Earlier text: THE GREAT CONTROVERSY[The following is taken from a French tract, entitled, "Traite sur la Temperance." It appears that in a certain village a series of meetings was being held, and towards the close of one of them the incident herein spoken of was narrated to one of the last speakers. We find it in our French paper printed in Basel, Switzerland, Les Signes des Temps. The English rendering is by Bro. Gardner, of Oakland, Cal., for the Signs of the Times.] THERE was a gathering in the village. The trains passed near the house wherein it was being held, and each, in passing, attracted the attention of the company by its sharp, shrill whistle, which filled the air with its vibrations. The evening passed agreeably. The house was filled; the hearts were happy; the faces radiant; their addresses were excellent; music admirable; and, in short, all was calculated to inspire the company with life and gaiety. This same evening an incident took place, the narration of which, gave to the last speaker's remarks a special force. Nearly two miles distant, on the line of the railroad, a man was run over by the locomotive and terribly mutilated. He had been drinking, had passed the station where he wished to get out, and had come on to the next. Discerning his error, he conceived the idea of visiting our village. They showed to him the road, and he took his route; but he had not taken one-hundred steps before a public house attracted his attention. He entered and passed all of the afternoon. Leaving, in his state of intoxication, he blundered on to the rail-road track, and retraced his steps, until again within about gunshot of the public house, where he was overtaken by the train. The engineer did not see him soon enough to stop, and the warning he gave but brought the poor unfortunate nearer to the locomotive, by which he was instantly cut to pieces. The news came to the last speaker as he was about to rise to speak, and, in ending, he confirmed his arguments and appeals by narrating the facts of this sad incident. Immediately after, the president made some few remarks regarding the same, and propounded, finally, this question: "Who killed this man?" The audience dispersed under an impression the most profoundly solemn. We, ourselves, were also greatly affected by the rehearsal of this sad event. We retired to seek repose, but our sleep was agitated and interrupted by involuntary reflections, and we heard continually resounding in our ears this question of the president, "Who killed this man?" The president and his hearers were completely convinced that this question could not find a satisfactory response in the fact that the locomotive had mangled the poor unfortunate's body. The locomotive was but fulfilling the object for which it was made, and the engineer was at his post; hence we could not in any manner accuse either the locomotive or the conductor. "Who killed this man?" This question resounded in our ears with a growing force, and, in thinking of the response we should conscientiously give, our minds were carried back over some diverse scenes, each connected one to the other by their relation to this incident. We commence, naturally, by retracing his steps on the fatal day. With this end in view, we first consider the place where he came to his death; and, while our minds are arrested on the fatal line, the cry, "Who killed this man?" mounts from the rails and the bloody ground, seeming to cry, as Abel, accusing the first murderer. It was liquor that brought him there, and it was there the locomotive struck him, and it was he, himself, who took the drink, which caused him to leave the right road and to blunder onto the rail-road track. And, while our minds were plunged in these sad reflections, this question presented itself to us: "Did not this man commit suicide?" We could but accept this as a veritable response to our first question. But again, far distant, came the same cry to our ears, inviting us to continue our investigations. By thought we visited the house where, for the last time, he became intoxicated; that house wherein he had taken the fatal drink which had finally obscured his reason and conducted him to his death. Among us in this temperance reunion was found the son of him who had sold this drink. He had listened attentively to all that had been said, and afterwards rehearsed the same to his parents; and, as we heard him recounting this, and what had been his impressions, the echo brought to us these words, "Who killed this man?" sending a chill of horror through those who heard. That night a dark cloud rested over their home, which, though invisible to human eyes, was none the less real. The noise of the wind which wailed on all sides of the house seemed to be the sharp, shrill whistle of the locomotive, and sepulchral voices seemed to cry, "Who killed this man?" Leaving these persons to the just accusations of their own consciences, we will take our route. We enter several drinking places wherein he had drunk on that day. In each place this question making itself to be heard, "Who killed this man?" And, in answer, we heard, distinctly murmured in our ears, these words: "If those who sold to him the last glass are to blame, are not those culpable who sold to him the first, and all of the others, also?" But the same question, clear, and distinct, invites us still to continue our researches. We obey, and soon find ourselves in an assembly of magistrates on the day when licences were accorded; on the day when, by law, the liberty was given to those who had sold the drink, which, step by step, had finally brought to his death this poor unfortunate. The ministers, and the aged, and honorable merchants had signed the certificates, by means of which, dram sellers had been enabled to obtain licences to sell spirituous drinks. These certificates being read, and, as we enter in the imagination the homes of the ministers, and the offices of the merchants, wherein these papers had been signed, this question presented itself to us, "Who killed this man?" And, while this resounded in our ears, the thought came to us to go still further, and ask if those who delivered these certificates, granting licences for the sale of ardent spirits had no part of responsibility in this affair? The scene is again changed. We come now to an establishment, sad, and solemn, surrounded by a disagreeable oder, and here we see the good grain, which God has given man for his nourishment, pressed and tortured to extract a liquor of the same quality as that this man had taken. While there our eye caught that of the distiller, and the question resounded far and near throughout this vast establishment, "Who killed this man?" Without remaining longer in this infected place, we will direct our steps to the verdant fields and abundant harvest; and here, we hear the price of grain discussed with animation, and the farmer endeavors to sell his fine and beautiful crop at the highest price to the distiller. The grain is bargained for, prepared for transportation, and brought in wagons to the granery of the distillery, and the noise of the sheaves and of the flail, and all other like sounds, seemed to combine in asking the question, "Who killed this man?" Immediately after, with the rapidity of thought, we seemed transported to the chamber of the Legislature. The legal code was opened, and there we could read the laws concerning the liberty of the manufacture of spirits, and their sale. In good reliable books we had read that drink had often caused deaths much more terrible than the one before us, and while regarding these laws, granting liberty to the manufacturer of spirituous liquors, laws sanctioned by senators assembled, a horrible spectacle passed before our eyes. It was a long fantastic procession of the dead, killed by the spiritous drink. And while they passed rapidly and noiselessly before us, the cry came from their fleshless throats, "Who killed us?" But they had no response. They could only find in the documents of the Government that showing who had authorized the sale of the spirits. Another scene appeared, but always the same cry repeated itself, "Who killed this man?" In divers places devoted to the sale of spirits we saw this man with his joyous companions, who by their precept and example had encouraged him in this life of debauch; not only on the last day of his life, but for years previous we saw these companions in iniquity pressing and encouraging him in his downward course, which finally led to his death. And, in the midst of this noise and gaiety, of the songs and hurrahs, the final tragic end of this unfortunate always before our minds, and above all other noise and din, this question came to our ears, "Who killed this man?" And immediately a fleshless and bony finger seemed to respond by pointing to all of those who were present. Mounting always higher, we find several who used to urge him to drink at the end of his day's labor, and we are introduced into more than one of those joyous social reunions, occasioned by some fete or other. In one of these reunions of friends, the anniversary of a birthday, a baptism, or a burial, occasions when liquors are liberally used, we see multitudes of these persons, who by their presence alone, had encouraged this man in the use of spirits, and always this same question returns, "Who killed this man?" All of these persons, whom we would place far above suspicion—had they nothing to do with this frightful death? They think not; but did they not, nevertheless, water the seed which produced the mortal fruits? We visit his home. It is a home truly desolate. We here see his wife, a widow now, a victim of his cruelty. The last thing he did while at home was to strike and abuse her. Near this unhappy woman, we find two children, one of whom is a cripple. Who can say that this is not the work of the father? Notwithstanding, he had at one time a happy home, and a joyous, lovable wife. This woman had become a poor miserable creature. She sobbed bitterly on seeing what had come to pass, although she was, at the same time, delivered from a drunkard and a tyrant. Once, she had lit up this humble home with her smile, and her husband had found his joy in the modest and comfortable bosom of his family. But he had commenced to drink, and she smiled and made light of it. The clouds began to gather; the cottage became gloomy, and the face of this woman became clothed with an expression of profound sadness. When drunk he abused and beat her, and he continued to drink until, at last, in his state of intoxication he stumbled and fell, never again to rise. And here again, in the midst of the lamentations of this widowed woman, comes this same cry, in accents heart-rending, "Who killed this man?" And, involuntarily, we turn ourselves to this poor desolate woman; we deplore that she ever smiled under the drunken blow, and would that from the first she had declared open war with him. And, finally, we find ourselves in the home of his father, and on the table of his father he finds the bottle and the glass, for his friends have come to visit them, and he, little fellow with the curly head, is there. He hears his father press his friends to take a glass; he hears his mother, whose voice had for him a personal charm, aid his father on these occasions, and the little fellow, in considering what was going on, says to himself, "That that my father and mother recommends and offers must be good." And afterwards scene after scene unfolds before us in this house, when drink is served to warm one up, or to render gay, to drive away fatigue, or to enable to support the same. Then they had these special occasions where the members of the family united to celebrate such anniversaries as Chrismas or New-years. Then they brought out the spiritous drinks to enliven the company. At each repetition of these occasions the taste of the young man is strengthened. He enters into the world where he is exposed to temptation; he finds companions, endeavors to make a home for himself; but instead of resisting temptation he is inspired with the idea that spiritous drinks should not be avoided, but rather more fully valued and appreciated. As we considered all these things we thought of our own dear little ones, and what fate might be theirs, and we felt a strange sensation when the same mournful question repeated itself, "Who killed this man?" His own parents, had they no part in his death? And now, dear reader, let us ask of you, if you never knew of anyone dying in a state of drunkenness, caused by spirituous drinks, whose fate struck you with horror? and at the same time, have you not at some time, and in some manner, encouraged such a person in the use of that which caused his ruin? Memory, so faithful and quick, by its mysterious powers brings the past before you and shows to you what your behaviour and example was towards those who are now lost. Can you look back and say with confidence, "I am innocent?" If your conscience, with a voice of thunder, strongly accuses you for having had a part in that which has brought about such sad consequences, or if, at the same time, it murmurs softly in our ears a doubt of your innocence in this affair, and if it calls you to abstain from the use of spirits in the future, and be thus free from the blood of those who die victims of intemperance, then lend your ears to its counsels, and show in this that you possess the spirit of the Lord, who said, "The Son of man is not come to destroy life but to save it." ONE of the worst things that can happen to a young person, is to be employed in some easy business with large wages. Strength is impaired by inaction, money is spent without consideration, expensive habits are contracted, principles of economy are forgotten or disregarded, and when hard times come, the victim of big wages, spoiled for hard work, and impoverished by extravagance, has a very sad prospect before him. A Boston merchant writes to the Commercial Bulletin that the highest salesman's salary that he ever knew of, was $30,000, which was in the height of war time. He also says: "I know a man who for years annually received $17,000 for his labors as salesman. I think it would puzzle him to-day to pay his board bill regularly. Within a few days I saw a man who at one time received a salary of $10,000. He was well up in his trade, but to day he is simply a beer drinker. I have known parties who were in the receipt of from five to twelve thousand dollars annually. I have known many such as salesmen, and small indeed is the proportion of those who profited by their talents permanently. They aped in their living the class who possess solid and accumulated wealth, or grew indolent in gathering their laurels, only to see those they possessed fall to the ground beyond power of replacement. The slower, more moderate, less brilliant fellows generally fortify themselves better against fate, and make their exits from their accustomed spheres with more fortitude and dignity." Many a girl, after earning hundreds of dollars, much of which is spent for ornaments, trifles, sweetmeats and tawdry finery, finds herself at womanhood with broken health, and less clothing and less money than her mother had laid by while doing house work at fifty cents a week. Good hard work, and low wages, which make economy a necessity, teach the young to earn and save, and turn out at last those grand men and women who live and prosper when the butterfly tribe of spendthrifts have vanished like a dream. A MINUTE, how soon it has flown!
And yet, how important it is!
God calls ev'ry moment His own,
For all our existence is His;
And though we may waste them in folly and play,
He notices each that we squander away. I LIVE for those who love me,
Whose hearts are kind and true,
For the Heaven that smiles above me
And waits my spirit too;
For the human ties that bind me,
For the task my God assigned me,
For the bright hopes left behind me,
And the good that I can do. THE beginning of folly, and the first entrance on an irregular course of life, cost some pangs to a well-disposed heart; but it is surprising to see how soon the progress ceases to be impeded by reflection, or slackened by remorse. PROFESSOR OLMSTEAD, of Yale College, said that they who were so fortunate as to witness the falling stars on Nov. 13, 1833, probably beheld the greatest display of celestial fireworks that has ever been seen since the creation of the world,—certainly the greatest that has ever occurred within the time covered by the annals of history. It was more than "a shower," as it has been called. They began to fall as early as 11 o'clock, and increased until they truly resembled a shower, but of many hours' continuance. We witnessed them in all their glory, for nearly three hours, till they were obscured by the light of dawning day. And when the day dispelled the appearance they were still falling as numerous as ever, as was proved by their being visible in the west when the advancing light of the sun rendered them invisible in the east. During their fall the largest and brightest would leave a mark of light down the heavens like a mark of phosphorous on a wall in a dark room. When it became so light that the mass of them could no longer be seen, one would occasionally make its presence known by such a penciling of the sky. No description can give one any conception of the grandeur and glory of the scene. As our memory recalls it we feel that the power of God was manifest to make known to the student of prophecy that the coming of the Son of man is near. By comparing the testimony of the Evangelists we find these signs still more definitely located. We have noticed that the greatest tribulation or affliction which ever befell the church of Christ was under the Papal Roman power. This power was symbolized by the "little horn" of Dan. 7, into whose hands the saints of the Most High were given for a thousand two hundred and threescore prophetic days—1260 years. This period commenced A. D. 538, and ended when the civil power fell from the hands of the papacy by the imprisonment and exile of Pius VI. in 1798. The persecution began to wane under the German Reformation, and ended in the first half of the eighteenth century. To this the Saviour doubtless referred when he spoke of shortening the days of the affliction for the elect's sake. The affliction ceased before the expiration of the days spoken of by the prophet. And Mark says, "In those days, after that tribulation, the sun shall be darkened." Mark 13:24. This was actually fulfilled, in that order. The days of the prophecy closed at the very close of the eighteenth century. The power was still in the hands of the papacy, but unused; the affliction was past; the long, dark night of persecution upon the church of Christ had come to an end; there was a respite "for the elect's sake," lest no flesh should be saved—lest the faithful witnesses for Jesus should be exterminated by the power and malice of the Inquisition. And in this time of respite, while yet the power lingered in the hands of the man of sin, the sun was darkened—God's signs "in the heavens above" commenced their fulfillment. The darkening of the sun in 1780 was the greatest that ever was known, and it took place at the very time specified in the "sure word of prophecy." We have now considered the signs of Matt. 24 in connection with a class of evidences which we consider fully sufficient to disprove the current idea that the coming of the Lord referred to the destruction of Jerusalem. We will answer a few objections, and make the application of the prophecy. It is suggested that there are other things besides the signs in the sun, moon, and stars, which take place, according to this prophecy, and we are to look for "all these things" before we are to expect the coming of the Lord. If the reader will look carefully at the connection, he will see that, following these signs, five things are mentioned, before the parable of the fig-tree is given. (1.) The shaking of the powers of the heavens. (2.) The appearing of the sign of the Son of man. (3.) The mourning of all the tribes of the earth. (4.) The coming of the Son of man in power and great glory. (5.) Sending his angels to gather his elect. Surely no one will contend that "all these things" shall take place before we have a right to expect the coming of the Lord as an event near at hand. We cannot say his coming is yet near in the future when he has come and gathered his saints to himself in glory. Thus it is seen that we have to draw a line between those things which are signs of his coming, and those things which take place at his coming. Where shall this line be drawn? We say between the signs in the sun, moon, and stars, and the things which follow. All that follow the three signs, are connected with the immediate coming of the Lord. We need notice only the first—the shaking of the powers of the heavens. 1. Paul teaches, in Hebrews 12, that as the voice of God once shook the earth, in the days of Moses, so once more will the voice of God shake both earth and heaven. Once more the voice of God from Heaven will be heard, and heaven and earth will be shaken thereby. 2. In Rev. 6, following the signs in the sun, moon, and stars, it is said, "And the heaven departed as a scroll when it is rolled together;" and this is accompanied with an earthquake so great that every mountain and island are moved out of their places. Thus the heavens and earth are shaken, and the people upon the earth call to the rocks and mountains to hide them from the wrath of the Lamb. They will understand at that time that the Lamb of God, he who has been their intercessor, has taken vengeance into his hands, and no probation remains for the impenitent. Compare 2 Thess. 1:7–10. 3. In Rev. 16:17–21 we learn that the voice of God is heard from Heaven, and the consequent commotion of the elements takes place, under the seventh and last plague, "in which [the plagues] is filled up the wrath of God." Under this plague the battle of the great day is fought. Heaven's artillery is the great hail storm. Compare Eze. 13. Under the sixth plague the Saviour announces his coming as future, but very near. 4. Isaiah, in ch. 2, and also 13, prophesies of the same shaking, and the dismay of the inhabitants of the earth, who seek a hiding place in the rocks for fear of the majesty of the Lord, locating it in "the day of the Lord." 5. Jeremiah, in ch. 25, locates the speaking of God from Heaven at the time of the great battle, when all the kingdoms of the earth shall drink of the cup of God's fury, and fall and rise no more; when "evil shall go forth from nation to nation," because the Lord has a controversy with them, and he "will give all the wicked to the sword." The destruction of the wicked shall be so complete and universal that "they shall not be lamented, neither gathered nor buried; they shall be dung upon the ground." 6. Joel also speaks of the time when the voice of God is heard from Heaven, and says it is when the battle of the nations is come; when the sickle is put in because the harvest is ripe. Joel 3:9–16. 7. Jesus said, "The harvest is the end of the world, and the reapers are the angels;" and says at the harvest the Son of man shall send forth his angels to separate the wheat from the tares. Matt. 13:37–43. 8. John also says the harvest is reaped when the Son of man appears upon the great white cloud. Rev. 14:14–18. 9. A message—a most solemn message—of warning is given before the Son of man appears upon the white cloud to reap the harvest of the earth, and the seven last plagues are poured out after this message and before the advent. After the message—for the first plague is poured out upon the very ones denounced in the message; compare ch. 14:9–12, and 16:1, 2. And before the advent—for under the sixth plague the Lord warns of his coming near, and the great battle is fought under the seventh, which is fought just at the period of his coming. Inasmuch as he comes in the glory of his Father, and all his holy angels with him, it is certain that there will be such glory and splendor as this world has never yet beheld. We believe the distant appearance of this cloud, of this most resplendent glory, far, far beyond the brightness of the sun, will be that "sign of the Son of man" which shall cause all the tribes of the earth to mourn. They will have heard and rejected the evidences of his near coming. Then, when too late, they will realize their terrible mistake and their hopeless condition. This will cause them to seek a hiding place from the dazzling and, to them, fearful sight. We do not here take time to fully develop the argument concerning the shaking of the powers of the heavens; but from this brief view we think it must appear conclusive to all, that the shaking of the powers of the heavens is not a sign to prove to the waiting church that the Lord's coming draws near, but is an event which takes place in immediate connection with the Lord's appearing. It therefore follows that the signs in the sun, moon, and stars, are the only signs here given whereby we may feel the strongest assurance that his coming is near. And these are already fulfilled. Therefore now is the time to watch, for his coming is near indeed. We do not say there are no more prophecies to be fulfilled before the Lord comes. The warning of the angel of Rev. 14:9–12 must do its work—must lead the people of God to that perfect obedience to "the commandments of God, and the faith of Jesus," to that preparation and consecration which will insure their being sealed with the seal of God in their foreheads, that they may be preserved from the evil to come, in the day of the Lord's anger—in the pouring out of the plagues of his wrath. See Zeph. 2:1–3. Another objection is based on verse 36. "OF THAT DAY AND HOUR KNOWETH NO MAN."
Reference is often made to this verse with as much confidence as if it were a sufficient refutation of every argument in favor of the truth that his coming is near. We accept the declaration of this verse; we accept all the Scriptures. May we ask the objector, Do you believe this scripture? Perhaps he will say, "Yes; I believe that no man can tell the day nor the hour of his coming." We also believe that; but that is not all that the Saviour said. Do you believe his word? Do you believe that you may know, by the signs which he has given, when his coming is near, even at the door? Here is the test of your confidence in the teachings of our blessed Lord. We have this confidence; we fully believe we may know. Nay, more; we believe we must know,—that we are commanded to know, and not to slight the Saviour's warnings. And we believe it will be just as fatal for us not to know, as it was for the inhabitants of the earth in the days of Noah not to know when the flood was coming. Matt. 24:36–39. It is quite possible to know that an event is near, without knowing the day and hour when it will occur. Plain as this distinction is, the objectors seem to overlook it altogether. An illustration of this is afforded in an incident which transpired a few years ago. We were holding meetings in the northern part of Ohio; it was in the Spring of the year. Having one evening presented the Bible evidences that the coming of the Lord is near, we were hailed next morning by a gentleman who was planting his garden, and requested to tell him at what time we thought the Lord would come. Of course we told him we knew nothing about that; we left it where the Scriptures leave it, that it is near, but just how near we have no knowledge. But he insisted that, inasmuch as we were very confident that his coming is near, we must have formed some idea of the definite time, and he would not be satisfied unless we told him. So it often is, that the idea of definite time is firmly fixed in the minds of opposers, while it never is in ours. Failing to satisfy him by denials we changed the conversation to his work. He was planting corn. We asked him if he expected that the corn would soon "come up." He answered, yes. And why? There is good reason to expect it. The season is well advanced; the ground is moist and warm. Then you feel assured, even to certainty, that it will come up soon. Again the answer was, yes. Then, we continued, as you are certain that it will come up soon, please tell at what exact time you think it will come up! By pressing this point a little, he was led to confess that his request was not a reasonable one;—that we may be certain that an event is near, and not know the exact time when it will occur. And why not be equally positive in both cases? Our Saviour's parable is based upon the very facts which led this man to feel assured that his corn would come up soon. "Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh." And so it is; we do not guess; we do not doubt; we know. "So likewise ye, when ye shall see all these things, know that he is near, even at the door." The only way imaginable in which this certainty can be evaded, is to say that the parable itself is based on certain facts which are yet matters of dispute, and therefore matters of uncertainty. But then the question arises, Would the Saviour build a parable of such certainty, and command us to know it as a certainty, and rest the whole fabric on uncertainties? Impossible. We insist that the signs are not uncertainties. They are made uncertain only by a mystifying process which leaves everything in doubt and obscurity to which it is applied. By the working of this process we have no "sure word of prophecy" left to us. But by taking the statements of our Saviour as literal truths we have harmony in statement and certainty in fulfillment. We hoped to be able to conclude our remarks on this chapter in this paper, but shall have to defer the application for another opportunity. The Holidays.
By Ellen G. White
We are rapidly approaching the season of the holidays, and many conscientious ones are now questioning what course they may pursue that will be pleasing in the sight of God. By the world the holidays are spent in frivolity and extravagance, gluttony and display. It is the prevailing custom at this time to make and receive presents. And it is no small burden upon the mind to know how to distribute these gifts among friends so that none will feel slighted. It is a fact that much envy and jealously are often created by this custom of making presents. Thousands of dollars will be worse than thrown away upon the coming Christmas and New Year's in needless indulgencies. But it is our privilege to depart from the customs and practices of this degenerate age; and instead of expending means merely for the gratification of the appetite, or for needless ornaments or articles of clothing, we may make the coming holidays an occasion in which to honor and glorify God. We advise all our brethren and sisters to make a decided reform in regard to these festal days. Those who appreciate the gift of God's dear Son to save them from ruin, now have a favorable opportunity to give tangible proofs of their gratitude by rendering to God their thank-offerings. Let old and young lay aside their mites as sacred offerings to God. If we would give to the cause of our Redeemer one-half as much as we have bestowed upon our friends, we would do much good and receive a blessing for giving. Let us seek to faithfully represent Christ on the coming festal days by imitating his example as he went about doing good. It is impossible to enjoy the approbation of God while living for self. As Christians who profess a living faith in the near coming of the Son of man, keeping all of God's commandments, let us make earnest efforts to draw near to God through Jesus Christ, and make a covenant with him by sacrifice. In our principles of action we must be elevated above the customs and fashions of the world. Christ came to our world to elevate the minds of men to the divine level, and to bring them into sympathy with the mind of God. As every blessing we enjoy is brought to us through the condescension, humiliation, and sacrifice of Jesus Christ, we should render to him our best gifts, above all not witholding ourselves. The infinite sacrifice which Christ has made to free us from the guilt and woe of sin, should work in every heart a spirit of gratitude and self-denial which is not manifested by the world. God's gift of Christ to man filled all Heaven with amazement, and inspired at his birth the angelic song, "Glory to God in the highest, and on earth peace, good will toward men." Christmas day, precious reminder of the sacrifice made in man's behalf, should not be devoted to gluttony and self-indulgence, thus exalting the creature above the Creator. Let us who are partakers of this great salvation show that we have some appreciation of the gift, by rendering to God our thank-offerings. If we would indulge less in feasting and merriment upon these occasions, and instead make them the means of benefiting humanity, we should better meet the mind of God. It is a pleasure and gratification to exchange gifts with our friends; but are there not nobler and more glorious objects for which we may give our means and do good by shedding light upon the pathway of others? There are many who have not books and publications upon present truth. Here is a large field where money can be safely invested. There are large numbers of little ones who should be supplied with reading. The Sunshine Series, Golden Grain Series, Poems, Sabbath Readings, etc., are all precious books, and may be introduced safely into every family. The many trifles usually spent in candies and useless toys, may be treasured up with which to buy these volumes.381 Children need proper reading, which will afford amusement and recreation, and not demoralize the mind or weary the body. If they are taught to love romance, and newspaper tales, instructive books and papers will become distasteful to them. Most children and young people will have reading matter; and if it is not selected for them, they will select it for themselves. They can find a ruinous quality of reading anywhere, and they soon learn to love it; but if pure and good reading is furnished them, they will cultivate a taste for that. Especial efforts should be made to exclude from our homes that class of literature which can have no beneficial influence upon our children. Many times I have been pained to find upon the tables or in the book-cases of Sabbath-keepers, papers and books full of romance, which their children were eagerly perusing. There are those who profess to be brethren who do not take the Review, Signs, Instructor, or Good Health, but take one or more secular papers. Their children are deeply interested in reading the fictitious tales and love stories which are found in these papers, and which their father can afford to pay for, although claiming that he cannot afford to pay for our periodicals and publications on present truth. Thus parents are educating the taste of their children to greedily devour the sickly, sensational stories found in newspaper columns. All such reading is poisonous; it leaves a stain upon the soul, and encourages a love for cheap reading which will debase the morals and ruin the mind. Parents should guard their children, and teach them to cultivate a pure imagination, and to shun, as they would a leper, the love-sick pen pictures presented in newspapers. Let publications upon moral and religious subjects be found on your tables, and in your libraries, that your children may cultivate a taste for elevated reading. Let those who wish to make valuable presents to their children, grandchildren, nephews, and nieces, send in their orders for the children's books mentioned above. For young people, the Life of Joseph Bates is a treasure; also the three volumes of Spirit of Prophecy. These volumes should be placed in every family in the land. God is giving light from Heaven, and not a family should be without it. Let the presents you shall make be of that order which will shed beams of light upon the pathway to Heaven. Anciently the children of Israel were commanded to keep three annual feasts each year; the Passover, the Feast of Tabernacles, and the Feast of Weeks. The Lord gave directions that on these occasions their gifts and offerings were to be consecrated to him, and none should appear before him empty-handed. But in our day it has become fashionable to observe these festal occasions in a manner that would divert the mind from God instead of bringing glory to his name. Those whom God has blessed with prosperity should acknowledge the Giver, and feel that where much is given much will be required. Our holidays have been perverted from their intended use. Gifts are lavished upon one another, and praise which should have been given to God, to whom all these things belong, is bestowed upon poor mortals. Our houses of worship in Oakland and Battle Creek are under the pressure of debt. The Dime Tabernacle belongs to us all; we should all have a special interest in it. In order to accommodate the students at the College, the patients at the Sanitarium, the laborers at the Office, and the large number of worshipers constantly coming in from abroad, the erection of this spacious house of worship was a positive necessity. Great responsibilities rest upon those at Battle Creek, and also upon those whose arms should be reached out to sustain these interests at the great heart of the work. Not in all the world is there a battle field for truth and reform like this. Great interests are involved here. The Sabbath-school and College are educating the young, and determining the future destiny of souls. There is here a continual necessity of devising ways and means for the advancement of truth and the conversion of souls. Our people are not half awake to the demands of the times. The voice of Providence is calling upon all who have the love of God in their hearts to arouse to this great emergency. Never was there a time when so much was at stake as to-day. Never was there a period in which greater energy and self-sacrifice were demanded from God's commandment-keeping people. We are now nearing the close of another year, and shall we not make these festal days opportunities in which to bring to God our offerings? I cannot say sacrifices, for we shall only be rendering to God that which is his already, and which he has only entrusted to us till he shall call for it. God would be well pleased if on Christmas, each church would have a Christmas tree on which shall be hung offerings, great and small, for these houses of worship. Letters of inquiry have come to us asking, Shall we have a Christmas tree? will it not be like the world? We answer, You can make it like the world if you have a disposition to do so, or you can make it as unlike the world as possible. There is no particular sin in selecting a fragrant evergreen, and placing it in our churches; but the sin lies in the motive which prompts to action, and the use which is made of the gifts placed upon the tree. The tree may be as tall and its branches as wide as shall best suit the occasion; but let its boughs be laden with the golden and silver fruit of your beneficence, and present this to Him as your Christmas gift. Let your donations be sanctified by prayer, and let the fruit upon this consecrated tree be applied toward removing the debts from our houses of worship at Battle Creek, Mich., and Oakland, Cal. A word to the wise is sufficient.