Earlier text: The Doctrine of Endless Torment Not Essential to the Maintenance of ReligionTHE sanctuary being cleansed, the high priest comes out of the building, and having caused the other goat to be brought which was for Azazel, he lays both his hands upon his head, and confesses over him all the transgressions of the children of Israel in all their sins. These he puts upon the head of the goat, and sends him away by the hand of a fit man into the wilderness. And it is said that "the goat shall bear upon him all their iniquities unto a land not inhabited." Verses 20-22.43The work of the high priest on this great day of atonement was for the purpose of completing that which had been partially accomplished in the first apartment. By the work in that apartment, sins had been transferred to the sanctuary by the blood of sin-offering. By the work in that apartment, the sanctuary is cleansed and the people of God blotted out. Such was the work in the earthly sanctuary, and such was the cleansing of the sanctuary, as set forth in the pattern and shadow of heavenly things. The earthly sanctuary was made as the pattern of the sanctuary in Heaven. Heb. 8:5, 9. Its services pertained to the first covenant. Heb. 9:1. With the advent of the new covenant came the real sanctuary of God, the tabernacle which the Lord pitched, and not man. Heb. 8:1, 2. While the first tabernacle stood, it signified that the way into the holy places of the heavenly temple was not opened. Heb. 9:8. But when our Lord ascended on high, he became a great High Priest, and by his own blood he entered the temple of God. Verses 11, 12. The order of his ministration is clearly indicated by the service in the two apartments of the earthly sanctuary. Heb. 8:5; 9:8-12; 10:1. And we are able to trace the ministration of Christ in these two apartments of the temple above in the New Testament. Thus, when John looked into the temple of God in Heaven, he saw the Father sitting upon the throne, and before the throne were seven lamps burning. Rev. 4:5. In this place also he saw the Son of God. Rev. 5:6. Before the throne also stood the golden altar of incense. Rev. 8:3. These things do clearly mark the first apartment of the heavenly sanctuary, and show that this was the place where our Lord began his ministration as our High Priest. But there is a time when his ministration is to be within the second apartment. This is marked in John's statement of the events under the seventh trumpet: "And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. The ark marks the second apartment, as the seven lamps and the golden altar of incense mark the first. The second apartment is therefore opened under the seventh angel, and the days (or years) at the beginning of his voice constitute the period in which the mystery of God or work of the gospel for fallen man is finished. Rev. 10:7; Eph. 3:4-6. It is certain, therefore, that as there was a time each year devoted to the finishing up of the round of service in "the example and shadow of heavenly things" so there is such a period in the conclusion of Christ's ministration, when once for all our High Priest finishes his work of priesthood; and as this work in the former dispensation took place in the second apartment, so also under the new covenant does this work find its accomplishment within the second vail by the ark of the ten commandments. The work in the second apartment of the earthly sanctuary does not therefore represent the work of the whole gospel dispensation, but only of that part of it devoted to the finishing of the mystery of God. The work within the second apartment was for the cleansing of the sanctuary, and this was performed by the high priest with blood, and when it was accomplished the sins of the people were blotted out. It was, therefore, an event of the greatest importance to the people of God. The heavenly sanctuary is to be cleansed, and for the same reason that the earthly sanctuary was cleansed. So Paul testifies in Heb. 9:23. The same word which Paul uses to express the purification in this text is used in the Septuagint version of Dan. 8:14, for cleansing. The prophecy of Daniel shows us that the sanctuary of God is cleansed in the last days of the new covenant dispensation. The sanctuary of the new covenant is in Heaven. Heb. 8:1, 2. This heavenly sanctuary is to be cleansed, for Paul affirms it. Heb. 9:23. The time marked for its cleansing is that fixed by John for the opening of the temple in Heaven and for the finishing of the mystery of God. Rev. 11:19; 10:7. The cleansing of the sanctuary is the removal from it of the sins of the people of God that had been borne into it by the High Priest, and their blotting out from the record that stands against the saints, preparatory to their being placed upon the head of the scape-goat, or Azazel. Now this Azazel, as the word is in the original, or scape-goat, as some translations render it, can be no other than Satan; for the being that receives the sins of the righteous after the High Priest has finished his work in the sanctuary, can be no other than Satan, the author of sin. The word Azazel was understood by the ancient people of God to mean Satan. When, therefore, the goat was sent into a land not inhabited, it represents the fact that Satan at the conclusion of Christ's work as priest shall be cast into the bottomless pit. Rev. 20. To tread under foot of the sanctuary is not performing the act of trampling it in the dust. It is representing in the same manner that men are represented as trampling under foot the Son of God who ministers in that sanctuary. Heb. 10:29. But does Daniel speak of the temple in the heavenly sanctuary? We know the earthly sanctuary as understood by him was the temple of God. Dan. 9:17, 26. His view was in exact harmony with that of Paul in Heb. 9:1-5. And ought we not to understand that the entire 2300 days belong to the temple in old Jerusalem? Such is the view taken by some, and yet it is not at all in harmony with the statement of Gabriel. The entire period of 2300 days does not belong to old Jerusalem; for Gabriel said, "Seventy weeks are determined upon thy people, and upon thy holy city." The words literally translated from the Hebrew are, "Seventy weeks are cut off upon thy people, and upon thy holy city." Dan. 9:24. So we have the highest authority for saying that only 490 of the 2300 days pertain to the earthly sanctuary. And it is worthy of notice that the actual transition from the earthly sanctuary to that of the new covenant, which is the heavenly, is in close proximity to the end of the 490 days. And this is not all. Gabriel introduces the heavenly sanctuary itself, for the last event mentioned under the seventy weeks is the anointing of the most holy. In the Hebrew, this is the anointing of the holy of holies. This cannot mean Christ, but must mean the sanctuary of God. It cannot mean the earthly sanctuary, for that was left of God at this very time (Matt. 23:38), and was, with all the typical system, here set aside. The anointing of the sanctuary was that which prepared the way for the ministration therein. Lev. 8:10. The ministration in the earthly sanctuary was now finished, and that in the heavenly was about to commence. The sanctuary, therefore, which at this time was anointed, was that which at this very point took the place of the earthly sanctuary. It was the temple of God in Heaven which Gabriel then brings to Daniel's view. The 2300 days do, therefore, embrace the closing period of the earthly sanctuary and the entire history of the ministration in the sanctuary of the new covenant. They end in the last days of the new-covenant dispensation, and the cleansing of the sanctuary is the consummation of the work of our great High Priest therein. The nature of that work we will now briefly indicate. The work of the judgment is divided into two parts. The first part is the investigative judgment, which takes place in the heavenly sanctuary, God the Father sitting in judgment. The second part is the execution of the judgment, and is committed wholly to Christ, who comes to our earth to accomplish this work. John 5:22-27; Jude 14, 15. It is while the investigative judgment is in session that the cleansing of the sanctuary takes place. Or, to speak more accurately, the cleansing of the sanctuary is identical with the work of the investigative judgment. This part of the judgment is described in Daniel 7:9-14. God the Father sits upon the throne of judgment. Those who stand before the Father are the angels; compare Rev. 5:11. It is not upon our earth, for the Father does not come to our earth. It is before the second advent of Christ, for Christ comes to our earth as a king sitting upon his own throne (Matt. 25:31, 34; Luke 19:12, 15; 2:4:1), but this tribunal of the Father is the very place where he is crowned king. Dan. 7:13, 14. It is the time and place where our Lord concludes his priestly office, and must, therefore, be in the second apartment of the sanctuary above. Rev. 10:7; 11:15, 18, 19. When the Saviour comes, he gives immortality to the righteous dead. 1 Cor. 15:23, 51-55; 1 Thess. 4:15-17. The rest of the unjust are left until the resurrection of the unjust. Rev. 20. But those who are thus made immortal were previously accounted worthy of that great salvation. Luke 20:35. There can be no examination afterward, to ascertain whether they shall be saved or lost, for they are put in possession of eternal life at the moment when the trumpet sounds. And such, also, is the case with the living righteous. They are changed to immortality in the same moment with the dead in Christ. 1 Thess. 4:15-17. These are previously judged worthy of this great salvation (Luke 21:36), and can never afterward be subjected to trial for the determination of this point. The decision who shall have eternal life has, therefore, been made before Christ descends to execute the judgment. The books are examined before the deliverance of the saints. Dan. 7:9, 10. The opening of the books is described in Dan. 7:9, 10. The book of life shows who have ever set out in the service of God. Luke 10:20; Phil. 4:3. The book of God's remembrance shows the record of their faithfulness in his cause, and whether they have made clean work in overcoming. Mal. 3:16. Other books contain the record of men's evil deeds. Rev. 20:12, 13. As the object of this final work in the sanctuary is to determine who are worthy of everlasting life, no cases will come before this tribunal except those who have had their names entered in the book of life. All others are left out of this investigation as having never become partakers in Christ's atoning work. The investigation will determine who have overcome their sins; and these will have their sins blotted from the record, and their names retained in the book of life. It will also determine who have not overcome; and these will have their names blotted from the book of life, Rev. 3:5, and their sins will be retained in the record, to be visited with retribution in the resurrection to damnation. The righteous need a high priest until their sins are blotted out. They cannot be blotted out till the judgment; for God has decreed to bring every work into judgment, whether good or evil. Eccl. 12:13, 14; 3:17. He certainly cannot bring any record into judgment after he has blotted it out. The blotting out is therefore the last act of our High Priest, and is done when the Father has counted each person worthy of this; which will only be when the High Priest has shown from the record in the book of God's remembrance that he has actually overcome. The blotting out of sins (Acts 3:19) is therefore the great work which brings our Lord's priesthood to a conclusion. As this is an individual work, it evidently begins with the first generation of the righteous, and so comes down to the last, that is, to those who are alive at the coming of Christ. It is the time of the dead that they should be judged. Rev. 11:18, 19. The first angel gives notice to the inhabitants of the earth that the hour of God's judgment has come. Rev. 14:6, 7. The living are still on probation when this solemn announcement is made to mankind. The proclamation of the third angel, which is made while Christ is closing up his work in the sanctuary, is designed to prepare the living for the decision of the Judgment. When the cases of the living are reached, probation closes up forever. The decree goes forth from the throne of God, "He that is unjust, let him be unjust still; . . . and he that is holy, let him be holy still." Rev. 22:11. The sins of the overcomers being blotted out, and the sanctuary cleansed, the Son of God is no longer needed as a great High Priest. He therefore ceases from the office forever and becomes a king for the deliverance and glorification of his people, and for the destruction of all transgressors. Dan. 7:13, 14. Satan, the author of sin, receives its dreadful burden when the work in the sanctuary is closed, and will bear it with him to the lake of fire. It is of infinite consequence to us who live in the time when Christ is closing up his priesthood, that we understand the work which he is performing, that we so walk in the light as to share in his great salvation. Theological College in China
The English Presbyterians are taking steps to thoroughly equip a theological college in China, for the training of native evangelists. Seventh-day Adventists.
By Editor
IT has not been the custom of the SIGNS OF THE TIMES to deal in personal matters; it has been our policy, and it is our desire, to say as little as possible about ourselves or our own people. We set ourselves in defense of principles, and would gladly confine our attention to these. But it often happens that principles are wounded through their exponents, and then justice demands that matters relating to persons receive a proper notice. For some weeks past reports concerning the Seventh-day Adventists have been quite extensively copied by the papers throughout the country. These reports were put in circulation by a paper in Battle Creek, Mich., and outlined certain supposed movements having for their object the removal of the editor of the Review and Herald, and other radical changes in the denomination. A Boston paper, in these reports, speaks of W. C. Gage as the largest denominational publisher in the West. At the late meeting of the Publishing Association, Eld. Uriah Smith was unanimously re-elected editor of the Review. The idea of his removal was therefore entirely to the authors of the reports unfounded. In answer to inquiries Eld. Smith furnished the following statement to the Battle Creek Journal:-- To the Editor of the Battle Creek Journal: An inquiry in regard to the correctness of an article which is going the rounds of the papers, concerning the Seventh-day Adventists of this city from an important source is at hand. Such articles we do not generally consider worthy of any notice, and hence have said nothing about it. As, however, an inquiry is raised we will say that the article on which a widely current press dispatch is based first appeared in a paper published in this city. It purports to give some facts, but deals more largely in innuendoes, inferences, and conclusions. What it attempts to relate as facts, is false, and its conclusions and opinions are simply silly. There is no excitement nor turmoil as represented, and the changes which are predicted to occur have never even been contemplated. It would not be worth while to notice the matter at all were it not for the fact that the dispatch based on the article is extensively published by the press of the country. It is much to be regretted that papers, no doubt honestly disposed, should be imposed upon by such misrepresentations. W. C. Gage, who is mentioned as business manager and proprietor of the publishing house, is simply employed as foreman of the job department, and he has no financial interest in the institution except the ownership of two out of the four thousand shares of stock already sold. As for Mrs. White and her writings, they were never apparently held in higher esteem by this people than at the present time. Yours truly, URIAH SMITH, Editor Review and Herald. Battle Creek, Mich., Dec. 26, 1882. We presume many of the papers which published the reports will notice this statement in refutation of them. What They Propose to Do.
By Ellet Joseph Waggoner
THE effect which the proposed religious amendment to the Constitution of the United States is intended to produce is very clearly shown in the last number of the Christian Statesman. A clergyman who is engaged in the work of the National Reform Association, visited Watrousville, Michigan. At the close of the lecture opportunity was given for questions, when a member of the Seventh-day Adventist Church of that place, asked how the proposed religious amendment would affect Seventh-day Adventists. The reply was: "Just as existing Sabbath [Sunday] laws affect them in States where the first day of the week alone is recognized as the civil Sabbath."44 Now we do not exactly believe this, and for this reason: Sunday laws are very rarely enforced in those States where they already exist, as in California, for instance; consequently Seventh-day Adventists are not at present materially affected by them. But the friends of National Reform (as it is called) do not contemplate such a state of things when they secure the amendment for which they are working. They are not children, and will not be satisfied with the pretense of a law. What they contemplate is such an amendment to the Constitution of the United States as will give them authority to close all places of business on Sunday, stop the running of railroad trains, the carrying of mails, printing and delivery of newspapers, etc., on that day. In short, they desire to make of the Sunday a sabbath in the full sense of the word—a day of rest for all. This is what they claim to be working for. But no such state of things exists now, consequently those who believe in resting on the Sabbath and laboring on Sunday, would be differently affected by the passage of the amendment. It is worth while to remember, however, that existing State Sunday laws would affect Seventh-day Adventists, and other observers of the Sabbath, very seriously, if the friends of these laws were able to enforce them as they wish to. Those who are familiar with the persecutions in Pennsylvania, under the Sunday Law of 1794, and with what was attempted last year in California, will have no difficulty in understanding just how "existing Sabbath laws affect them in States where the first day of the week alone is recognized as the civil Sabbath." But the animus of the movement is shown by the next question and answer. We quote:— "Another said that it [the religious amendment] would lead to interference with liberty to worship according to the dictates of conscience. To this it was answered: 'No. But unless a small minority were to enjoy exceptional privileges; it would interfere with work on the Lord's day.'" Just so. And since they do not propose to grant "exceptional privileges," the "small minority" who keep the seventh day, must refrain from laboring on Sunday. Still religious liberty will not be interfered with! They virtually say, "We have no particular objection to your observance of the seventh day; indeed, if you so desire, and can make a living, you may rest on Monday and Tuesday and Thursday and Friday as well, but you must rest on Sunday." Everybody is at liberty to do just as he pleases, provided he does not wish to do anything contrary to the practice of the majority. This is religious liberty with a vengeance. The pope of Rome would grant that much. Let us take a similar case as an illustration. Suppose that Christianity were entirely unknown in China, as it was only a few years ago. A little colony of Englishmen and Americans, attracted by the climate and by the superior facilities offered for their business, locate there. China has been represented to them as a land of religious liberty, where every man is free to worship as his conscience may dictate. After they have been there a few weeks they are brought before the officers of justice and accused of violating the laws of the empire. They ask wherein they have erred, and are told that they have neglected the worship of Joss; that they have never been seen in any temple; and that they have been known to speak irreverently of the gods of wood. The strangers reply that they worship the God that made the heavens and the earth—the one whose name is Jehovah. But they are told that that God is not recognized in China. "The majority of our people," say the officers, "worship these gods which you see. We have therefore made a law that all people in this country must worship them also. You can readily see that no exception can be made in your case, since you are so small a minority that you cannot help yourselves. But our laws do not interfere with the religious liberty of anybody. You are not prohibited from worshiping your God, but you must worship ours, or else your heads will be the forfeit." Just this state of things has existed in many countries, and does exist even yet; but those countries have been called despotisms, and places where there was no freedom of conscience. And this is no exaggerated picture of what will happen in this country when the National Reform Association accomplishes its object. All unprejudiced lovers of true liberty will agree that such a movement is not only opposed to the principles of our government, but to the spirit of true Christianity. This idea that the majority must rule is a most pernicious one, if carried out to its fullest extent. It is opposed to the spirit of the gospel. The Bible gives no warrant for it. It is true that Peter exhorts the younger to be subject to the elder, but he also says, "Yea, all of you be subject one to another." This is far different from the majority ruling the minority. The idea that might makes right, is only another way of saying that the majority must rule, has not the least foundation in the Bible. According to our friends of the National Reform Association, Elijah was simply a headstrong fanatic, and Paul was indeed a "pestilent fellow." Both advocated ideas that were held by but a small minority, and were opposed to the established religion. According to the theory that the majority ought to rule, Shadrach, Meshach, and Abednego richly deserved the punishment that was threatened them for standing out against the law of the land, and should have been left to their fate. Their answer, "We are not careful to answer thee in this matter," and "Be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up," was simply a manifestation of impudent stubbornness. But we have not been accustomed to regard it so. When Peter and John "preached through Jesus the resurrection from the dead," they were acting contrary to the will of the majority. The State religion was utterly opposed to the doctrine which they taught, yet they persisted in their course even after being threatened and warned not to do so. Their reply to the rulers was this: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." This noble reply has been admired by Christians of every generation, and even those who to-day plead for a State religion and the rule of the majority, will contend that the apostles were justified in their action. And we, although far inferior to them, may yet follow their example. We cannot but speak the things which we have seen and heard, and practice that which God has commanded; and though "the rulers take counsel together against the Lord," and against his holy law, we pray that we may have strength to humbly answer, "We ought to obey God rather than men." Our Foreign Missions.
By George I. Butler
THESE missions are assuming a prominent place in the work of S. D. Adventists. In our last General Conference their consideration occupied more time than any other one subject. Doubtless they will be more and more prominent in our councils as the work enlarges. Many important reasons can be assigned why this will be so. We have sent to Europe men who have a warm place in the affections of our people,—men we can hardly spare from the work in this country. We have never recovered from the feeling of loss occasioned by their absence. We are still sending others whose loss will be greatly felt. Nothing but the intense interest we feel for the progress of this precious truth in foreign lands would ever reconcile our people to spare these men who have nobly consecrated their lives to the missionary work in Europe. We have the utmost faith that the cause of God will accomplish a great work in the Old World before time closes. A few years since, there were but a handful of Sabbath-keepers in that whole country. Those who have been there now report that there are probably one thousand observers of the seventh-day Sabbath in Europe. And they are scattered over all parts of it, serving as channels of light to others around them. The success of Bro. Andrews' paper, of which he now prints 4,500 copies monthly, is most cheering. God is working in those old countries. The Scandinavian work has greatly prospered, and we hope for still greater success. The seeds of truth which as a people have been scattering are certainly bearing fruit, and good results will be more and more apparent. During the past six years, our people have paid into the European Mission fund for the support of our mission in Central Europe nearly $16,000. There has been paid out of this fund for the support of the missionaries and the paper upwards of $12,500, or on an average over $2,000 per year. During the same period there has been paid into the Scandinavian or Danish Mission fund about $7,000. There has been paid out a little over $5,500, or over $925 per year on an average. During the past five years there has been paid into the English Mission fund about $8,000. There has been paid for the support of the mission during this time and for sending the SIGNS OF THE TIMES in 1881, $8,250, or over $1,600 per year on an average. Last winter, when we called the attention of our people to the wants of some of these funds, the European Mission fund was in debt to the office about $350. Since that time, our people have generously donated to that fund over $4,000, besides nearly $700 sent to this office on Brother Andrews' personal account. The European Mission fund is now ahead over $3,000; the Scandinavian Mission fund, about $1,200; and the English Mission fund is about $300 behind. The calls on this latter fund the past year have been very heavy. The sending of 1,000 copies of the SIGNS OF THE TIMES for 1882, voted by the General Conference a year ago, cost the Mission fund nearly $1,800. We have also sent several helpers there to labor, which has added to the cost. One object we have in giving these figures from the books of the Association is to show what is being done. We also wish to show some in this country, who are zealous to see the work move forward, and are in such a hurry that they feel they cannot wait to work through the ordinary channels of missionary effort by putting their money into funds in the office, which are used to support our missionaries, because the process is so slow, that those giving to these funds are accomplishing a great and noble work. Already many hundreds have been brought into the truth, and the foundation has been laid for a vast work in the future. It is through these regular channels of effort that our missionaries are sustained, and the warning is going to the world, rather than by some side-track experiment, which comes up of a sudden. Our people can rest assured that these funds are sacredly guarded by the General Conference Committee, who are intrusted with them by the General Conference, the highest authority recognized among us. The figures here given show that these funds are not lying idle, doing no good. They are in constant use for the noblest purpose in this world—the salvation of our fellow-men. Upwards of $31,000 has been nobly contributed by our people during the past six or seven years for the purposes of European missionary effort alone; and all but about $4,000 of it has actually been expended, with most excellent results. We have been doing something, but we might have done vastly more.45 If we read the signs of the future correctly, we are to have a general advance all along the line of our missionary operations, in this country and in the Old World. The General Conference Committee hope to be able to manage all the funds committed to their trust in such a way as to inspire in every true friend of the cause the utmost confidence that the money is used just as the donors designed, and that it is not lying idle. The General Conference placed upon the Committee the responsibility of managing these funds. Perhaps, on the whole, it was the wisest course that could have been taken, as it is their duty to look after the cause in all parts of the field. Our people may rest assured that the Committee feel the intense interest in all our missionaries who have gone to foreign lands, or who may go in the future. Our field is the world, and as the openings appear for the light of truth to penetrate, we feel exceedingly anxious that the cause may advance in all these directions as rapidly as possible. We want our faithful missionaries to be fully sustained; and if our people put means in our hands with which to sustain them, we shall try the best in our power to do this. All money sent to the Review Office for any of these foreign mission funds will be sacredly applied to the purpose for which it is given, and money will be drawn from them to pay all expenses, according to the best judgment of the Committee. If money is sent to any of our missionaries personally, in their own name, this money is set to their account on the books of the office, and will be paid out to the order of those for whom it was given. We shall still make earnest appeals to our brethren to see that these important missions are fully sustained. The English Mission, especially, is in need at this time, as the above figures clearly show. We hope there will be a greater degree of interest manifested in missionary operations in the near future than has ever been shown in the history of the cause. Those that take a proper interest in this important branch of our work will never have occasion to regret it. We expect to see important developments in the coming year. Let our brethren not divert their means to sudden calls outside of those made by our people. If they do, they are liable to have their money worse than wasted. Our General Conference has wisely arranged the plan of supporting foreign missions. If our brethren sustain these plans, the work will never be left to suffer. Let us all labor and pray for the success of these missions during the ensuing year.
GEO. I. BUTLER. Moody’s Success at Oxford
MR. MOODY has visited Oxford, England, in his evangelical labors. Although it is the seat of literary culture, and high church conservatism, he met with remarkable success, many of the students coming forward for prayers. This shows that there is a power in simplicity. If Mr. Moody had attempted to move them by a display of eloquence and learning, he would undoubtedly have failed. They make a great mistake who think to gain the learned and influential to Christ by any other means than the plain presentation of the simple truth accompanied by the Spirit of God. A Specimen of Religious Intolerance.
By Ellet Joseph Waggoner
FATHER O'CONNOR, the ex-priest who is delivering anti-catholic lectures in different portions of the United States, attempted to lecture in Zanesville, O., last week, but was not allowed to do so. Here is the newspaper account of the affair:— “Before the lecturer arrived, fully 1,500 were present. The assemblage seemed orderly enough, but the instant O'Connor appeared on the stage he was greeted with a shower of stones, rotten eggs, etc. Confusion reigned. O'Connor hastily jumped into an ante-room and locked the door. Women screamed, and it was at first thought a general riot would ensue, when the Protestants in the house would have suffered fearfully, as the opposition was greatly in the majority. O'Connor's assailants were about to leave the hall, when somebody suggested a coat of tar and feathers, and were about to carry out their threat, when a detachment of police arrived on the scene and arrested O'Connor. There is great excitement over the affair. No arrests were made. The three daily papers, two morning and one evening, are afraid to publish the names or give particulars of the affair, as the Catholic element is largely in the ascendency.” When such scenes as this can take place in America, it is unnecessary to go back to the Dark Ages for examples of Catholic bigotry and persecution. It is an illustration of the saying that “The church never changes.” The statement that the lecturer, after having been a target for stones, rotten eggs, etc., was the only person arrested, sounds almost like sarcasm. Let no one boast too loudly that this is a land of freedom, when of three newspapers not one dares comment on the outrage. The truth is that liberty can never exist where the Catholic Church is dominant, no matter where the place may be. We anxiously look to see the Christian Statesman's unqualified indorsement of this suppression of free speech. Of course it may be expected to deprecate the violence, but the action was in harmony with the principles which it represents. In Zanesville, it is stated, “the Catholic element is largely in the ascendency.” Then, of course, they ought to have everything their own way. Nobody has any right to follow the dictates of his own conscience, unless he has backing enough, and the spirit, to enforce his claims. Such is, in reality, the spirit, not only of Catholicism, but of that party which is seeking to enforce the observance of Sunday, the distinguishing mark of Catholicism. Of the truth of this statement we had ample proof in the Sunday excitement that pervaded this State last year. The Statesman may, however, condemn the affair noted above, as it makes a great deal of difference whose ox is gored. E. J. W. Meeting at Healdsburg.
By William Ings
The district quarterly meeting just held at Healdsburg, was a source of encouragement to all in attendance. Sr. White gave three discourses during the two days' meeting. The subjects were just what was needed for the occasion, and were presented with power, and I trust left a lasting impression on the minds of all that had the privilege of listening. Her counsel added much to the interest of the business session. Plans were devised, that if carried out will accomplish much good in the missionary work. The members of this district are awakening to the importance of immediate action, and we hope to see good work done the coming quarter. There have been some evils existing in the past, which I hope will not exist hereafter; and perhaps it may be well to mention for the benefit of those not present at the meeting: 1. Some whose subscription on the SIGNS had expired, had concluded not to subscribe further, but depended on the club SIGNS for their reading matter, and thus deprive the office of their support. Perhaps all are not aware that the SIGNS is not a paying paper at the club price, but merely covers the expense of publishing. Every member should take the SIGNS at the regular subscription price, $2 per year, and thus be a support to the office of publication. Please read the resolution on that point which will appear in this number. 2. Many of the members in the district are sending the club SIGNS to their relatives, and have continued them for years. This is a wrong practice, and lessens the amount of good that might be accomplished by the papers. The world must be warned, and with our limited means we must spread the truth as widely as we possibly can. It is all right to send a few numbers of the paper to our friends to test the interest they have in them, but to send them the paper for years because they are our relatives seems to me to be entirely wrong. Would it not be better to subscribe for the paper for them, or get them to subscribe for themselves, and thus leave the society free to send the club papers to different individuals? Let us work to the very best advantage, and make our limited means count in the spread of the third angel's message. I wish to call special attention to the importance of visiting, and loaning our publications. It is much better to loan them than to give them away; they will be appreciated much more, and then more territory can be worked up with the same amount of reading matter. The packages now introduced will assist much in the work. Above all we must have the help of God. Let us go forth in the power and spirit of Elijah, and be faithful in our duty, and we will see souls saved in the kingdom of God as the result. The Trials of Saloon-keepers.
If it were not for the Legislatures and the courts, which are maintained largely for the purpose of protecting criminals, and in the interest of whisky, some vendors of the poisonous stuff might fare hard. As it is they are often put to considerable inconvenience. There are some places where liquor laws are made and enforced, but they are few, and according to the following paragraph from the Lever, Detroit is not one of them:— "The farce of the trial of the saloon-keepers for the violation of the liquor laws, before Justice Miner's police court, continues to be enacted, with the almost invariable result of acquittal, regardless of the testimony. Two days of last week afford a sample of these disgraceful and outrageous proceedings. Nine cases were tried on Wednesday, and though policemen testified clearly to the guilt of the accused in keeping open saloons on Thanksgiving and after legal hours, the juries in four cases found the defendants not guilty, and in the other five cases disagreed, and the defendants were discharged by the Court. On Thursday eight cases were tried, for not closing saloons on legal holidays, and all of the eight escaped through a new ruling of Justice Miner, which, if used as a precedent, renders the escape of liquor sellers still more certain—if that were possible. In the first of the eight cases the officer had given the usual testimony as to the location of the saloon, the fact that he was in the saloon on Thanksgiving day, when he was asked if he saw any liquor sold or drank there on that day. The lawyer for the defense, Mr. Crofoot, objected, on the ground that such testimony was immaterial and incompetent, and contended that under complaints for "not closing saloons on a legal holiday" the only competent testimony would be such as went to show the condition of the doors, as to whether they were open or not. The question was briefly argued by the lawyer, after which Justice Miner decided to exclude the testimony. The consequence was that when Mr. Crofoot came to argue the case to the jury he contended that there was no evidence that the saloon was open for business, and that if the officer got into the saloon he was guilty of making the opening which the law prohibits, and ought to be punished instead of the saloon-keeper!! The juries accepted this view of the matter in all but two of the cases, and gave verdicts of acquittal, while in the two excepted cases they disagreed."