1. THE truth of God is purer than silver that has been purified seven times in a furnace of earth. Men whose hands are stained with sin, whose hearts are tainted with pride, with selfishness, and with iniquity115of any kind, and whose mouths are ready to utter words that ought not to be spoken, have no right to act as the ministers of truth to others. Those who handle the truth of God must first be converted themselves by it. They must not bear God's truth while they dishonor it by their sinful lives and their unholy examples.
2. The truth of God was never designed to be held in unrighteousness. It was not revealed in the Holy Scriptures to be made the peculiar property of bigots and of partisans. Nor was it given for the purpose of building up selfish, unsanctified sects and parties. God has nothing in common with such classes. And zeal on their part, even for some of the truths of his word, always has such evil elements mingled with it, that it is not accepted in God's sight as devotion to his cause. "Come with me," said Jehu, "and see my zeal for the Lord." 2 Kings 10:16. Yet his zeal for the right was principally, if not wholly, inspired by a desire to advance his own interests.
3. The truth of God is, however, of the utmost importance. It is as precious as it is pure. But many men make the great mistake of supposing that they have a share in the truth which they merely understand and believe some portions of it, while it has no place in their hearts, and while it fails to govern their daily lives. This is the fatal error of vast multitudes. We shall never be saved by the truth till it has made us like itself, clean without and pure within.
4. Unquestionably, it is the duty of the servants of God to preach his truth. The truth is that which enlightens the mind; it is that which reveals our duty toward God and man; it is that also which sets us apart from the world, as the servants of Christ. God sends it out to lead men to his holy hill. John 17:17; Ps. 43:3.
5. And when the truths of the Bible are preached, it is necessary that they be declared with plainness, with faithfulness, with zeal, with solemnity, with urgent importunity, and with the power of the Spirit of God mingling severity and tenderness in the spirit of him who preaches the words of eternal life to perishing men.
6. Especially should it be the case with those who preach the final message of warning to mankind, that they exhibit in their own lives the excellency of the truths they urge upon others. And when the greatness of the work to be accomplished by the third angel's message is considered, for it is sent by God to warn mankind of the seven last plagues, we see very plainly that we cannot be too much in earnest in calling the attention of our fellow-men to its words of solemn warning, provided that our zeal be tempered with knowledge.
7. But when we have preached God's truth with that faithful, self-sacrificing, earnest, and tender spirit that becomes so sacred and so important a message from the God of Heaven, we have done our part. It is indeed our business to recommend it by our lives of consecration, and of humble obedience. But even the importance of the truths we preach may cause us to commit a serious error.
8. Let us remember then that judging and condemning is no part of our work. When we have, with untiring diligence and unselfish and ever-enduring love, warned and instructed our perishing fellow-men, we have done our part of the work. They are indeed to be judged, but this part of the work belongs not to mortal men. It is no part of our business to decide who shall have perdition for their portion.
9. We are too ignorant and short-sighted to do such a work. We know not the peculiar difficulties under which their minds are laboring. We know not the influence of early education which may make it for the time quite impossible for them to see what we may be able to see with great clearness. We know not what may have transpired to create extreme prejudice in their minds toward our cause, our people, or ourselves. These things are all known to the Searcher of hearts. Leave the decision of men's cases to him.
10. These remarks apply especially to our action toward those who fear God, but who do not see all the truth which we are enabled to see. Such persons are not to come under the censure of that righteous judgment which may be judged by us in cases of flagrant wickedness. Yet in the case of these last named, it becomes us to act with fear and trembling, and only so far, too, as will be sufficient to put away sin from among us; and to save those who are in danger of being deceived by the emissaries of Satan; and to relieve the cause of God from reproach.
11. We must indeed contend for the truth. We live in a world where error and moral darkness are predominant. We must face fierce opposition; but let us remember that it is not necessary to be fierce ourselves. Those who have the truth can afford to be candid; rather they cannot afford to be anything else. Controversy, to a greater or less extent, is unavoidable; but before we enter into it let us take pains to remove all personal misunderstanding, and, if possible, let us seek the conversion of our opponents with much greater zeal than we seek the discomfiture of their cause.
12. We believe that to all God's humble Christ-like, teachable servants, the time must come before translation, when they shall fully come to the unity of the faith; when self shall be slain; when the love of the truth shall be so strong that party spirit shall cease, and that each shall love God with all his heart, and his neighbor as himself, and Christ shall be all in all. We believe that the commandments of God and the faith of Jesus are the great standard of preparation for the advent of Christ. And we believe that the gifts placed in the church are an important instrumentality for the purpose of effecting the unity of the people of God. And, thus believing, we mean so to labor as that we may be found the helpers of all who earnestly endeavor to follow the truth.
J. N. A.
Can We Keep the Sabbath?
By Ellet Joseph Waggoner
THERE are thousands throughout the United States and in Europe, who are ready at once to answer this question in the affirmative, for they know by experience that it is possible. Indeed, the question really admits of only one answer, and that is: "Yes: we can if we want to." But there are many persons who imagine116that they cannot keep the Sabbath, and for their benefit I propose to consider some of the so-called reasons, which they give. This article is not intended for those who, in order to avoid the acknowledgement that the seventh day is the Sabbath, plead that the world is round, that time has been lost, and other flimsy objections against the Sabbath. It is only for those who acknowledge the truth of the Bible, are fully convinced that the seventh day is the Sabbath of the Lord, and know that it is the duty of all men to keep it, but fancy that they are so situated that it would be impossible for them to do so. I say they fancy, for it is not so in fact. No individual was ever yet placed in such a position that he could not do what was certainly his duty to do. He might find it difficult, and perhaps unpleasant, but never impossible.
"I would like to keep the Sabbath," says one, "but my business will not let me." Well, if this is really the case, then get some other business that will not hinder. If you saw that your present business was greatly injuring your health, and would cause your death in a few months, unless abandoned, you would lose no time in changing your occupation. But by disobeying God you lose his favor, and this will bring eternal death.
"But I could not live if I were to keep the Sabbath." This is of the same stamp as the reason given above, and is offered alike by those who are in prosperous business, and those who labor for their daily bread. How do you know that you could not live? Are there not thousands who are keeping the Sabbath, and do not they live? Ask those who have tried it, and see what testimony they bear. It is true you may not be able to amass quite so much property, but "what is a man profited if he gain the whole world, and lose his own soul?"
But let us consider this matter, further. You say you cannot live if you keep the Sabbath. Are you sure that you can if you do not keep it? Have you any guarantee that your life will be continued indefinitely? Do those who violate God's law live any longer on an average than those who keep it? You certainly know of no one who is not subject to death. The psalmist says: "What man is he that liveth and shall not see death? shall he deliver his soul from the hand of the grave?" Ps. 89:48. "It is appointed unto men once to die," and this without any distinction in regard to age or belief. Then why do you assume that you will be exempt if you do not keep the Sabbath?
"But," our friend will doubtless reply, "I expect, of course, to die sometime in the natural course of events, whether I keep the Sabbath or not; what I mean is, that I shall not be able to earn a living for myself and family." Well, you profess to believe the Bible; let us see what it says in regard to this matter. "Therefore take no [anxious] thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek;) for your heavenly Father knoweth that ye have need of these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Matt. 6:31-33. Could any promise be plainer than this? If it does not mean just what it says, it does not mean anything. And God is fully able to fulfill this promise. Just consider what a vast estate he has. Here is a description of it: "For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry I would not tell thee; for the world is mine and the fullness thereof." Ps. 50:10-12. Surely you need have no fear of starving, if you serve such a master as that.
Listen to another promise: "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." Ps. 37:3. There you have the promise; now listen to the testimony of one who had an opportunity to know, as to how this promise is fulfilled: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Verse 25. You can verify this in your own experience, if you choose. Who are they, that form the great army of tramps that wander through the country, begging food? Are they Christians, as a class? Are they those who have sunk their property in the service of God? I think no one ever saw a tramp that was noted for his piety. An active worker in the Young Men's Christian Association, says that of the hundreds that have applied for charity to the institution with which he is connected, all are irreligious persons, and that he has never known a regular attendant of church to apply for alms. Truly, "The blessing of the Lord, it maketh rich, and he addeth no sorrow with it."
Again the Lord says: "But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth." Deut. 8:18. No one can doubt the truth of this statement. "He giveth to all life, and breath, and all things." We could not keep ourselves alive for a single moment. All men, good and bad alike, are equally dependent on God, for life and its attendant blessings. Now if God has prospered you in the past, when you were trampling on his law, unwittingly it may be, will he not be more likely to continue his blessing if you obey him? Will he not have an especial care for his servants who cheerfully obey him? Certainly no person who professes faith in God's word, should ever fear to keep his commandments.
Do not, however, get the idea that abundant riches is promised to those who obey God. The psalmist saw that the wicked were "not in trouble as other men;" he saw that they had more than heart could wish; and he became envious when he saw the prosperity of the wicked. But when he went into the sanctuary of God, and understood their end (Ps. 73:17), then his envy ceased. He saw that God does not propose to reward either the good or the bad in this life. The wicked may well have riches in this life, for that is all the enjoyment they will ever have; and the righteous can well afford to have but little of this world's goods, and even to suffer affliction and persecution, since for them God has reserved "an inheritance incorruptible, undefiled, and that fadeth not away"—"an exceeding and eternal weight of glory."
But there is this difference between the wealthy sinner and the poor servant of God: There is no promise made to the transgressor of God's law. God allows the sun to shine, and the rain to fall alike on the just and unjust, but the transgressor has no assurance that all his riches may not "take to themselves wings and fly away," and he be left a beggar; while the righteous man who may have but a bare living, has the promise that that little will be continued to him. God often permits his servants to be brought into strait places, and in order to try their faith, to be sometimes brought where they can see no opening whatever, still his promises are sure, and cannot fail. Food and clothing are promised, and though these may be scant, yet, "a little that a righteous man hath is better than the riches of many wicked." Ps. 37:16.
One thought more, If we keep the commandments of God, we are God's servants. If we refuse to obey him, whose servants are we? We certainly must be the servants of Satan. There is no neutral ground. "To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey." Now suppose you continue in sin, and sin is nothing else but the transgression of the law (1 John 3:4), what is your prospect for living? Here it is: "For the wages of sin is death." Rom. 6:23. "The soul that sinneth it shall die." Eze. 18:20. You say you cannot live if you keep all God's commandments; God says you cannot live if you do not keep them. If your statement were true, you would only lose this present life, and many men in times past have lost their lives for the truth of God, and we honor them for it; but if you disobey God you will lose eternal life. Jesus says: "For whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it." Matt. 16:25. Satan may promise well, but he has nothing but the treasures of this world to offer, and they are all forfeited, so that he has really nothing to offer you. How different is the service of God. The apostle says: "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." 1 Tim. 4:8.
But the promises of life and happiness to those who fear God are almost innumerable. Not a tithe of them has been given. Surely those mentioned are sufficient to enable any one to trust God. Some further objections, and Scripture testimonies, may be considered next week. E. J. W.
Our California School.
By S. Brownsberger
BY PROF. S. BROWNSBERGER.
The intention of establishing a school on the Pacific Coast, for the special benefit of our people, is already well known to the reader. The providence of God has no doubt directed the Trustees in their purchase at Healdsburg.
It is certainly providential that building and grounds so well adapted to our needs, could be obtained so cheap in a place where climate and circumstances are so favorable.
It does not seem possible that God would move upon his people to undertake this enterprise unless there was a necessity for it.
It is certainly not the lack of schools that has created this necessity. Evidently there is something lacking in them which God wants to have supplied. To supply this lack is the object of our proposed school at Healdsburg.
We believe that God favors true education, and he wants his people to make special provision for it.
The public schools are generally deficient, and this is why God would have us provide schools of our own. If this is not so, then we are making a great mistake in starting the school; but if it is so, then those who do not favor the school with means and students as far as they can, are making a still greater mistake.
Our common schools generally lack thoroughness. Very few of them afford genuine mental culture. But this is not really their greatest lack. They pay but little attention to morals and religion. If the views of Adventists are correct, we cannot attach too much importance to these views in the instruction of our children.
If the proposed school at Healdsburg is not thorough in its instruction, and if it does not give special attention to Bible truths, then, in my opinion, it is not what God would have it to be.
The Trustees and teachers will spare no effort to make its instruction and moral tone of the highest order. If every friend of the cause on the Pacific Coast will do his duty, our school must be a success.
The school is yours and with you lies the responsibility of its success or failure. California has a noble record, and will not sacrifice her reputation in this enterprise. Each should take a personal interest in the school, and ask himself, What can I do to advance its interests? Cannot my children enjoy its advantages?
With this unity of action, the school must prosper, and our children be blest.
Religious Persecution.
By S. N. Haskell
BY ELD S. N. HASKELL.
THE cause of God has ever had to contend with difficulties, and these have been in proportion to the purity of the work. As it has become popular, and men of worldly interests have connected themselves with it, Christian simplicity has disappeared, and persecution ceased. But the true Christian has always found that
“This world is not a friend to grace
To help us on to God.”
It is not strange, therefore, if in the work in which we are engaged, we not only meet with difficulties, but persecutions. The doctrine of the soon coming of Christ and the Sabbath reform are the two principal features of our work. Satan is our common foe, and we shall find that as we near the end, perils will increase, and those who occupy prominent positions in the work of God will be a mark at which Satan will hurl his fiery darts.
Last year many thousands of people flocked to this country from Norway, Sweden, Denmark, and other European nations, some of them to escape the Sunday Law in those countries, where it is almost impossible to observe the Sabbath. Still under these circumstances, the truth prospers, and adherents are gained to it. Men are arrested and imprisoned, still they preach the word with success.
A letter just received from Bro. Rosqvist, who is laboring in Sweden, speaks of an encouraging interest in several localities. At one place, Lungbanshyttan, he was permitted to preach in the meeting-house of the Separatists (persons who have dissented from the State church), where three commenced to observe the Sabbath. He also speaks of other places where persons had taken their stand on the truth, and of holding communion services at Grythyttahed, in which fifty-two persons participated. He continues: “While in Grythyttahed we experienced the Spirit of God among us, and toward the last the interest was great. In the latter part of November my trial was brought to a close with the decision that I should pay fifty kroners, because I had been bold enough to preach that we have eternal life through Christ alone, after having been forbidden to do so. But I was not informed of this decision until between Christmas and New Years, at which time a policeman came to inquire when I could pay my fine, (buy me a clean conscience or perhaps satisfy the priests). When I informed him that I could not from conscientious scruples pay the fine, he answered: ‘Well, then Mr. Rosqvist will have to go to the lock-up, at Oerebro.’ The next day I was instructed to make preparation for the journey; also the same day I was again summoned to appear in court at the next winter and spring session, to stand trial for having preached the truth last October.
“The second of January I started for Oerebro and arrived there the next day, when I was conducted to the reception room of the jail. The next day I was placed in a cell to remain there eight days and live on bread and water. I was not permitted to wear my own clothing, and those that were given me were insufficient to protect me from the cold air of the cell, so that I suffered very much from the cold. I begged the privilege of retaining my Bible, some writing paper, and a lead pencil, but this was denied me. In my cell, however, I found a New Testament with the Psalms, a Swedish hymn book, and another book containing sermons and prayers for prisoners. Never shall I forget the moments I spent in this small, cold cell, nor the joy I experienced in my solitude. I often felt like following the example of Paul and Silas in the prison at Ppilirpi, but a strict prohibition—‘prisoners must not sing’—kept me silent until I was released.”
It will be no marvel if in this country we meet with the same. Men and women will be imprisoned for keeping the Sabbath. Persecution of this kind is what we have looked for for more than twenty-five years. As we approach the time of trouble perils will increase, troubles will thicken. Those only will be safe who work while the day lasts, and prepare to meet God by using all their talents of means and usefulness in his service The present movement in this land of liberty to enforce a Sunday Law is only the same dragon's voice which is heard across the ocean. And it is a sure precursor of the great day of deliverance. The prophetic lamp shows where we are and what is coming, and happy are those who discern the signs of this time and prepare for the final conflict.
Seaman's Mission, San Francisco.
By H. C. Palmer
A SUMMARY of the work done on board ships for the past two months, shows the following results:—
P—. Four men in the forecastle and two in the cabin much interested; gave extra reading matter for distribution and had prayers on board. There was much interest in this ship.
K— C—. The captain, and one man in forecastle are interested.
C—. Steward interested.
T— C—. Steward much interested. He was out here before, and carried some reading matter to a minister in Wales. He read the SIGNS and tracts with much interest, and wants more. His name was sent to Eld. Loughborough. The men in the forecastle were of a class that showed intelligence. They promised to investigate and write to me.
P— F—. The captain was much interested. So also was an apprentice who had been thinking about what was said one year ago when he was here. His mother received some of our papers and would like some more. The captain said he gave some SIGNS to an individual in the Isle of Man, and that the man wants more of that kind of reading.
B—. Several men, officers, and apprentices, are much interested. Had prayers on board.
S— of I—. First mate, two apprentices, and some seamen much interested.
F—. Captain and wife much interested.
G— G—. Mate much interested.
C—. Captain interested.
A—. Captain B. has read our works and promised to investigate further. He gave our publications to friends at home, who liked them exceedingly. Captain B. was a good listener, and inquired and seemed much impressed.
B—. Mate very much interested and seemed anxious for religious reading. We had an earnest conversation on present truth. He promised to write.
R— G—. Second mate and steward much interested.
C— of I—. Captain, first mate, and steward much interested. Quite a number signed the temperance pledge. The first mate was much impressed. He signed the temperance pledge and I gave him extra reading matter. There was unusual attentiveness, and a spirit of earnest inquiry manifested by this ship's officers and crew.
A— S—. Steward, second mate, and sailmaker much interested. They heard the truth for the first time.
R— L—. The captain believes in the Sabbath, but does not see how he can keep it. The cook was interested, and his wife read the SIGNS, and says its character ought to be known better. I sent the names to Eld. Loughborough.
All the names for England are sent to Eld. Loughborough, for he can communicate directly with them, and through these means a channel of interest can be kept up far more directly than has been done heretofore. He was written to, and when he receives any news of interest we shall hear of it in his monthly report.
There is much cause for encouragement in the labor of the past two months among the ships in San Francisco Bay. There were ships with interested individuals on board, some of whom heard present truth for the first time, and others had heard before. The temperance work is progressing, and great hopes may be had in this respect for it prepares the way for further truth; how precious is present truth; and how good God is to warn the world from the wrath to come! How few will receive it; how many reject it. Those that object to its teachings see that its strength is unassailable. Its impregnable truth is there, and it shines in some hearts, but some lock the door of their understanding against such unerring evidence, and our heart is sad when we think of one more soul in peril.117
The honest mind is known by the acknowledgment of adduced facts; and as soon as the barrier of error is undermined, how pleasing it is to hear the confession, and this pleasure increases when the stand is made for the right. Heaven says one more, and we say may God bless; our hearts are made glad and we unite with the heavenly chorus, and say, Give God the praise.
Paul says in Gal. 6:4: "But let every man prove his own work and he shall have rejoicing in himself alone and not in another." Let us also consider the words of the Psalmist and take it to heart. "They that sow in tears shall reap in joy." Ps. 126:5. Now is the time to bear the precious seed to the world. May we all seek that inner consecration of heart so necessary for the blessing on our efforts.
Then there is the grand promise, "He that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Ps. 126:6. How many of us are looking for sheaves for the harvest? May our dear Master guide the careless and indifferent to prepare for this solemn responsibility. Let us all seek for those not in the ark of safety and use wisdom in guiding them there. Let us pray that the Spirit may so teach us that the strength of the Captain of our salvation may be in our work, and we be the willing instrument.
May God help us to take firmer hold and unite with his infinite wisdom and goodness by perfect submission to his will. Then comes the promise, "So shall my word be that goeth forth of my mouth, it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa. 55:11.
By connecting with God we know our labors will be successful, for he works with and for us, and we are co-operators with the Father and the Son. Who can withstand such love and be idle in the vineyard? Our prayer is, Lord be with thy people, bless the efforts put forth at this time; prepare us for the conflict, and save us in thy kingdom through Jesus Christ our Lord--Amen.
H. C. PALMER.
The False Theory of Sin
By James White
An Oakland D. D. has a theory that sets the laws of gravitation at defiance. He says that when Adam fell he "fell upward." "It was better that he should eat of the tree," for by so doing "he sinned and suffered and rose in manhood." If it is true that sin makes men better, we must be approaching the millennium with wonderful rapidity. How it must please the devil to see professed ministers of the gospel propagating the lie which he coined in Eden.
Every Word of God Is Pure
"EVERY word of God is pure; he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar." Prov. 30:5, 6.
Temperance.
By National Baptist
A Tilt on Prohibition.
OUR friend Jimmy Riggs keeps a hotel, as you may know already; but he sells no liquor. To his credit be it spoken. Of course his run of custom is very small. One or two travelers at a time is as much as he looks for. Yesterday, there came along here a dry-goods bummer making his way across the country to Tidiout. The bummer is a thirsty man, and missed his evening beverage. He was out on the shingle-pile after supper, taking part in the chat. He could not forbear grumbling at the narrow-mindedness and intolerance of the people in not allowing liquor to be sold. He spoke as if his rights had been infringed upon, whereupon Dea. Thresher, who is acquainted with him, in a good-natured, but blunt way, went at him.
“Hold on, neighbor, hold on. There are some rights on both sides of this question. People who make liquor and drink liquor are sensitive about their own rights, but are very indifferent to the rights of the people who don’t drink.
“Now you say you have a perfect right to drink if you want to, and even to get drunk if you want to. Well, considered as theory, no man has a right to commit a crime even against himself. Self-murder is an awful crime, even if no one in the world were affected by your being a drunkard but yourself.
“However, as a matter of fact, nobody does interfere with a man’s alleged right to drink. People let him drink himself into bestiality, into a prison, or into a madhouse, or into his coffin, and don’t interfere with him. So, now, I would not interfere with you in your drinking.
“But I have a word to say about other people’s rights. Granted, for the sake of argument, that you have a right to harm yourself. You have no right to harm your neighbors while doing so. One man’s right is bounded by another man’s right. If I should dig a deep pit along-side of your house, even though on ground of my own, and should cause your wall to tumble in, the law would hold me responsible for the damage. I would have to pay it, and couldn’t help myself. It wouldn’t do for me to say, ‘I had a right to dig a pit where I chose on my own ground.’ If I should leave a cellar-door open on a sidewalk, and a passer-by should fall in and break his arm, I would have to pay for that, too. I have no right to leave cellar-doors open as a trap for other people.
“Now, when you open a saloon, you may say that it is for your own convenience. You say you want a place at which to get your liquor. Well, get your liquor, and make a fool of yourself, if you choose. But, how about the boys and the young men in the neighborhood who haven’t learned to drink? Have the fathers and mothers of those boys no right to have their children protected? When you open your trap-door, you are not the only one who goes in. Others will go in there, who otherwise would never have thought of such a thing. And it will be the ruin of them. Yet you make an outcry if one complains of you. Parents are expected to see the pride of their homes, and what should be the honor and stay of their old age, turned into tipplers and drunkards, in order that you may have a rum-hole convenient for our own use. What a pity it is that we hadn’t some Antonio on the judicial bench, to say to you, as was said to Shylock, ‘Take your pound of flesh, but not one drop of Christian blood.’ Take your right to drink, as you call it; but don’t debauch one pure-minded youth, at the peril of all you have got.
“And, further, I deny your right to tax me, in order that your saloon-keepers may get rich. I am taxed, and every man in the community is taxed, to pay the losses and expenses brought on by rum-selling. We build great almshouses; and you fill them with beggared widows and orphans; and we have to support them. You make criminals, and we have to enlarge our jails and build new penitentiaries to hold them all. We have to increase the number of our insane asylums, in order to accommodate the number of poor, crazed men and women that you are making, from year to year. One-half of the criminal expenses of our court are purely and solely on your account. There, for example, was that poor fellow who was hung, not long ago, over in the next county. He was a quiet man, except when he was crazed by drink. He went into a rum-saloon one day, as quiet and peaceable as any man could be. The saloon-keeper soon had him drunk. He kept on his drunk a week, and got through with it only by committing murder on a neighbor and friend. Then there was the long trial; and, finally, another one in another county. At last he was hung. The counties had to pay some thousands of dollars; and I had to help my share. While that poor fellow was standing on the scaffold, and the County Treasurer was entering on his book the charges, which we all afterward had to pay, lo, and behold, the saloon-man was sitting quietly behind his counter, enjoying his pipe, without a word of rebuke from judge or court or private citizen.
“And so I do object to the heavy bills you men bring upon the county. Talk of the revenue that comes in through the liquor tax. You are always harping on that strain. It’s all twaddle. The wonder to me is that so many people are fooled by it. You put in a dime and take out a dollar. That’s true of the whole business from Maine to California. If the country would allow a syndicate of bankers to tax them the amount of loss and expense known absolutely to have been incurred during the past year by the use of liquor, they could afford every year to pay into the public treasury every cent of the revenue that comes from the liquor traffic. That being done, they would get rich faster than did the owners of the big bonanza. I will not admit the right of the rum-seller to put his hand into the pocket of the poor inebriate, and filch from him his few remaining hard-earned dimes; and forever will I protest against his having any right to put his hand into the pockets of the rest of the community, to pay the damages that come from his drinking-saloon. If I were to pursue a business which inflicted continual losses upon other people, it would be but a little while before I would be before the courts. If I enjoyed setting off fireworks, and burnt down a neighbor’s house, I would soon be sought after by a policeman. There is no reason why you men who deal in liquor should not meet the evil consequence of your business; just as other men have to meet the evil consequence of theirs.”—National Baptist.
Woodland, California.
By M. C. Israel
Elder Van Horn commenced meetings at this place February 17. There has been a good interest from the first; seldom less than one hundred present. At the close of a meeting when the Sabbath question was presented, Elder Van Horn stated that the next evening he would discuss the claims made for the first day of the week, unless some minister in the place would like to do so, when Professor Martin, of the Christian College, made an appointment. He got rid of the Sabbath by the usual theory of abolishing the decalogue, and adopted Sunday from supposed Apostolic example. Elder Van Horn reviewed him and demolished his theory; but he replied the following evening and went over the same ground as at first, claiming that there was no such distinction as moral and ceremonial laws; that the yearly passover sabbaths came always on the seventh day, consequently the pentecost always came on the first day of the week, and that the sabbaths that were abolished at the cross (Col. 2:16), were the Sabbaths of the decalogue. He claimed that the decalogue was imperfect, and did not cover drunkenness, bigamy, and many other sins, and did not touch the heart of morality; that when Christ fulfilled it it was abrogated, it being the old covenant; that the human heart was the only thing in this dispensation that was holy. Elder Van Horn reviewed him again and showed up the fallacy of his position in such a way that nearly all present were fully convinced. The house was well filled. A temperance meeting was held by the club here, and well attended. Twenty-three signed the pledge. The Sunday Law tract has been sent to all the officers of the nine counties in this district, and to all the State officers. Several subscribers have been obtained for the Review. We expect Sister E. G. White, the first of the week, to assist in the meetings. They will continue over another Sabbath. We are laboring for a revival in the church, and that some of the interested ones may be converted and united with us. Pray for the work here.
Woodland, March 4. M. C. ISRAEL.
Religion Tested by Honesty
How many men have religion enough to prevent them riding on a car ticket the second time if the conductor fails to take it up? This is a better test of fitness for admission to the church, than what one believes about the doctrine of election or the perseverance of the saints.—Golden Rule.
Righteousness Exalts a Nation
"Righteousness exalteth a nation; but sin is a reproach to any people."
Temperance Work in Castroville, Cal.
By F. T. Lamb, A. D. Benton, J. G. Hurley
We held temperance meetings in this place on the evenings of the 20th, 21st, and 22d of February. They were quite well attended. As the result of the meetings, twenty names were added to the different pledges. Eight were added to the Anti-Rum and Tobacco Pledge, one to the Anti-Whisky Pledge, and eleven to the Teetotal Pledge. Others are interested and will probably join us soon. Let those in the temperance army take courage, and press on to the front. Victory is certain, for Christ is our captain, and he never lost a battle.
F. T. LAMB,
A. D. BENTON,
J. G. HURLEY.
A Slumbering Demon Aroused.
THE following startling account appears in an English journal: A man who had been a drunkard for many years was induced to sign a pledge of total abstinence, which he kept inviolate through all temptation. At length, while superintending some repairs on a hotel, the landlord offered him a glass of beer. This he declined. He was urged to drink, but he still refused. Continued urging only made his refusal more peremptory, while he claimed the right to do as he pleased. But for some reason the landlord chose to tempt him further, and watching for an opportunity, tipped the glass so that some drops of beer fell upon his lips. This taste was sufficient to rouse the demon of appetite that had so long slumbered. The glass was seized and drained of its contents with an eagerness which startled all who witnessed it. Work was abandoned directly, and a family which had rejoiced over the rescue of a husband and father from a fate worse than death, were prostrated with grief. Many efforts were afterward made to reclaim him, and often did he promise never again to touch the destroying drink, but these promises were quickly broken. He had lost all power of self-control. He lived to become a miserable vagabond, wandering from place to place, wretched and despairing, dying at last in a public almshouse, and all because of a glass of beer.—Christian Herald.