Earlier text: The Scape-goatThe presiding judge of one of the Chicago courts recently said to an Inter-Ocean reporter:— “You may ransack the pigeon-holes all over the city and county, and look over such annual reports as are made up, but they will not tell half the truth. Not only are the saloons in Chicago responsible for the cost of the police force, but the fifteen justice courts, the bridewell, also for the criminal courts, the county jail, a great portion of Joliet (State Prison), the long murder trials, the coroner's office, the morgue, the poor-house, the reform school, the mad-house. Go anywhere you please, and you will find almost invariably that whisky is at the root of the evil. Of all the boys in the Reform School at Pontiac, and the various reformatories about the city, ninety per cent. are the children of parents who died through drink, or became criminals through the same cause. Look at the defalcations; fully ninety per cent. of them come about through drink and dissipation. Go to the divorce courts; fully ninety per cent. of the divorces come about through drink, or drink and adultery both. Of the insane or demented cases disposed of in the courts here every Thursday, a moderate estimate is that seventy per cent. are alcoholism and its effects. “I saw it estimated the other day that there were ten thousand destitute boys in Chicago who are not confined at all, but running at large. I think that is a small estimate. Men are sent to prison for drunkenness, and what becomes of their families? The county agent and the poor-house provide for some. It is a direct expense to the community. Generally speaking, these families go to destruction. The boys turn out as thieves, and the girls and mothers generally resort to the slums. The sand-baggers, murderers and thugs generally of to-day, who are prosecuted in the police courts, are the sons of men who fell victims to drink. The percentage in this case is fully ninety-five. I have studied this question for years, and have passed upon criminal cases for years, and know whereof I speak.” THOSE who still favor license as a means of suppressing the liquor traffic, should read the following, written to the New York Evangelist by a Presbyterian Elder of Oakfield, N. Y. What is here stated concerning the powerlessness of license to diminish intemperance, could be truthfully said of that system, wherever and whenever it has been tried. The drinker buys no less liquor because he has to purchase it from a licensed retailer: “As to this license question, experience is worth several tons of talk. Several years ago, we were agitating in our county for prohibition, but many persons said: ‘Why don't you enforce the law you have, a stringent license law? You don't deserve a better law until you enforce what you have.’ This seemed reasonable; so we formed a law and order association, hired an agent, and for three or four years vigorously enforced the law. What was the result? It was just what any man with a head on his shoulders might have foreseen:— “1. It turned the business from an illegal into a legal channel. They took out licenses wherever selling without one, and conformed to the law within gunshot range. “2. We could not see that it at all diminished liquor-selling or drinking. “3. It made radical prohibitionists of all who engaged in the movement. We concluded it was utterly useless to attempt to suppress intemperance under a license law.”—Sel. Intoxicating Liquors and Sickness
THOSE who use intoxicating liquors are more liable to get sick, and they are harder to cure when they are sick, than total abstainers. "Shut the Traps that Catch Us."
A FEW years ago, while riding in a manufacturing district, returning home one Sabbath evening from ministerial duties, a minister was accosted by a man who, though intoxicated, seemed resolved to enter into conversation. He admitted that his conduct was wrong, and said he was constantly forming resolutions of amendment. He was a drunkard, and a drunkard because he was a Sabbath-breaker. "Many a time," said he, "I leave my house in the morning to go to a place of worship; but then the public houses are open. I get past one or two, and then at the door of the third stands, perhaps, an old acquaintance. He invites me in, and it is all over with me. I spend the money I should keep my family with, and have to work hard all the week, and to struggle at the same time with headache and hunger." I shall never forget his concluding words; they were spoken with the energy of great feeling. The poor fellow had talked himself sober. "Sir," said he, "if the great folks want to keep us poor folks sober, they should shut up the traps that catch us."—Sel. When a man takes to drink he begins to neglect his business and his family. Liquor so destroys his keen sense of right that he does not see it as others do. Smoking and Physical Weakness
A boy who smokes early and frequently is never known to make a man of energy, and it generally weakens muscular, and physical, as well as mental power. Some sins are like an ague—periodical; wisdom dictates foresight in dealing with such sins. FOR the spirit of devotion, of praise and trust, the book of Psalms stands unrivaled. No one who loves to draw near to God, whose "soul thirsts for God," can afford to pass a single day without reading more or less of the Psalms. The spirit of penitence manifested in the writings of King David reveals the secret of his character. He was not above temptation and error; nor was he above confessing his error. Some, when they have once made mention of their wrong, think it is all canceled, and feel hurt if it is ever mentioned again. But not so David. The spirit of confession seemed to have taken full possession of his being; and his lamentations over his sins against God—the God of his heart's love, his hope and his confidence—seemed to be the every-day burden of his life. It is not every frame of mind that can appreciate the book of Psalms. The careless or lukewarm cannot adopt its fervent devotion; the pharisaical or self-conceited cannot feel its depth of penitence and humiliation; nor can the heart at ease, filled with worldly good and prosperity, breathe freely in its atmosphere of trust and patience. But when afflictions press us sorely, and deep anguish of spirit weighs us down; when our sorrow is so overwhelming that no earthly friend can help, or even realize its weight, and no human sympathy is strong enough to reach our depth of woe; then the Psalms of David are inexpressibly sweet to the soul. All who read the Psalms, may well admire them; but he who can say with their writer, "My tears have been my meat day and night," will love them; to him will they afford a daily feast, and prove an inexhaustible fountain of pure and holy consolation. In reading the Psalms we have learned a lesson of "patience in tribulation" that we might never have learned anywhere else. First, we were led to wonder that our own feelings and experience in sorrow were so well described therein. If we wished to give expression to the deepest feelings of grief, we had only to read it there. And longings for deliverance, for the vindication of God's righteous judgments, reverential trust, quiet resignation to the divine will, patient hope and confidence in the darkest hour of trial,—all are there; and the heart bows to the most mysterious providence with a trust almost enrapturing under their soothing influence. Often have we stopped to wonder how David could have been situated, what deep trial he was passing through, to describe our feelings so exactly, and leave on record the words of consolation so suited to our wants. Again, from all this we have been led to reflect on the use our afflictions may be to others. David could scarcely have realized that his trials would be the means of affording such sweet consolation to other sorrowing ones through coming ages. It is in our natures to lament our afflictions; it is only by faith that we understand that "all things" work together for our good if we love God. We cannot see what good they will work for us; much less can we understand how our sorrows may be a source of sacred joy to others. But when we consider that the Captain of our salvation was made perfect through sufferings, Heb. 2:10, that he might be a merciful high priest touched with the feelings of our infirmities, chap. 4:5; that Paul said he filled up that which was behind of the afflictions of Christ for his body's sake, which is the church, Col. 1:24; we may know that our afflictions are not all for our own sakes; and it becomes us to inquire how we may benefit others by our ills, and so let our deepest sorrows be a source of joy to some heart-stricken one. So shall we follow Christ, who died not for himself; he gives us life through his death, and a crown by his cross. By carefully reading the Psalms, we may learn how to benefit others by the recital of our woes. Often do we hear professed Christians talk of their trials in such a manner as to leave darkness on the minds of all with whom they converse. No one would judge from their conversation that their tribulation worked patience, Rom. 5:3; or that their affliction worked for them, 2 Cor. 4:17; but who ever read the complaint of the Psalmist with increased feelings of distrust? Who can listen to the recital of his sorrows without having his heart softened and subdued into a calm and joyful resignation to the ways of God's providence? Brethren and sisters, let us learn to imitate our Saviour in his sufferings; and if we tell our grief to others, let us so mingle our words with tears of contrition, and so manifest a spirit of resignation to the divine will, that all who weep with us may be drawn nearer to the God of all consolation, and our hearts be melted in the furnace only to flow together in Christian love and patient hope. The Continental Sunday.
By Editor
THE method of keeping, or rather of not keeping, Sunday on the continent of Europe, has passed into a proverb. Letter writers have dilated upon the fact that the churches have but few attendants of a Sunday morning, and those few hasten to join the multitudes at the places of pleasure and recreation, as soon as the services close. There are a few places in the Old World where Sunday is observed as a rest day, but so nearly universal is the practice beyond the Atlantic of devoting the day to worldly pleasures, that its friends on this side have proudly called it "the American Sabbath." And these facts have raised queries in the minds of some students of the prophecies. They clearly see, not only by the Revelation, but lately by events crowding upon us, that persecution will be raised in the interest of the Sunday, against those who keep holy the Sabbath of the Lord in obedience to the fourth commandment. Many who mocked at our views of the prophecy on this subject a score of years ago, and even less, now readily confess that we were right; that the persecution is coming; that all the elements are in motion to bring about such a result. But the query has been whether the Third Angel's Message—the message of warning against the coming dangers—will be preached in Europe with any effect; whether the lax manner of keeping Sunday there will admit of persecution in its behalf. To this question our answer has been that the prophecy predicts that the message shall go before many peoples, nations, tongues, and kings. The world is fast filling up the cup of its iniquity; fast making preparation for "the battle of the great day." And preliminary to that fatal battle it will take a decided stand against "the commandments of God and the faith of Jesus," and against all those who keep them. And now comes the news that in several European nations steps are being taken to enforce the observance of Sunday by law. The following paragraph in regard to Germany is of deep interest, because the German population have been foremost in their determination to resist all efforts to restrain them from using the day as they saw fit:— "The movement in Germany for the better observance of the Sabbath [Sunday] is assuming very considerable proportions. Since the beginning of last year nearly two hundred centres of population have declared in favor of the closing of shops and the cessation of all work, and in Berlin 12,000 tradesmen have petitioned the Government for the abolition of work on that day. The movement has been chiefly directed by a number of Catholic priests, with the approval of their bishops. The Empress of Germany, always foremost in every good work, has contributed 10,000 francs to the support of the movement." Besides the fact that a great change is coming over the minds of the Germans in regard to the observance of the day, it is worthy of note that the whole movement is directed by Catholic priests, which proves conclusively that the priests have great influence, a controlling influence, over that people. At this we are not at all surprised, though some may have to modify their views of matters in Europe in view of this state of things. But we expect that the influence of the priests in Germany and other European States will increase, and that they will show their readiness to act when the time comes that may favor the revival of the Inquisition or its equivalent. And still another query may arise. If the Catholics are so solicitous for the enforcement of the Sunday, why are they so silent in regard to the question in the United States, while others are laboring for it? We have watched this point with some care, and think the solution is easy. Catholics have predicted and boasted that the Constitution of the United States will sometime be changed in the interest of religion. Their highest hopes for the success of "the Church" in America is based on this expectation. And all may rest assured that they are not indifferent spectators of the efforts now being made by the "Religious Amendment Party," whose organ is the Christian Statesman. But they know better than to make themselves prominent in the movement. If an association of Catholics had inaugurated this amendment movement, it would be vigorously opposed by thousands who are now deeply interested in its success. But let no one think they will always appear so disinterested. They know how to take advantage of the tide when it is at the flood. They largely control the politics of our chief cities, and have done this for years. And the large cities have a powerful influence over the country. It is not difficult to "discern the signs of the times" in this matter. But it is strange that people who appear to be wise and prudent in other matters refuse to be warned; refuse to heed what is said in the "sure word of prophecy." But they may rest assured of this thing, that neglect of the truth of God's word will not hinder its accomplishment. His counsel will stand. Man's unbelief cannot affect the stability of God's truth. Rom. 3:1-4. The blessing of Heaven will ever be upon those who tremble at his word. Isa. 66:1, 2. How Readest Thou?
By Editor
IT is often a surprise to us to learn that people find in plain language the very opposite of what the language speaks. Under the head of an "Inside View of Spiritualism," we have of late published several extracts from a book which we wrote several years ago, entitled "The Nature and Tendency of Modern Spiritualism." These articles were on the "Dangers of Mediumship," and the certainty of being deceived by spiritualistic communications from the impossibility of identifying the spirit communicating. Our positions were proven by extracts from well-accredited spiritualist authors. And forthwith came a letter, written in a style to indicate that the writer was not altogether an ignorant man, in which he expressed great surprise that we are so blind as to advocate Spiritualism, and thinks if we would try to become better acquainted with it we would know that it was evil. Now we have studied Spiritualism closely, collecting quite a library of publications137by their best authors, and the result of our study may be learned from our book which is advertised in this paper. But we hope no one will read it and then ask why we advocate Spiritualism! More recently we have received a letter from a man who expresses equal surprise that we are opposed to the work of Good Templars, and to temperance reform! In this case the writer appears to gather his mistaken ideas from our opposition to the so-called "National Reform" party which seeks to add a "Religious Amendment" to the Constitution of the United States. These instances remind us of the case of a learned minister who preached a sermon in opposition to Ingersoll and other atheistical teachers. At the close of his sermon he was accosted by a man who said to him: "Notwithstanding all you have said, I cannot help to think there is a God!" From these cases we draw a lesson. While men read and listen thus, is it any wonder that there is disagreement in regard to the teachings of the Bible? Many blame the Bible because people do not think and believe alike in regard to it. There would be some show of reason in the objection if they thought alike in other things, or came to a correct and harmonious understanding in regard to the plainest matters on other subjects. The Bible is right, but human nature is perverse. Men read it with carelessness, indifference, or with prejudice, and such a reading is called investigation, and the ideas thus gathered are mistaken for intelligent conviction. And then the Bible is reproached as being the author of confusion. Origin of the Names of the Days of the Week.
By Uriah Smith
AN inquiry into the origin of the names of the days of the week, leads us back to the remotest ages and earliest records of antiquity. The division of time into weeks can be derived from nothing else but the events of the first seven days of time, six of labor and one of rest. With the sacred writers, these days are designated by numbers, as first, second, third, etc., except the seventh, which is called the Sabbath. The heathen, however, although they doubtless derived the week from a traditional knowledge of creation, chose to designate the different days by applying to them the names of the heavenly bodies, or the names of their gods. They were at first named after the sun and planets; only six of which were known to the ancients. This was the case with the ancient Egyptians, the inhabitants of India, and the Chinese. Thus we have dies solis, day of the sun, Sunday; dies lunae, day of the moon, Monday; dies Martis, day of Mars, Tuesday; dies Mercurii, day of Mercury, Wednesday; dies Jovis, day of Jupiter, Thursday; dies Veneris, day of Venus, Friday; dies Saturni, day of Saturn, Saturday. Three of our days, Saturday, Sunday, and Monday, plainly enough show their origin from this source. With the others this is not so apparent. From what source then are these other names derived? They have come down to us through the ancient Saxons, who gave to these days the names of their deities. The "Encyclopedia Americana" is quite full on these points. Under the word Tuesday it says: "Tuesday (Latin dies Martis); the third day of our week, probably so called from the Anglo-Saxon god of war, Tuu, (gen. Tuues, whence the Anglo-Saxon Tuesdag)." Respecting this god of war, it says: "In the northern mythology, Tuiscon, Taut, Tot, Theot, Tuu, etc., is a god from whom the Gauls and Germans believed themselves descended. . . . The ancient Germans revered Tuiscon as a man with a gray beard, clad in the skin of an animal, holding a scepter in his right hand, and stretching out the left with extended fingers. According to Julius Cæsar, they offered to him human sacrifices. The name of Tuesday has been derived from this god." "Wednesday; the fourth day of the week (in Latin, dies Mercurii) . . . The English name is derived from the old Scandinavian deity, Odin or Wodin," whence the name Wodensdag or Wednesday. Respecting this deity, Woden, we read that he was "one of the most powerful deities in the northern mythology. Some have derived him from the Indian Buddha. The ancient Saxons and Thuringians honored him as their god of war." On the name Thursday, we have this information: "Thursday (in Latin, dies Jovis, whence the French Jeudi); the fifth day of the week, so called from the old Teutonic god of thunder, Thor, the northern Jupiter." From this it appears that this day bears the same name in the Saxon as in the still more ancient Latin, the only difference being in their name of the god Jupiter. Instead of having, with the Latins, the day of Jove, they had the day of Thor, or Thorsdag. Under the word Thor, the Encyclopedia says: "Thor or Tir; the Jupiter of the Germans; the god of thunder, He was represented as an old man with a long beard, a crown with diverging rays, dressed in a long garment, holding in his right hand a scepter with a lily, and having around his head a circle of stars. Sacrifices were offered to him under oaks; hence the German name thunder-oak. . . . Thursday (day of Thor) has its name from him."138 Under the word Friday, it says: "Friday, with the Anglo-Saxon Frigedag, has its name from the wife of Odin, Frea or Friga." Respecting this goddess nothing more is said. To recapitulate we thus have—- Sunday, the day dedicated to, and named after, the sun, by the nations who from the earliest times have worshiped that luminary. The North British Review calls it "The wild solar holiday of all Pagan times." "Verstegan's Antiquities," p. 68, speaking of the idols of our Saxon ancestors, says: "Of these they had many, yet seven among the rest they especially appropriated unto the seven days of the week. . . . Unto the day dedicated unto the especial adoration of the idol of the sun, they gave the name Sunday, as much as to say, the sun's day, or the day of the sun. This idol was placed in a temple, and there adored and sacrificed unto, for that they believed that the sun in the firmament did with, or in, this idol correspond and co-operate."
- Monday, the day dedicated to the worship of the moon.
- Tuesday, the day named after the Saxon god Tuiscon.
- Wednesday, the day in like manner named for the old Saxon god Woden.
- Thursday, the day dedicated to the god Thor.
- Friday, so called from the goddess Friga.
- Saturday, the day named by the ancient heathen from the planet Saturn.
From these facts the Encyclopedia concludes an article on the word week, thus: "The English names of the days of the week are derived from the Saxons, and are partly adopted from the more civilized nations of antiquity." It may be of interest here to add a paragraph which we find under the word week, in the "Religious Encyclopedia:" "Week, a period of seven days. Under the name of a week, shabait; it is mentioned as far back as the time of the deluge, Gen. 7: 4, 10; 8: 10, 12; 29: 27, 28. It must, therefore, be considered a very ancient division of time, especially as the various nations among whom it has been noticed, for instance, the Nigri in Africa, appear to have received it from the sons of Noah. The enumeration of the days of the week commenced at Sunday. Saturday was the last or seventh, and was the Hebrew Sabbath or day of rest. The Egyptians gave to the days of the week the same names that they assigned to the planets. From the circumstance that the Sabbath was the principal day of the week, the whole period of seven days was likewise called shabat, in Syriac, shabta, in the New Testament, sabbaton and sabbatu. The Jews accordingly, in designating the successive days of the week, were accustomed to say, the first day of the Sabbath, that is, of the week; the second day of the Sabbath, that is, Sunday, Monday, etc. Mark 16: 2, 9; Luke 24: 1; John 20: 1, 19." "By Their Fruits."
By Editor
IN one of our exchanges we find a long article about the Seventh-day Adventists, in which are many unjust things said about Mrs. E. G. White, whose writings are so well known to, and have been so favorably received by the readers of the SIGNS. The following are the closing words of the article:— "After what has been written it is only just to Mrs. White to say that her revelations and teachings, although tending to keep the people in intellectual slavery, have on the whole, had a very practical moral character, and the Seventh-day Adventists are, as a class, an upright and exceptionally orderly and industrious element of society. However, forces of disintegration are at work within and without the organization that will, it is believed, sooner or later destroy its unity." Now a few words on this will be in place. 1. We emphatically deny that anything can be found in Mrs. White's writings which has a tendency to keep the people "in intellectual slavery." The Seventh-day Adventists are a reading, studious people; their faith in the Bible is strong, and they are not anxious to enjoy that so-called "liberty" which is in truth only "license." The only restraining influence which her writings have is to restrain from wrong-doing. 2. There are no "forces of disintegration" at work among us. To the contrary, there never was a time when we were more united than at the present. 3. We are always happy to listen to any instruction which is of "a very practical moral character," and we are led to question the motives and standing of those professed Christians who oppose such teachings, as they thereby show that teachings of an opposite character would better suit them! If we can only prove ourselves worthy of being called "an upright and exceptionally orderly and industrious element of society," and by our piety may be able to stand approved of God, we shall be content. If some of those who oppose and deride our faith will be soundly converted to it, they may soon stand where the same words can be spoken of them! Inference vs. the Commandment.
By Editor
A FRIEND in a distant State, acknowledging the receipt of our paper, sent to him by some friend of his, takes occasion to say:— "I differ with your views of the Sabbath. Though Paul, Peter, John, James, Jude, and at least three of the Evangelists wrote to heathen, who, we suppose, knew nothing of the Sabbath, we never find them in one single place enjoining its observance. I believe our heavenly Father has given us one seventh portion of time for rest; one day taken out of the curse in which we may eat bread without the sweat of our face." We regret our friend's oversight. He did not tell us just where Paul, Peter, John, James, Jude, or the Evangelists said that our heavenly Father has given us one-seventh portion of time for rest! We notice this, because there are so many who advance the same idea who rest it upon what they would not at all accept as evidence in favor of the Sabbath. The truth is that they infer this "one-seventh portion of time" gift from the very Scriptures which plainly command us to keep the seventh day as the Sabbath of the Lord our God. But they will not keep the day commanded by Jehovah because the disciples of the Lord did not repeat the commandment! but they will urge the "seventh part of time" theory, though neither the Lord nor any of his inspired servants ever made mention of any such thing. Under such circumstances it is not strange that this unmentioned seventh part of time always falls on a day made popular by tradition and the statutes of men. We recommend all who are led by such unscriptural ideas to carefully read Eze. 13. A Humiliating Confession.
By Ellet Joseph Waggoner
In a recent number of the Christian Statesman, a lecturer for the "National Reform" party, tells of the extreme wickedness of St. Louis, and of the difficulty which the pastors experience in getting even the members of their own churches to attend regular services. The condition of affairs is truly distressing, but as we read in the same article a portion of a conversation with one of the pastors of the city, we could not feel that the fault lay primarily with the lay members. It seems that the Ministers' Association of the city declined to accept an invitation from the Women's Christian Temperance Union to preach on the subject of prohibition. As an excuse for their course, one of the ministers said:— "Don't be discouraged because we do not work with you in this reform. Our hearts are with you. It does not require a majority now to turn off a minister. One or two can do it, if they have money. It is unsafe for us to take a higher stand than the lowest in our congregations, for the people say we must be a unit, or the pastor must go. We are like men pulling a sled on slippery ice. We have to be careful or our feet will fly." How much self-respect can such a man have? He dare not preach that which will displease his hearers. It is safe to say that in every congregation there are some whose tastes are exceedingly low and depraved—who attend church and wear the cloak of religion in order to conceal some of their evil deeds; and yet the pastors say, "It is unsafe for us to take a higher stand than the lowest in our congregations." Is it any wonder that the people are not elevated? When ministers of the gospel deliberately pawn their honor for their salary, is it surprising that the people sell their souls for lust and lucre? Perhaps some of our friends would accuse us of lack of charity if we should say that the course which those pastors pursue is an exact fulfillment of Isa. 56:10, 11, but we ask them to read the text, and see if it is not at least a parallel; and then we ask them to decide whether or not it is safe to unhesitatingly accept the first day of the week as the Sabbath, simply because the popular ministers say that it is. Is it not time for the people to search the Scriptures for themselves, to ascertain if these things are so? If such a course was commendable in Paul's day, and under his preaching, is it not imperatively necessary now?
E. J. W. Missionary Work.
By Charles L. Boyd
WHO can do it? A person who has means can purchase reading matter and send it out. One who is fitted for the work can write letters, leading the mind of the reader to become interested in the printed page. But many are saying, "I have no talent for writing, and no more money than I need for my own necessities, 'I pray thee, have me excused.'" As in the parable, all such are excused by the Master. But others are inquiring, "In what way can I share in the work?" A few weeks since, a sister who labors with her hands to assist in the support of her family, came to another sister whose time was much spent in missionary work, and begged to be permitted to assist her in her washing, that she might have time to write to some parties in whom she felt a deep anxiety. The following response to one of these letters has just been placed before me:— "DEAR MADAM: Within please find 50 cts. for a few tracts I have selected from your list, as I want to be better posted on your side. I have some very good points on the first day of the week, but I want all the evidence I can get. Below is the list of tracts, 'The Truth Found,' 'The Definite Seventh Day,' 'The Millennium,' 'The Second Advent,' 'Seventh Part of Time,' 'Seven Reasons for Sunday-keeping Examined,' 'Who Changed the Sabbath?' 'Which Day do you Keep and Why?' Please send me these eight tracts. You kindly sent me three of them, but I sent them away; this is why I want more. Now if the money sent is not enough, please let me know and I will send more. If there is any over, keep it." Those who become as "wise" to accomplish the work of the Lord as the children of this world are "in their generation," will have some stars in their crown of rejoicing in the day of the Lord.
CHAS. L. BOYD. Prize Essays on the Sabbath.
THE Sabbath Alliance of Scotland has offered prizes of £100, £50, £30, and £20, as First, Second, Third, and Fourth Prizes for Essays on the Sabbath. The subjects prescribed by the donor of the prizes are as follows: The Sabbath instituted at the Creation; the Sabbath in the Fourth Commandment not merely a Jewish institution; the question whether the appointment of the last of the seven days of the week as the Sabbath was peculiar to the Jewish dispensation; the relation of the Fourth Commandment to other portions of the Decalogue, special reference being made to present errors in this connection in the teaching and practice of the church of Rome; the proper observance of the Sabbath by nations and private Christians, considering also existing and proposed encroachments upon the sanctity of the Sabbath in our own time. The essays must be lodged under a motto, accompanied by a sealed envelope enclosing the name of the competitor, with the Secretary of the Sabbath Alliance, James Brown, 26 George St., Edinburgh, on or before July 31, 1884. The copyright of the prize essays will be the property of the donor of the prizes. It would be impossible to enumerate all the instances of success following the efforts of missionary workers. The following is offered as an instance of reward following persistent efforts. The apostle writes: "And let us not be weary in well doing; for in due season we shall reap if we faint not." Gal. 6:9. We believe that much is lost because the workers faint, or grow discouraged if they do not immediately see fruit of their labors. It is not expected that, under all circumstances, there can be the same long-continued perseverance that was manifested in this case. But in some cases there might be, and it might be attended with like pleasing result. This letter was written by a man who has passed his three-score years sometime since, to whom his children sent the Signs for seven years. He has commenced to keep the Sabbath within the last year. He lived where he could have no association with any one of the faith. "DEAR CHILDREN: I will try to let you know something of my feelings in regard to the second coming of Christ. I am looking for his appearing. I am trying to set my house in order, that when he comes I may have on the wedding garment, fitted and prepared to enter in and partake of the marriage supper of the Lamb. I thank God that he caused you to send me the Signs of the Times, for without it I should be in darkness to-day. Thanks be to God who giveth us the victory through our Lord Jesus Christ. It has been about eight months since I commenced keeping the holy Sabbath, and my trials have seemed great, surrounded as I am by those who keep first-day, and point the finger of scorn at me for what they consider my foolishness. But my faith is steadfast." "I attended a tent-meeting one day in September last, and took part in the Sabbath-school, and I liked it very much. That is all the Adventist meeting I ever attended. Pray for me that I continue faithful." EDITOR. Be Not Weary in Well-doing.
By Maria L. Huntley
IN every good work there are difficulties and obstacles to surmount. This the tract and missionary workers find true in their experience, and to them the exhortation, "Be not weary in well-doing," is especially applicable. Inspiration has described the closing scenes of this world's history, and left the description on record for the encouragement of the people of God. The Lord knew that the coldness and the lack of appreciation in the world, with various other hindrances, would have a discouraging influence upon his people and cause them to feel that their efforts were useless. But they are assured of their ultimate success in these words, "In due season we shall reap, if we faint not." The text shows that there will be great danger of becoming weary and ceasing our exertions, or in other words, fainting by the way; and the result will be, we shall not reap the reward of well-doing in the end. There must be a cause for this inclination to become weary, and in this, the fact is implied that conditions and circumstances will exist opposed to the work of well-doing in which we are engaged. Let our zeal and energy, our trust and reliance in God, be in proportion to the difficulties we meet. "The good time coming" will only be after it is too late to labor for the salvation of others. Sin and sinners will then have been destroyed. If we work for God at all, it must be under discouragements and difficulties, and in a manner that will cause self-denial and sacrifice. Human strength will ever be insufficient, but it will be necessary to rely upon God for divine aid in carrying forward his work upon earth. Indeed, if we met with no difficulties, and everything went smoothly without much effort, we should at least have some cause for doubting the truthfulness of our position, or the efficiency of our work. There is a greater conflict, a greater work before us, than we have yet seen; and "if the footmen have wearied thee, how canst thou contend with horses?" We have not yet reached the swellings of Jordan. If any become weary now, it is not from over exertion, but because of a lack of interest and a failure to realize the sacredness and importance of the work. This is the kind of weariness of which there is so much danger. Let the heart become imbued with the spirit of Christ, and it will vanish like the morning dew. By his providence God is saying to every one who has received present truth, "Son, go labor in my vineyard." To each is given a work in proportion to his ability when aided by the Spirit of God. No one should be satisfied while doing less than he is able, or doing that in any but the best possible manner. Even the little child has a place, and a work to perform, if he chooses to be thus employed. So wonderful are the dealings of God with the children of men that to every one is granted the privilege of being associated with Christ and holy angels in their work of six thousand years, and finally sharing in their joy and reward. Where is earthly honor, pleasure, or personal interest, when compared with distinction and joy like this? Surely they sink into insignificance; yet how many, how very many, see only the former, and are wasting their lives in vainly trying to secure them. What a spectacle will a wasted life present in the Judgment! Dear reader, may you and I be spared the bitterness of knowing, when too late, that we have lived for ourselves only. MARIA L. HUNTLEY.