MUCH stress is laid by the advocates of Sunday observance, upon the statement made by some modern historians that the early Christians met for worship on the first day of the week. This argument is their stronghold; in fact, it is the only hold they have, for, as many of them will admit, the Bible does not command or authorize the observance of that day.
Now we do not regard it as of the slightest consequence, as far as our duty is concerned, whether some of the early Christians met on Sunday or on Monday, or whether they refrained from meeting at all. We do not remember that the Bible sets up any man or set of men as patterns for the rest of mankind. In short, we depend for the knowledge of our duty upon what the Bible says, and not upon what some one did. “The heart is deceitful above all things, and desperately wicked,” says the prophet; and another inspired writer says that “there is none that doeth good; no, not one;” but we know that “the words of the Lord are pure words,” and that man is to live by “every word that proceedeth out of the mouth of God.” There is no man who is not liable to err; the Bible alone is infallible. In regard to the Scriptures, we hold to the faith of the primitive Methodists, and the published belief of the later Methodists, that “whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation.” This is why we do not keep Sunday on the authority of tradition.
But this does not answer the question at the head of this article. If, therefore, we were asked to give a definite answer to the question, “Upon what day did the earliest Christians meet to worship?” we would say without hesitation that the Bible Christians worshiped on, and kept holy, the seventh day of the week, commonly known as Saturday—the day which the Jews have observed since they existed as a nation. That there were some who did not keep the Bible Sabbath but yielded to the custom of the heathen around them, and partially observed Sunday, we have not the slightest doubt. There are always those who want to have religion popular; those who are glad to make themselves believe that what the majority does is right. It was in this way that Sunday observance was instituted; it is largely in this way that it is maintained.
We say that it would make no difference as far as our duty is concerned, whether some of the early Christians met on Sunday or not. So long as the Bible says, “The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work,” we are under obligations to keep the seventh day. The fact that others do wrong will not justify us in a wrong course.
But we are far from believing that the apostles taught their converts, either Jewish or Gentile, to observe any other than the seventh day of the week. We derive this opinion from the Bible; but a little incidental testimony has lately come under our notice, that may be of interest to some. We were reading in Conybeare and Howson’s “Life and Epistles of Paul,” the account of his labors at Corinth, as told in Acts 16:1–18. It will be remembered that when the Jews rejected Paul’s teaching, he left them, and went to the Gentiles. Being driven out of the synagogue, “he entered into a certain man’s house, named Justus, one that worshiped God, whose house joined hard to the synagogue.” Of this act the book above mentioned says:—
“Whatever we may surmise concerning the motive of this choice, certain consequences must have followed from the contiguity of the house and the synagogue, and some incident resulting from it may have suggested the mention of the fact. The Jewish and Christian congregations would often meet face to face in the street, and all the success of the gospel would become more palpable and conspicuous.”
Mark well this sentence: “The Jewish and Christian congregations would often meet face to face in the street.” When did the Jews congregate for worship? On the seventh day, as everybody knows. So well settled is this fact that the seventh day is very commonly spoken of as the “Jewish Sabbath,” or, to indicate the contempt felt for it, “The Old Jewish Sabbath.” Then on what day must the Corinthian Christians have met for worship, in order to meet the Jewish congregations face to face in the street? On the seventh day, of course. Here we have the opinion of these historians, themselves first-day men, as to the day on which Christians were accustomed to worship. To be sure the testimony is incidental, but it is all the more forcible on that account.
Our opponents usually say, when confronted with such texts as Acts 13:42, 44; 16:13; 17:2, and 18:4, that the apostles preached on the Sabbath in order that they might reach the Jews, who assembled on that day. But in this case Paul had ceased to labor for the Jews, and was preaching only to the Gentiles, in the house of a Gentile.
“But,” some one will now say, “this testimony that you have quoted is not Bible; it is only the opinion of fallible men.” And is it the case, then, that testimony of men is good when it favors Sunday observance, and worthless when it is unfavorable to that custom? When men come to such a conclusion, testimony or argument is useless. We admit that the paragraph which we quote is only the opinion of a man, but it is the testimony of a man who is not a believer in the seventh-day Sabbath, and as such is entitled to far more credence than are the mere opinions of first-day men in favor of Sunday observance.
248In conclusion we will briefly state a point from the Bible, which will prove that this opinion is correct; that Paul did worship on the seventh-day Sabbath. Sometime after Paul’s labors in Corinth, he returned to Jerusalem, where he was seized by the Jews, and put on trial for his life. He was accused of sedition, and of seeking to overthrow the customs of the Jews. In his reply he expressly stated (Acts 24:14), that he believed “all things which are written in the law and in the prophets.” Then certainly he believed that the seventh day is the Sabbath, for that is a very prominent part of the law and the prophets. And Paul was not a man to act contrary to his belief. In a later discourse he said: “I have committed nothing against the people, or the customs of our fathers.” One custom of the “fathers” among the Jews, was to keep the seventh-day Sabbath. Now when Paul says that he had done nothing contrary to those customs, who dare dispute his word, and say that he violated the Sabbath? We never lay any stress on “apostolic practice;” nevertheless we are content to follow their practice in regard to Sabbath observance.
E. J. W.
Canvassing for "Thoughts on Daniel and Revelation."
By S. N. Haskell
WE are daily becoming more thoroughly convinced that personal labor, such as colporteur work and canvassing, is a work that will become more and more prominent in the spreading of the truths of the Third Angel's Message. We should devise every lawful means to get the truth before the people. We should possess as much zeal and earnestness, give as much thought to devise plans to accomplish this work, as the man of the world does to carry points which involve nothing but his selfish interests. And when we urge the canvassing for the SIGNS, and adopt the method of obtaining monthly subscribers, and then visiting, and at the end of the month securing yearly subscriptions if possible, it should not be understood that in this matter we exclude other means which are being used to spread the truth. Canvassers should enter the field everywhere with "Thoughts on Daniel and Revelation"—those who make a speciality of that one book alone. They can enter new fields and get people interested to read. Facts are continually coming to light which show that many subscribers can be obtained from those who have become interested to read the SIGNS for one month or more. Already encouraging reports are being received from those who have canvassed for "Thoughts on Daniel and Revelation" where the people first became interested to read the SIGNS OF THE TIMES. Those who have entered the field as canvassers for the SIGNS, in some cases average one family in every three who subscribed for the paper. After they have become interested to read the SIGNS, a canvasser for "Thoughts on Daniel and Revelation" follows in their wake; and one brother writes that he has "taken forty-two orders for Daniel and Revelation in about ten days," and he expected to take several more. About one hundred and twenty had subscribed for the SIGNS before, and then he adds: "This proves that the paper prepares the way for the book."
The plan of sending out the SIGNS to individuals whom we never visit is a plan that should not be discarded; but far greater good can be accomplished if, when these people receive the SIGNS, they could receive visits from the proper persons to encourage their reading it, and to answer objections which may arise; also to furnish them other reading matter, as desired. Personal labor will accomplish far more than we have realized. There has not that importance been placed upon this feature of the work which should have been. The Spirit of God has spoken directly upon it. Colporteurs are wanted everywhere, and those colporteurs should be encouraged by the various Conferences. They are individuals that are selected. Not every person is qualified to act as a colporteur, any more than every person can be a minister; but they should be individuals who have some sense of the sacredness of this work; and realize the claims that God has upon them.
We are expecting to see much accomplished this year by the colporteur work. Already much has been accomplished. It should not be a spasmodic effort; but men should engage in it who will give their lives to the work, who will devote their entire interests to the cause of Christ, and who will educate themselves for the work by a constant, persistent effort, and thus obtain an experience in the work that will make them successful. At first they may not succeed, but the more they apply themselves and seek God for his grace to help them, the more successful they will become.
One brother thought he could not canvass for "Thoughts on Daniel and Revelation;" he was fearful he could not earn his living. We finally employed him, and paid him the wages which he was receiving, on condition that he would spend as many hours in making the effort to canvass as he did at his regular employment. He commenced with very little success, and for ten days accomplished comparatively nothing. He thought that we would be discouraged because he accomplished no more; but we had hired him for a month, and agreed to pay him for his time, providing that he would continue to apply himself to the work. He did this, and the last news we heard from him he was able to take five or six subscriptions per day. It is experience in the work that is needed to qualify us to do the work more successfully. Yet there be as much interest taken to make a success of the cause of God as there is taken to learn a trade, and then we shall see the cause of God prosper.
S. N. HASKELL.
The Way to Give.
By Arthur Mitchell
As I was riding to church one Sabbath with a farmer, we fell into conversation on the subject of giving. He was an elder in the Presbyterian Church, a man between fifty and sixty years of age.
Said he, "I give a tenth of all I make to the Lord. Every crop of corn, every load of hay, every dozen of eggs I sell I keep account of, and one-tenth of the profit goes to the Lord. It came rather hard at first, but that is passed long ago. Now I only have to distribute what is already given. I am ready to listen to any reasonable application, and if I think it a good object it is nothing but a pleasure to give. That tenth249I have come to feel belongs to God. I never touch it. I should as soon think of spending my neighbor's money as that."
About the same time I met the pastor of this man. Said he, "That farmer is not only the largest giver, but the most cheerful giver in my parish. I preach in two churches. He helps liberally in sustaining both, and the money he gives is the least of the blessings he brings to us."
Some time after this I was conversing with a friend in Chicago, a young business man, on the same subject.
"Yes," said he, "I determined, when I was a clerk, the first year I earned anything for myself that I would set aside a fixed percentage of my income for benevolence. I made the resolution and have kept it."
"Well, you began early," I remarked.
"So I did," was the reply, "and it was well I did. My salary was small, and to give the proportion I fixed upon was hard; there has never been a year since when it would not have been harder. A year or two after I went into business for myself; it looked as though every cent was needed for capital. I am afraid I shouldn't have commenced the system that year. But having resolved and made a beginning already, I was ashamed to retreat. Then, the year after, I was married. That year I should have begged off, I am sure, if it had not been for the habit, by that time pretty well settled. That carried me through. Soon after came our big fire; then hard times, epizootics—in fact, almost every year a bad one to begin. Now I always say to my friends, begin to give as soon as you begin to make; start early."
I do not certainly know what proportion of his income the young merchant gives. Probably a tenth; not less, I am sure.
So here in Cleveland. A young man, just beginning his business life, came to me alone a few evenings since and said:—
"I like this idea of giving a regular proportion, and I'm going to begin now. I think I'll give a tenth. This year that will be five hundred dollars. It looks like a good deal to give away; and my business is growing; it will be more yet, I expect, next year; but it's the right way. My old Bible class teacher used to talk to us boys about it, and I'm going to do it."
The Meeting at Los Angeles.
By Stephen Nelson Haskell
WE left the camp-ground at Lemoore Wednesday, May 16, and after riding about twenty-five miles in a private conveyance, reached Goshen, where we took the cars for Los Angeles. Our meetings commenced Friday evening in the meeting-house, although some camped in a tent. Quite a number of the brethren living at a distance came in, and although the meeting was not a large one, we had much of the blessing of God, and those present manifested a desire to come nearer to him.
The preaching at this meeting was mostly of a practical nature. They had not been accustomed to having general meetings, and therefore many of the brethren did not feel the necessity of turning out to the meeting that they would if they had been more in the habit of attending general meetings, and known their value.
Our meeting upon the Sabbath was an interesting one. At the close of the discourse in the afternoon by Sister White, quite a number responded to the invitation to come forward for prayers. Much of the sweet Spirit of God was felt before the meeting closed. Sister White enjoyed her usual freedom, and her testimony was well appreciated. There should be more general meetings among our people if we would see the cause of God prosper. There should be manifested more of an interest to meet together, to study the Scriptures, and to investigate the truths we profess. If what we profess is true, then it is the most important enterprise in this world. Our farms and worldly interests sink into insignificance when compared to it.
Upon Monday we had a Bible class, or rather a Bible reading, taking for the subject the spiritual gifts. About one hundred references were read, touching their nature and character. Much interest was manifested upon this subject, and a desire was expressed, as at the Lemoore meeting, to have the references with the questions written out for general use. If there was more Bible reading and less nonsensical or useless conversation, we would be much stronger and more settled in the faith; and we would as in the early history of this work hear the expression, "How precious the light." The meeting closed on Monday, and the brethren returned to their homes much encouraged. We think the influence of the meeting was most excellent upon all who were present. Those who could not come lost much which they might have had, had they been at the meeting. Monday night we left for Oakland arriving Tuesday, and found all as well as usual.
S. N. HASKELL.
The Christian and Worldly Tendencies
By Editor
A RELIGIOUS journal published in New York speaks thus of a man who was formerly an inhabitant of that city: "He was an able man, but not entirely in sympathy with the prevailing temper and tendency of New York life." Truly that is not a severe indictment. No better thing can be said of any man than that he is entirely at variance with the prevailing temper and tendency, not of New York merely, but of the whole world. What this temper and tendency is, we learn from 2 Tim 3:1-5 and Gal. 5:19-21. To the extent that a man is opposed to the prevailing tendencies of the age, does he approach the true standard. The Christian must be in the world, but not of it.
The Missionary.
By N. Y. Evangelist
ANYWHERE.
Any little corner, Lord,
In thy vineyard wide,
Where thou bid'st me work for thee,
There would I abide;
Miracle of saving grace
That thou givest me a place
Anywhere.
Where we pitch our nightly tent
Surely matters not;
If the day for thee is spent,
Blessed is the spot;
Quickly we the tent may fold,
Cheerful march through storm and cold,
With thy care.
All along the wilderness,
Let us keep our sight
On the moving pillar fixed,
Constant day and night;
Then the heart will make its home,
Willing, led by thee, to roam
Anywhere.
—N. Y. Evangelist.
Maine.
By J. B. Goodrich
FROM May 4th to 13th we were favored with the labors of our dear Brother Butler and wife. This coming to us was like the coming of Titus. 2 Cor. 7:6. His close, practical preaching and words of encouragement were very much needed among us at the present time, when there is great danger of our becoming assimilated with the world, and losing the simplicity of our faith in the work of the Third Angel's Message, which is to go to every nation on the globe to call out and prepare a people for the time of trouble, the day of wrath which is just before us. He set before us the importance of our having the true missionary spirit, and that we should enter the missionary field with faith and courage, leaning upon our heavenly Father for strength and the aid of his Spirit to give us success in this noble work.
Canvassing for "Thoughts on Daniel and the Revelation" received due attention. Bro. Butler gave us some excellent instruction upon the subject, which we hope will awaken a more earnest spirit in the work. Bro. S. H. Whitney, of Brunswick, gave an interesting sketch of his experience in the canvassing work, stating that he had obtained thirty-five names for "Thoughts on Daniel and the Revelation" and thirty-one for "United States in Prophecy." Others have decided to take hold and help spread the truth, by placing in the hands of the people a book which every one should read.
The field is the world, and the faithful laborers are few. May God bless those already in the field, and raise up others to take hold of the work in spreading the truth, and sending the message to those who are now sitting in darkness, that they may be saved.
May 17. J. B. Goodrich.
Report from Tulare County, Cal.
By William Ings
SINCE our good camp-meeting I have spent my time with Bro. Buckner, visiting and doing missionary work in and around Lemoore, and we have been greatly encouraged in this branch of the work. After our meeting on Sabbath, five adults were buried in baptism by Bro. Buckner; two of these were rebaptized and the others were taken into the church. Yesterday the husband of one of the candidates came ten miles to learn more of our views, and like the eunuch when instructed, he desired to go down into the water, and this ordinance was administered by the elder of this church. There are others in this vicinity who are anxious seekers for truth. Surely the fields are already white to harvest.
To-day I go in company with Bro. Buckner, the director, on a missionary tour through District No. 2. Our camp-meeting has left a good impression in this neighborhood, and it has been a great strength to our brethren. Some see the necessity of giving their time and strength to their Master's service by canvassing, etc. The good Spirit of the Lord is certainly moving on the hearts of his people, and they have a mind to work.
WM. INGS.
Lemoore, May 21, 1883.
Lakeport and Ukiah.
By J. D. Rice
I came to Lakeport the 4th, and remained over two Sabbaths. Organized a church of seventeen members. Baptized two on Sabbath afternoon. Elder E. J. Church, formerly an elder in St. Helena church, was elected elder of this. We are hopeful for this young church if they continue faithful and walk humbly before God.
I spent a couple of days with the little company at Ukiah. Though their number is somewhat diminished by removals they still retain their regular Sabbath, and Tuesday evening prayer and missionary meetings.
Left them of quite good courage, and desirous of increasing their usefulness in the work of the Third Angel’s Message.
J. D. RICE.
Little River, Cal., May 18, 1883.
The Need for Confession
By George Macdonald
Ten persons will repent of a sin for one who will confess to the person wronged. Yet such confession is in truth far more needful to the wronger than to the wronged. It is a small thing to be wronged, but a horrible thing to wrong.—George Macdonald.
Quarantine Against Whisky
A TEMPERANCE reformer of prominence in Washington makes the yellow fever scourge a basis for a temperance argument. He finds that the total deaths from yellow fever in the United States for the past ten years is only 21,000. In the same time, according to a careful and probably reasonable computation, 650,000 men have died from intemperance, or at the rate of 65,000 annually. This gentleman proposes to quarantine against whisky as a more destructive destroyer than yellow-jack.—Darlington Southerner.
Temperance.
Sentence of Saloon-Keepers.
Hon. N. M. Hubbard, District Judge of the Eighth Judical District of Iowa, in passing sentence upon some liquor-dealers for violation of the prohibitory laws of the State, said:—
"While there are greater crimes known to the law, which are punishable with great severity, there are none which involve more of those qualities known as despicable meanness and audacity than the selling of intoxicating liquors."
"There is something in the taking of human life by violence so instantaneous that it shocks and terrifies the minds of all, and yet we look upon the man who takes human life quite as surely, but by a slow lingering process—if not without condemnation, at least with horror. You who stand before the Court for sentence are in every moral sense murderers, and you are within the spirit, if not the letter, guilty of manslaughter; for the law says that whoever accelerates the death of a human being unlawfully, is guilty of the crime. Your bloated victims upon the witness-stand, and who undoubtedly committed perjury to screen you from the law, not only abundantly testify that you are accelerating death, but that you are inducing men to commit still greater crimes than your own."
"You still maintain the appearance of respectability, but how morally leprous and scrofulous you are inwardly! The ruin, poverty, and idleness which you are inflicting upon this community declares as from the house-tops: You are living in idleness, and eating the bread of orphans, watered with widow's tears; you are stealthily killing your victims and murdering the peace and industry of the community, and thereby converting happy, industrious homes into misery, poverty, and rags."
"Anxious wives and mothers watch and pray in tears nightly, with desolate hearts, for the coming home of your victims, whom you are luring with the wiles and smiles of the devil into midnight debauchery."
"In fine, one can have no adequate conception of a cataract until he has seen the Niagara, nor of the terrible fury and grandeur of a storm in mid-ocean until he has witnessed one; so no one can know the utter degradation and total depravity to which his species can be brought, until he looks upon the desolate ruin caused by your hellish traffic."
"You are persistent, defiant law-breakers; and shamelessly boast that in defiance of the law and moral sense of the community, you will continue in your wicked and criminal practices."
"It has therefore now become the imperative duty of this Court to let fall upon you so heavily the arm of the law, that you shall either be driven from your nefarious traffic, or ruined in your fortunes or wicked prosperity. You have become a stench to the nostrils of the community, and all good men are praying that you be speedily reformed or summarily destroyed. By the providence of God and the favor of his Court, these prayers shall be speedily answered by signal and exact justice for your crimes."
"And finally, let me entreat you, if you are not lost to every sentiment of humanity, to desist from your criminal vagabond traffic and betake yourselves to some honest calling for a livelihood; and you may yet become virtuous, useful citizens, and entitled to the respect of a Christian community; while if you persist in this way your ruin is certain, and you will receive, as you deserve, the execration of mankind."
"You may think that the sentence of the Court is harsh and unjustly severe; but the Court assures you that, compared with your crimes and the desolation you have already brought upon the community, it is mild in the extreme."
Quarantine Against Whisky
A TEMPERANCE reformer of prominence in Washington makes the yellow fever scourge a basis for a temperance argument. He finds that the total deaths from yellow fever in the United States for the past ten years is only 21,000. In the same time, according to a careful and probably reasonable computation, 650,000 men have died from intemperance, or at the rate of 65,000 annually. This gentleman proposes to quarantine against whisky as a more destructive destroyer than yellow-jack.—Darlington Southerner.
Employers Reject Drinkers
A FIRM in Kansas City have notified their workmen that "none will be employed who are seen in or hanging around drinking saloons or gambling houses, whether during work hours or any other time, or are known to use alcoholic liquors or other intoxicating beverages in any form or degree."
The Topeka Capital, commenting on this, says:—
"A drunken book-keeper, cashier, salesman, or collector cannot get employment with reputable firms if their habits for drinking and carousing are known. Nobody wants a drunken lawyer, doctor, or mechanic for business purposes; and to make a long story short, in what place on the green earth is a drunken man useful or ornamental except in a gambling hell or a brothel?"
Intemperance and Crime
At a recent temperance meeting in New York, Judge Noah Davis said that next June would complete his twenty-sixth year of judicial service in that city.
"I have been compelled during that time," said he, "to pass sentence of death on many people, and in nearly every instance the poor culprit has pleaded that he was drunk when he committed the crime. The law is, unfortunately so unjust that it makes drunkenness an aggravation of crime, and yet licenses thousands of places to make men drunk. I have passed thousands of sentences for minor offenses, homicides, assaults, and larcennies, and I solemnly aver that in a great majority of cases intemperance has been the direct cause of crime."
The Tobacco Evil.
The United Presbyterian says: “The use of tobacco by children is said to be greatly on the increase, and efforts are being made in some quarters to have it stopped, or at least limited. The best way to do this is to have it curtailed among grown people. So long as it is proper for fathers and brothers to smoke, chew, snuff, etc., the children will consider they have a right to do so; and so long as it is esteemed a luxury for those who are grown, it should be so regarded for all. Children should have more luxuries than their elders, rather than fewer. If tobacco is to be done away with on the ground that it is an injury, it must be proven wrong for those who are supposed to be able to avoid such evils to use it.”
"It Gives Employment."
By Editor
COMMENT is unnecessary upon the following press dispatch. It speaks for itself, and throws some light upon the employment plea in behalf of the tobacco nuisance:—
"CHICAGO, MAY 17.—The Executive Committee of the Cigar-makers' Union yesterday afternoon heard the testimony of six young girls employed by one Behrman, on Kinsey Street. It was shown that they worked from 6 o'clock in the morning to 9 at night and three nights each week till 11, making bunches for cigars. The majority received $3.00 per week, and in order to make a profit off this scanty pittance he charges them every minute of time lost. When the Health Inspector visits the place the proprietor manages to secrete the children under age employed. Other tyrannical practices are alleged, and it is claimed the place is only a type of others in the city."
Irony.
By Editor
If the following resolution had emanated from any other source than a brewers' convention, it would pass for the keenest irony; and even with the knowledge of its origin before us, it is hard to believe that intelligent men could use such terms in such a connection and be in earnest. But it is actually put forth by the Detroit assemblage "in the interest of temperance and good order":—
"Resolved, That the propriety of the manufacturing of malt liquors—a drink food recognized as healthful and needful by the instincts of the human race and habits of temperate men; and whose consumption for centuries has been continuous and contemporary with the growth, prosperity, and progress of the most civilized and enlightened people—has passed beyond honest, intelligent controversy, and is only denied by idiots and fanatics; that we, as brewers, have some rights—neither more nor less than any body of men engaged in necessary, beneficial industry."
Waiting for the Grist.
"It is strange," said a gentleman who sat next to me in the car and with whom I had struck up quite an acquaintance, "what an influence a look, a word, or the little act of a perfect stranger will sometimes have upon a person."
"Yes," said I; "more than any of us realize."
"It was the simple act of a stranger that changed the whole course of my life."
"Indeed! How so?"
"When I was a boy, my father moved to the then Far West—Ohio. It was before the days of steam, and no great mills thundered on her river banks, but occasionally there was a little grist mill by the side of some small stream, and hither, when the water was up, the whole neighborhood flocked with their sacks of corn. 'First come, first served.' Sometimes we had to wait two or three days for our turn. I generally was the one sent from our house, for, while I was too small to be of much account on the farm, I was as good as a man to carry a grist to mill. So I was not at all surprised one morning when my father said, 'Henry, you can get up old Roan and go to mill to-day.'"
"Saunders' mill was ten miles away; but I had made the trip so often that it did not seem so far. I believe one becomes more attached to an old mill than to any other building. I can see just how it looked as it stood there under the sycamores, with its huge wheel and rough clapboard sides."
"When I arrived I found the North Branch and Rocky Fork folks there ahead of me, and I knew there was no hope of getting home that day; but I was not at all sorry, for my basket was well filled with provisions, and Mr. Saunders always opened his big barn to sleep in; so it was no unpleasant time we had while waiting for our grist."
"This time there was an addition to the number that had been in the habit of gathering, from time to time, in the old Saunders barn—a young fellow about my own age probably a little older. His name was Charley Allen, and his father had bought a farm over on the Brush Creek road. He was sociable and friendly, but I instinctively felt that he had 'more manners' than the rest of us. The evening was spent, as usual, in relating coarse jokes and playing cards. Although I was not accustomed to such things at home, I had become so used to it at the mill that it had long since ceased to shock me, and, indeed, I was fast becoming an interested spectator."
"Well, boys, it is time for us fellows to go to roost,' said Jim Finley, one of the greatest roughs on the Rocky Fork, as he threw down his pack of cards and began to undress. We all followed his example, although it was not much undressing we did to sleep on the hay-mow; but we were so busy with our own affairs that we did not notice Charley Allen until Jim exclaimed, 'Heyday! we've got a parson here, we have!' Charley was kneeling by the oats-bin praying. Jim Finley's jest met with no response. The silence was only broken by the drowsy cattle below, and the twittering swallows overhead. More than one rough man wiped a tear from his eyes as he went silently to his bed on the hay. I had always been in the habit of praying at home, but I never thought of such a thing at Saunders' mill. As I lay awake that night in the old barn, thinking of Charley Allen's courage, and what an effect it had upon the men, I firmly resolved that in the future I would do right. I little thought how soon my courage would be tested. Just after dinner I got my grist, and started for home. When I arrived at Albright's gate, where I turned off to go home, I found the old 'squire waiting for me. I saw in a moment that something had gone wrong."
"I had always stood in the greatest awe of the old gentleman because he was the rich man of the neighborhood, and now I felt my heart beginning to beat very fast. As soon as I came near he said, 'Did you go through this gate yesterday?' I could easily have denied it, as it was before daylight when I went the other way. Charley Allen kneeling in the barn came to my mind like a flash; and before I had time to listen to the tempter I said, 'Yes, sir; I did.'"
"Are you sure you shut and pinned the gate?" he asked.
"This question staggered me. I remembered distinctly that I did not. I could pull the pin out without getting off my horse, but I could not put it in again; so I carelessly rode away, and left it open."
"I—I—I—"
"Out with it; tell just what you did!"
"I left it open," I said rather abruptly.
"Well, you let the cattle in, and they have destroyed all my early potatoes—a terrible piece of business!"
"I'm very sorry. I'd—"
"Talking won't help matters now; but remember, boy, remember that sorrow don't make potatoes—sorrow don't make potatoes."
"I felt very badly about the matter, for I was really sorry that the old gentleman had lost his potatoes and then I expected to be severely reprimanded at home; but I soon found that they knew nothing of the matter, and after several days had passed I began to rest quite easy. Alas for human hopes! One rainy afternoon I saw the 'squire riding down the lane. I ran off to the barn, ashamed to face, and afraid to meet, my father. They sat on the porch and talked for a long time. At last my curiosity overcame my fear, and I stole back to the house, and went into mother's room to see if I could hear what they were talking about. 'Why' the boy could be spared well enough, but he don't know anything about the business,' said my father. 'There is one thing he does know,' said the 'squire, 'he knows how to tell the truth.' He then related the circumstance which I so much dreaded to have my father hear. After he had gone, my father called me to him, and told me that the 'squire was going to start a store in the village, and wanted a boy to help, and that I could go if I wanted to. I went, and remained in the village store until it blossomed out into a city store; and people say that I got my start in life when I entered Albright's store, but I will always maintain that I got it while I was waiting for the grist."—Sel.