Earlier text: THOUGHTS ON DANIELSUNDAY ARGUMENTS.
By Editor
It is doubtful if there is so much false reasoning uttered on any other subject as on that of the Sunday Sabbath. And it does not decrease—it is rather on the increase. As the advocates of the Sunday are driven from their former grounds of dependence by the current investigation of this question, they catch up new reasons and take new positions even more absurd than the old ones. A notable instance is found in the American Baptist Flag, of St. Louis, Missouri. It is in a Sunday-school lesson,—"International Series," of course;—the subject is the feast of tabernacles, and the scripture, Lev. 23:33-44. Our readers know that this feast commenced on the fifteenth day of the seventh month. As usual, the first and last days of the feast were special days, of holy convocation. Comment says, "It began on the Sabbath and ended on the Sabbath." But this is not true. In the sense of a holy convocation or "day of restraint," these days were considered sabbaths, each called "a sabbath," but not "the Sabbath." That title belonged to the seventh day of the week—not to the days of a feast. True, they sometimes occurred on the Sabbath, the seventh day, but it was not the Sabbath on that account. Its claim to that name lay altogether back of these ceremonials. It was made when God made the heavens and the earth. We must consider the following comment on verse 39, "on the first day shall be a sabbath, and on the eighth day shall be a sabbath," a strange declaration:— "First day, i. e., the Sabbath. This month always began on the Sabbath." Now it is very well known that the beginning of the month with the Jews was counted from the first appearance of the new moon. The Sunday-school writer catches at the term, "first day," makes it the Sabbath instead of "a sabbath," and then makes the seventh month "always begin on the Sabbath." Now only one step remains to make the argument complete; that is, to prove that the new moon always came on Sunday! If this is not so, then that sabbath day fell on different days of the week, and is not "the Sabbath," but only one of the several sabbaths connected with the Levitical service, each occurring but once a year. Every unprejudiced reader of the Bible knows that this is the truth of the matter. No one not hard pressed would affirm otherwise. But what is the responsibility of those who thus mislead the youth in a school? A temporary triumph over the minds of our fellow-mortals will be but a poor compensation for what they who carelessly handle the word of God will have to meet in the day spoken of in Eccl. 12:13, 14. A CORRESPONDENT calls for an article on Public Prayer. He desires, we suppose, some of the evidence that the custom of offering vocal prayer in the public congregation is in itself proper, and that it is sustained by the example and precepts of the sacred writers; for there are some who do not believe in the practice, and hence who offer no prayer to God in their public assemblies. On the subject of public prayer we think it can be maintained, 1. That there is no testimony in the word of God against the practice. 2. That we have in its favor the example of those whom we can safely follow. 3. That it is enjoined in the Scriptures. 1. There is nothing in the Bible against the practice. How can you say that, says one, when the Saviour says, "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret"? Does the Saviour mean to tell his disciples that every time they prayed they should enter into their closets? Let us look at the context that we may understand the subject of his remarks. Matt. 6:1-6. He is warning his disciples against falling into the vainglorious spirit of the Pharisees. They did their alms before men to be seen of them. The disciples were to do theirs in secret. The Pharisees loved to pray standing in the corners of the streets, that they might be observed by passers by, and gain the applause of the multitude for their great piety. What kind of prayers were these which they offered thus in the streets and market places? Did they pertain to the public worship of God? Not at all. They were their own private devotions. Spiritual pride had led the Pharisees to obtrude upon the public gaze, those acts of religious worship which should have been performed by them in secret before God alone. This was one of their sins; and Christ said they should have no other reward for their flaunting devotions, than the empty applause of their fellow-men, which they so eagerly sought. Were Christians also to have their private duties? By all means. Alms they were to give; but Christ told them to let it be in a quiet and unostentatious manner. Secret prayer they were to offer to God; but they were to offer it in the privacy of their own closets. The Pharisees had certain hours for their devotions; and they managed, as far as possible, that these hours should find them in some place of public resort, in the synagogue, the thoroughfare, or the market-place; and then they would immediately commence their devotions, apparently all to themselves, but really to be seen of men. Be ye not like these hypocrites, said Christ to his disciples. When you do your alms, don't sound a trumpet before you; when you engage in your private devotions, don't do it in the streets, but in the closet. The subject then upon which Christ is here speaking is the private worship of God. But God has also instituted public worship; and this is another thing altogether. Now to take the directions which Christ here gives us respecting our private religious duties, and apply them to public worship, of which he was not speaking, is altogether illogical and wrong. And as this is the only passage which can by any one be supposed to forbid public prayer, we consider our first proposition established, that there is nothing in the Scriptures against the practice. 2. We have in its favor the practice of those whose example it is safe for us to follow. On one of the most important and imposing public occasions the world has ever seen, public prayer was offered. When the first temple, the place which God had caused to be prepared to place his name there, was dedicated to its holy use, Solomon, then standing in the counsel of the Most High, and filled with heavenly wisdom, came forth before the assembled hosts of Israel, kneeled down upon his knees, spread forth his hands toward Heaven, and offered unto God a prayer replete with the most beautiful and sublime sentiments. 1 Kings 8:22-54; 2 Chron. 6:12-42. The prayer is recorded in these Scriptures; and it is stated to be what Solomon said, not what he thought. The prayer was an audible one, spoken in the ears of all the people. Again we have an instance of prayer publicly offered when a company of disciples were together. Acts 4:24-30. That the words recorded in the Scripture here referred to, were uttered as a prayer, is evident from the next verse which says, "And when they had prayed," or, they having prayed, referring evidently to the preceding record of what they had said. In Acts 20, we have the example of Paul. Having called for the elders of the church of Ephesus to meet him at Miletus, after a solemn interview, as he was about to depart on his way to Jerusalem, to see them no more, he "kneeled down, and prayed with them all." Verse 36. These instances are sufficient to prove our second proposition, that we have the example of the sacred writers in favor of public prayer. 3. It is enjoined in the Scriptures. Whenever any of the inspired writers give directions how certain acts of public worship shall be performed, it is good evidence that they understood that such acts were to constitute a part of public worship. But Paul does give directions in regard to praying in the public congregation, 1 Cor. 11:4: "Every man praying or prophesying, having his head covered, dishonoreth his head." The prophesying here mentioned, whether it be taken strictly as speaking with the spirit of prophecy, or in the accommodated sense of explaining the prophecies, that is, preaching, was a public act; for Paul further says, 1 Cor. 14:3, "He that prophesieth, speaketh unto men to edification." But the praying was just as public as the prophesying, and was to be done in a similar manner, with the head uncovered; and both were exercises to take place when the disciples were "come together in the church." 1 Cor. 11:18. Paul further speaks against talking or praying in an unknown tongue, unless there should be one to interpret, 1 Cor. 14; because in that case, the listeners, understanding not what was said, would not be edified. But if all praying is to be done in secret, and consist simply of the silent communing of one's own spirit with God, it might just as well be in an unknown tongue as any other. And the fact that Paul did not desire that prayers should be made in an unknown tongue, because he would have all things done to edification, verse 26, is proof that he speaks of prayers to be made in the place of public meeting where believers and unbelievers come to listen and learn. Verses 22-25. Again, in 1 Tim. 2:8, we read: "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." As Paul spoke by direct inspiration, his "will" (boulomai) is equivalent to a command. The force of the word everywhere, will be seen when it is considered that the language is probably spoken in opposition to a superstition of the Jews, who held that public prayer could only be offered, properly, in certain places. At first they considered that prayer to be acceptable must be offered in the temple at Jerusalem. This was afterward extended to the whole land of Judea. And after they were scattered among all nations, they built oratories or places of prayer, at which alone they held that public prayer could consistently be made. But Paul sends forth to all his gentile converts, directions that prayers be made everywhere; that the prayers which the Jews thought could be made only in certain places (and these, be it remembered, were public prayers), should be offered up in all places wherever occasion might require. Prayer is an expression of our dependence upon God. To live without it, is to show that we are trying to live independent of him. It was this spirit which caused the fall of man; it is this which keeps him from returning to God. And where can we more appropriately express our dependence upon God by humble supplication, than when we have come together publicly to worship him? To hold religious meetings without prayer, as some do, is it to give them an air of irreligion and impiety, which is nothing less than painful to every truly humble and devout heart. U. S. 5,000 SUBSCRIBERS
By S. N. Haskell
FOR THE SIGNS OF THE TIMES IN CALIFORNIA.
This is a question of no ordinary interest. It is closely related to the present and future prosperity of the cause in this State. It opens a field of labor in which every one can engage, and which may be extended to every part of the State. There is not a city, village, or neighborhood which does not present a missionary field for this work. The providence of God is opening the way before us. There is now a prospect that a school will be started, where the youth can get such an education as will fit them to be workers for the Lord. And circumstances indicate that the time is near at hand when the "Health Retreat" near St. Helena will be fitted up for the treatment of invalids, and, as the Sanitarium in Michigan, become a special point of missionary operations. These things certainly show that the cloud is rising in California, and an effectual door is opening before us for successful labor in this holy cause. While God by his providence is thus indicating good for us as a people, shall we acknowledge it by walking in the light, and co-operating with angels who are sent to prepare the way? Shall we make such an effort as becomes such a work as ours, and such a time as the present, to place the light before the thousands around us? This work God has committed to his people, not as a task—as a hardship—but as a high privilege. "Ye are the light of the world." The rays of the light of truth are to find their way from them to the dark corners of the land. The SIGNS OF THE TIMES is the only paper published expressly as a pioneer sheet, for our missionary workers; and there are tens of thousands of families which ought to have its weekly visits, who know nothing of the truth it contains, or even of its being published. We think that 5,000 such families can be found in this State during the next three months. The work need not be confined to any class. All are invited to canvass for our valuable paper. We suggest the following as a plan:— 1. Let there be an inquiry to learn who, in each church, do not take the paper. If any are too poor to pay for it, let the church assist them, for all should have it. In no case should the SIGNS which are taken in clubs, for missionary work, be used instead of individual subscriptions. The paper could not be published at the reduced rates furnished to the clubs, were it not for individual subscriptions at $2.00 by those who are friends to our work. Every family of Seventh-day Adventists on this coast should subscribe for the SIGNS. 2. Let there be a systematic canvass in every village and neighborhood. Where it is thought proper, gather the names of the people in the vicinity where you live, and have the paper sent for four weeks. This will cost only $12.50 for one hundred copies. As soon as the first copy is received, commence to visit, and state the object of sending the paper, namely, that they may become acquainted with its contents. Call attention to the various departments of the paper. Carefully avoid controversy, as it would be both unpleasant and unprofitable. The second week call again. A friendly call will add greatly to their interest in the paper. At the proper time offer them the paper, with "Geikie's Life of Christ," for $2.10 for a year. This book will be used this winter as a premium, as it was last winter. Our ministers and colporteurs should all make a specialty of this method. On entering a new field, every one should provide himself with SIGNS sufficient to furnish to those whom he hopes to reach. 3. Send the paper to those who would be interested to read it for one year. 4. Furnish it to the public libraries and reading-rooms throughout the State. But the vigilant missionary work should not be laid aside on account of these efforts; these should be made in addition to that. Much good has been accomplished by the V. M. Societies which could have been done in no other way; and their work should not be dropped, but increased. We recommend each church to hold a meeting immediately and arrange for the work in its vicinity. Those who live alone, or not in the vicinity of a church, can commence at once. All business can be done through your Tract Society officers. Already we hear tidings of good from those who entered upon their work immediately after camp-meeting. In Sacramento additional names have been signed to the524 covenant. Twenty-five have there enlisted under the banner of Prince Immanuel. Next spring a tent-meeting should be held there, and this winter the SIGNS OF THE TIMES should be placed in hundreds of families of interested readers. We see prosperity before the cause in California if the work be taken hold of with earnest devotion and becoming zeal. The reading matter must prepare the way for the living preacher, and a harvest of souls. God will bless if we will move forward in his providence. Now is the time to move. The cloud is rising, and omens of good are on every hand. TWO MISSIONARIES.
By Youth's Companion
A FEW years ago, two sisters—the daughters of a clergyman—left school at the same time. Both were religious girls, and both, when their school training was over, were eager to devote themselves in a marked way to their Master's service. The elder whom we shall call Mary, avowed her determination to become a foreign missionary, and chose India as the place where she wished to work. It was not easy for her to carry out her determination. The Mission Board of the church to which she belonged, objected to sending out unmarried women as missionaries, and was, besides, short of funds. But she would be content with no other work than foreign missionary work, and with no other field than Hindoostan. Two years went by before she succeeded in her purpose. Most of that time she passed in keeping up a voluminous correspondence on the subject, the delay making her nervous, restless, and, if the truth must be told in plain words, irritable and peevish. When she received her appointment, two months were spent in preparing her outfit. The third year was nearly over before she reached the station on the Hoogley to which she was sent. Two more years were consumed in studying Hindoostanee, at the end of which time she married a young missionary, and his health failing, was soon afterward sent home by the Mission Board. Hester, the younger daughter, not having the eager zeal of her sister, attracted little notice and commendation. On returning home from school, she made herself mistress of the household affairs, and soon relieved her mother of that burden. She gathered the children of the washerwoman, and of two or three other poor families, whose clothes were too ragged for them to go to Sunday-school, into the washerwoman's kitchen twice a week, read them the Scriptures, and taught them to sew, read, and write. The little class enlarged into an Industrial School, still held in the alley. She visited the children's homes, formed a sewing class for their mothers, used her influence with wealthy friends to obtain work for their fathers, and collected funds to open a reading-room which did much to keep these poor men out of drinking shops at night. No one ever heard of Hester C—— as a missionary, and she never left her father's house, but into hundreds of wretched, saddened lives, her benignant Christian influence has extended to heal and bless in this life, as well as in the life to come. It would certainly be prudent for all who in youth are prompted by noble zeal for the mission cause, to consult, first their own fitness, and, second, some one whose experience would be of value. Far be it from us to discourage the noble work of foreign missions. But we would warn enthusiastic young followers of Christ not to mistake for missionary zeal a longing for romantic adventure. If they sincerely desire to serve their Master, they will be as willing to do it in the back alley, as on the shores of the Hoogley or the Nile.—Youth's Companion. LIVING CHRISTIANS AT THE SECOND ADVENT.
By Raymond F. Cottrell
WE often hear it asserted that it is of no importance to us to know when the advent is near, if we are only prepared for it; as if one could live in the day of God's preparation, amidst the fulfillment of signs in heaven and on earth, and pass the last conflict between truth and error, and the last persecution of the church in the time of trouble such as never was since there was a nation upon the earth, from which all of God's people are to be delivered in connection with the resurrection from the dead, Dan. 12:1, 2, and not be aware that the end is at hand, and yet be a believer in Christ and the Bible! and hence perfectly prepared for what is coming, prepared for the last trial and the final deliverance! For the benefit of those who entertain such a view, we call their attention to the fact that the experience of the last of the church is clearly foretold in prophecy. In the first place, from the fulfillment of signs in the sun, moon, and stars, they will know that the advent is near, even at the doors. Matt. 24:29-35. Then, the prophetic numbers being unsealed, which were sealed up to the time of the end, a message is heard to the ends of the earth, "Fear God, and give glory to him, for the hour of his Judgment is come," the fall of Babylon is announced, and the final warning is given against the worship of the beast and his image, and the impending day of wrath proclaimed. Rev. 14:6-12. The order of events is foretold, the programme is laid down, the experience of the church is clearly foreshown. What believer in God and his word can pass through all this, and still not be aware that the end is at hand? Who, without the benefit of hearing and heeding the last warning, will be all prepared to be delivered in the day of wrath? The living church, at the second advent, will have passed this, their foretold experience. Can they be believers, who can pass all this and not know it? Again, the character of the church at the second advent is foretold. They will be distinguished from merely nominal Christians from the fact that they "keep the commandments of God and the faith of Jesus." The fact that under a terrific warning a people are tested out from nominal Christianity, that keep the commandments of God, is proof positive that the others are not keeping them. This separation, effected by the last message, will lead to the last persecution. This persecution will come upon them because they "keep the commandments of God and have the testimony of Jesus Christ." Rev. 12:17; 13:15. From this they will be delivered, and they will stand with the Lamb upon Mount Zion, because they have his Father's name written in their foreheads, and not the mark of the name of the beast. Rev. 14:1. Here are two distinguishing characteristics. 1. They keep the commandments of God. If any desire to know what commandments are here referred to, the answer is, The very ones on which the Christian world is divided—the ones which are now in agitation among the people. Nothing can be plainer than this. Let those who would obey God keep those commandments of God which are in dispute. There is no dispute about the ceremonial or Jewish law. The contention is on the moral law or ten commandments. These, then, are the commandments. The Sabbath of this law is especially the bone of contention. This, then, is of special importance at the present time. And what is the only safe course? Keep the commandments. 2. The remnant of the church are distinguished from the others by having "the testimony of Jesus Christ." This is defined to be "the spirit of prophecy." Rev. 19:10, compare Rev. 22:9. This is their second characteristic, and the second ground of the final war upon them. Amid the false spirit manifestation of these days, where will the true be found? The answer is, With those who keep the commandments of God. They will certainly be found with the last of the true church. The Missionary.
By Heathen Woman's Friend
'Twas the joyous time of harvest;
The ripe and golden grain
Was bowing 'neath the sickle,
And lading high the wain.
The brown and stalwart reapers
Their glistening sickles swung;
And rosy maids were gleaning
The standing sheaves among. A maiden, pale and slender,
Came, with the rest, to glean;
Her garb was coarse and homely,
And humble was her mein.
She gleaned among the briers
And stones beside the wall,
Searching for wheat-stalks scattered,
By careless hands let fall. But when the master saw her,
"Glean here no more," he said;
"For hands like thine there waiteth
Another work instead.
Bring from the bubbling fountain
The water, cool and sweet,
To refresh the thirsty reapers,
And bathe their weary feet." Then meekly bowed the maiden
Unto the master's will;
And through that day so tedious,
Fulfilled her mission still.
And when the sunset shadows
Were lengthening o'er the plain,
The reapers and the gleaners
Brought back their store of grain. The maiden's cheeks were flushing;
With weary step and slow
She came, and sighing, whispered,
"No sheaves have I to show."
Then spake the master kindly,
"Thou hast not toiled in vain,
Though in thine arms thou bearest
No sheaves of golden grain. "Without thee these had fainted
Beneath the burning sun,
Who now return rejoicing
In all their labor done.
Grieve not because thou bringest
Naught from thy toil away;
For, at the hour of reckoning,
Thou shalt receive as they." Full many are the toilers,
In life's great harvest-field,
Cheering the busy reapers
While they their sickles wield.
Full many, sad, faint-hearted,
Bring, at the close of day,
Nothing, from all their labor,
But weariness, away. Nothing but sunburnt faces,
Garments besprent and torn,
Hands wounded with the briars,
And weary feet and worn.
Lord of the harvest, comfort
The humble ones, we pray,
Who toil beside the reapers,
Yet bring no sheaves away. FIFTY DOLLARS OR FIFTY CENTS?
THERE is on the borders of Connecticut a small town which, though weak and feeble, still with the help of the "Home Missionary Society" supported a minister, and maintained regular divine worship. About the time when it became necessary to pay the minister's salary, there moved into the place a man who gained his living by carting coal, and other similar labor. It was noticed that this man was very regular in his attendance at church, and was never absent from the prayer-meeting; but in a pecuniary point of view, he was not considered a valuable acquisition. It was the custom, when the salary was due, for one of the deacons to collect all he could from the people, and to obtain the balance from the Home Missionary Society. In accordance with this custom, one fine morning deacon A—, a man of considerable means and considerable penuriousness, started forth, subscription paper in hand, to see how much he could squeeze out of the parish for the support of their minister. The first person he met was the above-mentioned coal carter moving along the road with a load of that material. The deacon considered within himself that it might be worth while to ask him to contribute (seeing that he was a good sort of a person, and every little helps), and so accosted him with, "Good morning, Mr. B—, are you willing to give anything towards the support of our pastor?" at the same time handing him the subscription paper. The man stopped, stood thoughtfully a moment or two, drew a pencil out of his pocket, and with his dirt-begrimed hand headed the list with $50. The deacon was so taken by surprise that he could hardly believe the evidence of his eyes; and thinking the man had made a mistake, and not wishing to take advantage of him, asked him, "Did you not mean that for fifty cents?" The coal-carrier turned and drew himself up to his full height, and with great earnestness replied: "I do not value the gospel at fifty cents a year." This answer placed the case in a new light. The deacon went immediately to the pastor, related the incident, and said: "If that man can give $50, I can give $250." The same spirit actuated the rest of the church on hearing the story, and in a few days the salary was raised by the people themselves, without the necessity of applying for outside aid. Reader, it becomes you to consider the question suggested by this incident. "How much do you value the gospel?" For upon the answer may depend your fate for eternity. If by a whole-souled Christianity you prove that you have consecrated time, influence, money, all that you have and are to the service of the Master, at that dread hour all will be well. But if not, then this question may well startle you. For according to your valuation of the claims of Christ here, will be his valuation of your services there.—Religious Herald. I HAVE known brethren who have trembled at the slightest degree of publicity. They are tender souls, and do not like to be seen. I would not harshly condemn all, for certain minds are quiet and timid, and must be allowed to be good by stealth. But I cannot thus excuse all, for some are blamably deficient in courage. There is a beautiful modesty about them; but I would have them recollect that modesty is not all the virtues, nor can it be a substitute for them. The soldier who was so very modest that he retired before the battle, I have heard say, was shot. And as for Christian people who are so very modest that they get out of the way of everything that is to be done for Christ, I do not know how they will answer for it to their superior Officer at the last. “Oh but I am naturally timid, says one. It is to you then, that the Lord's word is addressed: “Say to them that are of a fearful heart, Be strong, fear not.” I have heard, and I think I have observed, that the bravest men in the hour of danger are timid in the prospect of it. They say that a fire-eater who dashes to the battle is often the man who fails; but he who stands trembling at the first shot, in his inmost soul dreading death, is, nevertheless, the very man to act the hero's part if he is so overpowered by a stern sense of duty that he masters fear and steadily keeps his position with cool, immovable resolve. —Spurgeon. An insider can often say with impunity what, coming from an outsider, would be greatly resented. A Methodist, for example, makes the following criticism on his own denomination:— Our church has certainly a reputation for numbers, wealth and power; but where do we stand among the churches in our giving? I can give figures in reply. We are No. 9 among the churches in our gifts to Foreign Missions, our average being twenty-five cents a member. Only the Southern Baptist and Evangelical Association give less than we do, save the small body called the Disciples, who are marked nothing. And yet we number more than any six of the denominations that give more than we do. And the difference in our contributions is so great that I look at it with amazement. The Presbyterians give 96 cents a member; Congregationalists, $1.51; Protestant Episcopal, 53 cents; and Reformed (Dutch) church, $1.02; and we only 25 cents. “But,” says one, “we are doing a great work at home.” My friend, we have even a worse record here, for when it comes to the average per member for both Foreign and Home Missions we go a step lower, and only stand No. 10. I have heard it said with emphasis, over and over again by very wise and good men, that the spiritual strength of a church can be largely measured by its missionary zeal. If this is true, where do we stand to-day, spiritually?—Examiner and Chronicle. "YOUR BROTHER IS DOWN THERE."
A LITTLE while back, said the Rev. A. G. Brown, of London, in the course of an address delivered at the Mildmay Conference, "in the East of London, they were digging a deep drain in the neighborhood of Victoria Park. Some of the shoring gave way, and tons of earth fell down upon several men who were there at work. Of course, there was a good deal of excitement; and, standing by the brink was a man looking on—I grant you with great earnestness—on those who were attempting to dig out the earth. But a woman came up to him, put her hand on his shoulder, and said, "Bill, your brother is down there." Oh! you should have seen the sudden change! Off went his coat, and then he sprang into the trench, and worked as if he had the strength of ten men. Oh, sirs, amid the masses of the poor, and the degraded, and the lost, your brother is there! We may fold our arms and say, 'Am I my brother's keeper?' Yes. It is not for us to shirk the responsibility. There lie our brethren, and we shall have to give an account concerning them."—Christian Herald. Put heart in your work, whatever it is. If it be the lowliest, simplest little task, it will be ennobled by your doing it well, and cheerfully, and taking real pleasure in it. "With good will doing service, as unto God." With Good Will Doing Service
“With good will doing service, as unto God.” "He that striveth for the mastery is temperate." NATIONAL PROHIBITION CONFERENCE
NATIONAL PROHIBITION CONFERENCE
THE National Reform Conference of Prohibitionists was held October 18, 19, in the Central Methodist Episcopal church of the city of New York, holding six sessions. One hundred and seventeen delegates were present, from thirteen States of the Union. DECLARATION OF PRINCIPLES AND PURPOSES. Believing that the time has arrived for united action on the part of the several independent and progressive organizations of the country, we earnestly urge all advocates of the abolition of the liquor traffic and of the enfranchisement of woman, to concentrate in determined effort to carry into effect the following declaration of principles and purposes. I. Governments are instituted for the protection of the governed, and it is the imperative duty of all governments to protect every citizen in the full, free, and uninterrupted enjoyment of all the rights with which God has endowed him. II. The government whose administration does not secure this equal protection to all its citizens, neglects an imperative duty, and fails to fulfill the end of its creation. III. The liquor traffic is a gigantic monopoly as well as a gigantic crime. It robs large classes of citizens of their dearest and most sacred rights, lessens the personal security of all classes, interferes with their personal liberty and their pursuit of happiness, deprives untold numbers of families of the comforts and necessaries of life, and compels them to drag out a miserable existence in destitution, dishonor, and woe; causes pauperism, insanity, strife, riot, bloodshed and death, wastes resources, destroys capital, robs labor of its just reward, impedes civilization, and threatens the overthrow of our free institutions. IV. The withholding of the elective franchise on account of sex, in direct violation of the fundamental principles of our government, is disastrous to moral, social, educational, industrial, civil, and political interests; therefore we demand the ballot for woman as an inherent right, and as a potent weapon for securing prohibition. V. We arraign the administration of the governments of this country, State, and nation, for their flagrant violations of the purposes for which governments were ordained:— 1. In neglecting to protect by law, life and property against the liquor traffic crime. 2. By conspiring with the liquor traffic against the citizen, to deprive him of the rights given him by his Creator. 3. By making Statute league with the liquor traffic, the purpose of which on the part of the government is revenue, on the part of the traffickers money making and immunity in crime. VI. That relief from this condition of things can come only through a change of the politics that rule, as these politics do not afford protection to life and property, but do grant immunity to crime. VII. That the greatest obstacle to the suppression of the liquor traffic crime is the political friendship existing between ruling politics and such crime. VIII. We shall affirm from time to time our convictions, utter our protest, and formulate our purposes on all questions, local, State, and national, which demand the consideration of intelligent voters and citizens of a free government—ever holding that a vote cast for principle is never lost. IX. That the prohibition of the importation, manufacture, and sale of intoxicating drinks can be accomplished only by an independent political party. X. That it is the duty of every prohibitionist to give full support to the National Prohibition Party, which has been in existence twelve years, and has on three successive occasions given voice to the many statements expressed in this declaration of principles and purposes. Letters were read from eminent leaders of thought throughout the country, expressive of interest and co-operation in the objects of the Conference. Among these were Dr. L. W. Samson of the Bible Workers' College, A. Bronson Alcott, Elizabeth Stuart Phelps, Wendell Phillips, Frances E. Willard, Hon. G. T. Stewart, and Governor St. John. To the world in general a cigar is merely a thickly-rolled packet, having brittle fragments of dry leaves within, and a smooth, silky leaf for its outer wrapper. When it is burnt, and the pleasantly-flavored smoke is inhaled, the habitual smoker claims for it a soothing luxury that quiets the irritable nervous organism, relieves weariness, and entices repose. Science scouting so superficial a description, examines first the smoke, second the leaf, third the ash. In the smoke is discovered water in a vaporous state, soot (free carbon), carbonic acid, and carbonic oxide, and a vaporous substance condensable into oily nicotine. These are general divisions, which chemists have still further split up, and in so doing have found acetic, formic, buteric, galeric, and propionic acids, prussic acid, creosote and carbolic acid, ammonia, sulphureted hydrogen, pyridine, viridine, picoline, lutidine, collidine, parvoline, corodine, and rubidene. These last are a series of oily bases belonging to the homologs of aniline, first discovered in coal-tar. Applying chemical tests to the leaves, other chemists have found nicotia, tobacco camphor, or nicotianine (about which not much is known), a bitter extractive matter, gum chlorophyl, malate of lime, sundry albuminoids, malic acid, woody fibre, and various salts. The feathery white ash, which in its cohesion and whiteness is indicative of a good cigar, yields potash, soda and magnesia, lime, phosphoric acid, silica, and chlorine. The ingredients extractable from a poor and cheap cigar would be fearful and wonderful to contemplate. Here is a list from a Parliamentary report on adulteration in tobacco: sugar, alum, lime, flour or meal, rhubarb leaves, saltpetre, fuller's earth, starch, malt commings, chromate of lead, peat moss, molasses, burdock leaves, common salt, endive leaves, lampblack, gum, red dye, a black dye composed of vegetable-red and licorice, scraps of newspaper, cinnamon stick, cabbage leaves, and straw brown paper.—Sel. WINE-GLASSES are suggestive, even if there is nothing in them, and any host of teetotal principles will prefer their room to their company, as Vice-President Wilson certainly did. Many “temperance” anecdotes have been told of that noble man, but we do not recollect having seen this before. On one occasion he gave a little party at a popular hotel. The table was set with wine-glasses. After a brief period, there being no indication of the glasses being filled, one of the guests, who did not hesitate to moisten his clay whenever opportunity offered, lifted his goblet and said archly:— “General, why these glasses, if nothing is to fill them?” Whereupon the General rose at the head of the table, and said, with emotion:— “Gentlemen, I suppose these glasses were placed on the table after the manner of the house, for I certainly did not order them. Whatever there may be under the roof of this building that will minister to your enjoyment to-night, save intoxicating drinks, you are at liberty to command, and I shall be pleased to respond to the call. At the age of nineteen years, knowing what it was to have a drunken father, I resolved never to use, and never to provide, intoxicating liquors. That pledge I have religiously kept. I cannot depart from it now, even in the privacy of this small, retired gathering. This, gentlemen, is my answer to the suggestion of our friend.” This was the outcome of a frank, honest nature, and the generous response which followed, even from him who started the incident, showed that it was of the kind that one touch “makes the whole world kin.”—Boston Commonwealth.