brought upon him the censures of other historians. Thus he wrote:— "And all things whatsoever that it was duty to do on the Sabbath, these we have transferred to the Lord's day, as more appropriately belonging to it, because it has a precedence and is first in rank, and more honorable than the Jewish Sabbath." Please notice the points he makes: 1. The Sabbath he calls "Jewish," contrary to the invariable usage of the Scriptures. 2. He calls the first day the Lord's day, contrary to the Scriptures, which thus designate no day but the seventh. 3. He says Sabbath duties "more appropriately belong" to a day which never was a Sabbath, or rest-day, which never was sanctified or set apart to such uses, than to that day which was constituted a Sabbath by Jehovah, which was blessed and sanctified, and to which alone the Lord appropriated Sabbath duties. 4. He said it was "first in rank, by which he means that it came—in the week—before the seventh, and, 5. It has a precedence, or, as he said elsewhere it came before the seventh day, and in it the light was created. These were reasons in his mind, but not in the mind of God, for they existed in the day when He chose the seventh day as His own, and set it apart as a holy Sabbath. 6. He says, "We have transferred" these duties to the first day. But who are we? And where will "we" stand in that day when "God shall bring every work into judgment" in the light of "his commandments"? Eccl. 12:13, 14. If there were nothing more worthy to be said of the seventh day than Eusebius urges in favor of the first we would never more advocate its claims. Tertullian is the first author who applies the term "Lord's day," to the first day of the week. But he directly disclaimed any Scripture warrant for his practice. He ascribed first-day observance to tradition, together with many other practices in the African churches. He was the first to make mention of three immersions or three sprinklings for baptism; the first to mention sponsors and penance for sins after baptism. Africa, in that age, was a very hot-bed of traditional superstition, as any reader of history knows. Milner, who could not be accused of undue prejudice against early traditions and customs of the church, said:— "Superstition had made, it seems, deep inroads into Africa. It was rather an unpolished region, certainly much inferior to Italy in point of civilization. Satan's temptations are suited to tempers and situations; but surely it was not by superstitious practices that the glad tidings of salvation had been first introduced into Africa. There must have been a deep decline. One of the strongest proofs that the comparative value of the Christian religion in different countries is not to be estimated by their distance from the apostolic age, is deducible from the times of Tertullian." We will refer to Tertullian again, in another connection. Dr. Benson says: "Mosheim is a witness whose testimony no scholar will attempt to invalidate." But Neander did contradict him, and so have other historians. And Mosheim has weakened his own evidence on early Sunday keeping by other statements. Dr. Benson quoted from Maclaine's Mosheim. But Maclaine, in his Preface, said: "I have sometimes taken considerable liberties with my author." Not a very commendable practice for a translator. He took liberties in the case in question. Murdock's translation of the oft-cited passage reads thus:— "The Christians of this century assembled for the worship of God and for their advancement in piety, on the first day of the week, the day on which Christ assumed his life; for that this day was set apart for religious worship by the apostles themselves, and that, after the example of the church of Jerusalem, it was generally observed, we have unexceptional testimony. Moreover, those congregations which either lived intermingled with Jews, or were composed in great measure of Jews, were accustomed also to observe the seventh day of the week, as a sacred day; for doing which the other Christians taxed them with no wrong. As to annual religious days, they appear to have observed two; the one in memory of Christ's resurrection." In Rose's translation of Neander, we find the following statement:— "The festival of Sunday, like all other festivals, was always only a human ordinance, and was far from the intention of the apostles to establish a divine command in this respect; far from them and from the early apostolic church, to transfer the laws of the Sabbath to Sunday." This statement of Neander, who, as a historian, is no way inferior to Mosheim, is sustained by many other authors of high standing. Mark, also, Mosheim's concession that the seventh day was kept "as a sacred day," a truth which cannot be said of the first day in that century. Maclaine makes Mosheim say that the early Christians were "unanimous" in the observance of the first day of the week—which is notoriously false. Mosheim says that the day of the resurrection was observed as an "annual religious day." This is truth; this was the manner of its first observance. Dr. Heylin, of the Church of England, in his History of the Sabbath, says:— "Tertullian tells us that they did devote the Sunday partly unto mirth and recreation, not to devotion altogether; when in a hundred years after Tertullian's time there was no law or constitution to restrain men from labor on this day in the Christian church." If any one sees fit to deny this statement of Dr. Heylin, which is corroborated by many authorities, let him produce the law which existed prior to one hundred years after Tertullian's time, and that will settle that part of the controversy! The death of Tertullian is by some said to have occurred in the year 216—by others in 220; the latter is supposed to be more nearly the correct date. To one hundred years from this time the statement of Dr. Heylin brings us. And do we find any law about this time restraining men from laboring upon Sunday? We do. It was the law of Constantine, made in 321. This first Sunday law reads as follows:— "Let all the Judges and town people, and the occupation of all trades rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest, the critical moment being let slip, men should lose the commodities granted by Heaven." Constantine is much lauded by Sunday advocates; and Dr. Benson says of his law:— "It was only giving legal form to an expression of the Christian faith, which was just as prevalent before Constantine's day as after it." But this fact is significant: in the abundance of Sunday literature we have never yet seen, in any instance, this law of Constantine quoted by a Sunday writer! Why did not Dr. Benson give it? The truth appears to be, that they do not want the people to know what it is. This first Sunday law is a blow against the Sunday-Sabbath from which it can never recover. Now we take another statement of Mosheim, as follows:— "The first day of the week, (on which Christians were accustomed to meet for the worship of God,) Constantine required by a special law, to be observed more sacredly than before." This is a remarkable statement for Mosheim to make; remarkable in view of his statement before quoted. Notice a few points in the edict of Constantine:— 1. The day is given no other title but that of "the day of the sun." 2. It forbids the holding of courts and labor in cities on this "venerable day." 3. The country people and agriculturists were permitted—"at full liberty"—to labor on that day. And this, says Mosheim, was "more sacredly" than it had before observed! This exactly agrees with Dr. Heylin, Bishop Taylor, Coleman's "Ancient Christianity Exemplified," and a host of other authors. Of this law of Constantine, Dr. Schaff speaks as follows in his Church History:— "He enjoined the observance, or rather forbade the public desecration of Sunday, not under the name of Sabbatum, or dies Domini, but under its old astrological or heathen title, dies solis, [day of the sun,] familiar to all his subjects, so that the law was as applicable to the worshipers of Hercules, Apollo, and Mithras, as to the Christians." It was applicable solely to the worshipers of Apollo, the sun-god, and not at all to Christians. At the time when this edict was given, Constantine had not even professed the Christian faith. Dr. Schaff says:— "He reverenced all the gods as mysterious powers; especially Apollo, the god of the sun. . . . So late as the year 321 he enjoined regular consultation of the soothsayers in public misfortunes, according to ancient heathen usage; even later, he placed his new residence, Byzantium, under the protection of the God of the martyrs and the heathen goddess of fortune; and down to the end of his life he retained the title and the dignity of a Pontifex Maximus, or high priest of the heathen hierarchy. His coins bore on the one side the letters of the name of Christ, on the other, the figure of the sun-god, and the inscription, ‘Sol invictus.’" His order to consult soothsayers, "according to ancient heathen usage," enjoined the examination of the entrails of beasts to determine the causes of public calamities, and this edict was proclaimed on the day following that of the Sunday edict. About two years after the date of these edicts he professed to accept Christianity; but even then placed the image of Apollo on his coins, with the inscription "Sol invictus." He was in truth an idolater—a sun worshiper. Such is the origin and association of this first and famous Sunday law, which Doctors of Divinity so highly applaud, and so carefully conceal from their readers! Only one historical statement further needs to be examined. It is that concerning the question said to have been asked to the early Christians and martyrs: "Hast thou kept the Lord's day?" The question is contained in these Latin words: "Dominicum servasti?" The Lord's day, in either word or idea, is not contained in the question. It will be fully canvassed. The reader will gather from our remarks that we have doubts of the Doctor's candor in some of his positions. Indeed we have great reason to doubt him in this respect. It appears that he must have known that some of his positions were groundless, and some of his professed history was spurious. To think otherwise is to ascribe to him a degree of ignorance of the subject for which we know not how to give him credit. And let the reader notice his professed quotation in the following extract. Speaking of the commandments which the apostles received of the Saviour, he says:— "These 'commandments' were well understood by the disciples. They related to 'the assembling of themselves on the first day of the week,' for worship, the sacraments, and almsgiving." We have conversed with men who actually believed until we set them right, that Heb. 10:25, contained the order to not forsake assembling together on the first day of the week. The Doctor's quotation marks would lead us to believe that he thought so; and he a D. D.! but if he does not so believe, what is the intention of his quotation marks? And what effect are they designed to have in that connection on the mind of the reader? Who can answer? SABBATH AMONG EARLY CHRISTIANS.
By John G. Matteson
THE first Christian church was that in Jerusalem. The apostles had gathered in what the Saviour had sown and planted, and this church was the first-fruits of their labor. The Holy Spirit came down upon them with a power and fullness hitherto unknown, and, as a result, three thousand souls were added to the church in one day. And they labored together in such unity and power, that the Lord added to the church daily such as should be saved. The majority of these many thousand believing souls were gained out of the Jews. And this church was in such a position that the Lord could bless them abundantly, and they could labor in power to his honor. No church has been more blessed, or had more life and power; and from it the light of Christianity has gone out to the world. It existed as a church for about forty years. All the events spoken of in the Acts of the Apostles transpired during the existence of this church. About seven years before the destruction of Jerusalem, Paul was sent as a prisoner to Rome. All his letters were written before this time, and he was beheaded by the emperor Nero about A. D. 66, consequently four years before the church in Jerusalem was scattered. Now it is evident from the words of our Saviour in Matt. 24:20, "Pray ye that your flight be not in the winter, neither on the Sabbath day," that they continued to observe the same Sabbath that Jesus kept and honored, and commanded them to honor, by praying that their flight from Jerusalem might not be upon that day. And according to Josephus, their flight did not happen in the winter, nor upon the Sabbath day. They would be obliged to fly so hastily that they could not enter their houses for anything, nor return from the fields for their clothes. Had this happened during the winter, it would have caused them much suffering; and if it had happened on the Sabbath, their devotions and rest would have been disturbed. But the Lord heard their prayers, and saved them from the hands of their enemies. And we have never yet heard it proved from history that the church in Jerusalem did not observe the old Sabbath—the seventh day, which God sanctified and blessed. They rested on the Sabbath day according to the commandment. Luke 23:56. And if the early Christians observed the seventh day as the Sabbath during the period when the New Testament was being written, it is also the duty of Christians living near the close of time to keep the Sabbath of the Lord till the Saviour comes. SHIP LABOR IN ENGLAND.
By William Ings
DURING the quarter ending June 30, reading matter, as follows, has been placed on vessels sailing from Southampton; viz., 1,453 English, 74 French, 159 German, and 207 Danish, Swedish, and Dutch periodicals; also 7,096 pages of tracts in the English language, 9,066 in German, 1,798 in Swedish, 1,052 in Danish, 164 in French and Italian. Total number of periodicals, 1,893; pages of tracts, 19,176. A portion of these publications were sold, for which $32.08 were received; also $1.88 was received on donations. No. of ships visited, 157. The ship Durham, loaded with wheat from San Francisco, had received publications from our tract-distributer at that place. On its arrival here we found the crew much interested, especially in the writings of Sister White. A large steamer on the P. and O. line, to the East Indies, received packages of our publications, which were read with deep interest by both passengers and crew. On her last voyage they desired more reading matter. The steward gave me two shillings six pence to help in the work, and said he would see the captain and others and ask them to contribute toward the same object. The steward of a steamer sailing to the Brazils gave the papers and tracts to the natives of that country, and did not have enough to supply the demand. A captain of an English vessel bought a few copies of the SIGNS, and was so much interested that he took over $6.00 worth of books. Some copies of the SIGNS and some tracts were placed on a ship in San Francisco, and were read by all on board. The captain is fully convinced that the seventh day is the Sabbath, and speaks in the highest terms of Sister White's writings. He is an earnest man. I sold him over $5.00 worth of publications. I visited a ship which supplies light-houses with oil. The captain bought some papers, attended one meeting at Ravenswood, and was much interested in Bro. Loughborough's discourse. He expressed a wish to help us by placing our publications in the fifty-seven light-houses which he was to visit. Accordingly he left us, taking with him fifty-seven packages of reading matter, and promising to visit Ravenswood on his return in one year from that time. I placed four packages of publications on a steamer bound for the East Indies. Two of the packages were intrusted to persons who would hand them to others, and two were retained for the ship. These were read with eagerness. One man, a Frenchman, was so pleased with Les Signes that he wrote to Bro. Andrews and wished to369become a subscriber. The steward who related these facts treated me with great kindness. He gave me two shillings six pence toward the work, and pressed me to dine on the ship. A captain of a small sailing vessel, which runs between this port and the Isle of Wight, since reading our publications, has quit the use of tobacco and intoxicating drinks, overcome the habit of using profane language, and is now a praying man. He says he is much troubled about the Sabbath question; that it is no use to attempt to serve God, and, at the same time, trample his Sabbath under foot. He bought Thoughts on Revelation, Ministration of Angels, Eleven Sermons on the Sabbath and Law, and became a subscriber for the SIGNS and Instructor. These are some of the items of interest since my last quarterly report. Truly the Lord is blessing the work, for which my heart responds with gratitude, and in consequence of which I feel a greater desire to be useful in my Master's vineyard. WM. INGS. UNITED EFFORT.
By Isaac D. Van Horn
Concerted action in any cause that has for its object the welfare of mankind, will be most sure to make that cause a success. The old adage, that, "In union there is strength," is as true to-day as when first uttered. The cause of present truth demands of its adherents concentration of force and united action, that it may spread rapidly over the earth and warn the inhabitants thereof of the great consummation of all things so soon to take place. The warning must be given. God has decreed that it shall go to "many kindreds, tongues, and people." He employs men and women as agencies to do his work on earth. They must and will carry the message, and this too in the face of opposition from almost every source. It is to go with a "loud voice." In this we see evidence of united effort. All are not preachers, but all have a work to do. The man that puts his "tithes and offerings" into the treasury or store-house of the Lord, is as virtually preaching the message as the one who stands behind the pulpit. Now what is true in carrying the message to all the world is equally true in any section thereof. Organization is a necessary feature to united action. S. D. Adventists can thank God that, through his blessing, this is the condition of every branch of our work. By this means a few people are doing a mighty work in the earth. We have our organized churches, conferences and General Conference. We have our organized T. and M. Society and Health and Temperance Society; both of which are mighty levers to push forward the car of truth. The Sabbath-school Association is a decided success, and is doing a great work for the children. Who among us cannot see the hand of God in all this? And who, in view of these facts, can be so careless as to fail to act their part in each and every branch of the work. Come up, brethren and sisters, youth and children, whether connected with an organized church or numbered among the lonely ones, and take hold of every branch of the work and help move it along. We would say this especially to all in the N. P. Conference. We need your help in this great and good work. Souls for whom Christ died are perishing everywhere. Let us hasten to place before them the precious present truth. This can be done through the T. and M. Society. Send in your donations, and receive in return our periodicals and tracts and judiciously place them in the hands of all who will read. God will bless the effort to the salvation of some. We need your help too in the support of conference work. Your servants are trying to bring people to the truth by holding tent-meetings. Means to do this are very scarce. The treasury is empty. "Bring ye all the tithes into the store-house." This tithing has been faithfully done by a few, but we want all to bear a part in the blessed work. Yes, let even the scattered ones do something. Some who have not been faithful in the matter of tithing would find the blessing in coming forward with their freewill offerings. Let each and every one bear their part in this and we shall soon see prosperity in every branch of the work in this conference. Come help us, dear friends, and God will bless you.
I. D. VAN HORN. CHRISTIAN UNION.
By R. F. Cottrell
NOT A CONFEDERACY OF SECTS.
Not the least prominent sign of our times is the proposed alliance of all the so-called evangelical churches. If they would form a union such as the word of God requires, they would give up their errors and unite in the truth. They say they cannot see things alike. They cannot, because the carnal mind rules and will not give up traditional errors for the truth. It is a slander upon the Bible and its Author, to say that we cannot understand the requirements of the commandments of God and the faith of Jesus. The blame rests upon men, and not upon God. The commandments say the same thing to all. The difficulty is, men will not let them mean what they say, because they are out of harmony with their traditions and practices. The sects, well knowing that it is vain to hope that the errors they hold will be given up, each particular party knowing their own unwillingness, propose to form a mere confederacy, letting each one hold all the errors they please; and this, it would seem, is to introduce their fancied millennium of the universal sway of the gospel. Nothing could be more absurd. But such a confederacy fills the idea of many. But what says God to his people concerning it? "Say ye not, a confederacy to all to whom this people shall say, a confederacy." The people of God have nothing to do with a confederacy of nations or churches. Their only hope is in God. Says the Lord, "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." And what besides? "Bind up the testimony, seal the law among my disciples." Take the truth of God as he has himself given it. Heal the breaches which apostasy has made and sin has perpetuated. Restore the seal that has been taken from the law. In a word, take it as it is, and not as false traditions have made it. This is all. Let God himself speak. Hear him; and not tell him what he must mean. When men will be willing to hear the words of God and do them, there will be no further difficulty of coming to unity. It is the carnal mind, which is not subject to the law of God, that has made divisions and perpetuates them. Says an apostle, "For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" If Paul's reasoning is correct, there might be real unity, but for the carnal mind. Says he, "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and the same judgment." Such is the unity which the Lord requires. It might be attained, but for the carnal mind. And what is the great object of the proposed confederacy? Civil power. If the object is obtained, civil government, though claiming to be especially Christian, will still be in the hands of carnal men. Carnal men will legislate for God, and religious persecution will be the result. Let all who love God and his truth keep his word, and stand aloof from the confederacy. "In due season ye shall reap if ye faint not." I SEEK not the harvest here,
From the seeds of truth I sow;
I willingly wait to bind the sheaves
In the world to which we go. Too busy am I in the field
To track them as they fly:
But I know there's a germ of life in each,
And they cannot, cannot die. The breath of the Lord will waft
Each one wherever he will;
And there it shall spring, and bear its fruit,
His purpose to fulfill. 'Tis a joy to hear the seed,
To go with the store of grain,
To scatter it here and scatter it there,
And sow and sow again. In the morning's dewy hour,
'Mid noontide's sultry heat,
At evening time when the shadows fall,
To drop the gospel wheat. I know not which will thrive,
But the promise of God I take;
His eye will follow the smallest grain
I sow for his dear sake. "Blessed are ye that sow!"
Yes, Lord, the work is sweet:
The hardest toil is the dearest joy,
The soul's most dainty meat. Thank God for the sowing time!
But who can the bliss foresee
When the work is done and the workers throng
To the harvest jubilee?
— Christian Times. ENCOURAGING FOR V. M. SOCIETIES.
By B. C. Stickney
DURING the last five weeks quite a number of interesting letters have been read in our Oakland V. M. Society. One from a lady in Dundee, Scotland, contained money to pay for one year's subscription for the SIGNS, and another from the same place says:— "My father has received a few copies of the SIGNS also a letter from you. We were quite ignorant who the sender was, but if you find it convenient we would be much pleased to receive them from your hand. In return we will send you a copy of the Dundee Advertiser. My father and mother join in best wishes to you." A letter was also read from a gentleman in Australia. His address was taken from an obituary notice in an Australian newspaper. He says:— "I have received several copies of the SIGNS, and must state that I have been greatly benefited by perusing them. Hope you will continue the favor of sending me a few copies, and trust you will still keep up the correspondence." In this letter was enclosed a card with this motto beautifully wrought upon it: "I know that my Redeemer liveth." A lady residing in Nebraska, sending an order to the SIGNS Office for the "Three Messages" and "United States in Prophecy," says of the SIGNS:— "One of your papers has fallen into my hands, and it seemed 'like good news from a far country.' I have prayed for knowledge, and for wisdom to use the knowledge given. I have now received some knowledge, although I have long understood and believed many things as expressed in your paper." A letter from a person in New Zealand, although raising some objection to our views, shows a degree of interest:— "Several copies of the paper of which you speak have reached me, and I have read them with much interest. While cordially admiring the good and religious tone of the paper, I at the same time cannot agree with you on the observance of the Jewish Sabbath. Did it never occur to you that sailing around the world must alter at some point the Sabbath (as the seventh day) to those who do so?" We questioned whether the first-day Sabbath would not be changed in the same way, and reading matter explaining that point was sent. About a year ago a member of our society sent several papers and a letter to a lady in this State. Receiving no answer, she had given up all hope of ever hearing anything, when she was agreeably surprised a short time since by receiving a letter of inquiry from her. This shows that V. M. workers should not become discouraged if the fruit of their labor does not appear at once. The seed is taking root. The writer says:— "I was not at home when your papers came, so they were loaned to a friend. I am not a religious person, but I feel an interest in the cause of which you speak. If convenient I would like to correspond with you, for I do not understand this religion,—this change of heart that I hear people talk of, and perhaps you can enlighten me somewhat. There is also a text of Scripture that I would like very much to have you explain. It is found in Matt. 24:14, 15." Another letter from Australia says:— "Many thanks for your kind offer to send me more papers. I would be gratified to receive one at any time. After reading papers of that kind, it is the custom here to send them to one of the hospitals, where the sick spend many weary hours in reading them, and derive great benefit from them." Thus the seeds of truth are being scattered. Who will engage in the sowing, that they may share in the harvest? M. K. WHITE, Pres.
B. C. STICKNEY, Sec. BALLARD'S FALLS, KANSAS.
By L. D. Santee; Joseph Lamont
The interest at this place is still increasing. Our congregations have been larger the past week than at any previous time during the meetings. Five families have commenced the observance of the Sabbath since our last report. On first-day one was baptized, and seven united with the Hanover church. L. D. SANTEE. JOSEPH LAMONT. July 20. GRASS VALLEY, CAL.
By J. S. Howard
LAST Sabbath and Sunday I visited the little company at Auburn, and found them all firm, and most of them progressing in the truth. Three more have decided to take hold with them, making a company of eleven precious souls. Of these three, one is an old lady eighty-two years of age, the other two are a school-teacher and his wife, who, we hope, will be a great help to the company at Auburn. One of the company is a lady living at New Castle, four miles from Auburn. She was formerly a first-day Adventist, but is now keeping the Sabbath with her family of six children, and is firm in the truth. The school-teacher, and his wife, came out principally by visiting them, and reading and praying with them. The interest here is increasing daily. The average attendance is from seventy-five to one hundred and twenty-five. Bro. Briggs continued the work here in my absence. We labor on in faith, and hope that many precious souls in this place will be brought into the light, and will obey God, and keep his whole truth. Pray for us, and the work here.
Aug. 10. J. S. HOWARD. SAID Dr. Duff: "We are playing at missions." It is not altogether strange that this strong, almost bitter utterance should have been forced from this great-hearted, eager, self-forgetful servant of God, as he looked on the one hand at the people of God in Christian lands, and on the other hand at the condition of the heathen world. "Playing at missions." There are probably ten millions of people in Christendom, each one of whom has professedly devoted himself to the service of Christ Jesus; each one of whom has said, "I no longer live unto myself; I no longer live, but it is Christ that liveth in me; I am not my own; I am bought with a price;" each one of whom has pledged himself to obey the last command of the Lord, "Go, teach all nations." And yet what do we see? In our own land, certainly in our own denomination throughout this land, but a fraction of the 23,000 churches do ought for the cause at missions; and, in the fraction that do anything, it is all done by but a fraction of the church. It would be safe to say that to withdraw from the Missionary Union the contributions of fifty churches and of a hundred contributors, would be to cripple it fatally. We profess to have consecrated our all to Christ and his cause. And yet, as we look over a Christian congregation, how often do we see a single Christian lady wearing diamonds that would support a school, a missionary, for a year? How many a professed Christian is spending more on one of his horses than he gives to spread the gospel over all lands? How many a Christian is spending in what is sheer luxury and ostentation an amount that would confer countless blessings on the heathen world? Surely we are "playing at missions." The women of Carthage were not playing at warfare, when they cut off their hair to make bow-strings for the defenders of the city. The people of Holland were not playing, when they broke down the dykes and let in the sea over the fields and orchards that they might drown out the Spaniards. The German women were not playing at patriotism, when they gave their gold ornaments to the government for the expenses of the war against Napoleon, and wore, instead, ornaments of iron. The Moravian missionary was not playing at missions, when he consented to be sold as a slave that he might be admitted to the West Indies, and might preach to the negroes. But we, are we not playing? And when we look at the work to be done, the hundreds of millions to be enlightened, and at the scale of our preparations, we are compelled to realize bitterly that we are "playing at missions." Is it not time that we ceased playing, and began to be in earnest?—National Baptist. LITCHFIELD, OHIO.
By R. A. Underwood; J. C. Bartlett
We have partially organized a church here of thirteen members. The most of the time for the past twenty-eight years, Father James has stood alone, as a sentinel of light to this people; now his heart is filled with joy to see his good wife, and others, join him in his march to the kingdom. To-day six followed their Lord in baptism. It was a solemn occasion, and made a good impression upon the many who witnessed the scene. About twenty are now keeping the Sabbath. The interest is increasing. We may remain here some time yet. The Sabbath-school interest and other matters pertaining to the cause are being looked after. R. A. UNDERWOOD.
J. C. BARTLETT. FOWLER AND ARCADIA, MICH.
By L. A. Kellogg
I LABORED at Fowler, Clinton Co., two weeks after Eld. Wilbur was called away. After harvest the interest increased, but this has been a hard field. Two have commenced the observance of the Sabbath, and others are investigating the truth. Since our meetings commenced in Arcadia, twelve have taken a stand for the truth, and we trust that others, who are investigating, will soon follow their example. This is a good field of labor, and the Lord has greatly blessed while trying to present his word. L. A. KELLOGG. KEENE, NEW YORK.
By E. W. Whitney; M. C. Wilcox
WE closed our meetings at this place last evening, having continued them since June 11. The attendance has been quite good. Five have decided to serve the Lord, four of whom desire baptism. Three of these are children of Sabbath-keepers; the remainder have just commenced keeping the Sabbath. Others are deeply convicted. Our last meeting, especially, was characterized by solemnity and very deep feeling. E. W. WHITNEY.
M. C. WILCOX. FENTON, MICHIGAN.
By John O. Corliss; E. P. Daniels
Meetings are still progressing at this place, with fair congregations. The interest manifested by those regular in attendance decides us to remain another week. Nine were baptized Sunday afternoon. The Spirit of God was present. The scene was an impressive one. We have good reasons to think others will go forward soon. We have had no open opposition as yet. Our hope and courage are good, and we ask our brethren to pray for us. STATE LINE MILLS, PENN.
By J. G. Saunders; Edgar Russell
Since our last report, the interest here has greatly increased. Twelve are now keeping the Sabbath as the result of our effort here, and others are deeply interested. Four of the twelve were formerly Catholics. They are French Canadians, and promise to be very useful. Brethren, pray for us, that the Lord will still bless us. J. G. SAUNDERS.
EDGAR RUSSELL.
July 26. GREENSBORO AND MT. SUMMIT, INDIANA
By J. M. Rees; Wm. Covert
Five began the observance of the Sabbath at Mt. Summit while we were there with the tent, two of whom have decided to be baptized and join the church at Mechanicsburg. We began meetings at Greensboro, Henry Co., last Sabbath evening, and up to date have held seven meetings. GENOA, NEBRASKA.
By R. C. Porter; D. Nettleton
We closed our meetings at St. Edwards, July 19. Three commenced to keep the Sabbath, and we hope that others who are interested will yet obey. Commenced meetings at Genoa, twelve miles from St. Edwards, July 22. R. C. PORTER.
D. NETTLETON. HUMBURD, WISCONSIN.
By T. B. Snow; T. D. Waller
We have held twenty-six meetings here. Six have determined to obey the truth, and others are deciding. The interest is still good. From sixty to over one hundred attend our meetings. T. B. Snow.
July 28. T. D. Waller.