Earlier text: The Undying Worm and Quenchless FireThe Memorial of Creation.
By John Nevins Andrews
The psalmist tells us that "the works of the Lord are great, sought out of all them that have pleasure therein." And he adds: "He hath made his wonderful works to be remembered." Ps. 111:2, 4. Certainly, the greatest of all his works, and that which surpasses every other in its manifestation of infinite power, is the creation of the heavens and the earth. This is the most wonderful of all the works of his hands. This great work is worthy of being sought out of all them that have pleasure therein. God wrought this wonderful work to be remembered; that is to say, he designed that men who owe their existence to the creation of the heavens and the earth, and of mankind upon the earth, should never forget that he had wrought this work, and that he was their Creator. Indeed, it is this great fact that he appeals to as distinguishing himself from all false Gods. And thus he speaks by Jeremiah: "Thus shall ye say unto them, The gods that have NOT MADE THE HEAVENS AND THE EARTH, even they shall perish from the earth, and from under these heavens." Jer. 10:11. But he speaks thus of himself: "The Lord is the true God; he is the living God, and an everlasting king. . . HE HATH MADE THE EARTH by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion." Jer. 10: 10, 12. One of the highest acts of faith is to grasp the existence of an uncreated Being, who has called into existence, out of nothing, an infinite host of worlds. To believe this great truth, which Paul makes so prominent an act of faith, we must credit the testimony of the Scriptures; for he tells us that "faith cometh by hearing, and hearing by the word of God." Rom. 10:17. But faith without works is dead, being alone. No human being can have so perfect a theoretical faith in this great truth as has Satan. But his faith in it is of no benefit to himself. If our faith in this cardinal truth of revelation is of greater value to us than Satan's faith to himself, it must produce certain acts of obedience by which our love for the truth we believe, is made manifest. And thus the apostle James states the case: "Thou believest that there is one God; thou doest well; the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?" James 2:19, 20. "Through faith we understand that the worlds were framed by the word of God." But by what act of obedience do we manifest our love for this great truth? And by what good work do we show that our faith in the creation of the heavens and the earth is not a dead faith? If God made his wonderful works to be remembered, how are we to remember our Creator? If the creation of the heavens and the earth distinguishes the true God from all false gods, by what acts are we to preserve in our minds the memory of this work of infinite power?55 To answer these questions, we have only to turn to the record of the creation in Genesis 1 and 2. The close of the sixth day witnessed the perfection of the Creator's work. He surveyed all the works of his hands, and behold they were all very good. With the beginning of the seventh day, God's work of creation ceased. And thus we read: "And on the seventh day, God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day and sanctified it; because that in it he had rested from all his work which God created and made." Gen. 2:2, 3. The record tells us what God did on the seventh day as distinctly as it relates what he did on the six days of creation which preceded it. His work was wrought in six days. On the seventh day he rested from that work. He did not rest because of weariness, for the Creator of the heavens and the earth cannot be wearied. Isa. 40:28. He made the seventh day his rest-day in order that he might set up an everlasting memorial of his creative work. For when he had rested upon the day, he blessed it, and sanctified or hallowed it. He blessed the seventh day because he had rested upon it, which shows that the day of God's rest was past when he blessed the seventh day. He did not bless the day because he was about to rest upon it, but because he had rested upon it. So it is evident that the blessing was placed upon the seventh day for time to come, in honor of what God had done upon that day. And thus also with respect to the sanctification of the seventh day. God sanctified it because he had rested upon it. He did not sanctify the day because he purposed to rest upon it, but because he had rested upon it. The sanctification cannot be placed upon a day after it has ceased to exist. And hence God did not sanctify the first seventh day of time because he had made it his rest-day, for when he had thus rested, the day had expired; but he sanctified the seventh day for time to come, in memory of his own rest on that day, from the work of creation. To sanctify is to set apart, or appoint to a holy use. And here we learn at the very beginning of the Bible that God appointed the seventh day to a holy use. He did it because that in it he had rested from all his work. So it is incontestible that the seventh day was appointed to a holy use in order that God's rest from creation might be remembered. And this appointment must have been made to Adam and Eve, for they were the ones who had the days of the week to use. The fact, therefore, is undeniable that God bade Adam set apart the seventh day for sacred rest in memory of his own rest upon that day. Here, then, we find the memorial of the creation of the heavens and the earth. The seventh day was set apart to a holy use because God rested upon it from all his works which he created and made. So the creation which called the elements into existence, and the making of the earth out of those elements, are here distinguished from each other, and both are included in the commemorative rest. He rested from the six days of creation. God made his works to be remembered; and no sooner was his work complete than he set up a lasting memorial of that work. He hallowed every seventh day, that man might remember God, his creator. And that man might grasp the great truth that God in his infinite power, spoke into existence, from nothing, the heaven and the earth, he ordained, at the very beginning, one grand act of obedience by which his faith in that truth should be declared, and his love for it made manifest. The observance of the Creator's rest-day is that act of obedience by which we declare our faith in God as the creator of the heavens and the earth. J. N. A. Who is to Blame?
By Ellet Joseph Waggoner
THERE are very many people who want peace, but they want it after their own ideas. It is quite common for people who have taken a wrong course, to lay the blame of the trouble that inevitably follows upon some one who, so far from following in the wrong, has endeavored to set things right. They say, "If you will let us alone, there will be no trouble." Many children are very patterns of propriety so long as everything goes to suit them, but when their tracks are crossed, there is trouble. Then the trouble is charged, not to their own perverseness, but to their parents, or those who try to check their wrong-doing. It is a painful fact that these children do not always lose this trait when they grow up. It is not easy to live under condemnation, and, therefore, the natural mind seeks an excuse for sin, and an excuse is not very hard to find. An instance in point is seen in the case of Ahab. His course is briefly stated in the following scripture: "And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. . . . And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him." 1 Kings 16:30–33. Elijah was a man of God, who dared to stand boldly for the worship of the true God, even though he were the only one in the nation who was not an idolater. His life alone was a constant rebuke to the wicked king, and his testimony was plain. Through him the Lord spoke and said that on account of the wickedness of Israel there should be no rain throughout the land. This came to pass, and great suffering necessarily followed. But did Ahab acknowledge that he himself was the cause of all this? Hear him: "And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?" 1 Kings 18:17. Like a petulant child, he blamed the one who was trying to save him. But Elijah stated the case in its true light when he answered: "I have not troubled Israel; but thou and thy father's house [have], in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim." Verse 18. But human nature is the same now as in the days of Ahab. A few months ago the following paragraph appeared in a report of labor, which a first-day preacher sent to the organ of his denomination:— "Our next was at Battle Creek. This is the head-quarters of the Seventh-day Adventists. As Saturday is one of the busiest days of a city, and Sabbath, [Sunday], the great working day of the Adventists, and as the ungodly are embolden to respect neither, it is hard to tell in Battle Creek whether it is Saturday, Sunday, or Monday. Thus the Seventh-day system spreads infidelity." Note the parallel. Ahab led Israel into idolatry. Elijah fearlessly preached and practiced the religion of the true God. The result of this was that many of the people halted "between two opinions." 1 Kings 18:21. They did not believe anything. In the modern instance the Seventh-day Adventists teach, and try to conscientiously live out, the commandments of God. This includes the observance of God's Sabbath, the day which he rested upon, blessed, sanctified, called his own, and commanded all men to observe. See Gen. 2:2, 3; Ex. 20:8–11; Isa. 58:13, and many other texts. The great mass of mankind, following in the wake of papal lawlessness and assumption, trample upon God's holy day, and exalt a rival in its place. In consequence of this, some people accept neither. They do not take the trouble to examine for themselves to see which is right, and reject both as of no consequence. Now who is to blame for their infidelity? Is it those who are walking according to God's rule, or those who walk in a way of their own devising? In the case of Ahab and Elijah all will agree. Elijah did right. He is looked upon by all Bible readers as a model of integrity; and such he was. All the trouble and unbelief that existed is chargeable solely to Ahab's wicked course, and to those who followed him. Would it not, then, be more in accordance with the facts to say that first-day keeping, or at least Sabbath-breaking, leads to infidelity? If God's word remains the same now that it was four thousand years ago, it would. He gave the Sabbath as a sign, that men might know that he was the true God. Ex. 31:13; Eze. 20:20. If men had always kept the Sabbath of the Lord, remembering that it is the memorial of his creative power, there would never have been any idolatry or infidelity. The question to be decided is simply this: Does it make a wrong thing right, for a majority to practice it? Is it better to disobey God with the many, or to obey him with the few? Will God alter his laws, and make wrong right, because the majority do wrong? His word says: "Thou shalt not follow a multitude to do evil." Ex. 22:2; and, "Though hand join in hand, the wicked shall not be unpunished." Prov. 11:21. It is safe to believe these statements, in spite of the assertions of men to the contrary. Although the gospel of Christ is a gospel of peace, it does not contemplate a peace purchased by a sacrifice of right-doing. Christ foresaw that men would be shaken when they saw divisions on account of his doctrine, and he forewarned his disciples in Luke 12:51–53. Let men deplore divisions, and let them endeavor to promote harmony; but let them labor only for Bible union, and not fear to say, with Joshua, "Choose you this day whom ye will serve; . . . but as for me, and my house, we will serve the Lord." The Possibility of Apostasy
By Moses E. Lard
The Lord says, "When the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall save his soul alive." Ezek. 33:19. But if the wicked man turns from his wickedness and does that which is lawful and right, and yet is finally lost, he will not save his soul alive. The Lord also says, "But if the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die." Ezek. 18:24. But if the righteous man turns away from his righteousness and commits iniquity, and yet is finally saved, he shall not die. These passages plainly teach the apostasy of saints. Let us now consider:
I. The Possibility of Apostasy.
The doctrine of the perseverance of the saints, or, as it is sometimes called, the doctrine of unconditional election and final perseverance, is one of the five points of Calvinism. It is based on the doctrine of unconditional election, which is, that God from eternity chose certain persons to be saved, not on account of any foreseen faith or good works in them, but purely of his sovereign will and good pleasure; and having chosen them, he will infallibly save them, notwithstanding all their sins and apostasies. This doctrine is utterly unscriptural and irrational. It is unscriptural, because it contradicts the plain declarations of the Bible. It is irrational, because it makes God a respecter of persons, and destroys human accountability.
The Bible teaches that God has given to all men the power of choice. "Choose you this day whom ye will serve." Josh. 24:15. "If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword." Isa. 1:19, 20. "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." Gen. 4:7. These passages, and many others like them, clearly show that God has given to men the power of choice, and that they are accountable for their actions. If God has unconditionally elected certain persons to be saved, and they will be saved notwithstanding all their sins, then they have no power of choice, and are not accountable for their actions. This is a doctrine of devils, and not of God.
The doctrine of the perseverance of the saints is also contradicted by the experience of all good men. There is no man who has lived a life of piety and devotion who has not at times been led astray by the temptations of the devil and the allurements of the world. The history of the church is full of examples of men who once stood high in the favor of God, but who finally fell away and became vessels of wrath. Judas Iscariot was chosen by Christ to be one of his apostles. He was with him for three years, and heard his teachings and saw his miracles. He was sent out with the other apostles to preach the gospel and to heal the sick. He was even made the treasurer of the apostolic band. Yet he finally betrayed his Master for thirty pieces of silver, and went to his own place. Demas was a fellow-laborer with the apostle Paul. "Luke, the beloved physician, and Demas, greet you." Col. 4:14. "Marcus, Aristarchus, Demas, Lucas, my fellow-laborers." Philem. 24. Yet he forsook Paul, "having loved this present world." 2 Tim. 4:10. Hymenaeus and Philetus were once members of the church at Ephesus. They were probably elders or deacons. Yet they "concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." 2 Tim. 2:17, 18. These are only a few of the many examples that might be given of men who once stood high in the favor of God, but who finally fell away.
II. The Cause of Apostasy.
The cause of apostasy is sin. Sin is the transgression of the law. 1 John 3:4. It is the departure from the path of duty. It is the neglect of known duty. It is the violation of the commands of God. Sin is the cause of apostasy, because it separates the soul from God. "Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." Isa. 59:1, 2. When a man sins, he turns his back upon God, and God turns his back upon him. "If I regard iniquity in my heart, the Lord will not hear me." Psa. 66:18. "The Lord is in his holy temple, the Lord's throne is in heaven: his eyes behold, his eyelids try, the children of men. The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup." Psa. 11:4-6.
Sin is the cause of apostasy, because it hardens the heart. "Exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin." Heb. 3:13. "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy." Prov. 29:1. When a man sins, he becomes more and more insensible to the influence of the Holy Spirit. He becomes more and more attached to the world, and more and more alienated from God. He becomes more and more like the devil, and more and more unlike God. Finally, he becomes so hardened that he is no longer susceptible to the influences of the gospel, and he goes down to the grave in his sins.
Sin is the cause of apostasy, because it leads to other sins. "When lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." James 1:15. One sin leads to another. The man who indulges in the sin of uncleanness will soon fall into the sin of adultery. The man who indulges in the sin of intemperance will soon fall into the sin of drunkenness. The man who indulges in the sin of covetousness will soon fall into the sin of theft. The man who indulges in the sin of pride will soon fall into the sin of envy and malice. And thus, sin leads to sin, until the man is completely enslaved by it, and he becomes a child of wrath.
III. The Remedy for Apostasy.
The remedy for apostasy is repentance and reformation. "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." Acts 3:19. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. "Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit." Psa. 51:10-12. Repentance is a sorrow for sin, a hatred of sin, and a turning away from sin. Reformation is a change of life, a change of conduct, a change of character. When a man repents and reforms, he is restored to the favor of God, and he is saved from the power of sin.
The remedy for apostasy is also faith in Christ. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." John 3:36. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Eph. 2:8, 9. Faith is the condition of salvation. Without faith it is impossible to please God. "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:6. When a man believes in Christ, he is justified from all his sins, and he is adopted into the family of God. He becomes a child of God, and an heir of heaven.
The remedy for apostasy is also prayer. "Pray without ceasing." 1 Thess. 5:17. "And when ye pray, ye shall not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him." Matt. 6:5-8. Prayer is the breath of the soul. It is the means by which we communicate with God. It is the means by which we obtain grace and strength to resist temptation and to overcome sin. When a man prays, he is strengthened in his faith, and he is enabled to live a life of piety and devotion. The Christian and the Missionary Spirit Identical.
ZEAL in the cause of missions is not seldom regarded as something quite distinct and separable from the requirements of an ordinary Christian life, though perhaps no one would deny that this zeal is in entire harmony with the sentiments a Christian should cherish. A good woman on meeting a young friend whom she had long regarded as a thorough Christian, but of whom she had just learned that he proposed to spend his life in labors among the heathen, saluted him in a tone of utmost surprise: "Have you got the missionary spirit?" Unconsciously she expressed a common notion that the missionary spirit is not an essential element in Christian character, that it is an addendum found in some disciples of Christ, but not necessarily belonging to any of them. Sheldon Dibble has affirmed that "a Christian needs to be converted to a personal interest in foreign missions, just as an unregenerate man needs to be converted to a personal interest in Christ and his salvation." Now it is sadly true that the missionary spirit is not apparent in many who are enrolled as Christians. It is true, moreover, that some of those enrolled Christians have to pass through an experience not unlike that at conversion before they come to any just apprehension of the obligation Christ has placed upon his disciples to evangelize the world. But let it not be thought, therefore, that missionary zeal is anything but the natural and legitimate outgrowth of Christian principle. It is not to be thought that there is any satisfactory evidence of life in Christ where this missionary spirit is wanting. For what is the essential element of Christian life? Is it not love, without which we are nothing? When self is subdued and love is regnant in the soul, then and then only, is there a new creature. The basis of the Christian life is love, and what other basis than this has the missionary spirit? The wish to redeem men, and the willingness to make sacrifices to save them, are not born except of love, the fundamental principle of the Christian life. The very grace which constitutes a man a disciple of Christ should make him in spirit a missionary. But we may be told that many who are regarded as Christians are not interested in missions, perhaps do not believe in them. Who regards them as Christians? There is only One whose judgment on this matter is final, or even of much account. He has assured us that many will say, "Lord! Lord!" whom he never knew. "If any man have not the spirit of Christ, he is none of his." But on this matter it should be borne in mind that in the human soul many qualities or principles may inhere which are only slightly developed. A person has faculties of which he has little use. He may cherish opinions of which he has not as yet seen the application. This is what we must say in hope of many who are regarded as having no missionary spirit. If, indeed, they do not have this spirit in germ, they cannot be Christians. They lack the fundamental grace of love, which alone binds the soul to Christ, and certifies that his regenerating work has been wrought within. But it is possible for spiritual life to be, as physical life sometimes is, quite dormant. It does not know itself; it does not appreciate the principle on which it should work itself out. It is life without life; just as we say of a human body when in a comatose state, that it has no vitality, though it be not literally dead. This is, indeed, a contradiction of terms, but we are understood to mean that the body has no vigor, and is in a low state next to death. So, to say that one has a Christian but not a missionary spirit is a contradiction of terms. It is saying that one is filled with love, yet has none of it; that he is loyal to God, yet cares nothing for his commands. Still the expression is intelligible. It means that the Christian life is very low, so low as to be scarcely recognizable. It is a sad state, and its sadness is not, in the least, alleviated by the fact that many are in it. Every minister of Christ should seek to bring out of this spiritual torpor such of his people as have fallen into it. Let the plain truth be brought home to every conscience, pungently and repeatedly, that one cannot be Christ's, and yet not be like him; he cannot love the Saviour's person, and be indifferent to the coming of his kingdom. He who has no earnest wish, and makes no self-sacrificing endeavor that the gospel of God's grace may be preached to all men, lives in a different atmosphere from that which our Redeemer breathed. For, as David Livingstone said, "The spirit of missions is the spirit of our Master; the very genius of his religion." How can one who has not this spirit regard himself as a disciple of Christ?—The Missionary Herald. “BLESS the poor children who haven't got any beds to-night,” prayed a little boy just before he lay down on his nice, warm cot on a cold winter-night.57 As he rose from his knees, his mother said:— “You have just asked God to bless the poor children, what will you do to bless them?” The boy thought for a moment. “Why, if I had a hundred cakes, enough for all the family, I would give them some.” “But you have no cakes; what, then, are you willing to do?” “When I get money enough to buy all the things I want, and have some over, I’ll give them some.” “But you haven’t money enough to buy all you want, and perhaps never will have; what will you do to bless the poor now?” “I’ll give them some bread.” “You have no bread—the bread is mine.” “Then I could earn money and buy a loaf myself.” “Take things as they are now—you know you have what is your own; what are you willing to give to help the poor?” The boy thought again. “I’ll give half my money; I have seven pennies: I’ll give them four. Wouldn’t that be right?” A Mother's Prayers Answered.
By Bishop Simpson
Trained religiously, I reached a young man's years before making a public profession of religion. Occasionally, prior to my conversion, thoughts of the ministry sometimes flashed across my mind; but it was only a flash. After my conversion, I was earnest for the welfare of others and wanted to promote the interests of the church and of humanity. The conviction grew upon me that I must preach; yet I tried to put that away, because I feared I could never succeed. I saw the greatness of the work, and the reproachful poverty then connected with the itinerant ministry. There were two special difficulties in the way. First, I had no gift of speech. My voice was poor, and in school I always shunned declamation. I firmly believed I could never make a speaker; and so chose the profession of medicine, which I studied three years in a professional school. I think I should have resolutely rejected the idea of the ministry, except that it seemed inseparably connected with my salvation. I fasted, I prayed for divine direction; but I found no rest, until, in reading the Bible one day, I found a passage which seemed specially written for me: "Trust in the Lord with all thy heart, lean not unto thine own understanding; in all thy ways acknowledge him, and he shall direct thy paths."
I accepted it, and resolved to do whatever God in his providence should indicate by opening the way. I never lisped to a friend the slightest intimation of my mental agony, but I took a more earnest part in the church services. One Sabbath I felt a strong impression that I ought to speak to the people at night in prayer-meeting, as we had no preaching. I said to myself, "How shall I? for my friends will say I am foolish, as they know I cannot speak with interest." Especially I dreaded an old uncle, who had been a father to me and superintended my education. While I was discussing this matter with myself in the afternoon, my uncle came into the room, and, after a moment's hesitation, said to me, "Don't you think you could speak to the people to-night?" I was surprised and startled. I asked him if he thought I ought. He said "Yes I think you can do good." That night, for some strange reason, the house was crowded, and I made my first religious address to a public congregation. It was not written. It was not very well premeditated. It was simply an earnest outgushing of a sincere and honest heart. My mother was a widow. I was her eldest son, and the only child remaining at home. I feared it would break her heart to leave her, and feared it would be impossible to do so. One day, after great embarrassment, I was induced to speak to my mother on the subject of my mental struggles, and tell her what I thought God required of me. I never shall forget how she turned to me with a smile, and said: "My son, I have been looking for this hour ever since you were born!" She then told me how she and my dying father, who left me an infant, consecrated me to God, and prayed that, if it were his will, I might become a minister, and yet that mother had never dropped a word of intimation in my ear, that she ever desired me to be a preacher. She believed so fully in the divine call, that she would not bias my mind with even suggestion of it in prayer. That conversation settled my mind. Oh, what a blessing is a sainted mother! To-day I can feel her hands on my head, and I hear the intonation of her voice in prayer.—Bishop Simpson. Earth-Bound by Worldly Influence
The story is told of an eagle that, flying over an ice-covered valley, saw a dead animal, and, descending from its lofty flight, feasted so long upon the carcass, that when it thought to mount, it could not, its wings having become frozen to the ice. Like to this is what is often witnessed of the influence of the world on the soul. How many men seem to be completely earth-bound! Truth in the Dungeon
By William McKinley
The truth cannot be burned, beheaded or crucified. A lie on the throne is a lie still, and truth in a dungeon is truth still; and the lie on the throne is on the way to defeat, and the truth in the dungeon is on the way to victory. No accident of position can change the essential nature of things, or the eternal laws which determine their destinies. —William McKinley. KANSAS, Milan.—Bro. G. H. Rogers gives the following good report : "The meetings at this place closed December 27. There is an increase of interest and there are several families that we hope will yet accept the faith. A company of eleven have signed the covenant. The Sabbath-school is well attended. A Tract and Missionary Society has been formed, eleven copies of Signs have been subscribed for, and $2.75 worth of books have been sold. Nearly all have signed the teetotal pledge." IOWA, Spirit-Lake.—W. B. Hill writes : "I continued meetings at this place four weeks. The interest was small at first, only a few attending the meetings, but the attendance increased until the house would scarcely contain the audience at times. I sold some books, and obtained some subscribers for the Review. Fourteen signed the covenant, which makes over twenty adults in this band, besides the children. A Sabbath-school was organized, which will contain over thirty members. They take a club of ten Instructors. Sabbath and Wednesday evening meetings were appointed." Winterset.—Elder Washburn visited this church and reports thirteen accessions, four by baptism, and eight by letter. They have an interesting Sabbath-school of fifty members, and steps are being taken to build a place of worship. New Sharon.—Brethren Fifield and Nicola held meetings here last fall with good results. The opposition was bitter but not open until after they left. Then a minister was sent for to uphold the Sunday, they returning in time to hear and review him. "The decision by those who heard both sides was unanimously in favor of truth. Three began to keep the Sabbath as a result of the review; and now, after holding a two-days' meeting, three more have decided to keep all of God's commandments. This makes in all, twenty-four or five here who are heeding the call of the third angel, and more are apparently on the eve of starting. To the dear Lord be all the praise." MICHIGAN, Monterey.—Elder Canright has been laboring for this church. He writes : "Have been here now three weeks, and yet the work seems only fairly begun. Our interest and attendance are increasing steadily. Fair evenings our house is well filled. Many from outside are attending, some of whom had never been in before. All take hold earnestly and faithfully in the meetings. Nearly every day some one decides to obey the Lord. It is said that the neighbors around feel better toward our people and the cause than they have before in long years. Several have embraced the Sabbath, and we believe others will yet do so. Some twenty-five or more have started to be Christians. We thank God and feel encouraged." Brother Wm. F. Killen writes that there are a sufficient number of brethren and sisters in Brooks County, Georgia, to form a church, and he has promised to go there and organize one. This will be the first Seventh-day Adventist Church in Georgia. It is gratifying to hear of the progress of the cause in new fields, but there is special reason to rejoice when additions are made to the ranks of our old churches. It is an index to the condition of the church. We have a right to expect such progress, if we follow the teaching of Christ. See Matt. 5 : 16. Relation of Intemperance to Crime.
It is beyond question that strong drink inflames the baser passions of human nature. Persons who, when sober, are mild tempered, amiable, and correct in deportment, become fiends incarnate when under the influence of drink. The devoted husband and affectionate father is transformed into a brutal tyrant, before whose demoniacal ravings and cruel persecution affection flies and helpless dependence cowers in terror. Reason is dethroned, and rage and lust hurry the poor wretch onward to crimes at which his whole nature would revolt when not under the power of the destroyer. Or if the victim of the traffic is naturally vicious, strong drink excites and fortifies the evil tendencies of his nature, and nerves him to deeds of darker guilt than he would otherwise perpetrate. The oft-quoted circumstance attending the killing of President Lincoln is a case in point. Brandy was the demon which nerved the courage and steadied the arm of the assassin ere the dastardly deed could be done. At the trial of a criminal for a murder committed in the city of Coldwater, a few years ago, it was proved that the prisoner drank no less than thirteen times at a single bar in that city on the day of the murder, and before the crime was committed. The deed was pre-determined; but strong drink fortified the criminal purpose, and induced the necessary recklessness. Idleness and poverty tend to produce crime, and strong drink is the cause of most of the indolence and pauperism from which the ranks of vice are recruited throughout the world. Opinions differ as to the proportion of crime that may be legitimately charged to the drinking habits of society, and it is not possible to compute with perfect accuracy the offspring of this prolific parent of vice. All careful observers, however, affirm that the proportion is very large, and it is significant that the widest observers and those who have the best means of informing themselves put the proportion at the highest figures. Sir Matthew Hale, Lord Chief Justice of England, said nearly two hundred years ago: "Drink is the cause of four-fifths of all crimes;" and modern jurists have seen no reason for reviewing the judgment. The Hon. John C. Park, district attorney for the county of Suffolk, Massachusetts, affirmed that careful observation during his incumbency in office led him to the conclusion that ninety-nine hundredths of all crime committed were the result of intemperance. Similar testimony might be had from nearly every county in the union. But the objection lying against such testimony is that it is merely the judgment of individuals formed from observation, and lacks the solidity and tangibility of actual facts and figures. A more satisfactory result is obtained by instituting comparisons. For example, the decrease of crime where prohibition has been enforced leads to conclusions which warrant the very highest estimates given above. During the great riots which occurred at Belfast some years ago, the lawfully constituted authorities were at their wits' end. Property and life were at the mercy of the furious mob; murders were numerous and the sky was lurid with the flames of burning buildings. After a time the municipal authorities issued an order closing all the dram shops of the city. Soon the mob began to melt away, and in twenty-four hours' time the riot had entirely subsided. No riot is possible where no liquor is to be had. Lord Hamilton, a member of the British parliament, testified that in the county which he represented—a county containing 10,000 inhabitants—where formerly scenes of drunkenness, riot, and strife were common, and where a large police force was necessary for the preservation of peace and the protection of life and property, subsequently, under prohibition, the district became so quiet and orderly that not a policeman was required within its bounds, and at the same time the poor rates were reduced one-half. In the town of Low Moor, England, there is a population of 1,100, and not a dram shop in the place; there is no jail or lock-up, no constable or policeman. Order reigns supreme. In Potter County, Pennsylvania, liquor has been excluded under local option; and the jail is without an inmate one-half the time.—H. M. Joy, in Lever.