p. 68 | Signs of the Times, Vol. 8, No. 6. (2/9/1882)

The Promises to Israel.

LAST week we published an article on "The Return of the Jews." We hold that the evidences there presented are quite sufficient to prove the position taken. But many really suppose that there are certain promises on record in the Scriptures, given to the Jews as a nation, which remain to be fulfilled. This subject demands a notice. As to the Jews "were committed the oracles of God," and they were made the depositaries of the truth, not only for themselves but for the world, we are related to, and dependent on, the truth committed to them. Therefore it is important that we understand the truth concerning these promises. All agree that special blessings were conferred upon them, and the controversy turns upon the correct understanding of two points, namely:—

1. The conditional nature of the promises made to the Jews.

2. Under which of the two covenants the special blessings to them were to be conferred.

On the first, it may be remarked, that all of God's promises to man are conditional. To deny this is to advocate Universalism, and even to deny free agency. True, he chose that people for the love he had for their fathers; but their fathers obtained the blessings by faithful obedience, and continued obedience was necessary on the part of the children to retain the promises. When God required Pharoah to let them go, it was not merely that he might bless them, but that they might serve him. Ex. 10:3. Also he said unto them, "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me," etc. Ex. 19:5–8.

As the blessings set before them were conditional, they could claim them only on fulfillment of the conditions. But the Scriptures abundantly prove that they were "a disobedient and gainsaying people." Rom. 10:21. Therefore, it must be admitted that they can receive nothing in the future for any consideration rendered in the past. And therefore, again, if any promise is fulfilled to them in the future, it must be on the future performance of the conditions on which such promise is based. By disobedience the promise is forfeited.

On the second point the conclusion is equally evident. The first covenant has passed away, and nothing can be claimed or granted under an abolished system. Of course, all future blessings must be granted under the new covenant, subject to its conditions and restrictions. So we are now shut up to one single point of inquiry: to wit, Do the Scriptures teach that the natural descendants of Jacob are entitled to any special privileges or blessings under the new covenant? We say they do not, and appeal to the Scriptures on the subject.

Many of the advocates of the Age to Come, perhaps a large majority, contend that the offerings of the Levitical system will be reinstituted in that age. But, according to Paul, they make themselves transgressors against the gospel; and make the gospel a system of transgression against the divine economy, by its setting aside that which must be reinstituted. They pervert and confound the testimony of the word, having the first covenant done away to establish the second; and the second not yet made; but, when it is made, it will be by the re-establishing of all the peculiarities of the first!

If all would candidly accept the proof that the new covenant has been made, and the relation it sustains to the purposes and promises of God, this confusion would be avoided. But the promises are read without considering their connection with the qualifying declarations of the New Testament And yet, it is considered by some that the New Testament, especially Paul's letter to the Romans, sustains the Age to Come, by maintaining the future fulfillment of special promises to the Jews. If a few expressions only are considered, a construction may be put upon them altogether at variance with the tenor of the whole. But this is treating the Scriptures unjustly, and the most positive declarations of Scripture, in many places, forbid the construction which Judaizers place upon it.

In the first chapter of that letter the apostle describes the sinful condition of the world. That his remarks are general in their application is proved by the commencement of chap. 2. "Therefore, thou art inexcusable, O man, whosoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things." If any should be inclined to consider this judgment too severe, and that the iniquity described in Romans 1 is very far beyond that of the generality of the unconverted world, they may have their ideas corrected by referring to Gal. 5:19–21. "The works of the flesh" are those things inherent in the "carnal mind;" and as God's law is spiritual, and may be violated by thoughts and desires, Rom. 7:14; 1 John 3:15; Matt. 5:28, these works are in every natural heart. So, from the apostle's application, it is vain to appeal. He then shows that Jews and Gentiles are all condemned—all subject to the judgment of God for disobedience, and are alike dependent on the grace of God for salvation, through patient continuance in well doing, "for there is no respect of persons with God." The circumcision of the Jew, if he be a transgressor of the law, is thereby made uncircumcision; he is even as a Gentile. But if the Gentile keep the law, his uncircumcision is made circumcision. The "outward" Jew is an Israelite no longer if he is disobedient to God, while the obedient Gentile is "inwardly" a Jew, and as such accepted of God. Rom. 2:25–29.

The advantage which the Jew possessed is stated in chap. 3:1, 2, but in verses 9, 10, it is said, "What then? are we better than they? No, in nowise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one." After thus involving the whole world in guilt, justification by faith (the only hope of the guilty) is again introduced, and again it is declared that "there is no difference; for all have sinned, and come short of the glory of God." Of course boasting is excluded, and the apostle may well exclaim, "Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also; seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith."

Those who claim a special blessing for the natural descendants of Abraham should carefully read chap. 4. It begins with the important question as to what "Abraham, our father as pertaining to the flesh, hath found." This is important, for surely none of his children according to the flesh, can claim more than he, their father, obtained on that basis. But the argument shows that he received nothing on such a consideration. Abraham's blessing or justification was by faith, by believing "on him that justifieth." And the children of Abraham can claim nothing from their birth, but must seek the blessing as he did, by faith. But in that manner it may be obtained by all alike, both Jews and Gentiles, circumcised and uncircumcised; for Abraham himself received the promise in uncircumcision. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also."

As all are sinners, all are under condemnation of the law, and there can be, therefore, no justification by the law. The children of Israel promised to keep it, but they did not; and, therefore, the covenant under which they received the law could not confer the blessing. If that covenant could have secured the blessing, they would have stood independent of Abraham, and have thus set aside justification by faith, and destroyed the hope of all believers; as it is said in verse 14: "For if they which are of the law be heirs, faith is made void, and the promise made of none effect." And the same is repeated, Gal. 3:18: "For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." Thus it is proved that the theory of the Age to Come, for the fulfillment of the Scriptures, is destructive of the faith of Abraham.

This subject is again brought up in Chapter 9. Although Paul was by birth a Jew, and had a strong feeling for his "kinsmen according to the flesh," he could not contradict himself, and destroy the facts set forth in the preceding chapters; but he cuts off the claim of the unfaithful to the name of Israel, or of Abraham's children. And it is of those—the unbelieving descendants of Jacob—that he speaks in his comparison of the vessels of the potter. God had endured with much long-suffering the vessels of wrath fitted to destruction. He had certainly endured much of that rebellious people, considering the privileges conferred upon them; and the application is evident from all the connection, and from chapter 10:21: "But to Israel he saith, All day long have I stretched forth my hands unto a disobedient and gainsaying people." The believers in Christ, "not of the Jews only, but also of the Gentiles," are vessels of mercy, prepared unto glory; and the prophecies, as well as the promise to Abraham, are brought forward to attest this truth. Hosea says, "I will call them my people which were not my people; and her beloved which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called, The children of the living God." These promises are fulfilled in the new covenant; and we learn from this, that where God speaks by the prophets of his beloved and his people, he refers to those who are Gentiles by birth, as well as to Jews; for they are "fellow-heirs, and of the same body," and partakers of the same promise.

Chapter 11 is most often quoted as favoring Judaizing notions, but of it we say as of chapter 9, it does not contradict the positive statements of the apostle in other places which disprove those notions. Two points are claimed on this chapter, to wit, (1) That a difference is recognized between Israel and the believing Gentiles, and, (2) That all Israel will be saved after the fullness of the Gentiles be come in. These two points we now consider.

1. When speaking of that people nationally, there must of necessity be recognized such a difference; but this fact does not at all favor their theory. To maintain their view, they must not only show a difference of birth, but they must also show that the Gentiles are not fellow-heirs, and partakers of the same promises. See Eph. 3:1–6. But this they cannot do.

2. To maintain the second point, reference is made to the declaration that blindness has happened to them only in part. We admit that God hath not cast them away in the sense of utterly rejecting them, but still calls on them to be reconciled to him, and to receive the blessing of Abraham through faith in Christ. In part expresses extent, but not duration. For the duration of their blindness, see verses 9, 10, and Isa. 6:9–11: "Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate." If blindness had happened to them wholly, not even a remnant could be saved; and "all Israel," to whom the promises are made, is only a remnant. There are others who are of Israel, but the remnant alone are Israel. Will any one claim salvation for any more of them than that remnant? If so, where are the promises? See chapter 9:27–29: "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved." "And as Esaias said before, Except the Lord of Sabaoth had left us a seed [a very small remnant, Isa. 1:9], we had been as Sodoma, and been made like unto Gomorrah."

Paul claims no more than this in any place; and as the promise is made only to the remnant, and to them only through faith in Christ, and also in common with all believing Gentiles, we can see no need of a change of dispensation, or of their having any special privileges in order to its fulfillment.

But the Judaizers assert that the fullness of the Gentiles must come in first. There is the great mistake. The text does not say, And then, nor, after that time, shall all Israel be saved; but it says, "And so shall all Israel be saved." The word "so" expresses manner, and not time, and by examining the context, we find that it refers to the act of grafting into the good olive-tree, through faith. "So answers to as, either preceding or following." And as the fullness of the Gentiles shall be brought in through their faith, and grafted into the good olive-tree, so (in like manner) shall all Israel (the remnant) be saved; for "they also, if they continue not in unbelief, shall be grafted in again." But the question of time is settled in another place; verse 5: "Even so then AT THIS PRESENT TIME also there is a remnant according to the election of grace." And to this remnant, the promises are made.

God's Memorial.

By John Nevins Andrews

To PROFESS faith in God as the creator of all things, and to pay no attention to the memorial which he ordained to keep the work of creation in lasting remembrance,

is to have, in this respect, a dead faith. We thus profess to know God; but in works we deny him. We have faith without works. Our faith in the one God, who by his sovereign power, framed the worlds out of materials which did not before exist, is like the faith of the devils, a dead faith, because that grand act of obedience which was ordained to express that faith, we do not perform. And we are not to think that there is no need of this effort to maintain faith in the one God who in six days created heaven and earth, and rested on the seventh.

The world is full of atheism. The Sabbath is the grand bulwark against that fatal error. Its observance by the people of God is a solemn protest against atheism, and a public confession, by works corresponding to their faith, that they believe the record of the creation of the heavens and the earth. The atheist has no faith in the record of the creation. To him the rest-day of the Creator is of no account whatever. But, with men believing the Bible record of the creation, the case is different. They confess their faith in the six days of the Creator's work, and his rest upon the seventh, and that he set apart the day because he had rested upon it. If their works correspond with their faith, they will regard the rest-day of the Lord. Can the Christian, who believes the record of the creation, and the atheist, who denies the existence of the Creator himself, both act alike in disregarding the rest-day of the Lord? See the believer in the record of the first seven days of time. When the seventh day, which the Creator set apart in memory of his own rest on that day, arrives, he lays aside all labor, and rests from all his work. Every one understands the act. But the atheist continues his labor as on other days. His works are consistent with his unbelief. But what shall be said of those Christians who imitate in their works the conduct of the atheist? Surely, the observance of the Creator's rest-day is the proper act of obedience by which we manifest our faith in God as the Creator. And whatever the intention, the violation of the rest-day of the Lord is practical atheism.

God set apart the seventh day in Paradise. This proves that the observance of the Sabbath is not a carnal ordinance, for it was instituted before sin entered our world. It was not ordained to commemorate the flight of Israel from Egypt, for the children of Israel did not flee out of Egypt till more than two thousand years after this. It was not an institution ordained for the Jews, for it began with the human race, and thus preceded the existence of the Hebrew people for many ages. But the most remarkable fact that appears in this record is, that this memorial was needed even in the garden of God. Though man could converse with God face to face, yet every week, by the most impressive act, Adam was called to remember and acknowledge God as his Creator. The rest-day of God was set apart, not as a mere rest from wearisome toil, for Adam had almost as little occasion for rest from weariness in Paradise, as had the Creator from his work of infinite might, but as a day when man should desist from everything else and think of God.

And even the very manner of this observance was exactly calculated to bring to remembrance the grand fact that distinguished God from all other beings, viz., the fact that he had created the heavens and the earth. He must rest as God rested, and on the very day that he rested. And thus doing, God, his Creator, could never be forgotten, nor the relation which God sustains to all other beings, and to all things, ever pass out of mind. It is a day of worship in the highest sense, in that it reminded man of his relation to God, and kept the great facts respecting the origin of all things vividly before the mind. Man must rest on that day, not because he specially needed rest on account of weariness, nor because rest on a certain day of the week is better calculated to give him relief than resting upon some other day would be. But he must rest in memory of what the Creator did, that he might not forget his infinite obligation to that great Being who had given him existence.

The record in Gen. 2:1-3, is worthy of our most careful attention for the remarkable distinctness, brevity, and freedom from ambiguity, which characterize it.

1. It is certain that God rested upon the first seventh day of time. 2. That he did not bless and sanctify the day because he was about to rest upon it, but because he had rested upon it. 3. And hence it was not the first seventh day of time which he blessed and set apart, for that had expired when he performed these acts. 4. And thus it is evident that the blessing and sanctification related to the seventh day for time to come. 5. This was done because God had rested upon that day, showing that it was in memory of that event. 6. God placed his blessing upon the day, thus making it a more precious day than any other. 7. He appointed the day to a holy use, thus making it obligatory upon Adam and his posterity to observe it. 8. And it is also to be observed that he did not bless the institution of the Sabbath, and sanctify that as a movable thing which could be placed upon one day or another, just as it might best suit the circumstances. Nothing is said of a Sabbath institution. God rested the seventh day. God blessed the seventh day. God set apart the seventh day to a holy use. 9. This indeed made the Sabbath. Or, if the reader chooses to use the expression, this was the setting up of the Sabbatic institution. But the seventh day was the recipient of all the things which conferred. The rest, the blessing, and the sanctification, pertained to that alone. When, therefore, some other day is taken, every element that constitutes the Sabbath is left out of the account and lost. When another day is taken, we get that which God never rested upon; and as he blessed the seventh day because he had rested upon it, when we take some other day besides that of God's rest, we take a day which God has not blessed. As he sanctified the day on which he rested, and which he had for that reason blessed, when we take one of the six days which God employed in the work of creation, we take a day which has not one element of the Sabbatic institution pertaining to it. Certainly there are but seven days in the week. The first six days God did not rest. On the seventh day he did rest. These facts can never be changed. We cannot place the blessing and sanctification on any day only the one of God's rest, for they are conferred upon it because of that rest. And we cannot change the rest from the day on which he rested to one on which he wrought in creation. Not even Omnipotence can do this. And thus the definite seventh day stands out with the utmost distinctness.

It cannot, therefore, be denied, except by doing violence to the sacred narrative, that the creation of the heavens and the earth was immediately followed by the establishment of a divine memorial of that grand event. And it is evident that this memorial is to be observed as an act of obedience whereby our faith in the creation of the heavens and the earth is shown to be a living faith. Those who profess faith in this great truth do thereby acknowledge themselves under obligation to manifest that faith by observing the memorial ordained by the Creator for that very purpose. Those who neglect this memorial, render their faith in this fundamental doctrine of the Bible a dead faith. God's great bulwark against atheism was never so much needed as in the last days of our world's history. We have come down some six thousand years from Paradise. Darkness now covers the earth, and gross darkness the people. Surely, an institution that was needed in Paradise, when man conversed face to face, is needed a thousandfold more in these days of awful apostasy and atheism. We have not yet ceased to be under sacred obligation to the almighty Creator, and it is in the highest degree proper that we, by the observance of that institution which he has ordained for the very purpose, should humbly acknowledge that obligation. J. N. A.

What They Are Doing.

By Ellet Joseph Waggoner

IN accordance with our design to note the progress of the Sunday movement, we give below a few extracts from the Oakland Times' report of a mass-meeting held Sunday, January 29, in the First Congregational Church of this city. The meeting was largely attended, and the leading ministers of the city were among the speakers. The animus of the movement is better shown by these speeches, than by anything else.

"Mr. Whitney, President of the Home Protection Association, introduced Rev. Dr. Todd, who said that there is a law on the statute book requiring us to observe the Sabbath [Sunday] and it should be enforced. There is a law on the statute books which prevents the killing of game during certain seasons. The law is enforced, and recently a young nimrod was fined sixty dollars for shooting game. The movement in regard to the Sunday law is not transient, but is deeply rooted and the nation will prevail in that matter. If a stranger visits your house you are not required to break any of your household regulations. America established the Sabbath as a household regulation, and we should observe it."

"Rev. Dr. Sprecher was introduced and argued that the law is not contrary to the genius of our government. There is not a nation that can exist without a religion. It is necessary in the organization of a nation that the prevailing religion of the people should be recognized. People must be protected in the exercise of their religion. That is a part of the rights of the people. This is a Christian nation and the laws are made to respect and protect the people in the exercise of their religion. The Sunday law is in perfect keeping with the Constitution of the United States. This is a Christian country and the law was made for the protection of the Christian people."

No comments are needed on the above paragraph. They contain the same sophistries which the advocates of the Religious Amendment to the Constitution have always used. The following, however, is something of a new departure that is not new to the students of prophecy. After reading it, please turn and read Rev. 13:16, 17.

"Dr. McLane delivered a brief address in which he said that home protection is going to be a power in politics. He had been dealing with a person who opens on Sunday, but he had paid him his last cent. He wanted the breeze to blow into the stores, and exhorted the audience not to deal with those who do business on Sunday. The politicians were handled without gloves, and the reverend gentleman made an eloquent appeal in behalf of the Home Protection Association."

And this, they tell us, is religious liberty! If it is, may we be delivered from religious persecution. It will not be a difficult matter for any reader to decide whether this movement is in the interests of temperance or of the Sunday. Much enthusiasm was manifested at this meeting, and a large amount was contributed for the aid of the Association.

As showing the feeling of the opposite party, the following account of a trial in San Leandro, Alameda Co., is in point. The proprietor of a hotel, together with twelve other business men, was arrested for keeping open on Sunday. His was to be the test case. An immense crowd attended the trial. Able lawyers had been secured by both sides. The jury, after a consultation of about five minutes, rendered a verdict of "Not guilty." An uproar immediately ensued. The crowd threw their hats into the air, and cheered again and again. In their frantic joy, benches were kicked over, and the Judge was powerless to secure order. After adjournment the hilarity was kept up for several hours.

It will be seen that the feeling is intense on both sides. The conflict will be a bitter one. We know from the word of God what the final result will be, and need waste no time in speculation. Our only business should be to spread the light of truth. Let us do this with our might. E. J. W.

Religion, What Kind?

By R. F. Cottrell

BY ELD. R. F. COTTRELL.

It is reported that many are being converted at the present time. Is it not right to ask, From what and to what are men converted? In so far as they are converted from sin, they are converted to obedience to the law of God; for sin is the transgression of the law, and the opposite of transgression is obedience. And if one is wholly converted from sin to God, he is converted to obedience to the entire law, and is become a keeper of all the commandments of God.

Many seem to hold the opinion that it makes no difference what a man believes, if he is only sincere. It seems to be possible, however, that a man may really believe a lie, and be condemned as the consequence. "Because they received not the love of the truth that they might be saved," is set forth as a cause why "they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

Conscience is not an infallible guide. Men's consciences vary according to their education. The conscience of the heathen prompts them to sacrifice their children to false gods; but to a conscience enlightened, there could be no greater abomination. Men may really think that they ought to do things that are sinful in the sight of God. Does their thinking so make it right? Saul of Tarsus verily thought that he ought to oppose Christ and persecute his followers: but it was wrong, and he deeply felt it so, when he learned the truth; and he said he was not fit to be called an apostle, because he persecuted the church.

God is now causing a message to be proclaimed, according to a promise in his word, Rev. 14 : 9-12, calling upon all to obey him by keeping all his commandments, a part of which almost all professed Christians are not keeping. In calling the attention of the people to their violation of the divine law and persuading them to obedience. there are no men that stand so much in the way to prevent men from hearing the truth as the leading religionists of the time, men who are earnest and

zealous in the work of the revivals of the times, ardent, self-sacrificing, and laborous, in making converts to their respective churches, and are giving their life-energies, wearing themselves out and hastening to the grave, as the consequence. Yet, as I said, they are standing right between the truth and the people, to prevent them from hearing it and by obedience get a preparation to stand in the coming day of wrath and be saved. They certainly have a religious zeal; but is it of the right kind? I am glad that God is the judge; and consequently I am not required to decide the case. One thing, however, is certain. Their zeal for God is not according to knowledge. Their influence is against the truth of God—the truth for the time—while they are so zealous in making converts, as they seem to suppose, to the Christian religion.

The difficulties of the case are such that I cannot help going back in my mind to the zeal of idolaters who, in olden time, would cut their flesh with knives and lancets till the blood would gush out. 1 Kings 18 : 28. It is certain that their religion was not of the right kind; for they broke God's commandments by worshiping other gods. But these profess the Christian religion—the best and the only true religion in the world. I wish however to admonish them and call their attention to the inquiry whether their religion is of the right sort; for I desire that zealous laborors may not run in vain, but be prepared to receive a reward. Let every laborer take heed how he builds.

Temperance.

By Mrs. Jessie F. Waggoner

Temperance in California.

BY MRS. JESSIE F. WAGGONER.

The Ledger of time has been shut up and sealed. One more year has slipped away leaving its foot-prints on the sands of time; not such as can be washed away by the first wave, but foot-prints which the waters of life serve only to pet-rify and leave unchangeable. How many of these foot-prints are down deep in the soft and miry clay of the broad road to death, and how few are embedded in the Rock of Ages, the entrance stone to the path that leads to happiness and life! And why this great difference? King Alcohol rules the world and men are his slaves. Unless they can break their chains enough to reach out and grasp the rock, they are lost for-ever. But the chains are so strong and are bound about them so tightly that without help many would sink in despair, who, by a little timely aid, would break loose and be free.

When we look back over the past year we feel something akin to sorrow and regret, for have we not stood idly by and seen first one and then another sinking deeper and deeper without raising a warning voice or stretching forth a helping hand? Then are we not responsible for some of the many foot-prints seen in the broad road? Yes, there in the heavenly ledger we see one, two, three (per-haps more) precious lives charged to our account! Oh, that we had been more faithful in our warn-ing, and had persevered longer in our efforts. Oh, that we had bent our whole energies to lifting them up and planting their feet upon the solid rock. But now it is too late; time never turns backward in his flight. The only thing now is to do in the present as we wish we had done in the past. God, in his merciful kindness, has per-mitted another new year to dawn upon us. We have it in our power, if God helps us and we im-prove our opportunities, to see, at the close of this year, a few less foot-prints in the broad way, and more in the narrow way.

"Then may our hearts, tried as by fire, Rise in new strength, fresh zeal inspire, Hope bid each doubting thought be gone And gird the New Year's armor on; And labor still, for o'er the land The ripe fields wait the reaper's hand."

The tidal wave of intemperance still sweeps over our land. It goes with such mighty power that perhaps a handful like us cannot stay the tide, more than to here and there erect barriers around our homes and loved ones; but we can man the life-boat and rescue some of the perish-ing as they come floating down, and we can go up to the head of the stream and prevent others from falling in.

Let us not talk about what we did not do last year, but let us talk now about what we are doing this year. One whole month of precious privileges and opportunities has already gone by. Aged, middle aged, youth, and children, what are we going to do this month for the cause of tem-perance?

Now, if ever, is the time for Seventh-day Adventists to stand out in a proper light before the world on this temperance question. We need not lower our standard so as to be able to join in with the world in what it calls temperance, but lift the standard high, and try in every possible way to get the world to come up to this higher plane of temperance.

One who saves a drowning man must be stronger than the one he is trying to save; then let us, as a people, throw away everything that is liable to weaken and unfit us for the work. Let us one and all sign the Teetotal Pledge, banish tea, coffee, and wine, as well as opium, tobacco and rum, gird on renewed strength, and come up to the help of the Lord against the mighty.

Sign the pledge yourself and then you can get others to sign it, for it is much easier to beckon them to follow, than it is to try to drive them on ahead.

Missionary Work and Periodical Distribution

The report shows a lack of interest on the part of members to report, also of some of the librarians and district secretaries. No report has been received from Districts No. 2 and No. 9, and only partial reports from some other districts. It takes an interest in the work and constant effort on the part of all the officers to secure a full report. The members should be visited and reminded of their duty to report. If we do not faithfully perform that which is intrusted to us here, when the Saviour comes will he say to us, Well done?

A statement was read showing the number of individual Signs taken in the State to be 550, and the increase of Signs taken in clubs over last year, 374. The number of Reviews taken 200, number of Good Healths 662; of which 120 are taken in clubs. Books to the amount of $12.00 have been furnished to the Sacramento library at the expense of the State Society. The Signs and Good Health have been furnished to a number of libraries and reading-rooms in San Francisco, and many have become interested from reading them.

The interest in the Ship Mission is increasing. Many that have read some of our publications are inquiring for more and are deeply interested.

Opportunity for remarks was given the directors and others interested in the missionary work. The subject of distributing our periodicals was discussed at some length. Eld. Waggoner suggested that our own State should have special attention. Foreigners, and those who have studied the work, are better prepared to work for those in foreign countries. Being strangers to us, and having different dispositions and surroundings, it requires carefulness and wisdom in writing to them so as to make a favorable impression for the truth.

There is a sufficient field on the Pacific Coast for all our workers. The events of the present time should lead us to activity in the missionary work. The way is opening for a successful canvass, and we must be at the work which will meet us in the Judgment. We have a new issue on which to work. Those who are not attracted by the advent truth will be interested in the Sunday Question. It now concerns them and they will take time to investigate. This interest opens a new field of labor and affords an excellent opportunity to bring the truth before business men who could not before be reached.

But we must have means to carry forward the work. The president stated that some system should be devised by which we can raise the necessary funds to defray the expenses of the society; and regretted that all the directors were not present to hear the deliberations that they might be able to lay the plans before those in the districts over which they preside.

The chair appointed Wm. Saunders, W. C. White, and E. J. Waggoner as a committee to put in the form of resolutions the subjects that were discussed.

Eld. Waggoner then preached a missionary sermon impressing the importance of the work, and the necessity of each one taking an active part, for our own benefit, as well as for the saving of perishing souls around us. Those present seemed deeply effected by the remarks, and we hope were aroused to activity in the closing work of the message.

The meeting of the society was resumed at 4 P. M. when the Committee on Resolutions made the following report:—

WHEREAS, There is a vast unoccupied field on this coast, and the present Sunday agitation has created an interest in anything pertaining to the Sabbath question, therefore,

Resolved, That we recommend the missionary workers of California to confine their labors at the present time largely to the Pacific Coast.

WHEREAS, the Signs of the Times will each week contain live articles adapted to the present issues, therefore,

Resolved, That we carry out there commendations of the General Tract Society, and use this paper, together with special Sabbath tracts, in our missionary work.

Resolved, That we recommend each church society to adopt a systematic plan of giving for the support of missionary labor, and that so far as possible, the plan known as the "one-third" be adopted, the money being paid to the librarian weekly, monthly, or quarterly, as may be decided by each individual society.

Resolved, That while we wish our local societies to increase their efforts and to improve every opening of providence, we recommend them to undertake no enterprise for which they have not the means pledged, or in the treasury.

The third and fourth resolutions were spoken of and considered by those present. Dr. Waggoner spoke of the amount of means needed to carry on the missionary work, and that it would take the one-third and even more to carry on the work of a vigorous society. We should give frequently and not wait until the end of the year as it will be more difficult than to give each week or at the end of the quarter. We could not retain our spirituality if we did not continually pray, and the same principle applies in giving. Bro. Young remarked that he had been prospered in giving his just dues.

The resolutions were again called for and read after which they were unanimously adopted.

The subject of reporting was again spoken of by the president and others; and it was decided that every member be requested to hand in a report each quarter whether they have been at work or not, that it may be known on whom the responsibility of the work rests.

On motion the meeting adjourned.

M. C. ISRAEL, Vice Pres. ALICE MORRISON, Ass't Sec'y.

Generous Fellows.

If there is anything a liquor-drinker or seller prides himself upon, it is that he is a "generous fellow." A sprightly fellow jingles his few silver dollars in his pocket, walks up to the bar, turns around, addresses the loafers usually congregated in a saloon.

"Step up, boys, what'll you have?"

All drink, and he slaps down his change with the utmost freedom and nonchalance. He takes his change and walks out, very likely with a ten cent cigar between his teeth. The barkeeper or one of the loafers speaks, "He’s a generous fellow," and the rest chime in, "You bet he is; there’s nothing small about him." That is the usual verdict. But that is only one side of the question. In nine cases out of ten, if you follow that fellow to his home, you will find that his wife and children are denied many comforts that could be purchased with the money so foolishly spent, and which has won him the name of "generous fellow." We know from actual observation that the wife is frequently and cruelly denied money to purchase those things much needed, or if her request is granted, it is done grudgingly.

This "generous fellow" when at home doesn’t sing out to his wife and children, "Step up and have something." Oh, no, not he. He swallows his supper and walks down town to have a game of billiards, and returns to his home after all the family have retired, generously full of drinks, and more than likely alarms the whole family in his efforts to get in the door or take off his boots. Oh, he’s undoubtedly a "generous fellow." We know quite a number of such. After a few years his money is spent; he is down, and when he walks up to the bar for a drink, the saloon-keeper waltzes him out of the door. His money is gone. —Missouri Temperance Advocate.

Continue reading: Drunkards' Wives