Review and Herald, Vol. 19, No. 21. (4/22/1862)

Review and Herald

Apr 22, 1862

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 22, 1862

HISTORY OF THE SABBATH.

By John Nevins Andrews

(Continued.)

THE FESTIVAL OF SUNDAY FROM THE SIXTH CENTURY TO THE REFORMATION.

THE opening of the sixth century witnessed the development of the great apostasy to such an extent that the man of sin might be plainly seen sitting in the temple of God. 2 Thess. ii. The western Roman empire had been broken up into ten kingdoms, and the way was now prepared for the work of the little horn. Dan. vii. In the early part of this century, the bishop of Rome was made head over the entire church by the emperor of the east, Justinian Shimeall's Bible Chronology, part ii, chap. ix, sec, v, pp. 175, 176. The dragon gave unto the beast his power, and his seat, and great authority. From this accession to supremacy by the Roman pontiff, date the "time, times and dividing of time," or twelve hundred and sixty years of the prophecies of Daniel and John. Dan. vii, 7, 25; Rev. xiii, 2, 5.

The true people of God now retired for safety into places of obscurity and seclusion, as represented by the prophecy: "The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days." Rev. xii. Leaving their history for the present, let us follow that of the Catholic church, and trace in its record the history of the Sunday festival through the period of the dark ages. Of the fifth and sixth centuries Heylyn bears the following testimony:

"The faithful being united better than before, became more uniform in matters of devotion and in that uniformity did agree together to give the Lord's day all the honors of a holy festival. Yet was not this done all at once, but by degrees: the fifth and sixth centuries being fully spent before it came unto that height which hath since continued. The emperors and the prelates in these times had the same affections; both [being] earnest to advance this day above all others; and to the edicts of the one and to the ecclesiastical constitutions of the other, it stands indebted for many of those privileges and exemptions which it still enjoyeth."—Hist. Sab., part ii, chap. iv, sec. 1.

But Sunday had not yet acquired the title of Sabbath. Thus Brewwood bears testimony:

"The name of the Sabbath remained appropriated to the old Sabbath; and was never attributed to the Lord's day, not of many hundred years after our Saviour's time."—Learned Treatise of the Sabbath, ed. 1631.

And Heylyn says of the term Sabbath in the ancient church:

"The Saturday is called amongst them by no other name than that which formerly it had, the Sabbath. So that whenever, for a thousand years and upwards, we meet with Sabbatum in any writer of what name soever, it must be understood of no day but Saturday."—Hist. Sab., part ii, chap. ii, sec. 12.

Dr. Francis White, bishop of Ely, also testifies:

"When the ancient fathers distinguish and give proper names to the particular days of the week, they always style the Saturday, Sabbatum, the Sabbath, and the Sunday, or first day of the week, Dominicum, the Lord's day."—Treatise of the Sabbath-Day, p. 202.

It should be observed, however, that the earliest mention of Sunday as Dominicum diem, is in the writings of Tertullian; Justin Martyr some sixty years before, styling it "the day called Sunday;" while the authoritative application of that term to Sunday was by Sylvester, bishop of Rome, more than one hundred years after the time of Tertullian. The earliest mention of Sunday as Christian Sabbath, is thus noted by Heylyn:

"The first who ever used it to denote the Lord's day—the first that I have met with in all this search—is one Petrus Alfonsus—he lived about the time that Rupertus did—[which was the beginning of the twelfth century] who calls the Lord's day by the name of Christian Sabbath."—Hist. Sab., part ii, chap. 5, sec. 13.

Of Sunday labor in the eastern church, Heylyn says:

"It was near nine hundred years from our Saviour's birth before restraint of husbandry on this day had been first thought of in the east; and probably being thus restrained did find no more obedience then, than it had before in the western parts."—Id., part ii, chap. v, sec. 6.

Of Sunday labor in the western church, Dr. Francis White thus testifies:

"The Catholic church for more than six hundred years after Christ, permitted labor, and gave licences to many Christian people to work upon the Lord's day, at such hours as they were not commanded to be present at the public worship by the precept of the church."—Treatise of the Sabbath-Day, pp. 217, 218.

But let us trace the several steps by which the festival of Sunday increased in strength until it attained its complete development. These will be found at present mostly in the edicts of emperors, and the decrees of councils. Morer tells us that,

"Under Clodoveus king of France, met the bishops in the first council of Orleans [A. D. 507], where they obliged themselves and their successors to be always at church on the Lord's day, except in case of sickness or some great infirmity. And because they, with some other of the clergy in those days, took cognizance of judicial matters, therefore by a council at Arragon about the year 518, in the reign of Theodorick, king of the Goths, it was decreed that 'No bishop or other person in holy orders should examine or pass judgment in any civil controversy on the Lord's day.'"—Dialogues on the Lord's Day, pp. 263, 264.

This shows that civil courts were sometimes held on Sunday by the bishops in those days; otherwise such a prohibition would not have been put forth. Hengstenberg, in his notice of the third council of Orleans gives us an insight into the then existing state of the Sunday festival:

"The third council of Orleans, A. D. 538, says in its twenty-ninth canon: 'The opinion is spreading amongst the people, that it is wrong to ride, or drive, or cook food, or do anything to the house, or the person, on the Sunday. But since such opinions are more Jewish than Christian, that shall be lawful in future which has been so to the present time. On the other hand, agricultural labor ought to be laid aside, in order that the people may not be prevented from attending church.'—The Lord's Day, p. 58.

In A. D. 588, another council was holden, the occasion of which is thus stated:

"And because, notwithstanding all this care, the day was not duly observed, the bishops were again summoned to Mascon, in Burgundy, by king Gunthrum, and there they framed this canon: 'Notice is taken that Christian people very much neglect the Lord's day, giving themselves, as on other days, to common work, to redress which irreverence, we warn every Christian, who bears not that name in vain, to give ear to our advice, knowing we have a concern on us for your good, and power to hinder you to do evil. Keep then the Lord's day, the day of our new birth.'"—Dialogues on the Lord's Day, p. 265.

Further legislation being necessary, we are told:

"About a year forward there was a council at Narbon, which forbid all persons of what country or quality soever, to do any servile work on the Lord's day. But if any man presumed to disobey this canon, he was to be fined, if a free man, and if a servant, severely lashed. Or, as Surius represents the penalty in the edict of king Recaredus, which he put out near the same time, to strengthen the decrees of the council, 'Rich men were to be punished with the loss of a moiety of their estates, and the poorer sort with perpetual banishment.' In the year 590 another synod was held at Auxerre, a city in Champain, in the reign of Clotair, king of France, where it was decreed . . . 'that no man should be allowed to plow, nor cart, or do any such thing on the Lord's day.'—Id., pp. 265, 266; Hist. Sab., part ii, chap. iv, sec. 7.

Such were some of the efforts made in the sixth century to advance the sacredness of the Sunday festival. And Morer tells us that,

"For fear the doctrine should not take without miracles to support it, Gregory of Tours [about A. D. 590] furnishes us with several to that purpose."—Id., p. 68.

Mr. Francis West, an old English first-day writer,

gravely adduces one of these miracles, in support of first-day sacredness:

"Gregory of Tours reporteth 'that a husbandman who upon the Lord's day went to plow in his field, as he cleaned his plow with an iron, the iron stuck so fast in his hand that for two years he could not be delivered from it, but carried it about continually, to his exceeding great pain and shame.'"—Historical and Practical Discourse on the Lord's Day.

In the conclusion of the sixth century, pope Gregory exhorted the people of Rome to "expiate on the day of our Lord's resurrection what was remissly done for the six days before." In the same epistle this pope condemned a class of men at Rome who advocated the strict observance of both the Sabbath and the Sunday, styling them the preachers of antichrist. This shows the intolerant feeling of the papacy toward the Sabbath, even when joined with the strict observance of Sunday. It also shows that there were Sabbath-keepers even in Rome itself as late as the seventh century; although so far bewildered by the prevailing darkness that they joined with its observance a strict abstinence from labor on Sunday. In the early part of the seventh century arose another foe to the Bible Sabbath in the person of Mahomet. To distinguish his followers alike from those who observed the Sabbath and those who observed the festival of Sunday, he selected Friday, the sixth day of the week, as their religious festival. And thus "the Mahometans and the Romanists crucified the Sabbath, as the Jews and the Romans did the Lord of the Sabbath, between two thieves, the sixth and first days of the week." For Mahometanism and Romanism each suppressed the Sabbath over a wide extent of territory. About the middle of the seventh century we have further canons of the church in behalf of Sunday:

"At Chalons in Burgundy, about the year 654, there was a provincial synod which decreed that 'none shall plow or reap on the Lord's day, or do any other thing belonging to husbandry, on pain of the censures of the church; which was the more minded, because backed with the secular power, and by an edict menacing such as offended herein; who, if bondmen, were to be soundly beaten; but if free, had three admonitions, and then if faulty, lost the third part of their patrimony, and if still obstinate, were made slaves for the future. . . . The twelfth council of Toledo in Spain, A. D. 681, forbid the Jews to keep their own festivals, but so far at least observe the Lord's day as to do no manner of work on it, whereby they might express their contempt of Christ or his worship.'"—Dialogues on the Lord's Day, p. 267.

These were weighty reasons indeed for Sunday observance. Nor can it be thought strange that in the dark ages a constant succession of such things should eventuate in the universal observance of that day. Even the Jews were to be compelled to desist from Sabbath observance, and to honor Sunday by resting on that day from their labor. The earliest mention of Sunday in English statutes appears to be the following:

A. D. 692. "Ina, king of the west Saxons, by the advice of Cenred his father, and Heddes and Erkenwald his bishops, with all his aldermen and sages, in a great assembly of the servants of God, for the health of their souls, and common preservation of the kingdom, made several constitutions, of which this was the third: 'If a servant do any work on Sunday by his master's order, he shall be free, and the master pay thirty shillings; but if he went to work on his own head, he shall either be beaten with stripes, or ransom himself with a price. A freeman, if he works on this day, shall lose his freedom, or pay sixty shillings; if he be a priest, double.'"—Id., p. 288.

The same year that this law was enacted in England, the sixth general council convened at Constantinople, which decreed that,

"If any bishop or other clergyman, or any of the laity, absented himself from the church three Sundays together, if a clergyman, he was to be deposed; if a layman, debarred the holy communion."—Id., p. 268.

In the year 747, a council of the English clergy was called under Cuthbert, archbishop of Canterbury, in the reign of Egbert, king of Kent, and this constitution made:

"It is ordered that the Lord's day be celebrated with due veneration, and wholly devoted to the worship of God. And that all abbots and priests, on this most holy day, remain in their respective monasteries and churches, and there do their duty according to their places."—Id., pp. 283, 284.

Another ecclesiastical statute of the eighth century, is thus given:

"At Dingusolinum [in Bavaria] a synod met about 772, which decreed that if any man shall work his team on this day, or do any such common business, his team shall be presently forfeited to the public use, and if the party persists in his folly, let him be sold for a bondman."—Id., p. 268.

The English were not behind their neighbors in the good work of establishing the sacredness of Sunday. Thus we read:

A. D. 784. "Egbert, archbishop of York, to show positively what was to be done on Sundays, and what the laws designed by prohibiting ordinary work to be done on such days, made this canon: 'Let nothing else, saith he, be done on the Lord's day, but to attend on God in hymns and psalms and spiritual songs. Whoever marries on Sunday, let him do penance for seven days.'"—Id., p. 284.

In the conclusion of the eighth century, further efforts were made in behalf of this favored day:

"Charlemagne summoned the bishops to Friuli, in Italy, where they decreed, A. D. 791, that all people should with due reverence and devotion honor the Lord's day. . . . Under the same prince another council was called three years later at Frankfort in Germany, and there the limits of the Lord's day were determined from Saturday evening to Sunday evening."—Hist. Sab., part ii, chap. v, secs. 2, 5; Morer, p. 269.

The five councils of Mentz, Rheims, Tours, Chalons, and Arles, were all called in the year 818 by Charlemagne. It would be too irksome to the reader to dwell upon the several acts of these councils in behalf of Sunday. They are of the same character as those already quoted. The council of Chalons, however, is worthy of being noticed in that, according to Morer,

"They entreated the help of the secular power, and desired the emperor [Charlemagne] to provide for the stricter observation of it. Which he accordingly did, and left no stone unturned, to secure the honor of the day. His care succeeded; and during his reign the Lord's day bore a considerable figure. But after his day it put on another face."—Dialogues, &c., p. 270.

The pope lent a helping hand in checking the profanation of Sunday:

"And thereupon pope Eugenius, in a synod held at Rome, about 826, gave directions that the parish priest should admonish such offenders, and wish them to go to church and say their prayers, lest otherwise they might bring some great calamity on themselves and neighbors."—Id., p. 271.

All this, however, was not sufficient, and so another council was summoned. At this council was brought forward—perhaps for the first time—the famous first-day argument now so familiar to all, that Sunday is proved to be the true Sabbath, by the fact that men are struck by lightning who labor on that day. Thus we read:

"But those paternal admonitions turning to little account, a provincial council was held at Paris three years after, in 829, wherein the prelates complain that 'the Lord's day was not kept with reverence as became religion, which was the reason that God had sent several judgments on them, and in a remarkable manner punished some people for slighting and abusing it. For, say they, many of us by our own knowledge, and some by hearsay, know, that several countrymen following their husbandry on this day, have been killed with lightning, others being seized with convulsions in their joints, have miserably perished. Whereby it is apparent how high the displeasure of God was upon their neglect of this day.' And they conclude that 'in the first place the priests and ministers, then kings and princes, and all faithful people, be beseeched to use their utmost endeavors and care that the day be restored to its honor, and for the credit of Christianity more devoutly observed for the time to come.'"—Id., p. 271.

Further legislation being necessary,

"It was decreed about seven years after, in a council under Lewis the godly, that neither pleadings nor marriages should be allowed on the Lord's day."—Hist. Sab., part ii, chap. v, sec. 7.

(To be Continued.)

USE ME.

By Bonar

Make use of me, my God! Let me be not forgot; A broken vessel cast aside— One whom thou needest not.

I am thy creature, Lord, And made by hands divine; And I am part, however mean, Of this great world of thine.

Thou usest all thy works— The weakest things that be; Each has a service of its own, For all things wait on Thee.

Thou usest the high stars, The tiny drops of dew, The giant peak and little hill; My God, oh, use me too!

Thou usest tree and flower, The rivers vast and small; The eagle great, the little bird That sings upon the wall.

Thou usest the wide sea, The little hidden lake; The pine upon the Alpine cliff, The lily in the brake.

The huge rock in the v le, The sand-grain by the sea, The thunder of the rolling cloud, The murmur of the bee.

All things do serve Thee here— All creatures, great and small, Make use of me, of me, my God, The weakest of them all.—Bonar.

TESTIMONY FOR THE CHURCH.

By Ellen G. White

I HAVE been shown the high and responsible position God's people should occupy. They are the salt of the earth and the light of the world, and must walk even as Christ walked. They will come up through much tribulation. The present is a time of warfare and trial. Our Saviour says in Rev. iii, 21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." The reward is not given to all who profess to be followers of Christ, but to those who overcome, even as he overcame. We must study the life of Christ, and learn what it is to confess him before the world. No one can confess Christ unless the mind and Spirit of Christ are in him. The fruits of the Spirit are manifested outwardly, and these are a confession of Christ.

In order to confess Christ, we must have Christ to confess. No one can truly confess Christ unless the mind and Spirit of Christ live in him. If a form of godliness, or an acknowledgment of the truth, were always a confession of Christ, we might say, Broad is the way that leadeth unto life, and many there be that find it. We must understand what it is to confess Christ, and wherein we deny him. It is possible with our lips to confess Christ, yet in our works to deny him. If we have forsaken all for Christ, we shall manifest in our lives humility, our conversation will be heavenly, our conduct blameless. The powerful purifying influence of truth in the soul, and the character of Christ exemplified in the life, are a confession of Christ. If the words of eternal life are sown in our hearts, the fruit is righteousness and peace. We may deny Christ in our life by the love of ease, love of self, jesting and joking, and by seeking the honor of the world. We may deny him in our outward appearance, by a proud look or costly apparel, or by conformity to the world. We shall not be able to exhibit in our character the life of Christ, or the sanctifying influence of the truth, only by constant watchfulness, and persevering and almost unceasing prayer.

I was shown that many drive Christ from their families by an impatient, passionate spirit. Such have something to overcome in this respect. The human family was presented before me, enfeebled. Every generation has been growing weaker; and disease of every form visits the human race. Thousands of poor mortals are dragging out a miserable existence. Some with deformed, sickly bodies, shattered nerves, and gloomy minds. Satan's power upon the human family increases. If the Lord should not soon come and destroy his power, the earth would soon be depopulated.

I was shown that Satan's power is especially exercised upon the people of God. Many were presented before me in a doubting, despairing condition. The infirmities of the body affect the mind. A cunning and powerful enemy attends our steps, and employs his strength and skill in trying to turn us out of the right way. And it is too often the case that the people of God are not on their watch; therefore are ignorant of his devices. He works by means which will best conceal himself from view. And he often gains his object.

Brethren have engaged in patent-rights and other enterprises, and have induced others to interest themselves, who could not bear the perplexity and care of such business. Their anxiety and over-taxed minds seriously affect their already diseased bodies, and they then become desponding, which increases to despair. They lose all confidence in themselves, and think God has forsaken them, and they dare not believe that God will be merciful to them. These poor souls will not be left to the control of Satan. They will make their way through the gloom, and their trembling faith will again fasten upon the promises of God, and he will deliver them, and turn their sorrow and mourning into peace and gladness. But such, I was shown, must learn by the things they suffer, to let patent-rights and these various enterprises alone. They should not suffer even their brethren to flatter them to entangle themselves with any such enterprise, for their anticipations will not be realized, and then they are thrown upon the enemy's

battle-field unarmed for the conflict. Means, which was shown me should be put into the treasury of God to advance his cause, is worse than lost by being invested in some of these modern improvements. Those who profess the truth, and feel at liberty to engage, and capable of engaging, in these patent rights and inventions, should not go among their brethren and make that their field of operation, but go among unbelievers. Let not your name and profession as an Adventist decoy your brethren who wish to consecrate their means to God. But go out into the world, and let that class invest their means who care not for the advancement of the cause of God.

I was shown the necessity of opening the doors of our houses and hearts to the Lord. When we begin to work in earnest for ourselves, and for our families, then we shall have help from God. I was shown that merely observing the Sabbath and praying morning and evening are not positive evidences that we are Christians. These outward forms may all be strictly observed, and yet true godliness be lacking. Titus ii, 14: "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." All who profess to be Christ's followers should have command of their own spirit, and not speak fretfully or impatiently. The husband and father should check that impatient word he is about to utter. He should study the effect of his words, lest they leave sadness and a blight.

I was shown that infirmities and disease especially affect females. The happiness of the family depends much upon the wife and mother. If she is nervous and weak, and is suffered to be overtaxed with labor, the mind is depressed, for it sympathizes with the weariness of the body; and then she too often meets with cold reserve from the husband. If every thing does not move off just as pleasantly as he could wish, he blames the wife and mother. He does not always seem to know how to sympathize with her, and is almost wholly unacquainted with her cares and burdens. He realizes not that he is aiding the great enemy in his work of tearing down. He should by faith in God lift up a standard against Satan, but he seems blinded to his own interest and hers. He treats her with indifference. He knows not what he is doing. He is working directly against his own happiness, and is destroying the happiness of his family. The wife becomes desponding, discouraged. Hope and cheerfulness are gone. She goes her daily rounds mechanically, because she sees her work must be done. Her lack of cheerfulness and courage is felt through the family circle. There are many miserable families like this, all through the ranks of Sabbath-keepers. And angels bear the shameful tidings to heaven, and the recording angel makes a record of it all. The husband should manifest great interest in his family.

Especially should he be very tender of the feelings of a feeble wife. He can shut the door against much disease. Kind, cheerful, and encouraging words will prove more effective than the most healing medicines. This will bring courage to the heart of the desponding and discouraged, and the happiness and sunshine brought into your family by kind acts and encouraging words, will pay you ten-fold. The husband should remember that much of the burden of training his children rests upon the mother. She has much to do with moulding their minds. This should call into exercise the tenderest feelings of the father, and with care should he lighten the burdens of the wife. He should encourage her to lean upon his large affections, and direct her mind to heaven, where there is strength and peace, and a final rest for the weary. He should not come to his home with a clouded brow, but should with his presence bring sunlight into the family, and should encourage his wife to look up and believe in God. Unitedly can they claim the promises of God, and bring his rich blessing into the family. Unkindness, complaining, and anger, shut Jesus from the dwelling. I saw that angels of God will flee from a house where there are unpleasant words, fretfulness and strife.

I have also been shown that there is often a great failure upon the part of the wife. She does not make strong efforts to control her own spirit, and make home happy. There is often fretfulness and unnecessary complaining on her part. The husband comes home from his labor weary and perplexed, and often meets a clouded brow, instead of cheerful, encouraging words. He is mortal, and his affections become weaned from his wife, he loses the love of his home, his pathway is darkened, and his courage gone. He yields his self-respect and that dignity which God requires him to maintain. The husband is the head of the family, as Christ is the head of the church, and any course which the wife may pursue to lessen his influence and lead him to come down from the dignified, responsible position God would have him occupy, displeases God. It is the duty of the wife to yield her wishes and will to her husband. Both should be yielding, but preference is given in the word of God to the judgment of the husband. And it will not detract from the dignity of the wife to yield to him whom she has chosen to be her counselor, adviser, and protector. The husband should maintain his position in his family with all meekness, yet with decision. Some have asked the question, Must I be on my guard, and feel a restraint upon me continually? I have been shown that we have a great work before us to watch ourselves with jealous care, and search our own hearts, and know wherein we fall, and then guard ourselves upon that point. We must have perfect control of our own spirit. "He that offendeth not in word, the same is a perfect man, and able also to bridle the whole body." The light that shines upon our path, the truth that commends itself to our consciences, will condemn and destroy, or sanctify and transform, the soul. We live too near the close of probation to be content with a superficial work. The same grace which we have hitherto considered sufficient will not sustain us now. Our faith must be increased, and we must be more like Christ in conduct and disposition in order to endure, and successfully resist, the temptations of Satan. The grace of God is sufficient for every follower of Christ.

Our efforts must be earnest and persevering to resist the attacks of Satan. He employs his strength and skill in trying to turn us out of the right way. He watches our going out and coming in, and intends to hurt or destroy us. He works most successfully in darkness, injuring those who are ignorant of his devices. He could not gain advantage if his method of attack was understood. The instruments he employs to effect his purposes, and transmit his fiery darts, are often the members of our own families.

Those we love may speak or act unguardedly, which may wound us deeply. It was not their intention to do this, but Satan magnifies their words and acts before the mind in a manner by which he hurls a dart from his quiver to pierce us. We brace ourselves to resist the one whom we think has injured us, and thus we encourage Satan's temptations. Instead of praying to God for strength to resist Satan, we suffer our happiness to be marred by trying to stand for what we term "our rights." In thus doing, we allow Satan a double advantage. We act out our aggrieved feelings, and by taking this course Satan uses us as his agents to wound and distress those who did not intend to injure us. The requirements of the husband may sometimes seem unreasonable to the wife, when if she should take the second view of the matter, in as favorable a light for him as possible, if she would calmly, candidly consider, she would see that to yield her own way, and submit to the judgment of her husband, even if it conflicted with her feelings, would save them both from unhappiness, and would give them great victory over the temptations of Satan.

I saw that the enemy would either contend for the usefulness or the life of the godly, and will try to mar their peace as long as they live in this world. But his power is limited. He may cause the furnace to be heated, but Jesus and angels will watch the trusting Christian, that nothing may be consumed but the dross. The fire kindled by Satan, can have no power to destroy or hurt the true metal. It is important to close every door possible, against the entrance of Satan. It is the privilege of every family to so live that Satan cannot take advantage of anything they may say or do, to tear each other down. Every member of the family should bear in mind that all have just as much as they can do to resist our wily foe, and with earnest prayers and unyielding faith, they must rely upon the merits of the blood of Christ, and claim his saving strength. The powers of darkness gather about the soul and shut Jesus from our sight, and at times we can only wait in sorrow and amazement until the cloud passes over. These seasons are sometimes terrible. Hope seems to fail, and despair seizes upon us. In these dreadful hours we must learn to trust, to depend on the sole merits of the atonement, and in all our helpless unworthiness cast ourselves upon the merits of the crucified and risen Saviour. We shall never perish while we do this—never! When light shines on our pathway, it is no great thing to be strong in the strength of grace. But to wait patiently in hope, when all is dark, when clouds envelope us, requires faith and submission which causes our will to be swallowed up in the will of God. We are too quickly discouraged, and earnestly cry for the trial to be removed from us, when we should plead for patience to endure, and grace to overcome.

Without faith it is impossible to please God. We can have the salvation of God in our families, but we must believe for it, live for it, and have a continual abiding faith and trust in God. We must subdue a hasty temper, and control our words; and in this we shall gain great victories. Unless we control our words and temper, we are slaves to Satan. We are in subjection to him. He leads us captive. All this jangling, and unpleasant, impatient, fretful words, are an offering presented to his satanic majesty. And it is a costly offering, more costly than any offering we can make to God, for it destroys the peace and happiness of whole families, destroys health, and is eventually the cause of forfeiting an eternal life of happiness. The restraint God's word imposes upon us is for our own interest. It increases the happiness of our families, and all around us. It refines our taste, sanctifies our judgment, and brings peace of mind, and in the end, everlasting life. Under this holy restraint we shall increase in grace and humility, and it will become easy to speak right. The natural, passionate temper will be held in subjection. An indwelling Saviour will strengthen every hour. Ministering angels will linger in our dwellings, and with joy carry the tidings of our advance in the divine life heavenward, and the angel will make a cheerful, happy record.

Savings from Quitting Smoking

The New York Post tells of a middle-aged man who left off smoking twenty-five years ago, and has put into the bank what two or three cigars per day would have cost him, and now finds the amount $2590.

THE QUAKER BONNET.

"I'm glad you have so neat and plain a bonnet: for a lady's bonnet always tells so much upon her character," said a sensible highly-cultivated, middle-aged lady to a young friend of hers who was just putting on, for the second time, a newly-repaired, white, double-straw hat, trimmed with thick, firm ribbon of medium width and a beautiful shade of light green. As this tidy little bonnet told its own little story of modesty, good judgment, and a nice sense of propriety, so other bonnets tell theirs, each in its own peculiar shade and style. But of all the bonnets that I ever saw, or of which I ever read, the right good, old-fashioned, orthodox Quaker bonnet is to me the most pleasing. What a souvenir of good works! How I love it! How all the poor love it! How it teems with pictures of "meek and quiet spirits!" of faces all a-glow with peaceful content, and bearing the impress of habitual, chaste sobriety and uniform cheerfulness! How the very name calls up thoughts of industry, frugality, temperance, charity, justice, and mercy! What volumes does it unfold of hidden lives of self-denial and Christian forbearance—lives that savor strongly of having been with Jesus! And how plainly and unassumingly it seems to echo those choice words of our Saviour, "Whatsoever ye would that men should do unto you, do ye even so to them!" Then it is a veteran soldier, too—that grave-looking, old-fashioned Quaker bonnet. For more than two hundred years it has stood sentinel at the threshold of the Society of Friends, frightening away all those vain women who would like to be seen in the train of the lowly Jesus, but are unwilling to help bear his cross—particularly if it will in any way detract from their good looks. What a pity other churches cannot be proved with some similar sentinel to keep aloof the multitudes of false professors with which they are in danger of being thronged, now that the Christian religion is becoming so popular. What if it is so odd as to attract attention?—it causes no harm thereby; it rouses no envy, jealousy, or other unhallowed emotions. The very best villain can regard it with none other than feelings

of respect and self-abasement; for it stands up, a meek, unobtrusive rebuke to all high-handed iniquity. For myself, I never meet it without feeling strongly impressed with the idea that beneath it is concealed a rare and precious gem: even "that inward adorning of the heart," that radiant jewel, "which in the sight of God is of great price."—Sel.

REMARKABLE ANSWER TO PRAYER.

Word came to the Office in the morning of April 4th, that sister E. A. Pierce, wife of Bro. Henry Pierce, of this city, was very sick. She was then under the medical treatment of Miss M. N. Purple, popular in the city in her sphere as a physician, and who has shared more patronage from our brethren than all the other physicians in the city. At 10 A. M. sister Pierce had what was said to be an epileptic fit. She continued to have fits, about an hour between them, each one more distressing and frightful, until she had six.

About 3 P. M. a request came to the Office for some of the brethren to visit the sick room, and, if they felt free, to pray for the recovery of sister Pierce. To neglect the request seemed heartless and unchristian, but to engage in prayer in the midst of agony, weeping, and confusion, while the sick was delirious, and under medical treatment, was a trying position for any Christian. Some of the brethren visited the sick family, but as we had suffered great depression of spirits all day (and hardly knew why), we declined going with them.

At 7 P. M. Brn. Hull and Amadon called on us, and stated that sister Pierce was no better; that her fits were more frequent and severe, and that Miss Purple had stated in substance that no human agency could help her; that she must die unless God miraculously interposed; to which Bro. Pierce replied that he should call on the brethren to pray for his wife, and leave her in the hands of the Lord. From this time Miss Purple did nothing more for her, and stated before a number of persons that she would die. Brn. Hull and Amadon returned to the deeply-afflicted family without us, as we felt too gloomy to accompany them.

After they left, a dream we had the night before flashed across the mind. We dreamed of flying through the air from place to place with ease, which we have frequently dreamed for the last fifteen years, always followed by signal blessings, either in preaching or praying, which we have regarded as fulfillments. With the remembrance of this dream, came also a strong impression that we should go to the house of Bro. Pierce. We went and found the above-mentioned brethren, and several others. They had had a season of prayer, and had decided to have a short season every thirty minutes during the night. They wished us to unite with them. We made an effort to rise above our sadness, and commenced to pray, when the dark cloud moved away, and we fully realized those sweet words of the poet— > "There's not a cloud that doth arise, > To hide my Saviour from my eyes."

We were soon impressed that Satan had much to do with this case, and all present were of the opinion that it would compare with some of those demoniacal possessions mentioned in the New Testament. As the words of our Lord in the original commission were repeated—"And these signs shall follow them that believe. In my name," &c.,—they seemed to possess a power that language cannot express. As the brethren continued to pray, the words, "in my name," were often repeated in the triumph of living faith. Oh, how excellent, how mighty, how glorious that name appeared. In that name the power of Satan was rebuked by his humble servants, and sister Pierce, who had not slept for fifty hours, became quiet, and slept peacefully. When awakened, she recognized her husband and friends. She had no more fits, and enjoyed refreshing sleep.

The scene of painful anxiety and anguish was changed to one of exceeding joy. The place we so much dreaded to enter had become, as it were, our Jerusalem, and we remained with the brethren, praying and rejoicing, till past midnight. Sister Pierce took no more medicine, and from that very hour that the prayer of faith was offered for her, she began to mend, and has recovered beyond the expectations of those of the strongest faith. The mighty Saviour has done this; not that sister Pierce was better than others, nor that his children should boast of their faith, but for his dear name's sake, and that his people should be humbled under a sense of his willingness and power to save them from the assaults of the Devil.

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