Earlier text: THE SPIRIT LANDEARLY FIRST-DAY OBSERVANCE.
By John Nevins Andrews
Justin Martyr's reasons for not observing the Sabbath are not at all like those of the so-called Barnabas which we examined last week, for Justin seems to have heartily despised the Sabbatical institution. He denies that it was obligatory before the time of Moses, and affirms that it was abolished by the advent of Christ. He teaches that it was given to the Jews because of their wickedness, and he expressly affirms the abolition of both the Sabbath and the law. So far is he from teaching the change of the Sabbath from the seventh to the first day of the week, or from making the Sunday festival a continuation of the ancient Sabbatical institution, that he sneers at the very idea of abstinence from labor, or days of idleness, and though God gives as his reason for the observance of the Sab- bath, that that was the day on which he rested from all his work, Justin gives as his first reason for the Sunday festival that that was the day on which God began his work! Of abstinence from labor as an act of obedience to the Sabbath, Justin says:— "The Lord our God does not take pleasure in such observances." A second reason for not observing the Sabbath is thus stated by him:— "For we too would observe the fleshly circumcision, and the Sabbaths, and in short, all the feasts, if we did not know for what reason they were enjoined—namely, on account of your transgressions and the hardness of your hearts." As Justin never discriminates between the Sabbath of the Lord and the annual sabbaths, he doubtless here means to include it as well as them. But what a falsehood it is to assert that the Sabbath was given to the Jews because of their wickedness! The truth is, it was given to the Jews because of the universal apostasy of the Gentiles. But in the following paragraph Justin gives three more reasons for not keeping the Sabbath:— "Do you see that the elements are not idle, and keep no Sabbaths? Remain as you were born. For if there was no need of circumcision before Abraham, or of the observance of Sabbaths, of feasts and sacrifices, before Moses; no more need is there of them now, after that, according to the will of God, Jesus Christ the Son of God has been born without sin, of a virgin sprung from the stock of Abraham." Here are three reasons: 1. "That the elements are not idle, and keep no Sabbaths." Though this reason is simply worthless as an argument against the seventh day, it is a decisive confirmation of the fact already proven, that Justin did not make Sunday a day of abstinence from labor. 2. His second reason here given is that there was no observance of Sabbaths before Moses, and yet we know that God at the beginning did appoint the Sabbath to a holy use, a fact to testify, and we also know that in that age were men who kept all the precepts of God. 3. There is no need of Sabbatical observance since Christ. Though this is mere assertion, it is by no means easy for those to meet it fairly who represent Justin as maintaining the Christian Sabbath. Another argument by Justin against the obligation of the Sabbath is that God "directs the government of the universe on this day equally as on all others!" as though this were inconsistent with the present sacredness of the Sabbath, when it is also true that God thus governed the world in the period when Justin acknowledges the Sabbath to have been obligatory. Though this reason is trivial as an argument against the Sabbath, it does show that Justin could have attached no Sabbatical character to Sunday. But he has yet one more argument against the Sabbath. The ancient law has been done away by the new and final law, and the old covenant has been superseded by the new. But he forgets that the design of the new covenant was not to do away with the law of God, but to put that law into the heart of every Christian. And many of the fathers as we shall see, expressly repudiate this doctrine of the abrogation of the decalogue. Such were Justin's reasons for rejecting the ancient Sabbath. But though he was a decided asserter of the abrogation of the law, and of the Sabbatical institution itself, and kept Sunday only as a festival, modern first-day writers cite him as a witness in support of the doctrine that the first day of the week should be observed as the Christian Sabbath on the authority of the fourth commandment. Now let us learn what stood in the way of Irenæus' observance of the Sabbath. It was not that the commandments were abolished, for we shall presently learn that he taught their perpetuity. Nor was it that he believed in the change of the Sabbath, for he gives no hint of such an idea. The Sunday festival in his estimation appears to have been simply of "equal significance" with the Pentecost. Nor was it that Christ broke the Sabbath, for Irenæus says he did not. But because the Sabbath is called a sign he regarded it as significant of the future kingdom, and appears to have considered it no longer obligatory, though he does not expressly say this. Thus he sets forth the meaning of the Sabbath as held by him:— "Moreover the Sabbaths of God, that is, the kingdom, was, as it were, indicated by created things," etc. "These [promises to the righteous] are [to take place] in the times of the kingdom, that is, upon the seventh day which has been sanctified, in which God rested from all the works which he created, which is the true Sabbath of the righteous," etc.487 "For the day of the Lord is as a thousand years: and in six days created things were completed; it is evident, therefore, that they will come to an end at the sixth thousand year." But Irenæus did not notice that the Sabbath as a sign does not point forward to the restitution, but backward to the creation, that it may signify that the true God is the Creator. Nor did he observe the fact that when the kingdom of God shall be established under the whole heaven all flesh shall hallow the Sabbath. But he says that those who lived before Moses were justified "without observance of Sabbaths," and offers as proof that the covenant at Horeb was not made with the fathers. Of course if this proves that the patriarchs were free from obligation toward the fourth commandment, it is equally good as proof that they might violate any other. These things indicate that Irenæus was opposed to Sabbatical observance, though he did not in express language assert its abrogation, and did in most decisive terms assert the continued obligation of the ten commandments. Tertullian offers numerous reasons for not observing the Sabbath, but there is scarcely one of these that he does not in some other place expressly contradict. Thus he asserts that the patriarchs before Moses did not observe the Sabbath. But he offers no proof, and he elsewhere dates the origin of the Sabbath at the creation, as we shall show hereafter. In several places he teaches the abrogation of the law, and seems to set aside moral law as well as ceremonial. But elsewhere, as we shall show, he bears express testimony that the ten commandments are still binding as the rule of the Christian's life. He quotes the words of Isaiah in which God is represented as hating the feasts, new-moons, and sabbaths observed by the Jews, as proof that the seventh-day Sabbath was a temporary institution which Christ abrogated. But in another place he says: "Christ did not at all reseind the Sabbath: he kept the law thereof." And he also explains this very text by stating that God's aversion toward the Sabbaths observed by the Jews was "because they were celebrated without the fear of God by a people full of iniquities," and adds that the prophet, in a later passage speaking of Sabbaths celebrated according to God's commandment, "declares them to be true, delightful, and inviolable." Another statement is that Joshua violated the Sabbath in the siege of Jericho. Yet he elsewhere explains this very case, showing that the commandment forbids our own work, not God's. Those who acted at Jericho did "not do their own work, but God's, which they executed, and that, too, from express commandment. He also both asserts and denies that Christ violated the Sabbath. Tertullian was a double-minded man. He wrote much against the law and the Sabbath, but he also contradicted and exposed his own errors. Origen attempts to prove that the ancient Sabbath is to be understood mystically or spiritually, and not literally. Here is his argument:— "Ye shall sit, every one in your dwellings: no one shall move from his place on the Sabbath day.' Which precept it is impossible to live literally; for no man can sit a whole day so as not to move from the place where he sat down." Great men are not always wise. There is no such precept in the Bible. Origen referred to that which forbade the people to go out for manna on the Sabbath, but which did not conflict with another that commanded holy convocations or assemblies for worship on the Sabbath. Victorinus is the latest of the fathers before Constantine who offers reasons against the observance of the Sabbath. His first reason is that Christ said by Isaiah that his soul hated the Sabbath; which Sabbath he in his body abolished; and these assertions we have seen answered by Tertullian. His second reason is that "Jesus [Joshua] the son of Nave [Nun], the successor of Moses, himself broke the Sabbath day," which is false. His third reason is that "Matthias [a Maccabean] also prince of Judah, broke the Sabbath," which is doubtless false, but is of no consequence as authority. His fourth argument is original, and may fitly close the list of reasons assigned in the early fathers for not observing the Sabbath. It is given in full without an answer:— "And in Matthew we read, that it is written Isaiah also and the rest of his colleagues broke the Sabbath." Thus we see that the reasons offered by the early fathers for neglecting the observance of the Sabbath show conclusively that they had no special light on the subject by reason of living in the first centuries, which we in this later age do not possess. The fact is, so many of the reasons offered by them are manifestly false and absurd that those who in these days discard the Sabbath, do also discard the most of the reasons offered by these fathers for this same course.
J. N. A. THE WORK IN EUROPE.
By John Nevins Andrews
THE following is an extract from the report of Eld. J. N. Andrews to our late General Conference. We give it, as the readers of the SIGNS will be interested in the particulars stated:— It is with difficulty that I prepare a brief report of our work in the European Mission the past year. At the time of the last General Conference, I had just arisen from my sick-bed at Bale, determined that I would shake off ill health and go to work among the people. I was able to keep in the field a few weeks, and then had to take my bed, which I was unable to leave for a long time. Here I prayed and reflected. I saw that there was no reason to hope that I could go out as a public laborer in a long time to come. But, as I think, the Spirit of God presented to my mind a plan of action by which the French-speaking people of Europe could be reached. It related to the use of our journal, Les Signes des Temps. We had printed two thousand copies of each number, and the larger part of these copies was still on hand. It was suggested to my mind that lists of addresses should be procured, and that to each person we should send three successive numbers of our old papers, and then a copy of the last number; that with the first number we should send a letter of introduction, saying that we still publish our journal, and that we beg the privilege of sending a few specimen numbers. If these were of no interest to the receiver, we requested him to hand them to some of his neighbors. When we sent the fourth number, we sent with it a letter inviting the receiver to subscribe, but saying also that if he were unable to pay, but desired to receive the paper, we would continue to send it for a time free of charge. It seemed to me that the Spirit of God presented to me this plan of action while I was upon my sick-bed, and that it assured me that this method would succeed. I did not know where we should get money for the postage, for I did not think it proper to take it from our funds which came from Battle Creek; but money came expressly for this purpose, and we went to work. The result has cheered us beyond measure. Notwithstanding all the difficulties of the undertaking, we have found how to bring the truth to the notice of the French people, not of a few persons merely, but of the masses. The people have responded to our letters and specimen numbers in such a manner as to fill our hearts with devout gratitude to God.488 We have received from all parts of France and French Switzerland, and from other countries of Europe, the most cheering letters, accompanied with the money for our journal for one year or more. We have also received many letters from persons in all these countries expressing the highest commendation of our paper, but saying that they could not pay for it. Also many have sent us lists of addresses of persons to receive specimen numbers of our journal. It has seemed wonderful that our old papers, sent out as specimens with letters, have seemed to be equally acceptable with our new numbers. I remember but one case in which any one has mocked at them for being old papers. When we sent out papers without letters and without system, the greater part used to be returned to us. But we have made a careful estimate of the refusals under the present system, and find that they do not exceed one in sixty. By this I mean that nearly all who receive our journal retain it and suffer it to be read in their families. You will understand that we take a list of one thousand or two thousand names, and send four papers in succession to each person, accompanied with letters; then, if we get no favorable response, we drop this list, and take as many more new names and repeat the process. We now consider our duty done for the present in the case of those who do not subscribe. Out of every such list we get a considerable number of favorable responses, and some subscribers with the money. But it is necessary to keep an alphabetical list of these names thus used, so that as we take new lists every few weeks we can strike from them all names that have been already used. Though the system we have adopted is simple, this work involves a great amount of labor. Heretofore I have been greatly troubled because the door of access to the French seemed incapable of being opened whether by preaching or by publications. To-day I feel that a wide and an effectual door is opened, and that no man can shut it, if we ourselves continue true to God. We have found the journal, and not the tracts, the right arm of our power for our first aggressive action. So in our present poverty we have abandoned the printing of tracts, and have put all our strength on the paper, making every number the very best that we possibly can. These papers contain a good variety of live articles upon the most important points of our faith, and they are eagerly read. We have many proofs of this. There have been two remarkable providences that have favored this enterprise: 1. Sufficient money has come to pay all the postage without taking anything from Battle Creek. Twice we have received money from Russia for this purpose. 2. I have obtained the names of many thousands of Protestants in France, and that, too, of the class that give to the cause of God. I have more than we can use in several months, perhaps enough for a year. The postage laws of Switzerland are remarkably favorable. We now have subscribers and friends active to help us at many points in France and Switzerland, also in Holland, Germany, Italy, and Russia. Though the increase of our little churches in Switzerland has been small, for I have been so feeble that I have had to leave them to themselves, and Bro. Ertzenberger has had much to do besides laboring for them, yet I consider that the number of friends created by sending out our paper has much more than doubled our strength in Europe the past year. Our subscribers are not persons who receive Les Signes at the expense of somebody else, but they have sent us the money out of their own pockets, because they are interested to read our journal; and this class hold on. We have received during the year persons who send the money for themselves, sixty-one subscribers. Nearly every one of these is our active friend. Then not less than forty have asked for the paper, though unable at present to pay for it. The most of these interest themselves to circulate our paper, and also to send us lists of addresses. God has turned our captivity. We have found out how to do his work, and that it is possible for us to reach the people. Though I have been so feeble and in so much danger of consumption, no previous year has shown results so encouraging. I no longer feel in doubt as to gaining the attention of the French people. God has opened before us an effectual door. If we could afford to print ten thousand copies of Les Signes, we could use every one of them to excellent advantage. It is very difficult for the living preacher to gain access to the people in any country on the Continent; for things are so shaped that in most cases all public halls can be closed against us by the village minister or by some rich man. In this state of things, it is evident that our right arm of power is our paper. When we have obtained a village directory we can preach the truth to the people of that place; and though the ministers quite often write us letters of remonstrance, they can do nothing effectual to shut out the truth. I take their letters and without giving names, answer them through our paper; and this works admirably. I know just what the minister says against the truth, and I can show up his argument to his own people. We have thus an effectual door open which our enemies cannot shut. In many of these villages we get subscribers, besides friends who cannot subscribe, but who labor actively to circulate our journal. I am confident that our journal will open the way for the living preacher. My convictions are that the work in other countries of Europe will have to be opened in this same manner. If we had two or three thousand copies of a German paper to send out with letters, as we now send out our French paper, we could take lists of addresses and go to work efficiently at once. I make the same suggestion concerning England. It is true that the difficulties in the way of the living preacher are not so great as upon the Continent, yet they are very much greater than in America. Tents are used in England very freely, but it is by a class of men whose influence is not good; and hence the better classes in England are very reluctant to enter a tent. Halls are very expensive. Of course we must do our best with tents and what we can afford in the way of hiring halls. But our progress this way will be in the face of great difficulties, and considerable of our strength must be used in holding the ground we gain. A paper would add a hundred-fold to our strength. A paper printed in England would be better than one from America, for obvious reasons. But we cannot undertake a new journal in our present poverty and feebleness of resources. The SIGNS OF THE TIMES is an excellent paper, and will answer our purpose well if we can have enough copies. To make an effectual movement, we ought to have two thousand copies of the SIGNS. If a little real missionary spirit in behalf of England can be awakened among our brethren, this number of copies can be furnished without taking anything from the Battle Creek treasury. The postage in England is one cent for each copy sent out, or $20 for two thousand copies. If you say this is too heavy an expense, I answer, There is no other way we can do so much with the same money. If it cannot be met, we may as well abandon the attempt to get the present truth before England. But it can be done; for it ought to be done and must be done. We have many rich brethren who are piling up wealth, and could singly pay this postage bill. Besides this, it would not be long, were this plan put in operation, before a large part of this postage would come in from those who would receive the papers. I have had ample opportunity to see the situation of the cause in England and to judge of its wants. I therefore in the strongest manner pray that this mission may be re-inforced by a full supply of the SIGNS OF THE TIMES. Bro. Loughborough is laboring hard to advance the work. I believe this mission wil accomplish a great work if it can be properly reinforced by a supply of suitable papers. Bro. Ings is laboring with untiring zeal in placing publications on the steamships which touch at this port, and also in selling and distributing papers and tracts everywhere. These brethren are doing all in their power to reach the people. We are near the time when we shall not ask any more help from the treasury at Battle Creek for our French work. Till that time comes, we shall ask as little as possible. When it does come, we shall thank God, and consider how we can repay what we have received from America. We owe no debts in Europe; to you we owe much which we will repay when we can—if not to you, then to other missions. Bro. Ertzenberger has just returned to Germany, after an absence of twenty-seven months. He finds all our friends steadfast, and everything in good order. Bro. E. is a man of God, who seeks to labor unselfishly and diligently in the cause. He has spent much time this year in translating into German. I think the members in France, independent of our new subscribers, remain about the same as last year, but no one has visited them. Our friends in Italy are steadfast, and have had two or three additions. I think there is no change in Egypt, only that we do not have to sustain any expense in that country. We extend to Bro. and Sr. White the most cordial invitation to visit the entire field and to see our state. They will not despise the day of small things, and we will gladly profit by their counsel. Or if the General Conference see fit to send a committee of our brethren, as heretofore proposed, we shall welcome them joyfully, and lay before them a full view of all our affairs. Though this has been a most trying year to me, yet I count it by far the most prosperous year in our mission. God has taught us how to reach the people, and our work is now very encouraging. I shall not die, but live, and declare the works of the Lord. And so we thank God, and take courage. We have received other subscribers besides those that I here report. These are the ones obtained by sending out our journal on trial with letters. Besides these, there are twelve thousand persons who had not received their second letter when Sister Oyer's report was made at Bale. From these we may reasonably hope for forty subscribers and a considerable number of friends who will ask the paper to read. One young brother in Switzerland has obtained seventeen subscribers. Below, we give the statistics of the Sabbath-keepers belonging to our churches in Switzerland and Germany. This includes none of the new subscribers, who are scattered over several countries, and it includes none of our friends in France, Italy, Egypt, and Roumania. I suppose the number in those countries to be greater than that given in my report of last year. In consequence of feebleness, I have communicated with them very little by means of Les Signes. No. of Sabbath-keepers in Switzerland, 148
" " " " " Germany, 40
" " " Sabbath-schools " Switzerland, 8
" " " " " " Germany, 2
" " " " " pupils in " 28
" " " " " " " Switzerland, 88
New Sabbath-keepers uniting with our churches in Switzerland, 12 TEMPTED BY DEGREES.
By John Newton
Satan seldom comes to Christians with great temptations, or with temptation to commit a great sin. You bring a green log and a candle together and they are very safe neighbors; but bring a few shavings and set them alright, then bring a few small sticks, and let them take fire, and the log be in the midst of them, and you will soon get rid of your log. And so it is with little sins. You will be startled with the idea of committing a great sin, and so the devil brings you a little temptation, and leaves you to indulge yourself. "There is no harm in this;" "no great peril in that;" and so, by these little chips we are first easily lighted up, and at last the green log is burned. "Watch and pray, that ye enter not into temptation." PREJUDICE.
By Joseph Clarke
THIS term is usually used to express a settled dislike to certain persons, objects, or opinions, which, from impressions that have influenced us and given a previous bias to our minds, we hold as unworthy of our support and confidence. Prejudice, then, is a mirror in which we see reflected early education, and all that is calculated to influence the mind against that which is good, or against those who are worthy. A well-balanced and properly educated mind will not fall in with prejudice, however common, wide-spread, and popular it may become; but will wait for authentic and reliable evidence before coming to a definite conclusion on any subject which may present itself to the mind. There is a vast field spread out before the candid inquirer after truth; and after a life-time of study, careful research, and deep thought, many subjects will come before the mind, concerning which an impartial conclusion cannot be reached without waiting for additional evidence. There is no moral law or principle which can urge any intelligent person to form a conclusion in the absence of evidence. This is the virtue and privilege of superior and intelligent minds, to wait for evidence before making decisions; while weak and ignorant minds often rush to a decision without regard to evidence, or right reason. When an opinion is formed from proper evidence, in accordance with sound reason, we do not say that this is the result of prejudice; but it is the result of investigation, thought, and enlightened judgment. Persons who are intelligent, industrious, studious, and candid in their investigations, and deliberate in their conclusions, are not liable to mistakes, misfortunes, and losses in the affairs of this life, or those of the next; but their path is approved of God, who orders the steps of the righteous. Prejudice exists in various forms and degrees in many minds where we would not expect to find it. Sometimes it happens that those who are well-informed and candid on subjects in general are not so on religious matters. Even wise men, who would give a just decision in the courts, and in all worldly affairs would not think of deciding until they could get at the facts in the case, seem to lose all patience and candor when religious matters are discussed, and are prepared to decide without the least regard to evidence such as they would consider necessary in cases of a scientific, commercial, or legal nature. It was prejudice which caused the opposition to Galileo, when he asserted that the earth revolves around the sun. It was prejudice which caused Copernicus to be despised and ridiculed for asserting the true position of the sun amid the lesser lights. Modern teachers admit the discoveries of Copernicus and Galileo; but the same obtuseness of the human mind may yet sway the modern schools, and gravest errors may be indorsed and upheld by those who in most respects are candid and well-informed. Let all look carefully to it that they do not allow prejudice to control their minds, and close their eyes to the progress of the truth of the Bible. The Missionary.
By Barbara C. Stickney
QUARTERLY REPORT OF THE CALIFORNIA T. AND M. SOCIETY.
No STATE quarterly meeting having been held for the quarter ending Oct. 1, we simply give the report of work as follows:— In connection with this report we think it will be well to show the present financial standing of the districts with the State society, although this does not represent their exact condition, as some districts have quite an amount of our publications on hand, while others have but just renewed their subscription on their Signs club. District No. 1, has a credit of $63.91, and No. 7, $11.60; No. 2 is indebted to State society $468.53, but has over $200 worth of publications in the district; No. 3 is indebted $22.98; No. 4, $12.78; No. 5, $162.07; No. 6, $171.89; No. 8, $51.17; No. 9, $8.01. The report is not as full as common this quarter owing to the fact that the time of the camp-meeting made it impossible for some of the more remote churches to hold their regular quarterly meetings. We are anxious to see an advance step taken in the matter of reporting. The members should each obtain one of the pass-books prepared expressly for them, and enter all the work they may do under "Memoranda of missionary work;" then at the end of the quarter it will be very easy to fill out the blank furnished them by the librarian. It would be a source of great encouragement to have reports from all the churches, showing that the members are awake to the importance of this work. We hope that the Lord may not only "send forth laborers into the harvest," but that he may help those who remain at home to be faithful, for all have a part to perform in the work of God. BARBARA C. STICKNEY. FOREST CITY, IOWA.
By J. H. Durland
Our meetings at this place closed Sept. 20. I have visited during the week, and held meetings on the Sabbath. As the result of our labors here so far, ten have commenced to keep the Sabbath, and have signed the covenant. These, with those who were keeping the Sabbath when we came, make a society of about thirty-five. Several have commenced to keep the Sabbath who have not signed the covenant. We have organized a Sabbath-school of about forty-five members. We hold our meetings in a school-house about one mile from town. About one-half of the Sabbath-keepers here are Scandinavians. They greatly desire a minister of their own tongue to come and labor with them. Will the brethren and sisters pray for the work here, that it may prosper. J. H. Durland. SPENCER, OHIO.
By H. A. St. John
OPPOSITION continues. We have left the tent on account of cool nights, and the Baptists kindly grant us the use of their house. From seven to ten have decided to obey. Hopeful, we labor on. H. A. ST. JOHN IN connection with the camp-meetings in each State, the Conference of that State usually holds its annual session. The following items are taken from reports of these meetings as found in our church paper, the Review and Herald:— The Dakota Conference held its first annual session in connection with the camp-meeting at Sioux Falls, Sept. 16-21. Three new churches were admitted into the Conference, viz., Sioux Falls, Tyndall, and Springfield, and the unorganized company near Valley Springs was taken under the watchcare of the Conference. The officers for the coming year are: President, Eld. S. B. Whitney; Secretary, Geo. E. Henton; Treasurer, N. P. Nelson; Conference Committee, S. B. Whitney, N. P. Nelson, and D. T. Biggs. This report was adopted. The nineteenth annual session of the New York Conference was held on the camp-ground at Hornellsville, N. Y., Sept. 8. This Conference reports a membership of thirty churches, and six hundred and seventy-two members. Ten received credentials; eight, ministerial licenses; and two were recommended to receive ordination. The officers for the ensuing year are as follows: President, Eld. B. L. Whitney; Secretary, E. W. Whitney; Treasurer, L. T. Nourse; remaining members of the Executive Committee, M. H. Brown, and M. C. Wilcox. The officers of the Pennsylvania Conference, which held its second annual session also on the Hornellsville camp-ground, are as follows: President, B. L. Whitney; Secretary, D. T. Fero; Treasurer, O. P. Galloway; Executive Committee, D. B. Oviatt and J. W. Raymond. The first member of the committee is to act as Vice-president. Credentials were granted to four in this Conference, and ministerial licenses given to five; also colporter's licenses were given to six. A VICE THAT IS SAPPING MANHOOD.
If the youth of the present day gave but a thought to the injurious effects of cigarette-smoking, and sturdily tried to avoid the pernicious habit, we are convinced that both their mental and moral well-being would be vastly improved. It has been often stated by good authority that the indulgence of this habit on the part of our youth tends to degenerate the physical stature of the person who is a slave to the cigarette. It may seem a graceful accomplishment to roll the fragile piece of paper with dexterity. There may be an innate desire on the part of an ambitious youth to arrive at that stage in the process of cigarette-smoking when one can swallow the smoke which arises from the tobacco and paper, and let the blue cloudlets find egress through the nose. But we warn our youthful readers that in becoming such adepts in the art which is sapping their manhood, they have entered upon a course which will eventually lead them to an early grave. Perhaps the injurious effects of this habit would not be so bad were it not for the vile adulterations which enter into the manufacture of both paper and tobacco. The demand for this form of smoking has been so great, that the market is flooded with imitations made of the worst paper, and the cheapest refuse of the tobacco factory. A physician in New York recently analyzed a cigarette, and found the tobacco was strongly impregnated with opium, while the wrapper, which was warranted to be pure rice paper, was found to be the ordinary quality of white paper, whitened with arsenic! Thus does the death-dealing abomination stalk through the land, dwarfing the mind and deteriorating the body. A recent writer has said that our next generation will be born of puny-chested, slim-legged, small-necked chaps, and what kind of a generation it will be! Idiots and monkeys! This may seem drawing it rather strong, but we have no doubt that it is in the main correct. It is truly shameful to see a little fellow not higher than your knee puffing away as if his very life depended on the effort. It needs the most watchful care upon the part of parents to try and check this tendency to an evil habit in their children. If the consequences of their actions, and the fatal results which an indulgence in cigarette-smoking would have upon their future life were forcibly impressed on them, we think our youth would try to avoid the habit. But if they bid defiance to all parental and friendly counsel, and continue upon their dangerous course, we can truthfully tell them they may as well give up all chance of ever becoming worthy citizens of this great republic. When manhood is about unfolding its charms to their gaze, it will find them weak, spiritless and unambitious, and they cannot if they would enter upon the race which leads to preferment and honor. The vice of their youth has incapacitated them from fulfilling all worthy endeavor. We hope our young readers will give heed to these warnings, and not be so foolish as to pursue a course which will eventually be their ruin. A hint to the wise is sufficient.—Pacific States Watchman. REPORT OF THE CALIFORNIA SEVENTH-DAY ADVENTIST CONFERENCE FOR QUARTER ENDING OCTOBER 1, 1880.
By J. D. Rice
†Taken from report of last quarter. *New companies. ‡Only partial returns have been received from some of the churches. Reports from the Churches
By J. D. Rice
We are glad to be able to present as full a report from the churches as we have for this quarter. Yet there is still chance for improvement, as will be seen by the report. All have not responded, although the publishing of this report was delayed for some time, to give all a chance to do so. We hope, next quarter, to have complete returns from every church and company of Sabbath-keepers in the State. We trust all will see the importance of faithfully reporting whenever requested by any of the officers of the Conference. Let a ready response be given. Be assured they seek your good, the glory of God, and the prosperity of his cause. And certainly once, or even twice a quarter is not too often for us to inquire after the welfare of God's people, and to know your prosperity in the work of the Lord. Then let there be faithfulness on the part of all, in promptly and cheerfully filling out the blanks sent, and returning them to the proper officers. Any inquiries about reporting will be cheerfully received, and instruction returned. We would also be glad to hear from the lone Sabbath-keepers in the State, as often as they are pleased to write. We will be glad to answer their inquiries, and render them any assistance we can in their work of preparing for the kingdom, and in leading others to the truth. We would here state, that we have received word from quite a number of these lone ones, since making the request through the Signs. We hope to hear from still others. All who know of any such, will confer a great favor by reporting their names to me at any time. J. D. Rice. ONE of our best workers for temperance said: "I had a long talk on various phases of temperance work with a converted saloon-keeper. At last I asked him, 'What do the signs in the saloon windows mean, "Sweet Cider Free?"' 'Well,' said he, hesitatingly, 'I really don't like to tell you;' yet I urged it, and he said, 'The thing is Satanic, it's too bad to tell.' But at last I prevailed upon him. '"It is nothing but a lure—a regular trap. You see, there are so many boys from the country going up and down the streets; they are from pure, good homes—have probably promised their mothers they never would drink; but they get awful lonesome and homesick in a great city, with no place to go but a comfortless boarding-house; and they see these signs and they think how good the sweet cider used to taste at home; one boy remembers how father made it, and how mother never thought of there being any harm in drinking it, and he longs for it. '"One draught of cider would be almost home—it would be as good as the odor of a clover field; so he goes in, and the bar-keeper pours out a glass—so sweet, so good, and nothing to pay. Well, you see he has been in the trap once—taken one nibble at the bait—and the man behind the bar is perfectly satisfied—he is in for it now; so he goes in the second time, for "there isn't the least harm in sweet cider—it wouldn't hurt a baby," but he is ashamed to go in without paying something; so he buys a glass of beer; next thing there is a game of billiards; then he is fast; the business is done, and that case is secure as a regular customer!"' Is anything more to be said, is any instruction needed, as to why cider—poor harmless apple-juice—should be included and excluded with the other intoxicants, when it can do a work which nothing else can do? In this we have only indicated it as accessory; it can be fully proven as criminal per se.—Our Union.