Earlier text: REASONS FOR THREE IMMERSIONSA LITTLE CONFUSED.
By A. S. Hutchins
IT is customary in some Sunday-schools for all to repeat the ten commandments in concert. After the close of one of these schools not long ago, it was suggested that there is no proof for first-day observance in the fourth commandment. To this one of the teachers, an intelligent lawyer, remarked, “I don’t believe in theological humbuggery; I don’t believe in any day as being sacred.” The superintendent of the school, another professional gentleman, expressed an opinion that all days should be kept holy; while the minister in charge seemed inclined to the opinion that first-day keeping does find support in the fourth commandment. It is not uncommon for an individual or individuals to take positions in vindication of Sunday-keeping as antagonistic and self-destroying as the above. And yet many of them do not seem to see or feel the weakness of their position. In judicial proceedings, witnesses upon the stand testifying as diversely as men do for the first-day Sabbath, would, before any candid court and jury, invalidate their own testimony. In courts of justice, testimony is by no means always received as evidence. And why, with respect to the law of God, should strong assertions or mere inferences pass for proof? The commandment enjoining the observance of the Sabbath of the Lord speaks clearly, defining the day of the Creator’s rest without ambiguity of terms or confusion in the obedience required. “The seventh day is the Sabbath of the Lord thy God.” Christians unanimously concede that this precept was binding upon the people of God under the former dispensation. Now if the law so enjoining its observance has been abolished, or so modified as to make it obligatory upon us to hallow every day in the week, or to sabbatize upon the first day of the week in place of the seventh, when, where, and by whom was this change made in the law of God? Who lived when the change was made? Who made the record of the fact, and who has assigned the reason for the change? If the first day of the week is now the Sabbath, owned and blessed of God, when did the seventh day cease to be binding, and the first day press itself up in its stead? Or when, clothed with authority from Heaven, did it supersede God’s rest-day? When was the time that Christians labored seven days and then rested upon the first day? Or when did two Sabbaths come in conjunction, the seventh day closing out the Sabbath of the former dispensation, and the first day introducing the glorious Christian Sabbath, removing the galling yoke of the fourth commandment to labor six days and rest upon the seventh, henceforth giving to Christians the day of rest prior to the labor of six days? For the candid consideration of those holding to the change or abolition of the decalogue, we commend the following from Tappan’s Logic, pp. 482, 487: “When a law is once enacted by the proper authority, it must remain in force until the same authority repeals it; and the repeal must be as plainly stated as the original enactment.” Who will undertake the task of lifting up the first-day Sabbath, of placing it upon a Scriptural basis, and honoring and crowning it with one “thus saith the Lord,” as a day of sacred rest? PHILOSOPHICAL ARGUMENTS.
By Prof. B. L. Aldrich
By our subject is meant that class of philosophical arguments which are usually adduced in support of the doctrine of the immortal soul. In these articles they will be taken up one by one, and their reliability as proofs tested, not by Scripture but by philosophy itself. We shall philosophize over the philosophizings of others on this subject. It used to be said that without the Bible it was impossible to show the immortality of man; but as so many able students of biblical truth have recently exposed the want of such proof, philosophical evidences are now, with more than ordinary earnestness, brought forward. Reason now endeavors to make up for the short-coming of Scripture. The wisdom of men reveals an important appendix to the volume of the wisdom of God. Old and honored Plato was about the first who originated the syllogism that as all men desire immortality, they will all, therefore, obtain it. This curious argument has been handed down through many generations, assuming, under the manipulations of different minds, as many varied forms of statement as language was capable of; and it has had the good luck of eluding the challenge of most people, whether true or false. Error has a cautious way of getting along so as not to excite suspicion. This argument first assumes that all men obtain what all men desire. This major premise, however, is not usually expressed. Its absurdity is too apparent. Then, as to the next assertion, that all men desire eternal life, a little reflection will show it to be false. It is very evident from the manifestations of ordinary human life, that there are very few persons who look forward to an eternal existence, much less expect it with desire. The glory of such an estate when possessed, or the terrible wretchedness of it, in the event of banishment from God, is incompatible with the way men now conduct themselves, if they are expecting either. For me to desire an object and at the same time do all I can to keep myself from obtaining it, seems contradictory; or, to expect eternal pain while striving to make it doubly sure, would indicate any one to be insane. The man who can preach the eternal pain of the wicked while preserving the calmness of his feelings, or even jest and smile while laboring under such a conviction, with the populous realms of writhing human wretches beneath his feet, or anywhere else, his own offspring perhaps included, certainly lacks the sincerity and sympathy to suit him for the realms of the blest. But such a conviction is not profound with anyone. Teachings of that kind belong to the incubus of superstition with which men in all ages are apt to load down their religions. Eternal pain for punishment undoubtedly grows out of the pagan notion that men are possessed of immortal souls. I say pagan, because no belief is more characteristic of heathen religions than this; and it originated with them while denied by revelation. Again, since all men desire eternal life, they should expect it to come in a condition of perfect felicity; but the fact that so few take any pains whatever to insure it such, and so many waste their brief probation groveling in earthly pride or debasing vice, the only sensible conclusion is that this desire is an exceedingly weak and imperceptible one. If they desired riches that way, all men would be whelmed in poverty. If the immortality is to be estimated according to the desire for it, it is pretty near, if not quite, no immortality at all. This sort of reasoning then amounts to nothing, because the first premise is purposely suppressed on account of its plain absurdity, and the second has the difficulty about it of not being true. If the Bible asserted, which it does not, that man in his sins was immortal, I should say it contradicted both itself and reason. It has been often asserted that we are all conscious of an indestructible soul within us, and that proves its certainty. Philosophy based on consciousness has been the field of much disagreement of opinion, and in many instances, is unreliable. It is often a question what we are conscious of—the object, or its representation. Men are sometimes conscious of things that have no reality. It is to be seriously doubted whether anyone is conscious of the possession of an indestructible soul. The idea of such an inward recognition must be very vague to all who experiment with it. One would find himself in the condition of the snake that tried to swallow itself. He could not distinguish the thing called soul from his whole organism, if he could try it. Whereabouts do you feel your soul; in your head, or your stomach, or your feet? Does it seem hard or soft, rough or smooth round or square? What do you call consciousness? Consciousness of pain does not make it a substance, nor an essence. There is no such thing as thirst, unless it happens to be a temporary condition. But we know of these, and of touch, and the like. Joy, love, fear, are palpable conditions, but do you feel a condition of immortality? You assume merely that the soul is the seat and origin of these things, you do not know. Who is conscious that the so-called soul is lifting the valves of his heart, or prompting the operations of his brain? The animal thinks, its heart beats, it feels; shall we therefore affirm that it has a soul? There may be laws of the organism which account for these phenomena much more satisfactorily. No one can by his consciousness touch his soul, nor measure it. All he can get is consciousness of consciousness. Let us not get silly in our philosophizings, and say we are conscious of an indestructible soul. I should inquire how you came to know it was indestructible if you cannot tell its qualities. You cannot define its shape; much less can it be expected that you are conscious of the more mysterious property of its future experience. When you say that your consciousness tells you that you have an indestructible soul, I reasonably say your knowledge is very partial to some matters very remote, and wanting about others close at hand. All philosophical arguments advanced in support of the chimera of the natural immortality of man, lack any deeper foundation than the ipse dixit. They are based wholly on unaided, arbitrary assertion. They have not even the aid of altruism. What a man happens to think, what occurs to him as an opinion, is of no value as a proof, especially when it concerns so profound and unseeable a matter as the life. In the next article, we shall take up the argument of development, genius, and susceptibility. A Chinese Proverb on Corruption
A CHINESE proverb says: "Man cannot become perfect in a hundred years; he can become corrupt in a single day." Calumny Needs a Lodging
By Leighton
CALUMNY would soon starve and die of itself if nobody took it in and gave it lodging.—Leighton. INTERESTING ITEMS.
By Editor
[WE copy the following items from the Christian Herald and Signs of Our Times of Nov. 11, 1880. WM. PENNIMAN.] "Those who are in the habit of drinking alcoholic beverages in cold weather to promote warmth, will do well to consider the following extract from a speech delivered by Lieutenant Schwatka, at the New York Academy of Sciences, on Nov. 1. As to the use of alcohol, Lieutenant Schwatka said that not a drop of ardent spirit of any kind was used on his sled journey of 3,251 miles. On long journeys, ardent spirits could not be carried in bulk without displacing other indispensable articles. Alcohol was not regarded as necessary, and was not considered a good heating agent. On shipboard the general use of alcoholic stimulants was considered bad." "Nearly three million and a half of letters and packages were received at the Dead Letter Office at Washington during the fiscal year, ending June 30 last, of which 290,000 were held for postage, 2,000 were misdirected, and over 90,000 were not addressed at all. The great mass of the letters and packages contained nothing of value, and over 2,000,000 of this description were destroyed, the senders not being found. Of the remainder, 21,974 contained drafts, checks, notes, etc., of the face value of $1,526,217, and 26,274 contained money amounting to $49,438. Most of the property has been returned to the senders. These particulars ought to make people careful about two things: 1. Addressing their letters; 2. Finding fault when they miss a letter or paper." "Col. Ingersoll's exposition of the doctrine of forgiveness through the blood of Christ is a striking illustration of 1 Cor. 1:18. In a lecture recently delivered he said that whereas under the Old Testament dispensation a sinner obtained pardon for his sins by sacrificing a sheep, the modern Christian did not take that trouble: he referred to the death of Jesus, and said, 'Charge it! Charge it! He thought that was a mean way of getting forgiveness, and he preferred to make a settlement on his own merits.' It is seldom that a notorious blasphemer makes a statement so precisely true. The humble Christian is devoutly thankful that there is no necessity to make a settlement for his sin in his own merits. He is deeply thankful that the riches of God's grace manifested in the sacrifice of the cross are so abundant that they cover his sins, that he is assured he may plead the sufferings of his Saviour in full discharge of his debt." In the same paper of Nov. 18, we notice the following: "It is a significant sign of the times that, notwithstanding the recent execution of murderers in New York which attracted so much public attention, there are now in the Tombs prison sixteen homicides awaiting trial for crimes committed during the last few months, and several more are still at large despite the efforts of the detectives. Some of these crimes were peculiarly atrocious, and drink and jealousy are thus most prominent characteristics. It is a long time since the prison has been so full. Those philosophers who hope that education and civilization will eventually reform the world must in the face of such a fact begin to doubt the efficacy of either influence. Earnest Christian laborers will see in it the pressing need of extending the work of the church, and increased effort to shed abroad the spirit of love and the knowledge of the Saviour." INFLUENCE OF CHRISTIAN SIMPLICITY.
By Eld. S. N. Haskell
In October, 1755, John and Charles Wesley sailed from London as missionaries to America. There was on board the same vessel a company of Moravians with their pastor. Under the influence of the Wesleys, the ship at once became a bethel church and a seminary, or, as one writer expresses it, it was Epworth rectory and Susanna Wesley's discipline afloat on the Atlantic. Every hour had its appointed work of devotional exercises, reading, teaching the children, etc.; but the great event of the voyage was the illustration of genuine religion which the little band of Moravian passengers gave during a perilous storm. John Wesley had observed, with deep interest, their humble piety and the absence of pride, anger, and revenge among them, and now in the terrific storm which occasioned a great outcry and alarm among the English, they quietly continued the service of song in which they were engaged, as though nothing unusual had occurred. "Were you not afraid?" he asked of one of them. "I thank God, No," was the reply. "But were not your women and children afraid?" "No, our women and children are not afraid to die." Wesley felt that he had not so learned Christ, and he retired to lay the lesson to heart. On arriving in America he thought to consult one of the Moravian pastors respecting the best plan of ministerial labor. "My brother," said the Moravian, "I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?" Wesley was surprised, and knew not what to answer. Observing his embarrassment, the Moravian continued: "Do you know Jesus Christ?" "I know that he is the Saviour of the world," replied Wesley. "True," rejoined the other, "but do you know that he has saved you?" "I hope he has died to save me." "Do you know for yourself?" "I do," responded Wesley, but he writes, "I fear they were mere words." The Wesleys were disappointed in their main design in visiting America, but by this means they learned important lessons for the future. The charm of mystical writers which still hung about them was to be dispelled in the wilds of America. Unable to labor among the Indians, they turned their attention to the colonies, but although they labored earnestly and indefatigably, their ascetic habits and severe formalism rendered their efforts ineffectual. The forms of the church enforced with repetition and rigor soon wearied the people and they recoiled from the earnest but erring missionaries. The brothers both denied themselves not only the luxuries, but many of the ordinary conveniences of life. They slept on the ground rather than in beds, refused all food but bread and water, and John even went bare-footed, that he might encourage the poor boys of his school. In less than two years they both returned to England. As John approached his native land he wrote in his diary as follows: "I went to America to convert the Indians, but O! who shall convert me? Who is he who will deliver me from this evil heart of unbelief. I have a fair summer religion, and can talk well; but let death look me in the face and my spirit is troubled." As he again placed his foot upon English soil, he related with profound contrition the record of his inward struggles. "I left my native country," says he, to teach the Georgian Indians the nature of Christianity; but what have I learned myself, meantime? Why, what I least of all suspected, that I who went to America to convert others was never myself converted to God. I speak the words of truth and soberness, if haply, some of those who still dream may awake, and see that as I am so are they. Are they read in philosophy," he continues, in "language, ancient and modern tongues? Are they versed in the science of divinity? So also am I. Are they plenteous in alms? Have they given their labor as well as their substance? Are they willing to suffer for their brethren? Behold I have thrown aside my friends, reputation, ease, country; I have taken my life in my hands, wandered in strange lands, given my body to be devoured by the deep, parched with the heat, and overcome by toil and weariness. But does all this, be it more or less, make me acceptable to God? If the word of God is true, all these things when ennobled by faith in Christ are holy, just, and good, but without it they are but dross." John Wesley had learned in anguish the preparatory lessons for his useful career. His good works, his ascetism, his ritualism had failed him. From the Moravians he had learned much. His unavailing ascetism had been rebuked by their more cheerful, practical piety; his unsuccessful, because defective preaching, by their evangelical and useful labors. After their return to England, the Wesleys were both brought among this people, from whom Methodism received its vital element. THE WORK IN ENGLAND.
By J. N. Loughborough
IT is now about one month since my last report. We are exceedingly busy posting papers, and corresponding with persons in various parts of the kingdom. What has already resulted from this kind of labor leads us to hope for still greater results, as we design to extend the effort with a larger number of SIGNS. The people read these papers, then pass them on to their friends in other parts of the country. Last week we heard from one place where the SIGNS was read by an interested party before a large public audience. Within the last month we have received many letters from those who had received one or more copies of the SIGNS second or third hand, and wrote to this depository inquiring for the terms of subscription. Of these some have already paid their yearly subscription, and others propose to do so with the new year. From the many letters received, I have room to quote only a few expressions of interest. One person writes: "A short time ago one of your papers called the SIGNS OF THE TIMES was put into my hands. I read it with deep interest, and am sure it has done me good. If it contains as good matter as the one I read, No. 39, Oct. 21, 1880, though an old number, I have nothing to say against it, but shall be pleased to take it weekly at the beginning of the new year. Please let me know the price. The editors of the paper ought to be congratulated on their well-merited weekly issue." Another says: "A friend of mine showed me a paper, SIGNS OF THE TIMES, which very much interested me. He informed me that if I wrote you, you would send me one. I should feel obliged if you would do so, and if you let me know the terms of subscription, and if I like it as well as I think I shall from a short glance over its contents, I will forward the amount." Another writes: "I have been somewhat puzzled to know how you found my name. . . . It is a fact that the question of the proper observance of the Sabbath has often arisen in my mind ever since I could read the Bible; and since I have been married the matter has been discussed by my wife and myself occasionally, and as a consequence your SIGNS OF THE TIMES has proved very interesting to us both. . . . After Christmas I hope to send you a half year's subscription for the paper, and otherwise take a more interested part in the movement." Still another, who is a captain on one of the coast freight steamers, who before reading the SIGNS was a profane man, speaks for himself. He says: "I can never forget your kindness and good advice to me, nor the mercies the Lord has shown to me. I have got rid of my old habits of smoking, drinking, and swearing. Thank the Lord. I have a happier home now. My little children are very much pleased with the Instructor. I pray to the Lord night and morning. I hope he will open the way so that my wife and five children can be near you to attend Sabbath-school and the meetings. I think the Lord will yet open up the way for me to obey all his commandments." We believe the movement of our people, in America, to send us one thousand additional SIGNS per week for our mission work is in the order of the Lord. Meanwhile we are collecting and preparing lists of names that we may be ready to enter more vigorously upon this work when the papers reach us. I wish to call attention again to Bro. Jones' "Chart of Days" which I mentioned in both the REVIEW and SIGNS under date of Sept. 16. Only thirty-six persons have as yet responded to that call up to this time. A copy of this chart ought to be in the hands of every one of our ministers and colporters. What a grand thing, too, to have it in a conspicuous place in our meeting room with our other maps and charts, as it is so complete a settler of the question of days of the week. I am confident our people have not realized the real value of it, and the help it would be to them, or I should, ere this, have received orders for ten times more than I have. The chart is a single sheet 22x30 inches, and with a very little labor can be mounted on cloth, and carried by our ministers with their other charts and maps. This chart is accompanied with a covered copy of Sabbath Memorial containing a full explanation of the chart. I repeat what I previously said, its great value is that it shows so completely at a glance two things. 1. That all these eighty-one nations count the days of the week alike. 2. That more than a score of them, although paying no religious regard to the seventh day, yet in their language they call the day "the Sabbath." The languages represented upon the chart are the leading ones of Europe, Asia, and the intelligent parts of Africa. That part representing the Semetic or Asiatic, and African languages, represents years of hard study on the part of Bro. Jones. The same may be said of that part prepared by His Imperial Highness Prince Louis-Lucien Bonaparte; although Catholic in faith he has given a precious boon to the literary world in permitting the publication of this his list of the days of European nations. By investing the small sum of fifteen cents we may secure a copy of this chart, and thereby, in a small degree, show to these intellectual laborers that we appreciate their valuable addition to Christian literature. I will state again, any who wish the "Chart of Days," with explanations, please write your name and address to REVIEW AND HERALD, Battle Creek, Mich., enclosing fifteen cents in stamps, and as fast as the names are received here, I will forward the charts. RED BLUFF AND CHICO, CAL
By M. C. Israel
DEC. 24, I visited the church at Red Bluff, and remained over two Sabbaths. Brethren W. C. Grainger and E. J. Waggoner had been holding meetings in this district since the camp-meeting. We held meetings with the church on Sabbath, Dec. 25, and Sabbath and Sunday, Jan. 1, 2, at which time the church quarterly meeting was held. Considerable discouragement had been caused by the disorderly walk of some who had been considered leading members of the church. Some of these were disfellowshipped, and a course taken with others to bring about a better condition of things. The Lord blessed in the efforts put forth. We had an excellent meeting. Bro. D. S. Hemstreet was elected and ordained elder. All present joined in celebrating the ordinances and felt to take new courage in the Lord and to strive more earnestly for eternal life. We had a very interesting Sabbath-school. At the T. & M. meeting on Sunday, seven Signs were added to the club already taken, also six of the Danish and five of the German paper. Fifteen dollars was also raised to send Signs to Bro. Loughborough in England. The church now numbers sixteen. Several of these are absent. They have purchased the new Episcopal church, and intend to fit it up for holding meetings and Sabbath-school the coming summer. Jan. 8, 9, we met with the brethren at Chico, who had been brought out by the labors of Elder Rice and Brn. Morton and Grainger. Held a two days' meeting, and visited what we could during our short stay. Quite a number had signed the covenant, a part of whom were still striving to keep the commandments of God and the faith of Jesus. A church was organized, and Bro. Geo. De Forest appointed leader. Regular meetings were appointed, and Sabbath-school officers elected.33The quarterly meeting of Dist. No. 6 was held here on Sunday. Quite a good report of labor was given. The V. M. Society use forty copies of the SIGNS. Both these churches have a good supply of our publications on hand, nearly all have signed the teetotal and tithing pledges, and are members of the T. & M. Society. A further effort will be made to extend the circulation of our periodicals. We pray that these brethren may be enabled to put on the whole armor of God, and be found among the overcomers when the Master comes. M. C. ISRAEL. NEVADA CITY, CAL.
By E. A. Briggs
BRO. Howard and I closed our meetings at Fairfield, Solano Co., Nov. 15. The meetings resulted in eleven taking hold upon the Sabbath of God, to which they are still holding fast. Since leaving Fairfield I have visited the companies at Auburn and Grass Valley. They seem to be strong in the faith and determined, with the help of the Lord, to be overcomers at last. Dec. 30, I commenced a course of lectures in this city. Thus far the meetings have been attended with interest by good audiences, notwithstanding the exceedingly stormy weather. Pray that precious sheaves may here be gathered for the Master. E. A. BRIGGS. Temperance.
By W. N. Glenn
[Conclusion of an essay read before the Oakland Health and Temperance Society.] THE world is full of so-called reformers; what it needs is reform. There is no lack of teachers and teaching; the necessity is of proper teaching and truth. In its popular, unmeaning sense, reform is the great clamor of the age; and sin fat-tens upon the cry, while evil men and seducers wax worse and worse, and Satan gloats over the deceptions of the self-styled and world-lauded re-formers. Great political reforms are little else than strifes for power, position, and money; and po-litical revolutions have been merely the over-turning of one evil that another might grow upon its ruins—thus revolving and revolving in ceaseless rounds until the iniquity of the race shall have become full. And religious reform. What a marvelous mix-ture has been compounded under this name. Here and there upon the stream of time has risen a good and true reformer, who dared to re-sist the popular current, point out error, and plead for truth and right. Nobly they did their duty, amid persecutions and self-sacrifice. But how they might blush with confusion could they look back upon the havoc their successors have made of their work—the unintelligible mummery into which their plain doctrines have been trans-formed. How their teeth would set on edge could they but taste the unnatural fruit of the graftings that have been set in their plantings. The hundreds of divisions in the body that was enjoined by its founder to be one, tell the story of false reform in this respect. And now we will take a glance at temperance reform. It is a noble cause, but much of the effort in that direction has been void of lasting effect because of its superficial character. Until quite a recent date this warfare has been con-ducted on the principle that the excessive use of alcoholic beverages is all there is of intemper-ance. Orders have been founded; societies or-ganized; periodicals established; pledges circu-lated; legislative bodies memorialized; laws passed; paid lecturers sent upon rambling missions; sa-loons bombarded with the prayers of enthusiastic women; and many other artifices brought into action,—all based upon the error that abstinence from alcohol is temperance; that rum is the root of all evil. The truth is, this feature of intem-perance is not a root, it is merely the legitimate fruit of other evils in which so-called temperance people indulge with impunity—creating, impart-ing, and fostering the tastes and habits which end in alcohol. But why wonder that intemperance increases with all the combined efforts against it? How can the unconsecrated man be a true, effectual reformer? I have known the paid lecturer, after pouring from the rostrum volleys of pleadings before the unfortunate victims, and anathemas upon the cause of their ruin, go directly to the alluring saloon and spend hours and dollars at the billiard-table and in cigars, giving material aid and comfort to the enemy he was paid to de-nounce. While temperance laborers and advo-cates, individuals and families, continue by their best efforts to merely lop off the branches from the great tree of intemperance, and by their lives and means persist in watering the roots, is it any wonder it thrives under the treatment? Reform in its true sense is not a spasmodic effort with a temporary effect; it is an undying principle with an eternal purpose. There is a difference between reform and special hobbies. Reform contemplates the general good of all; the hobby may so design, but it oftener cloaks a selfish purpose. Reform is based upon wisdom and goodness, and its process is a relentless war upon evil; hence its devotees must be pure-minded, upright, unselfish. As the true scientist is constantly overturning the pet theories of speculators, so the true reformer must of necessity often run counter to the course of the hobby-rider. Talk is not reform; nor is conviction, nor reso-lution, nor even penitence. These are but start-ing-points. Thousands arrive at these, but never actually embark upon the voyage of reform; and thousands more journey awhile to fall by the way and lose all. It is a toilsome voyage, especially for those who long defer the undertaking. It is a journey that ends not while temptation lasts. The constant, silent act of putting away evil and cleaving to that which is good—this is reform. Real, lasting, effectual reform is Heaven-born; and no reformer is worthy of the name whose anchor is not planted in the Rock of Ages. Says an inspired writer: “Every one that strives for the mastery is temperate in all things.” And I am glad that in our day have been raised up consecrated reformers, having this principle for a standard; and societies have been inaugurated, and pledges prepared that aim at the root of intemperance. Shall we unite with them in full sympathy of action, or shall we do as the masses have done in the past—look on their efforts with indifference, or at best give nominal assent to their teachings without practical adop-tion? Why not all share alike the labors and profits of this good work. Let us inscribe upon our banners, and upon our lives, this talisman, “Temperance in all things;” then we will have reform indeed—a reform whose sequel will be happiness, and whose influence will win favor and power by its consistent example. POSTAL RATES.
By Barbara C. Stickney
By request of the Oakland Vigilant Missionary Society, I have collected for publication a few facts in regard to domestic and foreign postage. Letters to any part of the United States, Canada, New Brunswick, Nova Scotia, or British Columbia, for each half-ounce or fraction, three cents; periodicals and printed matter, to any part of the United States, one cent for each two ounces or fraction. Printed matter to other places mentioned above is liable to domestic rates, but on papers the postage is one cent for each paper not exceeding two ounces in weight. The rate on letters, for each half-ounce or fraction, to all the countries composing the "Universal Postal Union," is five cents; and on papers or printed matter, to the same countries, one cent for each two ounces or fraction. The following are the principal countries embraced in this "Union":— Aden, in India; Algeria; Argentine Republic; Austria—Hungary; Bahama Islands; Belgium; Bermuda Islands; Borneo; Brazil; Burmah—British; Hong Kong P. O. at Canton; Japanese P. O. at Ceylon; French Colony in Cochin China; Cuba; Island of Cyprus; Denmark, Ecuador; Egypt; France; Germany; Great Britain; Greece; Guiana—British, French and Netherlands; Hindostan; Honduras; Hong Kong; Hungary; Ireland; Italy; Jamaica; Japan; Java; Liberia, Manilla; Mexico; Mozambique; Muscat; Natal; Netherlands; Newfoundland; Norway; Nubia; Persia; Peru; Philippine Islands; Porto Rico; Portugal; Russia; Senegal; Senegambia; Sierra Leone; Singapore; Soodan; Spain; Sumatra; Sweden; Switzerland; Tahiti; Turkey—European and Asiatic; Uruguay and Venezula. The letter postage to Australia—except New South Wales, Queensland, and Victoria—Hayti, and Shanghai is the same as above, but the postage on printed matter is two cents for each two ounces or fraction. To the Hawaiian Kingdom, or Sandwich Islands, the letter postage is six cents for each half-ounce or fraction; while the postage for printed matter is four cents for four ounces or fraction. To New South Wales, Queensland, Victoria, Tasmania, and New Zealand, the letter postage is twelve cents for each half-ounce or fraction, and postage on printed matter, four cents for each four ounces or fraction thereof. The SIGNS, with sixteen-page tract or Instructor or four-page College Record, weighs less than two Nova Scotia, and British Columbia—the postage is the same for other printed matter as for papers. Where this is the case, it will be admissible to inclose tracts, etc., with our periodicals. The SIGNS, with a sixteen-page tract or an Instructor or College Record, weighs less than two ounces. The Tidende or Harolden with a thirty-two page tract also weighs less than two ounces. Sixty-eight pages tracts or the Review will not exceed two ounces. Good Health weighs more than two ounces, but with the SIGNS and a sixteen page tract, or with the Review, it weighs but four ounces. In making this estimate an ordinary wrapper has been used. Where further information is desired it will be necessary to inquire of your post-master, or obtain a "Postal Guide" which will be found very convenient for reference. A Blind Girl’s Candle-Money
Dr. Newton tells of a blind girl who made her living making baskets. She came to his residence with an English pound note, and addressed him in these words: "Here is a pound note, sir, that I want to have sent to some missionary. Being a blind girl, I have not needed candles for my work at night, and this is my candle-money." Hope for Another Life
By Goethe
THOSE who hope for no other life are dead even for this.—Goethe. WE are indebted to Dr. Cuyler for the following touching story: A friend gave me, lately, the experience of a skillful professional man in about the following words: "My early practice," said the doctor, "was successful, and I soon attained an enviable position. I married a lovely girl; two children were born to us, and my domestic happiness was complete. But I was invited often to social parties where wine was freely circulated, and I soon became a slave to its power. Before I was aware of it, I was a drunkard. My noble wife never forsook me, never taunted me with a bitter word, never ceased to pray for my reformation. We became wretchedly poor, so that my family were pinched for daily bread. One beautiful Sabbath my wife went to church, and left me on the lounge sleeping off my previous night's debauch. I was roused by hearing something fall heavily on the floor. I opened my eyes, and saw my little boy of six years tumbling on the carpet His older brother said to him 'Now get up and fall again. That's the way papa does. Let's play we are drunk.' I watched the child as he personated my beastly movements in a way that would have done credit to an actor. I arose and left the house, groaning in agony and remorse. I walked off miles into the country—thinking over the abominable sin and example I was setting before my children. I solemnly resolved that with God's help I would quit my cups, and I did. No lecture I ever heard from Mr. Gough moved my soul like the spectacle of my own sweet boys 'playing drunk, as papa does.'"—Telescope. I’LL TAKE WHAT FATHER TAKES.
“What will you take to drink?” asked a waiter of a young lad who for the first time accompanied his father to a public dinner. Uncertain what to say, and feeling sure that he could not be wrong if he followed his father’s example, he replied, “I’ll take what father takes.” The answer reached the father’s ear and instantly the full responsibilty of his position flashed upon him. And the father shuddered as the history of several young men, once promising as his own bright lad, and ruined by drink, started up in solemn warning before him. Should his hopes be blasted, and that open-faced lad become a burden? But for strong drink they would have been active, earnest, prosperous men; and if it could work such ruin upon them, was his own son safe? Quicker than lightning these thoughts passed through his mind, and in a moment the decision was made. “If the boy falls, he will not have me to blame;” and then in tones tremulous with emotion, and to the astonishment of those who knew him, he said, “Waiter, I’ll take water;” and from that day to this, strong drink has been banished from that man’s home. Temperance Union Closes Sunday Saloons
The Woman's Temperance Union at Jacksonville, Fla., recently petitioned the mayor of the city to close the saloons on Sunday, and he issued his order, and they were closed according to law. Drunkenness and the Franchise
In Sweden a man who is seen drunk four times is deprived of his vote at elections. The adoption of that principle would greatly restrict the franchise in this country.