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Signs of the Times, Vol. 8, No. 38.

General Articles
Earlier text: The Sunday, the Sabbath, and the Change

State Prohibition Convention.

By Editor

THE Prohibitionists met in Convention in San Francisco, Sept. 28. One of the earliest movements was that of a Methodist minister, who commenced making a speech in favor of the Republican party. He was ruled out of order. From this time on, during the whole day, the hall was a scene of wild confusion. Resolutions, amendments, substitutes, motions, counter-motions, with et ceteras to any extent, were poured in so fast that the chairman seemed to lose all power to control the discordant elements. Some were obstinately persistent in constantly presenting motions, and continuously talking about them and about everything else. It was claimed that enemies of the cause had come in to run the Convention in the interests of the political parties, or to break it up. This seemed to offer the most reasonable solution to the tumultuous scene. In the evening, a better state of things prevailed. A discussion was raised on the question of the advisability of putting a separate ticket in the field. This brought out some excellent speeches, and it was soon apparent that the strength of the Convention was on the side of a nomination. As this became a settled fact, the party obstructionists changed their tactics, and began to threaten to withdraw from the Convention if a ticket were nominated. About 10 P. M., it was voted to put up a ticket.
Next morning, a Mr. Nelson, a preacher, read a protest against the action of the Convention, and withdrew. He spoke for himself and a number of others. Judge Thompson charged him, in emphatic terms and manner, of stating that which was not true.
The platform committee then reported. The platform was numbered to eleven points, really embracing nine subjects. And this was enough to insure more division. Prohibition will best be accomplished by making it the specialty of a prohibition party. Whenever that party develops strength enough to make it an object for one of the great political parties to adopt it, then the success of prohibition is assured. And a party will adopt it just as soon as it is shown to be necessary to success. But cumbered with too many side issues, it will not receive the same favor.
The woman’s suffrage plank was received with full as much enthusiasm as any other. The following brief resolution is one of the best in the list:—
"6th. We emphatically protest against all State subsidies, or other countenances to encourage the business of making intoxicating drinks from grapes, and against appropriating public funds for horse-racing at our State and District fairs."
The "Railroad Plank," as in the Republican Convention, raised the warmest controversy. The Sunday resolution was, of course, favorably received. Mr. Boren, of whom we wish to learn more, moved an amendment in favor of those who conscientiously keep the seventh day. He enforced it with a brief but very candid statement of their rights, and of the wrong of trying to bind their consciences and to restrain their religious convictions. His words evidently made considerable impression, and for a short time we thought it possible that the Convention would bring us in to work with the Prohibitionists of this State. But he was followed by a Mr. Swan, who made one of the most remarkable little speeches we ever heard. It consisted of three points, the first two of which were simple declarations, the third he argued somewhat. The points of his speech are as follows:—
  1. He did not believe that Sunday is a divine day.
  2. He would not permit any man or any Convention to bind his conscience.
  3. That everybody ought to be compelled to keep Sunday!
For force of logical consecution, for high regard for religious principles and the rights of conscience, we think this speech stands unequaled! When the vote was taken on Mr. Boren’s amendment, it received one lonesome Aye, with a very emphatic No.
Dr. R. H. McDonald was nominated for Governor. We see it stated in an Oakland paper that he has always been a rabid Democrat. But this is a mistake. He has been a Republican only. A full ticket was nominated. We are not strong in faith that the ticket will receive a large vote.

“We Choose to Believe.”

By Uriah Smith

The great trouble in the theological world, the great cause of such a lamentable diversity of teaching and opinion, seems to be the fact that so many choose to believe what accords with their own fancy, or corresponds with early instruction, or nurses their prejudices, instead of rigidly fashioning their belief according to the plain declaration of the Scriptures.
A case directly in point has just come under our observation. One of our exchanges, noticing the death of a young and very estimable young lady, says, “We choose to believe that she did not die, but ‘was not for God took her.’” Of only one individual have we the record in all the Bible, that he “was not for God took him,” and that is the faithful and holy Enoch, who walked with God three hundred years. But of him it is plainly recorded that he “was translated that he should not see death.” Heb. 11:5.
Apparently bearing in mind the fact that Enoch was said to have been translated, and that it would be manifestly very inappropriate to apply the language used in Enoch’s case to anything that was not a translation, this writer has even the temerity to call this death “the translation of this fair young girl.”
But hold! the Bible speaks of many others besides Enoch whose life on this earth has ended. But it says of them that they lived a certain number of years, “and died.” Now does any man, who is governed in the least particular by common sense, doubt that the death of this young lady corresponded exactly to these last named, and that she experienced the same change which they experienced when it is said of them that they “died”? No one. But there was a difference between the cases of these men and the case of Enoch. They died; but he “was not, for God took him;” which Paul explains by saying that he “was translated that he should not see death.” But now a person dies, as all the antediluvians, with the exception of Enoch, died, and people “choose to believe,” in the face of all Scripture and reason, that such person has not died, but was translated as Enoch was! What hope is there for a sound and uniform religious faith among men while they will take such liberties with the only source of knowledge on these subjects? Of what use is the Bible, if men are to be allowed to pervert its plainest testimony, and make their own choice the standard of what they shall believe?
But this is only one point on which, by this means, huge errors have been enabled to spread over the world. Men “choose to believe” that there is in every person a separate being, an independent entity, called the soul or spirit, capable of surviving the dissolution of the body, and living, in this disembodied condition, an uninterrupted and superior life. This has given rise to all the vagaries afloat concerning the intermediate state, purgatory, masses for the dead, saint worship, Mariolatry, spiritualism, etc. But the Bible recognizes no such entity, and always treats man as a unit, having only this state of existence and one in the future, beyond the resurrection.
So men choose to believe that they are by nature immortal, whereas the Bible plainly assures them that there is no immortality to be secured except through Christ. They choose to believe that the first day of the week is the Sabbath, whereas the Bible recognizes only the seventh day, and teaches the perpetuity of that, not only through this dispensation, but even while the new earth itself shall endure. Isa. 66:22, 23.
They choose to believe that the world is yet in its infancy, and that a temporal millennium is at hand, instead of recognizing the facts that it has “waxed old as a garment,” and everywhere gives tokens of its coming dissolution; and that the wheat and tares must grow together till the harvest, which is the end of the world; and that the monster system of iniquity, the papal apostasy, will continue to dominate a great portion of Christendom till consumed by the spirit of Christ’s mouth and destroyed by the brightness of his coming. 2 Thess. 2:8.
They choose to believe that all things continue as they were, and that there is no sign of Christ’s coming, instead of listening to the many voices, in the earth beneath and in the heavens above, which herald with one accord, that his coming is at the door. And so it will be found at last that they have chosen delusion and a snare, and that the great day of the Lord, when, alas! it is too late to escape, has come upon them like a thief in the night.
Let us “choose to believe” what the Bible teaches, and act according to its instructions, and all will be well. U. S.

Third Angel's Message of Rev. XIV.

(Concluded.)
THE third angel makes his proclamation in the period of the patience of the saints. As the three messages immediately precede the second coming of Christ, this period of patience here brought to view must be the same as that which in many portions of Scripture is located just before the second advent. A few texts must suffice:—
"Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Heb. 10:35-39.
"Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned; behold, the Judge standeth before the door. Take, my brethren, the prophets who have spoken in the name of the Lord, for an example of suffering affliction and of patience." James 5:7-10.
"Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth. Behold I come quickly; hold that fast which thou hast, that no man take thy crown." Rev. 3:10, 11.
"And it shall be said in that day, Lo, this is our God; we have waited for him and he will save us; this is the Lord; we have waited for him; we will be glad and rejoice in his salvation." Isa. 25:9.
The period of the patience of the saints is distinguished by the fact that they are keeping the commandments of God. As these are distinguished from the faith of Jesus which it is said that they also keep, we are certain that the commandments of the Father are intended. Thus the New Testament brings to view God's commandments:—
"And he said unto him, Why callest thou me good? there is none good but one, that is God; but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother; and, thou shalt love thy neighbor as thyself." Matt. 19:17-19.
"And they returned and prepared spices and ointments; and rested the Sabbath day according to the commandment." Luke 23:56.
"Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven." Matt. 5:17-19.
"Honor thy father and mother, which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth." Eph. 6:2, 3.
"But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and mother; and, he that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honor not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition." Matt. 15:3-6.
"What shall we say then? Is the law sin? God forbid. Nay, I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore, the law is holy; and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual; but I am carnal, sold under sin." Rom. 7:7-14.
The faith of Jesus must signify the precepts and doctrines of our Lord as recorded in the New Testament. Thus "the faith of the gospel" (Phil. 1:27) must refer to the precepts and doctrines of the gospel. "The faith" to which a multitude of the priests were obedient (Acts 6:7), which was resisted by Elymas the sorcerer (Acts 3:8), which was committed to the apostles for the obedience of all nations (Rom. 1:5), which Paul testifies that he had kept (2 Tim. 4:7), and which is to be earnestly maintained, as once delivered to the saints (Jude 3), must refer, we think, to the precepts and doctrines of the everlasting gospel. That the faith of Jesus is used in this sense in Rev. 2:13, we think cannot be denied. "Thou holdest fast my name," says Jesus, "and hast not denied my faith." That this is the sense in which it is used in Rev. 14:12, is further evident from the fact that it is spoken of as kept in the same manner that the commandments of God are kept.
Finally we see the unclean spirits preparing for the great conflict. We see in America the preparation for a universal Sunday Law. We see the papal power aroused to assert that the pope is infallible, and to claim universal dominion over the kingdoms of the world. We hear the warning voice of the third angel, and we see many thousand commandment-keepers arising to obey. These are signs of the times. May the reader regard the solemn warning. We occupy the most solemn and interesting period in the history of the church. The end of all things is at hand; God has given us warning concerning the things which are coming upon our earth. The conflict with the beast and his image hastens. In this conflict the people of God will be proved as were the three Hebrew worthies when Nebuchadnezzar commanded them to worship the image of gold. Read carefully Dan. 3. God saved them by direct intervention, but not till after they had been brought to a terrible extremity. He has promised to interpose for his people, but this will not be till the time of trouble, such as never was, shall have come upon the earth.
The conflict with the beast and his image is inevitable, but the issue of this conflict is not a matter of doubt. God will deliver his people, but it will not be till they are brought to such extremity as to cry day and night to him for deliverance. Luke 18:7, 8.
"And I saw, as it were a sea of glass, mingled with fire; and them that have gotten the victory over the beast and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou king of saints." Rev. 15:2, 3. God has given this message of warning in mercy to mankind. May he give to each of us grace to heed the solemn warning.

Is It a Sin?

By Ellet Joseph Waggoner

A FEW days ago one of our brethren distributed some copies of the "Special Edition" on the local train in Oakland. Pretty soon a gentleman who had been reading a copy came and sat down beside the brother, and said, "Don't you think you would be doing a good deal more good if you wrote and preached against sin, instead of saying so much about the Sabbath?"
The idea expressed by this man is one that obtains quite generally. To be sure there are many who teach that Sabbath-breaking is a sin; but the Sabbath whose observance they would enjoin is a counterfeit Sabbath, and not the true Sabbath of the Bible. But it is true that even among those who believe that Sunday is the Sabbath, there is a great deal of indifference as to the manner in which it is observed.
In order to ascertain whether Sabbath-breaking is a sin or not, we must first determine definitely what sin is. There are certain things which very few would hesitate to call sin, but we want a general rule that will cover all cases; a standard that will enable us to tell at once if a certain action is wrong, so that we may not be left to conjecture. Fortunately we have just such a rule—one that is given by the pen of inspiration. We find it in 1 John 3:4: "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." Paul makes the same statement in another form: "For where no law is, there is no transgression." Rom. 4:15; and "Sin is not imputed when there is no law." Rom. 5:13. And this fact is universally recognized. You cannot convince any man that he is doing wrong, unless you first show him a law that he is violating. And whenever a man does anything, knowing, that that act has been forbidden by some power having the right to enact law, he stands self-condemned.
Solomon tells us that to fear God and keep his commandments is the whole duty of man. Then it must necessarily follow that the law to which John and Paul refer, the transgression of which is sin, is none other than the law of God—the ten commandments. A few texts will suffice to show the importance of observing that law. As above quoted, it comprises man's whole duty. Eccl. 12:13. It is "perfect, converting the soul." Ps. 19:7. The keeping of the law is the test of our love to God. 1 John 5:3. It is only by keeping it, in connection with faith in Christ, that we are to inherit eternal life in the kingdom of God. Matt. 19:17; Rev. 22:14. On the other hand we are told that "he that turneth away his ear from hearing the law, even his prayer shall be abomination." Prov. 28:9. Surely no worse fate could befall any man than that God should turn with loathing from his entreaty. And we learn that a partial obedience to the law will not suffice to bring the promised reward, or avert the penalty, for partial obedience is disobedience. "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James 2:10. It could not be otherwise; for since God is the author of the whole law, we dishonor him if we do not render obedience to the whole law. If we willfully refuse to keep one of the commandments, we show that we do not keep the other nine out of any special regard to the Lawgiver, but because it is convenient or for our self-interest to do so. We do, therefore, really dishonor God by violating one of his commandments as truly as though we violated them all.
Turning to consider this law, upon the observance of which our eternal destiny depends, we find that the Sabbath commandment is the most honored of them all. The fourth commandment is the one chosen to make known to men who the maker of the law is. It is true that three other commandments contain the word "God," but there is nothing in them to designate who is referred to. "There be gods many and lords many, but to us there is but one God, the Father, of whom are all things." 1 Cor. 8:5, 6. The fourth commandment expressly declares that this only true God, the Creator of heaven and earth, is its author.
This law is almost universally recognized as the embodiment of all morality, the summary of all law; and the open violation of nearly all of them, especially the first three, and the sixth, seventh, eighth and ninth, is considered a flagrant sin. The violation of the fifth and tenth is also theoretically considered a sin, although practically those two commandments are little regarded. But whether men regard the commandments in their lives, or not, in theory they are generally ready to admit that they are all binding, with the exception of the fourth. The only reason of which we can think why men should thus lightly regard the fourth commandment, is that its violation is so common. Indeed, the custom of the people is often urged with all seriousness as a sufficient reason for not keeping the Sabbath. The Sabbath commandment is the only one concerning which men argue thus. They do not argue that God will not punish the thief because there are so many who steal; or that false swearing is now pleasing to God because it is so common. But in regard to the fourth commandment they seem to imagine that they can overawe God with numbers, and convert him to their way of thinking. But sin is sin, whether practiced by few or many. Men become accustomed to sin, so that its heinousness is lessened in their estimation; but it is not so with God. The multiplication of sin only serves to make it more offensive to him. In this age of the world, human life is held very cheap, and murders are so frequent that we read of the worst crimes with scarcely a second thought; but we are not to suppose that God is less moved by a murder now than when Cain killed his brother. The fact that a multitude join together to commit any sin, does not recommend it to him. He says, "Thou shalt not follow a multitude to do evil;" and he has expressly declared that "though hand join in hand, the wicked shall not be unpunished."
Who can tell which commandment God regards as the most sacred? It is beyond the power of man. When Christ was asked, "Which is the great commandment in the law?" he did not specify any one, but quoted the two great principles which cover the whole law. We have no assurance that God regards Sabbath-breaking as any less a sin than theft or murder. From the place which he has given the fourth commandment in his law, as the one to show the badge of his authority, his creative power, it would seem that if any distinction were made, Sabbath-breaking would be considered as the greatest of sins. But even if we were able to discriminate between the commandments, and say that one is greater than another, it would not release us from keeping the least commandment, for Christ says, "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least [i. e., of no account] in the kingdom of heaven." Matt. 5:19. Following the verse in which James says that to offend in one point makes a man guilty of all, we read: "For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law." James 2:11. The fourth commandment may be supplied in place of the sixth, and we would then read, For he that said, Do not commit adultery, said also, Remember the Sabbath day to keep it holy. Now if thou commit no adultery, yet if thou break the Sabbath, thou art become a transgressor of the law. The same may be said of any other precept of the decalogue.
Sabbath-breaking, then, is a sin, and those who would be preachers of righteousness must give the Sabbath its proper place in the law of God. We do not teach Sabbath observance to the exclusion of the other commandments, but we exhort men to obey all the law, for that is the standard by which "God shall bring every work into judgment." "And it shall be our righteousness, if we observe to do all these commandments before God, as he hath commanded us." Deut. 6:25.
E. J. W.

A Slander Refuted.

By Editor

SOME time since a correspondent of the Missouri Republican sent to that paper a slanderous account of the work and teachings of the Seventh-day Adventists in Denton, Texas. This was copied in many other papers throughout the country. A citizen of California, not a Seventh-day Adventist, wrote to Denton to ascertain the facts in the case. The following is the article, and the reply, which we publish with our thanks to the friend who furnished it:—
“The Second Adventists have been holding monster tent-meetings at Denton for several weeks, and are wonderfully worked up on their peculiar doctrine. They are engaged in their devotions night and day, and claim the second coming of Christ is near at hand. A special bed, with everything new about its furnishings, has been reserved for the Saviour’s occupancy, when he arrives, ever since the meetings opened. Conservative Christian people are mortified, and have become wearied of these fanatical performances, and talk of having them stopped.”—Mo. Rep.
DENTON, TEXAS, July 6, 1882.
JOHN TOPE, ANTIOCH, CAL.—Dear Sir: Yours respecting the Adventists who are holding meetings, is received. I have attended almost every meeting, and am well acquainted with Elds. Kilgore and Whitney, who are conducting the meetings. This is the first opportunity I have ever had of hearing their views presented. I am not an Adventist, but am a member of the M. E. Church. But I can say that all that has been said or published against them is false, and without any foundation whatever. I send you inclosed a copy of a reply sent to the Missouri Republican, by the leading citizens of Denton; and also a copy of a tract which I have obtained to send you, which will give you in short what their views are. And as to the means of propagating their views, I have seen nothing but an earnest and solicitous appeal to the consciences and judgments of their congregations, which are made up of our best citizens. And their appeals are all from a Thus saith the Lord, and nothing else that I am able to discover.
JOHN B. NICHOLAS, Postmaster.
DENTON, TEXAS, June 19, 1882.
EDITOR REPUBLICAN: We take pleasure in stating that the above, clipped from the Missouri Republican of June 15, having reference to the Seventh-day Adventists now holding tent-meetings in our town, respecting the “special bed,” “fanatical performances,” etc., is a base and infamous falsehood, manufactured from whole cloth, and utterly devoid of even the semblance of truth.
We further wish to state that it is the boast of our citizens that in this place the religious and political opinions of every individual are held sacred; and we stigmatize the attempt that has been so ignominiously made to misrepresent us.
C. L. HERBERT, Mayor. H. H. DAWSON, Hardware merchant. JOHN B. NICHOLAS, Postmaster. A. GRIFFITH, Hardware merchant. RUDDELL & FERGUSON, Attorneys. CLEAVELAND BROS., Grocers. G. B. COLLINS, Ass’t Postmaster. LOUIS E. MOUSSIER. I. D. FERGUSON, County Attorney. L. L. ZUMAULT, District Clerk, D. C. ELIJAH BIGGERSTAFF, County Surveyor. BEN. A. KEY, Stoves and hardware. E. H. EGAN, Book-keeper. DR. CHAS. EVERETT, Attendant and Spiritualist. J. B. SCHMITZ, Merchant. JOS. SCHWORZ, Merchant. O SCHEOVENELL, Watch-maker and jeweler. J. L. TOMPKINS. S. T. CARROLL. R. HARTMAN, Superintendent W. I. Range Co. SAMUEL THOMAS, Boot and shoe-maker. WILLIAMS & GREENLEE, Dry goods merchants. H. J. HOWELL, Jeweler. E. C. FAIN, Book-keeper of F. P. and S. D. A. ROBINSON, Real estate agent. A. GREEN & Co., Grocers. W. H. STAPLES, Auctioneer.

What They Want.

By Editor

THE East Oakland Vidette is one of the best of the secular papers that come to our table. Its make-up is good, and it is not given to the scandalous personalities so common to political papers of both parties. It aims to be the exponent of the moral sentiment of the community, and therefore its utterances on the Sunday question are significant. The following paragraph shows that we have not been wild in our statement that what the people want, and are bound to have, is a Sunday Law that will be rigid and uncompromising, and will make no exceptions in favor of anybody. Further comment is unnecessary; the article speaks for itself:—
"It may be the result of education, or, perhaps, of hereditary faith, but we do not like to work on Sunday. We therefore want a Sunday Law which will be so plainly worded that evasion of it will be impossible. A law which will make violaters of it punishable with such heavy fine and imprisonment that no one will dare to do otherwise than observe it. We want a law which will insure to the laborer his needed one day's rest in seven; a law which will give one day to the poor and dependent, of the enjoyment of which no capital or power can deprive them; a law which will recognize the civilizing and Christianizing influences of the American Sunday, either as a day of recreation or religious worship; a law which will compel every saloon, and other business house, to close its doors and do no business one day out of seven. In short, we want a Sunday Law; not one like the present, but one which can and will be enforced—and the more stringent it is, the better we shall be suited."

San Juan, California.

By Isaac Morrison; Frank T. Lamb

We closed our meetings in the tent last night, as the tent was wanted for the camp-meeting. We will hold a few meetings in a hall before leaving. The interest is as good as it has been at any time during our stay here. Twenty have taken their stand to keep the Sabbath. Others are interested, and confess that we have the truth, and will, we think, take their stand with us. They wish us to return after camp-meeting, and have a church organized here.
We partly organized a Sabbath-school. Last Sabbath, there were thirty-five present. We have held a children's meeting every Sunday afternoon. At the first meeting, there were thirty children present. Our tent was near the school-house, and we made friends of the children by distributing Sabbath-school cards among them when they came to see us pitch the tent. We hope to see many of these children saved in the kingdom of God.
We have had but little opposition. One minister challenged us for a public discussion. We consented, providing the majority of our regular congregation would sign a paper endorsing him as their representative; and there was nothing more said about a discussion. He preached against us in a hall, and we reviewed him at the tent, with good effect.
When we took an expression upon the Sabbath question, most of the congregation voted that the seventh day was the Sabbath. Only three voted that Sunday was the Sabbath. One of these was a minister; and on being asked to give the chapter and verse in the Bible that said Sunday was the Sabbath, he replied, in the presence of the congregation, that he had none to give.
We have sold some books, and have received several subscribers for the Signs. Our contribution box has received $14.65.
It seems as though the work here is just begun. The people need to be established in the truth.
Isaac Morrison, Frank T. Lamb.

Wisdom and Health

THE two principal things are wisdom and health.

Temperance.

By G. D. Ballou

Doing Penance.

BY ELD. G. D. BALLOU.
A GENTLEMAN who is a strong anti-liquor man said to me the other day, "I don't like your temperance principles as set forth in the SIGNS OF THE TIMES." "What is the matter with our temperance principles?" I inquired. "Oh, you are too radical; you would have a man do penance all his life." By further conversation I found that he was a user of tobacco, and that tea and coffee were his favorite beverages. He was very much out of health, in a general way, beside being afflicted with a painful affection of the eyes.
This little incident set me to wondering who it is that are doing penance, those who conquer their depraved appetites, or those who let their appetites run riot after vile narcotics and stimulants, and then suffer with vertigo, dimness of vision, sick headache, nervousness, loss of appetite, palpitation of the heart, and many other ills that are directly traceable in thousands of cases to the use of these substances.
I am sure that if the use of tobacco were enforced as a penalty in our reform schools and houses of correction, there would go up such a cry against it as was never heard in the land, and the old veterans of the tobacco-using fraternity would shout most lustily against it. And why? Because they know by experience what a loathsome, health-destroying thing tobacco is, and they feel sorry to see the youth ruined by such a habit.
And now old, but hitherto vanquished veterans, let me ask you to do one of three things. (1) Come out and avow to the youth that tobacco-using is right and a blessing to the race, and invent some manly way of defending it, and thus still the voice of conscience that continually warns you of your influence in leading the youth astray. Or, (2) Do your smoking, chewing, snuffing, and dipping, on the sly, so that no one ever will know it. Or, (3) Quit the use of the noxious drug entirely. We recommend the last. Then your words of caution will have weight with the young, and you may be the means of saving some from a life of slavery and suffering. It will not kill you to quit. After a day or two you may think you are going to die, but you will not. Just lay your business by, stand firm to your resolutions, take a few hot baths to draw out the poison, seek help from above, and you will come out clean after a few days, or weeks, at most. Don't just stop for a week, to see how you will feel, but quit for eternity. If you have been using a great amount, or if what you have used has had a marked effect on your health, moderate the quantity one-half for a few days, and then drop it entirely. Be consistent and determined, and success will crown your effort.
And let no one be guilty of discouraging any person who wants to leave the use of tobacco. After all, what a wretched way of doing penance, to squander money for the gratification of a useless appetite, and thus bring misery and suffering upon the race.

Liquor and Moral Degradation

By Anvil

If you want a man to do a mean thing ply him with liquor. If he has been gently reared and is sensitive and fastidious, give him a good dinner, let his drink be of the finest wines, and gradually you will overcome his sensitiveness and bring him to look upon woman's virtue as a myth, upon the property of another as wrongfully retained from him, and upon the life of a man as of little consequence when barring his progress to the gratification of his passions.

The Liquor Traffic: Right or Wrong

The manufacture and sale of intoxicating liquors as a beverage, is either right or it is wrong; there is no neutral ground that any one can occupy touching this matter. If right, it should be placed upon an equal footing with every other legitimate business; if wrong, no amount of license money can ever make it right.

How Fathers Lead Boys to Ruin

By Rechabite

Is IT any wonder our boys become easy victims to the rum demon, when we make bar-rooms our lounging place; when we invite the liquor-seller and liquor-drinker to our homes, introduce them to our boys, make them our boon companions? Don't wonder, father, at your boy's ruin. You opened the door and pointed the way.—Rechabite.

The Power of Handshaking

HAND-SHAKING is a power. The politician employs it with effect to win votes. The Devil's recruiting officers make free and constant use of it. The church only is chary in its employment. In the heartiness of their greetings, the saloons try to make it appear that the churches are cold, and have no cordial welcome for those who drop into their meetings. The result is that the saloons have gained, and the churches lost, many a promising, warm-hearted, socially inclined young man. A warm grasp of the hand might have retained them. The cordial feeling is in the churches. There is more real warmth in them than in the saloons, but the members have not been trained to show it. Let it be manifested. Organize a hand-shaking brigade, if necessary, of every member of the church. Stop after the prayer-meeting a little, for practice. Don't shoot for the door as if you were glad to get out of such a place. But don't shake hands as a mere formality—put your heart into it.—S. S. Times.

Ten Ten Thousand Per Cent.

MR. JOHNSON dropped into the office of his friend Mr. Brown, in a mood decidedly blue, occasioned by a business investment which had proved a failure. It was a little after business hours, but Mr. Brown was still in his office and alone. He laid down his pen and greeted his friend with a familiar nod and a cheerful “How are you, Johnson?” “Sour as an east wind,” was the response, as he looked at the beaming countenance of his friend, whom he had known for many a year, and whose counsel he had sought many a time and scarcely ever had been disappointed.
There appeared to be a little more than the usual brightness in Mr. Brown’s face as he wheeled his chair around and bade his friend be seated in another. Mr. Johnson noticed it, and said:—
“What are you up to, Brown? Had a streak of luck, eh?”
“Oh no, Johnson,” he replied, “nothing unusual or new in particular. I was only thinking of a little investment I am just about making.”
“I thought so,” said Johnson, “and a good one I’ll be bound.”
“I think so,” was the reply. “What would you say to ten thousand per cent. ?”
“Ten thousand per cent.! You are raving.”
“Not a bit of it,” said Brown. “And the very best of security—a regular royal pledge.”
“Now I know you are crazy. Who ever heard of such a thing?”
“Crazy? Not a bit of it,” said Mr. Brown, and he added: “This,” wheeling around and laying his hand upon a paper on his desk, “is a check which I have just signed, and intend for a poor Western missionary whom I know, and have just heard is sick and in much need. The Scriptures say that ‘He that giveth to the poor lendeth to the Lord,’ but I was never awakened to the fact of what interest he pays until yesterday, when our preacher startled me by saying he had promised ten thousand per cent. I pricked up my ears at the statement, and waited curiously to hear the proof; and there it was sure enough in Matt. 19: 29: ‘And every one that hath left houses, or brethern, or sisters, or father, or mother, or children, or lands for my name’s sake, shall receive a hundred fold and inherit eternal life.’
“I was struck at the sound of ten thousand per cent., but I figured it out, and found it correct. The preacher was very much in earnest, as he declared the Lord’s dividend. He was as enthusiastic as a stock-broker, only in an infinitely more noble cause. I was very much impressed at the time with the thought, and, in fact, have been ever since. It was in my mind when you came in. Not that I can lay claim for a moment to the spirit of self-sacrifice which the text quoted indicates, but my gift to the poor is a loan to the Lord, and I am not afraid but that I shall reap a good dividend.”
“You take a worldly-wise view of the matter; don’t you?” inquired Mr. Johnson.
“Perhaps I do; but it will bear it, although it is only one view of—” Here the office door opened, and the conversation was at an end; but Mr. Johnson went on his way comparing his own unlucky investment with the small one of Mr. Brown’s, which had yielded so large a return in solid pleasure, and who could tell what per cent, was laid up for him in the Lord’s treasury.—Sel.
Continue reading: Johnnie's Temptation