Earlier text: Thoughts on DanielThe “Hour of Judgment,” and the “Day of Judgment.”
By Editor
THE following article we published in 1875, to meet the inquiries of a young friend who was diligently studying the doctrines of the Bible. For the benefit of other students we republish it, though we hope and trust that the cautions to young ministers are not called for now as they were then:— Instances not a few have been found where brethren have made calculations on the proportionate length of these two periods, and the result has always been that they have ascertained, to their own satisfaction, just when the Third Angel’s Message will close! They first take for granted that the day of Judgment is just 1,000 years in length, and dividing this sum by twenty-four, to find one hour of the day, and commencing the hour in 1844, they easily determine the time when the hour will expire. The day of Judgment “covers more than the period during which the saints assist in judging the world. It includes the execution of the Judgment, or the destruction of the wicked.” This is an important part of the work of the Judgment day. On this point we offer the following extract as decisive:— “An effort has been made to maintain the Age to Come by first assuming that the day of the Lord is identical91 with the 1000 years of Rev. 20, and then quoting Zech. 14, to show that a certain series of events will transpire on the earth during the 1000 years, because they transpire ‘in that day.’ But the day of the Lord is more than 1000 years in length; it both commences before, and reaches beyond the 1000 years of Rev. 20. Peter does not give the length of that day, as has been inferred from 2 Pet. 3:8, 9. He there refers solely to the faithfulness of God, saying that his longsuffering withholds the execution of his judgments on the scoffers; yet this is no evidence of slackness, as his promise is as sure 1000 years hence as if fulfilled to-day. With man, haste is necessary to the performance of his promise, as his life is but a hand-breadth; but not so with God, who is ‘from everlasting to everlasting.’ “The day of the Lord commences before the second advent. It has been shown that the voice of God shakes the heavens and the earth before the Saviour comes. And Isa. 2 shows that they are shaken in that day. ‘Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low.’ Verses 10–12. ‘In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.’ Verses 20, 21. Also chap. 13:6–13. The great battle is in that day. Eze. 13:5; Rev. 16:14. It is frequently called the day of the Lord’s anger, the day of his wrath, etc. And as in the seven last plagues ‘is filled up the wrath of God,’ Rev. 15:1, and the battle of that day is under the seventh plague, and the voice of God shakes the heavens and the earth in that day before the advent, it appears that that day commences with the pouring out of the plagues, at the close of ‘the day of salvation.’ And therefore it commences before the 1000 years of Rev. 20. “Again, the wicked are not raised till the 1000 years are finished; and Peter says the heavens and earth which are now are reserved unto fire against the day of Judgment and perdition of ungodly men; and that in that day of the Lord the heavens shall pass away with a great noise, and the elements melt with fervent heat. Thus we find that the resurrection of the wicked, the execution of the Judgment, and the passing away of the heavens and earth, all take place in the day of the Lord, but after the termination of the 1000 years. Therefore, again, the day of the Lord and the 1000 years of Rev. 20 cannot be identical. “Because Peter says a day with the Lord is as a thousand years, we have no more warrant to infer that ‘the day of the Lord’ is just 1000 years in length than that ‘the day of salvation’ is of that length; and that day has already existed nearly two thousand years.”—Refutation of Age to Come, pp. 135–137. Granting that the day of the Lord is 1000 years in length, it would be easy to show that our view of the events of the 1000 years is incorrect. Then the advocates of the Age to Come would have the advantage of us. But when we prove that the day of the Lord, or the day of Judgment is more than 1000 years in length they lose their case, and our view is established to a certainty. Again, it cannot be proved that the dispensations do not overlap each other, as was the case with the past and present dispensations. We do not insist on this point, but it is impossible to show that the work of the hour of Judgment of Rev. 14:6, 7, is not a part of the work of the great day of Judgment. Be that as it may, no one can possibly tell how long a period will transpire between the 1000 years of Rev. 20, and the entire destruction or “perdition of ungodly men.” Therefore no one can tell how long the day of Judgment will be, and of course no one can tell what would be the length of one-twenty-fourth part of it. And thus we justify by the plain facts of Scripture the expression that “there is no time in the Third Angel’s Message.” If the oath of the angel in Rev. 10:5–7, who swore that “there shall be time no longer,” was fulfilled in the first message, and the time there referred to is prophetic time, as we all believe, that is a strong confirmation of our position. We therefore invite students and young ministers, among whom these speculations are generally found, to study more concerning the duties and the Spirit of this message, and let the time alone. The fate of other time-setters should be a warning to all the inexperienced. The Change of the Sabbath not Taught in the Old Testament.
By John Nevins Andrews
THE argument for the change of the Sabbath is so meager and unsatisfactory in the New Testament that those who are determined to maintain the doctrine go to the Old Testament to find additional evidence. But the kind of evidence obtained from thence is far from helping the case. One of these proofs for the change of the Sabbath from the seventh to the first day of the week is found in the fact that the law prescribed that the first-fruits of barley harvest should be offered on the morrow after the Sabbath. Lev. 23:10, 11. But there was not one word said in the law relative to this morrow after the Sabbath, having itself a Sabbatic character; and moreover it was not a weekly but an annual celebration. Whatever sacredness was to be accorded to Sunday on the strength of this type would relate to one Sunday in the year and no more: a very poor foundation for the weekly celebration of that day. It appears to have typified the fact that Christ, the first-fruits of them that slept, was to arise from the dead on the day after the Sabbath; but there is nothing indicating that this day was itself to become the Sabbath in the place of the day which preceded it, and which God called by that name. It came only once in the year, and not like the Sabbath once each week. The second proof is like the first. Fifty days after the offering of the first-fruits of barley harvest, the first-fruits of wheat harvest were to be offered. This also was on "the morrow after the Sabbath." In this case, the law did prescribe that the day on which this offering was to be made should not be a day of servile labor. Lev. 23:15-21. But this also was done in the case of the fifteenth and twenty-first days of the first month and of the first, tenth, fifteenth, and twenty-second days of the seventh month. Lev. 23:6-8, 24, 25, 27-32, 34-36. Here are six annual Sabbaths, which would come sometimes on one day of the week and sometimes on another. They occur in the same chapter with the ones under consideration. If the day after the Sabbath, on which no servile work was to be done, was, for that reason, to be the Sabbath of the new dispensation in the place of the ancient seventh-day Sabbath, then here are six more just such Sabbaths which come sometimes on one day of the week and sometimes on another, being regulated by the day of the month. But these all were only ceremonial Sabbaths, and were in no way connected with the ancient Sabbath of the seventh day. Besides this, no one of them came weekly, but each of them came once each year, and no more. If the argument proves anything, it proves that in place of the ancient Sabbath we have seven new sabbaths for the gospel dispensation. But as these are not weekly but annual, the gospel dispensation has seven sabbaths a year instead of fifty-two. Such is the result of this kind of proof of the change of the Sabbath. But in Ps. 118:24, it is said: "This is the day which the Lord hath made; we will rejoice and be glad in it." Of course this text is produced to prove the change of the Sabbath, although there is not in it any mention of any such change. In verse 22 it is said, "The stone which the builders refused is become the head-stone of the corner." This stone is no doubt the Saviour. It is claimed that he became the head of the corner by rising from the dead. But no text teaches this. He did not become the head of the corner till his ascension; for he was to be made the chief corner-stone in Sion. Thus it is said by Peter:— "Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner-stone, elect, precious." 1 Pet. 2:6; Isa. 28:16. The Sion where this stone was laid is thus mentioned by Paul: "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem . . . . and to Jesus the Mediator of the new covenant." Heb 12:22, 24. He did not become the head-stone of the corner till he had been made High Priest and mediator, and head of the church. Paul tells us when this was by saying that the Father exalted Christ "according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, . . . and hath put all things under his feet, and gave him to be the head over all things to the church." Eph. 1:19-22. He did not therefore become the head-stone of the corner till he was constituted such by the act of the Father after his ascension to the heavenly Sion. The conclusion that the day on which Christ arose from the dead ought to be kept in the place of the day ordained in the commandment is therefore without the slightest authority in this text. If a literal day were intended, it must be the day of the ascension. And even then, no man could say that this new day superseded the ancient Sabbath, and released us from the obligation of the fourth commandment. But Ps. 118 is quoted in the New Testament both before and after the resurrection of Christ, under such circumstances as to call out the mention of the change of the Sabbath if such change were taught in the New Testament. Thus the Saviour, a few days before his death, quoted the words respecting the stone which the builders refused being made the head of the corner. Matt. 21:42. He spoke of the Gentiles being chosen in the place of the Jews, and had an excellent opportunity to speak of the first day being chosen in the place of the seventh, had this psalm in this place taught such a doctrine. But a short time after Christ had arisen, Peter preached from those words to the Jews. Acts 4:11. If Christ's resurrection had changed the Sabbath, and if this psalm taught that change, Peter had not only an excellent opportunity to set forth that change, but he was under obligation to do it, for the new day must now be kept in the place of the old seventh day. But he was silent respecting such change, and so were the enemies of the apostles throughout the book of Acts, a sure proof that the apostles never made such change either by precept or example. "The day which the Lord hath made" is not therefore a new Sabbath to take the place of the day ordained in the commandment, but it is such a day as that mentioned by Christ in John 8:56: "Your father Abraham rejoiced to see my day; and he saw it, and was glad." It is the whole period of the gospel dispensation in which we are to "rejoice evermore." 1 Thess. 5:16. The sacred writers who lived at the time when this change is said to have taken place are totally silent respecting it, though they mention the Sabbath itself and the day to which it is said to have been changed, and this too in recording the very event which is said to have changed it. 1. The evangelists did not lack opportunity for recording the change of the Sabbath, were there one to record, for they had the most suitable one which it was possible to have. 2. They did not want for reasons for making this record, if this change were a matter of fact, because man's duty toward God is directly involved in it. 3. They could not be ignorant of the change if it were actually made, for the gospels were not written till some years after the resurrection, some of them being written about a quarter of a century after that event, and one of them upwards of sixty years after it. And, moreover, the evangelists were inspired of the Holy Spirit. 4. But they preserved an absolute silence respecting this alleged change; and this silence under the conditions above stated proves beyond all dispute that the change in question never was made by divine authority. How much better it would be to keep the fourth commandment than to change it for reasons which will not stand the inspection of the Judgment. J. N. A. A Few Indications.
By Ellet Joseph Waggoner
It is unfortunate for those who claim that the present Sunday agitation is only a temperance movement, that the facts do not agree with their statements. The law itself, as has been shown, is purely a Sunday law; and the speeches of some of the leaders in the movement, show that their object is the better observance of the Sunday by all classes. The terms "sanitary regulation," "police regulation," and "temperance movement" are given to the law, in order that it may be popular with a certain class who do not readily discern its real import. Brother Frank Lamb, who has been laboring in Castroville and vicinity, this winter, related to us the following incident that came under his personal observation, which shows the spirit that actuates some, at least, of the defenders of the Sunday: In the course of his labor92 a German, who was a blacksmith by trade, commenced to keep the Sabbath. It was necessary, however, that he devote six days to his labor, and as he now closed his shop on Sabbath, he opened it on Sunday. The next day one of the trustees of the Presbyterian Church had him arrested for working on Sunday. He was convicted, and sentenced to pay a fine of twelve dollars, or spend twelve days in jail. He chose the latter. The jail accommodations, however, were so wretched, that after four days' imprisonment he paid the remainder of his fine and was released, and returned to his work, still determined to keep the commandment—to work six days and rest the seventh. Soon after this, a minister of the Presbyterian Church—a man of standing in the community—preached a sermon on the enforcement of the Sunday, in which he said that no sacrifice was too great for the Government to make in enforcing the Sunday Law, even to the taking of life! It cannot be urged that such utterances as these are contrary to the spirit of the movement. At the last mass-meeting held in Oakland, one of the leading ministers advised his hearers to deal with none who would not close on Sunday. He said that he had been dealing with a man who kept open on Sunday, but should do so no more. It was not that the man was engaged in an illegitimate business, but that he engaged it on Sunday. It is true that there are many who deprecate any such language—who respect the religious convictions of others. There are those who think that the movement can be confined to the closing of saloons. Such will sometime see their mistake. It does not take long for such a movement to pass beyond the control of the conservative few. It is easier to start a fire than to put it out. But we have no idea that even these conservative ones will take warning. We do not write with any such object. The "sure word of prophecy" shows that a religious persecution will come, and we see at present the premonitory symptoms. We would do nothing either to help or hinder the movement, except to sound the warning cry, that in that time of trouble all who will, may have the truth of God for their shield and buckler.
E. J. W. The Missionary.
By Ellen G. White
SABBATH, Dec 31, I spent at Arbuckle. Here I spoke to the church twice on Sabbath, and once on first-day. The Lord gave me freedom. The believers in present truth here are few in number, and some of them are very unfavorably situated, their families not being united in the faith. Those who are thus striving alone to obey God, have trials, temptations, and opposition to encounter, of which others know nothing. They need our sympathy and our prayers. Some are struggling with poverty, but this need not prevent them from obtaining the eternal riches. All should seek, so far as possible, the most favorable position for perfecting a Christian character. This is a duty which we owe to ourselves, to society, and to God. We should endeavor to become intelligent Christians, growing in grace, and in knowledge of the truth. Those whose advantages are few, should not feel that they are therefore excused from effort for self-improvement. The most illiterate may be elevated, sanctified, and ennobled by the Spirit and the word of God. If the love of Christ dwells in the heart, we shall not be content to keep a low level, and shall not associate with those who will have no influence to increase our aspiration after knowledge or holiness. A sore trial has been brought upon the little company here, by the course of their leader. Since he was chosen elder of the church he has repeatedly attended dancing parties with his wife and daughter. This is the first instance of the kind that I have ever met among our churches. I was greatly surprised that one who had a knowledge of our faith could thus unite with the ungodly. Even if he has so little spiritual discernment as to see no wrong in this fascinating pleasure, he can but know that he is placing a stone of stumbling in the way of others. He knows that he is wounding his brethren. What say the Scriptures concerning these things? "If meat make my brother to offend, I will eat no flesh while the world standeth." And again, "Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling-block or an occasion to fall, in his brother's way." But dancing, as practiced at the present day, is detrimental to the health of soul and body. Theater-going, dancing, card-playing, gambling, inebriety, are all steps in the path of vice and dissipation. He who, having received the light of present truth, will yet persist in venturing into this path, is unworthy of the name of Christian. What attractions can this elder of the church find in the dance-hall? Is he in this godless company fitting himself to exert a proper influence over the flock of God? The so-called little things of life, the little acts of faith or sacrifice, go to make up the sum of Christian character and influence. It is the spirit of Christ manifested at home, in the field, in the workshop, in the church, that makes men living epistles, known and read of all. The state of the world in the last days is declared by our Saviour to be similar to that which existed before the flood. Men were wholly absorbed in the things of this life. They forgot the claims of their Maker, and thought only of self-gratification. God's people are not to pursue such a course. Their example and influence should be such as to win men away from selfish aims and sensual indulgence, to higher motives and purer joys. The history of the antediluvians is recorded as a warning to us. We are living in a most solemn period of earth's history. The divine judgments are again to be poured out upon the world. The prophet declares that God's people are not in darkness, that the day of wrath should overtake them as a thief. They should be men and women of serious thought and earnest prayer. Those whose hearts are cheered by the presence of an indwelling Saviour, will have no disposition to resort to places of worldly amusement. A Christian family is one in which the love of Christ is the spring of action, the precepts of God's word the rule of life. Those who can turn away from the sacred influences of truth to engage in the frivolous and exciting pleasures of the world, are regarded by our Saviour as showing contempt for himself. Jesus will not abide in any household, to guide and bless them, unless they first relinquish the sinful customs, practices, and amusements of the world. All who refuse to comply with these conditions are thereby bidding him depart from them. And how dreadful are the words he utters, as in sorrow he turns away, -- "Your house is left unto you desolate." Desolate indeed must be that home from which the presence of Christ is withdrawn! The religion of the Bible takes men as they are, with all their wants and weaknesses. It satisfies the restless cravings of the mind, ennobles the aspirations, purifies the heart. When Christ is formed within, the hope of glory, the true, joyous life of the soul begins. Those who feed upon the bread of life, so freely provided in the store-house of God's word, will become strong and vigorous to labor for Christ and for their fellow-men. A great responsibility rests upon the husband-house-band-to bind the household together, by the ties of kindness, love, and harmony. In the patriarchal ages, the husband and father was the priest of his own household. And still it is his duty to invoke in their behalf the divine blessing, and to instruct and guide them in the way of life. Alas that his influence should ever be exerted to lead them into folly and dissipation! When about to accompany his wife and children to the theater or the ball room, let the professed Christian ask himself, Can I seek God's blessing upon the scene of pleasure? Would my Master be a guest at such a place? Will angels minister to me there? Can I let my light so shine before men, that they may be led to glorify God? Worldlings themselves look upon these amusements as inconsistent with the Christian's profession. The following incident expresses the feeling which is entertained by many: A young lady professing to be a Christian had been gliding through the mazes of the dance, in a fashionable ball-room, when in conversation with another lady who lived only for this world, she revealed the fact that she was a member of a Christian church. "What!" exclaimed the other, "are you a Christian?" "I am," was the answer. Whereupon she received the stinging rebuke, "Then why are you here?" Ours is a solemn faith. We profess to be giving the last message of warning to the world. In our religious life we should be in advance of every other people upon earth. We must rise above the standard of public opinion, even in a professedly Christian community, if we would have our character without fault in the day of God. When the final hour shall come, and the shadows of death gather about the soul, shall we regret that we have visited so few places of amusement? that we have joined in so few dances? Shall we regret that religion has debarred us from scenes of revelry, profanity, and mirth? Will not many, rather, bitterly regret that precious time has been squandered, golden opportunities neglected, by following inclination rather than duty? God's word declares that our Saviour is soon to come in the clouds of heaven, with power and great glory. We are admonished to watch, and wait, and pray for his appearing. Yet notwithstanding the testimony of the Scriptures, unbelief is expressed everywhere. Even ministers of the gospel are teaching that the day of God may not come for thousands of years. And while the world is enshrouded in darkness, and the night of doom is fast approaching, let us who are of the day be sober. By the intensity of our faith, the purity of our love, let us show that we believe the end of all things to be at hand. If God has given us light from Heaven, he requires us to reflect that light to the world. Christ is soon to act as Judge, where now he officiates as mediator. When he shall come, he will reward every man according to his works. The test in that day will not be, What did you profess? to what church did you belong? But it will then be asked, What character was developed in your life? Only to those who have been faithful, to those who have done well, will the Saviour say, "Well done, good and faithful servant." THE following letter was received by one of our missionary workers. It is only one out of many that are constantly being received. The missionary workers surely have cause to thank God, and take courage. There is nothing that yields so large returns on the investment. "In the morning sow thy seed, and in the evening withhold not thy hand ; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." HIGH-STREET, PORTISHEAD, SOMMERSETSHIRE,
JANUARY 29, 1882. DEAR FRIEND AND BROTHER: I had thought you were unwell or absent from home as the Signs had stopped coming as usual from you. But I was delighted to again see them. I take this opportunity of writing to you, as in all probability it will be the last letter from me to you. Firstly, then, let me again sincerely thank you for all past kindness and the interest you have exhibited towards me and my welfare. God reward you hereafter abundantly. I may say that it is owing in a very great measure to you and your society that the step I am about to take, was prompted in my mind. Through a careful study of those treasures "Thoughts on Daniel" and "Revelation" I have been led to realize the frailty of everything human. I have seen the sure and certain soon-coming of Christ as a rewarder of those who overcome all sin; I have seen the grand truth that he alone now possesses immortality. This is firmly established in my heart. But above all I have seen the blessedness and honor of working for his glory. These are the fruits of your influence, mainly. Had you never stepped on board the British barque Alastor, and sat down with me in that cabin to discuss man's mortality and non-possession of a never-dying soul (which to me then was a dear and cherished theory), I should never have received those precious books I have mentioned. Well, step by step I have been led onward by a way unknown to me, and to-day I find myself in communication with the London Missionary Society. I have offered myself as a worker in the pioneer mission field around Lake Tanganyiki, Central Africa, where few white men have ever been. I expect to go, if it can be arranged, about May next, along with a Captain Hare. There, God helping me, I will live, and, if he will, die in the service of Christ, among half-savage Africans. My mind is fully made up. I hope my life may be spared many years93 to sound the glorious news in that hitherto unknown region. I write to you these particulars in order that you may convey the intelligence to those dear brothers and sisters who are engaged in ship-visiting. You are at liberty to read this to them, and may they never be discouraged because fruit to their labor be not immediately visible. God sent me to Oakland. He sent you to me. He now sends me to Africa. By and by he will not send but come and receive me to himself. How mysterious are his ways. There are some jewels for his crown out in that dark corner of this earth. I have the honor of polishing them ready for his acceptance. I verily believe he will bless me and give me many precious souls. Dear Brother P——, go on in your work. Although there are some of your ideas I cannot fully receive, yet I wish you God speed. The foundation is right. I shall expect a last letter from you at once; not only from you, but a few words from any who remember me. Have a prayer-meeting, a real gathering of Christians, some evening, and pray for me believingly, that I may have the indwelling of the Holy Spirit always. Let this be the one burden of your prayer that I may receive the Holy Ghost. I have thought much of the higher life lately. Pray, then, unitedly that this power may descend and abide with me. I do covet the prayers of God's children. Will you give me this request then. Ask your people; nay, not only in Oakland but throughout your connections to appoint a certain day when they are met together for worship to supplicate at God's throne for this especial blessing for me. Write and tell me if you do so that I may join with you and be ready for the answer. It must come in answer to believing prayer. Good bye, dear friend, may you be useful until death in winning many more to the Saviour. In love, yours ever, A. J. S. Missionary Letters.
By S. N. H.
WHAT follows is a copy of a private letter sent from a sister living alone doing missionary work. It breathes the true missionary spirit; we therefore take the liberty to send it for publication.
S. N. H. I feel new courage and strength in the missionary work as the new year comes. I find many interested readers of the Signs; perhaps it will cheer you to know about it, for I know your heart is in the work. After sending Signs and then a postal, one man replies: "VERY DEAR SISTER IN CHRIST: I write a few lines to thank you for your kindness in sending me the SIGNS. I have read with deep interest, and have been strengthened thereby. I have been searching to find what God says in his word, about the Sabbath. It is evident that Christ rose in the morning of the first day of the week, and met with the eleven in the evening of the same day as they met for prayer. Now my heart is fixed to keep every commandment. I want instruction in regard to the Sabbath. I feel that every commandment is binding on God's people. I want light on this one subject. Pray for me that I may find the light so much needed. Now I intend to subscribe for your valuable paper. Shall continue to pass them to those that will be glad to read them, of whom there is a goodly number in this place. And now my prayer is that God will bless you in your labor of love. Yours in the bonds of Christian love." I sent him Sabbath and Sunday tracts, and wrote him a long letter. He writes again and says: "Your kind letter came, and I just thank you for those tracts you so kindly sent me; it is the true light taught in God's word. I am perfectly satisfied that the seventh day is the Sabbath, and will keep it to the best of my ability, God helping me. May I ask one question? God commands to keep the seventh day as the Sabbath; the law of the land says, keep the first day as the Sabbath. Since I examined those tracts, I have commenced to keep the Sabbath according to God's law; therefore I keep two days. Please give me advice on this point, and accept my heartfelt thanks for your kindness in sending those papers. I received rich instruction from them. I feel that you have been a great help to me. May God bless you in your labor of love, is my prayer. Your brother in Christ." This man lives in Illinois. A woman in Minnesota writes: "I have received your papers, and read them with interest. I think them very good; we are poor but will try and send you something for them. Have saved them, and will send them to my neighbors. I think it very kind and disinterested in you to send these papers to strangers. Thank you very much for them. We take only one small paper, and feel the need of good papers to read." Another says: "I received the papers and read them with pleasure. Thank you for your kindness in sending them. They suit my ideas better than anything I've seen. I see no reason why the fourth commandment should be left out; keep one, keep all." She sent me two names, and writes again, saying, "How can I thank you enough for those papers. My neighbors also are very much interested in them." Sent me two more names. Last week I visited a man to whom I have sent the Signs a long time. I asked, "How about the paper, Mr. S?" He said, "Oh, that paper, I cannot tell you how much I think of it; the year is out, and I was afraid you would stop it." "Then you don't want me to stop sending it." "No! I cannot do without it! At first I wouldn't look at it! It came for months, and I was so prejudiced, thought I never would read it, but you kept sending it, and sending it, and sending it. Finally I thought I would look at it a little, and the moment I commenced to read, I became interested, and the more I read, the more interested I became, and now cannot spare it. I see they are missionary papers. Do they cost you anything?" I explained that my papers cost $15.00 and I braided hats for them, besides remailing. "Is it possible? Why do you do it! I cannot comprehend it." "I said, this is God's truth, I know it. He has given me precious light upon it. What shall I do with it, keep it to myself? hide it under a bushel? I cannot do it. So I am trying to show it to others. Oh, the heartfelt prayers that go out with these papers. They cannot help reaching the honest-hearted." He was deeply moved. I said "we think the end is very near. What do you think about it?" "I think everything indicates it. Now I want to help a little. Will pay for my paper, and one for a friend, but my wife must never know it. She wont object to its coming, but would, if she knew I paid for it, and this friend may never read it, and perhaps will curse it, but his mother and sisters will read it. You must send them as you do now, that no one may mistrust. I hand them to my neighbors; one woman said, 'tell Mrs. M. to send me the paper, I never saw such papers.'" I said, "How does Mrs. B. like it, (a neighbor of his). I have sent it since last summer." Well I don't know, he said, "but I can tell you who reads it: The minister that boards there. Keep on sending." So I thank the Lord and take courage. I had almost felt that the ground here had been burnt over, and it was useless to try to overcome the bitter prejudice. But this is the Lord's work. Our business is to "sow the seed." He will take care of results. What an honor to have a place among the workers. What can give us an experience like this missionary work. I wish every Seventh-day Adventist would take hold of it, then there would be no necessity of our ministers going around among the churches to arouse them. May the Lord help us to awake. A Story for Moderate Drinkers.
AN old friend of the late Judge Fletcher, of Boston, related to the writer many years ago, the following characteristic anecdote: Mr. Fletcher, when a young man, boarded in the old Exchange Coffee House. Without much consideration, he had fallen in with the drinking fashion of the day, so far as to have a glass of spirits and water brought to his room every night, to be taken on going to bed as a "night-cap." One night an unusual press of company prevented the bar-keeper from carrying up Mr. Fletcher's night-dram. The squire didn't regard it as quite the thing for him to go to the bar and get his grog, and so he went to bed without his "night-cap." But sleep he could not. All night he tumbled about for lack of his accustomed drink. And as he did so, his active and discriminating mind worked diligently. Next morning, on getting up, weary and worn by his restless night, Mr. Fletcher went directly to the barkeeper: "Mr.---, you didn't bring up my brandy and water last night, and, as a consequence, I have slept little or none all night." The bartender was very sorry. This neglect should not occur again. "Not so," rejoined Mr. Fletcher. "Never bring me another drop of liquor unless I order it. If it has come to this, that I can't sleep without the help of a tumbler of toddy, it is high time that I stopped, and broke up the dangerous habit." From that day Mr. Fletcher became a thorough-going temperance man—The Canada Casket. WHEN the war closed seventeen years ago, and the nation had its dead sons and widowed wives, sad mothers and children, it had an enormous debt. It had cost the United States Government, the States, and cities, and towns of the North no less than $6,165,237,000 to complete the war. It had cost the South not less than $2,000,000,000, making a total expense to the country of $8,165,237,000. It is a sad and terrible record. But let it be remembered that every year since the war closed, the people of our country have paid alone for alcoholic drinks more than $600,000,000. Or in fifteen years the sum of $9,000,000,000. In this we count, not the vast and far-reaching and enormous sums of money expended and lost through degradation and crime, which the poor and the rich have expended through accursed drink, but simply the drink bill of the Nation. The reader may add to this the cost of crime, poverty, idiocy, loss of productive labor, etc. But the drink bill alone of these fifteen years would have paid every dollar of the cost of the war, and left remaining on hand for good uses $834,783,000. This is a commonly known fact. It is enough to startle our nation, and make the Christian people reel with wonder. What have we for these wasted resources of our fair land? What remuneration comes to us for the expenditure of money for the seething, liquid fire? Ask our homes of disgrace, poverty, and ignorance! Ask our homes of sorrow, of shame, of bereavement, of broken vows, and utter helplessness? Ask our city prisons, our jails, our penitentiaries, and our insane asylums, all filled with victims of strong drink. Ask the court-room, the poor fellow pinioned on the gallows and dropping into eternity; ask these what we have to show for our drink bill! During four years of civil war it was estimated that 1,000,000 lives were lost, but in these seventeen years which have passed since they fell, this war of intemperance has murdered not less than seven or eight times that number of our fellow-beings. Natis, the king of Sparta, had erected a sorcerous figure of his wife Apego, royally clad, and into the hideous embrace of this gorgeously-clad machine, he thrust those he would punish. The sharp irons which were concealed under the clothing of the hellish machine proved the death of many a poor man who was clasped in its iron arms. Such is the awful and inhuman and hellish structure, the whisky traffic, whose sorcerous and lecherous arms are around the nation. It ought to cry out to God for speedy deliverance.—Religious Telescope. An Indianapolis child became a smoker under two years of age, beginning with very mild cigarettes, which his mother taught him to use in order to keep him quiet, and soon taking to strong cigars with great enjoyment. But at four he is in a hospital, undergoing treatment for spinal troubles brought on by the effect of the tobacco on his nerves.—Ex. The only wonderful thing about this is that any mother could do so foolish a thing. The result is a natural consequence. If the mother had systematically drugged her child with any other poison, she would have been arrested, but tobacco is a legitimate poison.