WILL sincerity of purpose in a wrong course of action, answer for a substitute for correct action when the wrong is made manifest? If we answer this in the affirmative, it follows that sincerity and not truth becomes the standard of right and wrong; and the faith and action of the Jew would be as acceptable to God as that of the Christian, if he were as sincere. And there would be no limit to its application; the Pagan would stand as fully justified before God as the Christian, if he were only fully persuaded of his duty to worship his idols. But this would destroy the power and force of all truth, and make it equally possible to be sanctified through error as through the truth. This would also contradict many scriptures which speak directly to the point.
But if we answer in the negative, then there is no alternative but to follow the light of the truth as fast as it is manifested, without any regard to our past experience. We hold this to be a material error, deeply rooted in many minds, that their past experience is a sufficient guarantee of their continued acceptance with God. There are some who now contend that they were as fully accepted of God before as after their reception of the present truth. But such must either be ignorant of the nature of God’s requirements, or deceived as to their own standing in reference to them.
The hope of the Christian is based entirely on the promises of God (Heb. 6: 13–19), and all his promises are conditional. We believe in free salvation, but not unconditional. Therefore they who most fully comply with the condition of these promises, by which we are made “partakers of the divine nature,” may expect to have an entrance ministered to them abundantly into the everlasting kingdom of our Lord. 2 Pet. 1: 4–11.
To understand our true position, we must not appeal to our own views and feelings, but to God’s word. The following will show how God regards those who are ignorantly transgressing his law:—
“And if ye have erred, and not observed all these commandments, which the Lord hath spoken unto Moses, even all that the Lord hath commanded you by the hand of Moses, from the day that the Lord commanded Moses, and henceforward among your generations; then it shall be, if aught be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savor unto the Lord, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the Lord, and their sin offering before the Lord, for their ignorance: and it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.” Num. 15: 22–29.
To the same intent, and still more pointed, is the following:—
“And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity. And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. It is a trespass offering: he hath certainly trespassed against the Lord.” Lev. 5: 17–19.
Some may be, and have been, disposed to avoid the force of these scriptures, by pointing to the difference of the two dispensations. But we think a close examination will show that the teachings of the two testaments are essentially the same on this subject. This must be so, for the design of the instructions of these Old Testament scriptures is to show how God regards sin; and to show the desert of sin and the necessity of atonement then must refer forward to the present time, in which alone atonement is made. Paul, speaking of his own case, settles the point by a definite expression:—
“Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.” 1 Tim. 1: 13, 14.
Now the question arises, would he likewise have obtained mercy had he sinned willfully instead of ignorantly? On this point we will also quote from both Testaments:—
“But the soul that doeth aught presumptuously, whether he be born in the land or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall be utterly cut off; his iniquity shall be upon him.” Num. 15: 30, 31.
In this case no atonement was to be made; and similar to this is the expression of Paul:—
“For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Heb. 10: 26, 27.
By reading the next two verses, we see that instead of sin being looked upon with more allowance in this than in the past dispensation, the sinner is worthy of much sorer punishment; so that the sin is increased rather than diminished by the bringing in of increased light and gospel privileges. The commonly accepted saying of Dr. Watts, that “the vilest sinner may return,” has no foundation in the word of God. Truth is material and essential, and cannot be trampled upon with impunity.
J. H. WAGGONER.
A NEW DISCOVERY.
By A. S. Hutchins
OUR friends who claim that the first day of the week should be observed as the Sabbath instead of the seventh, present quite a variety of reasons in defense of this position. Some maintain that Christ changed the Sabbath; others, that it was changed by the apostles; while there is another class who think this day has so long been observed as the Sabbath that no further warrant is needed, even though no requirement for its observance can be drawn from the Bible.
Now, as "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works," it is reasonable to conclude, if Christ or the apostles made so important an amendment or alteration of the law of God, as the change of the Bible Sabbath, that this volume would contain the record of it.
But right here a new discovery has been made. Said a minister in this State, not long since, to a Sabbath-keeper, You are wrong on this point. I have light on the subject which I am to present in a sermon. The sermon was preached, and the promised light looked for. And when it came, it was as follows:—
Christ changed the Sabbath, and it is evident the apostles so understood the matter, yet there is no record of the fact, as this stands in the catalogue of the "many other things which Jesus did," which are not written. John 21 : 25.
Now, who can possibly conceive why a transaction of so great magnitude, one which was to affect the future course of the entire church of God, to the end of time, and more or less the whole world, should be passed in silence by the pen of inspiration? What an inexcusable turning of things upside down, and of putting light for darkness, and darkness for light! But really, there is one redeeming feature here. The scriptural record is relieved from all responsibility in vindicating the first-day Sabbath, nothing but assumption being claimed in its behalf, while those who hallow the Sabbath of the decalogue can say, "It is written," "The seventh day is the Sabbath of the Lord thy God."
"O thou holy book divine,
Precious treasure, thou art mine."
Irasburgh, Vt. A. S. HUTCHINS.
THE PRODIGAL SON.
By Mrs. E. G. White
This young man made a request that his father should give him his portion of the estate, that he might separate his interest from his father, and manage his share as best suited his own inclination. His father complied with the request, and the son selfishly withdrew from his father, so as not to be troubled with his counsel, or advice.
The son thought he would be happy when he could use his portion according to his own pleasure without being annoyed with advice or restraint. He did not wish to be troubled with mutual obligation. If he shared his father's estate, his father had claims upon him as a son. But he did not feel under any obligation to his generous father, but braced his selfish, rebellious spirit with the thought that a portion of his father's property belonged to him. He requested his share, when rightfully he could claim nothing, and should have had nothing.
After his selfish heart had received the treasure, of which he was so undeserving, he went his way at a distance from his father, that he might even forget that he had a father. He despised restraint, and was fully determined to have pleasure in any way and manner that he chose. After he had, by his sinful indulgences, spent all that his father gave him, and the land was visited by a famine, he felt pinching want, and began to regret his sinful course of extravagant pleasure, for he was now destitute, and needed the means he had squandered. He was obliged to come down from his sinful life of ease and luxury to the low business of feeding swine.
After he had come as low as he could, he thought of the kindness and love of his father. He felt then the need of a father. His position of friendlessness and want which he had brought upon himself through disobedience and sin, had resulted in his separating himself from his father. He thought of the privileges and bounties of his father's house, which even the hired servants freely enjoyed, while he was perishing with hunger. Being thus humiliated through adversity, he decided to return to his father by humble confession. He was a beggar, destitute of comfortable, or even decent, clothing. He was wretched in consequence of privation, and was emaciated with hunger.
While at a distance from his home, his father sees the wanderer, and his first thought is of that rebellious child who had left him years before to follow a course of unrestrained sin. The paternal feeling is stirred. Notwithstanding all the marks140of degradation seen in his son, the father discerned his own image. He did not wait for him to come all the distance to him, but hastened to meet him. He did not reproach him, but with the tenderest pity and compassion, hastened to give him proofs of his love, and tokens of his forgiveness.
Although the countenance of his son plainly indicated the dissolute life he had led, and he was clothed with beggar's rags, and his naked feet were soiled with the dust of travel, the father's tenderest pity was excited as the son fell prostrate in humility before him. The father did not stand back upon his dignity. He was not exacting. He did not array the past course of wrong and sin before his son to make him feel how low he had sunken.
The father lifted up his son and kissed him. He took him to his breast, and wrapped his own rich robe about his nearly naked form. He took him to his heart with such warmth, and evinced such pity, that if the son had ever doubted the goodness and love of his father, he could do so no longer. If he had a sense of his sin when he decided to return to his father's house, he had a much deeper sense of his ungrateful course as he was thus received.
His heart, before subdued, was now broken that he had grieved that father's love. The penitent, trembling son, who had greatly feared that he would be disowned, was unprepared for such a reception. He knew he did not deserve it. He acknowledged his sin in leaving his father. "I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son." He begged only to be accounted as a hired servant. But the father requested his servants to pay him especial tokens of respect, to clothe him as if he had ever been his own, obedient son, and to make his return an occasion of special rejoicing. His elder brother in the field knew not that he had returned, but he heard the general demonstrations of joy and inquired of the servants what it all meant. It was explained that his brother had returned whom they thought dead, and his father had killed the fatted calf for him because he had received him again as from the dead.
Then his indignation was stirred that this unfaithful brother who had left his father and thrown the heavy responsibilities upon him of fulfilling the duties which should be shared by both, was now received with such honor, and he would not go to see his brother. He had pursued a course of wicked profligacy, wasting the means his father had given him, until he was reduced to want, while he had been faithfully performing the duties of a son, and now his profligate brother comes to his father's house and is received with respect and honor beyond anything he had ever received.
The father entreated the elder son to go and receive his brother with gladness, but he only plead, "Lo, these many years do I serve thee, neither transgressed I at any time thy command; and yet thou never gavest me a kid, that I might make merry with my friends; but as soon as this thy son came, which hath devoured thy living with harlots, thou hast killed for him the fatted calf."
The father then told him that he had ever been with him, and all that he had was his, but it was right that this demonstration of joy for his brother should be made, for "the lost is found, the dead is alive again."
This parable was given to represent the manner in which our heavenly Father receives the erring and repenting. The Father was the one sinned against, yet he, in the compassion of his soul, all full of pity and forgiveness, meets the prodigal and shows his great joy that his son, whom he believed to be dead to all filial affection, had become sensible of his great sin and neglect, and had come back to his father, appreciating his love, and acknowledging his claims. He knew that the son who had pursued a course of sin and now repented, needed his pity and his love. He had suffered. He felt his need. He came to his father as the only one who could supply his great need.
The fact that the son had returned, was a source of the greatest joy. The complaints of the elder brother were natural, but not right. Yet it is frequently the course brother pursues toward brother. There is too much effort to make them feel where they have erred, and keep reminding them of their error. Those who have erred need sympathy and help. They suffer in their feelings and are frequently desponding and discouraged. Above everything else, they need free forgiveness.
Mrs. E. G. White.
THE SEVENTH DAY OF WHAT?
By R. F. Cottrell
It is claimed that the commandment does not require the observance of a definite day, because it only says the seventh day, not the seventh day of the week. Well, of what is it the seventh day, if not of the week? It can be seen that this is a mere evasion; for suppose it did say the seventh day of the week, could they not still claim, as they do now, that it does not tell where the week commences, and so we may begin to count it on any day we please? Exactly so. You cannot prevent a quibbling. All who desire to know the truth concerning the week must accept it as it has ever been reckoned from the creation down to the present time. The week of the Old Testament and that of the New correspond precisely; where the former ends the latter begins. Matt. 28:1; Luke 23:57 and 24:1. R. F. COTTRELL.
WHY THIS AGITATION?
By R. F. Cottrell
How do we account for the present agitation upon the subject of the Sabbath? Why are questions concerning the Sabbath coming to the front everywhere? It has been supposed and taken for granted that Jesus Christ and his apostles settled all questions concerning the day and its observance more than eighteen hundred years ago. That they made the first day of the week, now commonly called Sunday, the Sabbath in the place of the seventh day of the fourth commandment of the Decalogue; so that all who would keep the commandments of God's moral law should keep the first day as the Christian Sabbath.
It is truly surprising that an institution so well settled so long ago, should be brought in question after so many ages; and that proof should be demanded to vindicate its claims as an institution of divine revelation. But so it is. When the advocates of a stricter observance of Sunday press its claims, and call for legal enactments to enforce its observance, they are told by their opponents, in the language of a celebrated church historian, that the observance of Sunday was "always only a human ordinance;" and therefore none should be compelled to observe it who do not choose it.
And besides this, thousands are arising all over the world, leaving the observance of Sunday as a sacred day and returning to the ancient Sabbath, the day set apart at the creation, the seventh day of the fourth commandment, which they religiously keep in obedience to that law of God. How strange that it should be so at this late date. What does it mean? This is certainly a question of importance, demanding investigation. We give some suggestions which may lead to a truthful solution.
According to an ancient prophecy there was to arise, in time then future, a notable power that should "speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws." See Dan. 7:25. Nothing but a bold and blasphemous power could fulfill this prediction. And that he should think to change times and laws ordained of God, is evidence of itself that these times and laws are unchangeable. Yet Christ and his apostles are charged by many a professed Christian with having changed the Sabbath from the original day to the first day of the week.
But the Roman popedom has fulfilled every specification of the prophecy. And the rulers of the Roman Church expressly claim to have "substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority." This is their own language; and the history of the church from the third to the sixth century, its divisions respecting the original Sabbath, the gradually increased patronage of the first day, until it supplanted the ancient Sabbath by the decree of popish councils, amply prove the truth of the assertion.
Now the reason why the Sabbath question forces itself upon the attention of the people at the present time, is because the time has come for another prophecy of the Scriptures to have its fulfillment, a prophecy which contains the last warning from Heaven against the power of apostasy, and destined to bring the people of God into a position where it can truly be said of them, "Here are they that keep the commandments of God and the faith of Jesus." See Rev. 14:9-12. The fulfillment of this prophecy is intended to counteract the blasphemous work of the Roman apostasy, and restore the commandments of God as given by his own voice and written by his own finger.
The living God is fulfilling this word of his promise. The time is come, and the work is being done. The people are to be enlightened. Wicked tradition must be unmasked; and every wave of agitation on the subject of the Sabbath, whether political or religious, helps forward this work. It is out of the power of man to stop it. Every effort to quell the tumult only increases it. It cannot be postponed longer. When God says, "Let there be light," darkness must retire, however unwilling to yield. It is by his providence that the holders of false tradition cannot be wise enough to hold their place. The demand for civil law to sustain them only aids in bringing the people to the light of truth. The sandy foundation of the Sunday Sabbath is being discovered; and the loyal and true are searching for that institution which is founded on the rock of the word of God.
The present time is most solemn and momentous. Who can realize it as it is? The last message of warning to mankind is in progress. God is testing the people. The eternal decisions of the Judgment are pending. The people are being developed who, in their patience, will be found keeping the commandments of God and the faith of Jesus, when the crowned Son of man shall appear upon the white cloud to reap the harvest of the earth. Who will be ready to be gathered into the heavenly garner? This is all-important question which we as individuals have an agency in deciding. May God help us in the needful preparation. R. F. COTTRELL.
LABORERS WANTED.
By Stephen Nelson Haskell
REFORMS have never been brought about without effort. It has required men and women of iron nerve, those who possessed an undying devotion to the principles of truth which were advanced, and those who would meet obstacles with firm and unyielding trust in him who was the author of the right. When one is willing to yield his own way, his own personal interest, in short, lead a life of self-denial, and if need be, sacrifice his life to the principles of righteousness, then there will be power in his efforts.
It is faithful, untiring laborers that are wanted. Our Saviour taught his disciples to pray "the Lord of the harvest," to send forth laborers into his harvest. "Not simply teachers, or preachers, but "laborers." When the spirit of labor rests on men, God can use them. Although their ability may be small and their education limited, yet by earnest devotion to the work they may accomplish much.141
I have before me a letter which speaks of the labor of a colporter in Pennsylvania. This man is not a preacher, but a laborer. He feels the burden of the missionary work. The letter says of this brother: "He has had the best of success. In four weeks he secured one hundred and twenty-four subscribers to our periodicals, sold between three and four dollars' worth of tracts, besides selling some books, and holding meetings in one neighborhood. Fourteen embraced the Sabbath as the result of his labors, among whom is one of the town school officers; many others are favorable. He is doing a splendid work; has brought out a good class of people, and this too, in what has been considered one of the hardest fields of Pennsylvania, right in the oil territory."
This circumstance demonstrates the utility of acting as colporters with our publications. God's providence is thus indicating what he is willing to do. Shall we conclude that this person, and a few others whose efforts God is blessing, are the only ones in the world whom He will accept in performing this kind of labor? most certainly not. There is not a Conference but what there are men and women in it whose efforts God would accept if they would enter the field with a spirit of love and devotion to His cause. We hope this spirit will be revived in California. This Conference has shown an appreciation of help sent to it. But it should not wholly rely upon foreign help. There are men and women upon this coast whom God can and will make useful in helping to build up his cause. It is those who possess an unyielding integrity, that would lead them to be willing to die rather than to sacrifice principle or become disconnected from the cause of their divine Master, that the Lord wants as laborers.
S. N. HASKELL.
THE PRODIGAL'S RETURN.
By Mary Lowe Dickinson
Back to thy feet, O my Father!
Wearied, and stricken, and sore,
Dragging a heavier burden
Than ever a prodigal bore;
Coming, with worn feet that falter,
Hands that are crimsoned with stain,
And a heart that can lay on thine altar
Only its sin and its pain.
I changed the white robes of Thy favor
For garments all tattered and soiled;
The fields where thou badest me labor
The weeds and the foxes have spoiled.
I turned from the fruits of thy vineyard,
To feed on the husks with the swine,
And left the pure springs of Thy mercy,
For cups of the rioter's wine.
And now to Thy feet I am coming,
Saddened, ashamed, and defiled,
And I ask for the bread of a servant;
—Not worthy the name of a child.
I wait, in the dust, for Thy greeting,
If it come with the stroke of Thy rod
Spare it not—if it hasten the meeting
Of a penitent heart and its God.
O stained hands—cleansed by His grasping!
O bleeding feet—healed in His ways!
Leave thy sins, and press onward, close-clasping
The cross of thy shame and His praise.
And the tearful eyes healed of their blindness
Shall see, from the lowliest place,
The wonderful mercy and kindness
That shines in his pardoning face.
—Mary Lowe Dickinson.
PLUM GROVE, KANSAS.
By W. E. Dawson
I GAVE six discourses near the above place last November. A deep interest was manifested, but I was called away to attend the General Conference. Meetings were resumed Jan. 15. The congregations were large and attentive. Fifteen or more commenced the observance of the Sabbath.
A Sabbath-school was organized, and ten copies of the Instructor subscribed for. I think there will be a sufficient number of earnest Christian commandment-keepers here to maintain Sabbath meetings, but some need to realize the importance of a thorough conversion to God. May the Lord help them to go forward. W. E. DAWSON.
Temperance.
OAKLAND H. AND T. CLUB.
The Oakland Health and Temperance Club met according to appointment in the S. D. A. church, Wednesday evening, March 10, 1880.
Notice had been given that Dr. McTaggart, and Mrs. E. G. White would address the meeting, and at the appointed hour the house was well filled with those interested in the temperance movement in this city.
The meeting was called to order by the leader, Bro. J. E. White, and opened with singing by the congregation, a selection from "Song Anchor," entitled "Work, Watch, and Pray." Prayer by Mrs. E. G. White.
Dr. McTaggart was then introduced to the congregation, and spoke about half an hour on the subject of "Tobacco." The Doctor dwelt very largely upon the effect this narcotic has upon the system, and affirmed that many diseases were brought on, and greatly aggravated by the use of this poisonous weed. He called the attention of the audience to the Chinamen who go about the streets of San Francisco, gathering up stubs of cigars, quids of tobacco, etc., and carry them to their manufactories to be made over into "fine cut," etc. "Then our young men will take this filthy stuff, that has been in the mouths of diseased persons, and roll it as a sweet morsel under their tongue." He did not believe that the indulgence of this appetite could hide under a cloak of religion. God requires us to "present our bodies a living sacrifice, holy, acceptable unto Him."
The Doctor's address was very interesting and instructive, and was listened to with marked attention.
This was followed by a stirring original song on tobacco, written for the occasion, and rendered by a quartette.
Mrs. E. G. White was then called upon, and addressed the meeting for over half an hour, in her usual forcible style. Said she was pleased to listen to what the Doctor had said, as he was the first man she had ever heard who dared to speak against tobacco. She said that she carried the temperance work into the family,—to the babe in the mother's arms. That this is where the first lessons of temperance should be taught. That all articles should be excluded from our tables that would create or stimulate a desire for strong drink. In setting before our children highly seasoned food, we create in them a desire for something a little stronger, and then wine is placed before them, and so we lead our children on—on in this downward road, and when they are brought in contact with the world they have no strength to stand the temptations that are brought to bear upon them.
J. E. White being about to return to the East, handed in his resignation as leader of this Club, which was accepted, and C. H. Jones was elected leader, and J. W. Gardner secretary.
The pledge papers were circulated, and seven persons signed the Teetotal Pledge, thus pledging themselves to abstain from all intoxicants, tobacco, tea, coffee, and opium; five signed the Anti-Rum and Tobacco Pledge.
The temperance work here in Oakland has been greatly injured by unprincipled men, who have labored for their own glory, without taking any real interest in the welfare of the people. Many of the citizens have become almost disgusted with the very name of Temperance Club, and do not want anything to do with them. But this feeling does not seem to exist to any great extent against this Club. The people seem willing to come out and hear, and we hope to see good results. Already some good has been accomplished, and we feel determined to labor on, trusting in God to give us the victory.
C. H. JONES, Secretary.
MEETING AT ST. HELENA.
By Stephen Nelson Haskell
This meeting was well attended by the brethren in that vicinity. A good degree of the Spirit of the Lord seemed to characterize the meetings from the commencement.
On Sunday the question came up whether the V. M. Society should take the eight or twelve-page edition of the SIGNS. At the present time one hundred and eighty-seven copies of the eight-page edition are sent to that place for missionary work. But notwithstanding the additional expense, it was unanimously voted that they use the twelve-page instead of the eight-page edition. There are few societies in the country which manifest so much interest in remailing the SIGNS as this. And they are in constant receipt of letters from all parts of the world where the English language is spoken.
The subject of purchasing a new tent was also presented, and nearly one hundred dollars were immediately subscribed. Quite a number of the friends were not present. Should there be more funds raised in the State than what will be required for this purpose, with the consent of the doners it can be appropriated to the California ship missionary work, which is accomplishing much good and is in want of funds.
The hearty responses of the brethren and sisters, and the interest taken by the children, reminded us of several meetings east of the mountains, where there was not a person present but what seemed anxious to donate something. Children that could not speak plain were anxious to bring their five and ten cent pieces to help purchase a tent, that the truth might be presented to others.
Some interest was manifested by those not of our faith. We here met Eld. Rice, who assisted in the meetings. Eld. Waggoner was unable to be present except Sabbath forenoon.
S. N. HASKELL.
FRESHWATER, CAL.
By J. D. Rice
OUR labors for the present at this place are finished. Seven have signed the covenant. Others are keeping the Sabbath, and will meet with us; still others are seriously considering and investigating the subject. If the little company are faithful to every duty, there numbers will be increased. Baptized four on the 7th inst. Organized a Sabbath-school, with Bro. J. I. Roberson superintendent, Bro. J. W. Burress assistant superintendent, and Miss Mollie Austin secretary. Ten copies of the Youth's Instructor are taken.
Organized a T. and M. Society of five members, with Mrs. W. B. Goodfellow librarian; also a V. M. Society of seven members, with Mrs. M. M. Manor president, and Miss Rhoda Piper secretary. A club of sixteen SIGNS is taken and used by the society, besides fourteen copies sent by them to other V. M. workers, making thirty copies in all.
Most have signed the tithing pledge, and will pay the additional one-third to support the T. and M. work. Eleven have signed the various temperance pledges, seven of whom are on the "Teetotal Pledge."
J. D. RICE.
St. Helena, Cal., March 18, 1880.
COMPROMISE, ILLINOIS.
By J. F. Ballenger; E. O. Hammond
The Lord is working for the people here. Last Sunday evening twelve signified their decision to keep the commandments of God. All of them are among the most intelligent and respectable people in the community. Others are trembling in the balance, and we believe will decide for the truth. The voice of prayer now ascends from the family altar in homes where it has never before been heard. We hope, by the blessing of God, to organize a company here who will be looking for our Lord when he shall appear.
Feb. 24. J. F. BALLENGER. E. O. HAMMOND.
TEMPERANCE AND HEALTH.
The temperance question is of great importance in its moral and religious bearings, in its social and political aspects; but it is also essentially a health question. It is intimately connected with the prevention of disease and the promotion of health. Drunkenness is one of the diseases produced by the use of alcoholic drink, and it can only be cured by entire abstinence from the drink which causes it. This is now generally known. It is not, however, equally well known that all intoxicating drinks are not only unnecessary to persons in health, but positively injurious. But all who have studied the subject practically, by physiological research, by extended observation and personal abstinence, will indorse the opinion that strong drink is unnecessary and injurious.
There is also a general opinion among persons who have studied the physiological action of alcohol, that the medical profession labor under error as to the use of alcohol in the treatment of disease—that it is used when unnecessary, and frequently with the most injurious results. The work of temperance reformers, then, is to obtain and diffuse correct information as to the nature and effects of alcoholic liquors, and the safety and advantages of abstinence. They are the true sanitary reformers; for temperance is a most important part of preventive medicine. Without saying a word in disparagement of other efforts for the promotion of the public health, we are convinced that nothing could conduce so much to the physical improvement and social elevation of the lower classes of our countrymen as total abstinence from strong drink. In attempting to diffuse sound views respecting strong drink, we have to encounter the prejudices arising from want of physiological knowledge. At present, an acquaintance with physiology does not form a part of popular education. And we have met with persons who have received what has until recently been considered a good education who knew nothing of their own bodies or minds, nothing of light, heat, or electricity, nothing of the sources of health and strength, or of the nature of food and drink, or, in other words, nothing of the experimental or biological science. And if this want of knowledge is to be found in the educated, what must be the condition of the uneducated? Can we wonder at the popular delusions respecting strong drink?—Christian at Work.
THE LIQUOR TRAFFIC AND TAXES.
By Editor
Sensitive as property owners as a rule are to undue taxation, it is surprising that, ere this there has not been a general rebellion against the enormous, needless taxation imposed by the liquor traffic upon the property of the whole country. If the liquor traffic is to go on, some system of direct taxation should be devised whereby the capital employed in it for the sake of gain should be made to bear its legitimate proportion of the burdens which accrue from strong drink. When that is done the liquor traffic will cease to be profitable, and capital will withdraw from it. It is profitable now to a small oligarchy of liquor makers and venders, because the crime, pauperism, and the general injury for which it is responsible the property of the whole community is taxed to pay for. The revenue tax and paltry license fee constitute but the merest fraction of the amount which liquor dealers ought to be compelled to pay while their "business" is tolerated and protected by the State.
The Difference Water Makes
P. T. BARNUM, speaking on intemperance, says: "Two men will start together in life, the one keeping his head cool with water, the other muddling his with liquor. At the end of ten years the former will have achieved success, the latter will be dropping into a drunkard's grave; but just before he drops you'll hear him say: 'Stonishing what a difference 'er is in life! That fellow started same's I did, an' everything I touched turned to ashes. 'Stonishing what a difference 'er is in life!'"