Earlier text: Life's PromiseMRS. E. G. WHITE
By Ellen G. White
Till We All Come to the Unity
of the Faith Paul, urging the Ephesians to preserve unity and love, writes: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” The apostle exhorts his brethren to manifest in their lives the power of the truth which he had presented to them. By meekness and gentleness, forbearance and love, they were to exemplify the character of Christ and the blessings of his salvation. There is but one body, one Spirit, one Lord, one faith. As members of the body of Christ, all members are to be animated by the same spirit and the same hope. Harmony and union existing among men of varied dispositions is the strongest witness that can be borne that God has sent his Son into the world to save sinners. It is our privilege to bear this witness. Our characters must be molded in harmony with his character, our wills must be surrendered to his will. In the first disciples was presented a marked diversity. They were to be the world’s teachers, and they represented widely varied types of character. There were Levi Matthew the publican, called from a life of business activity, and subservience to Rome; the zealous Simon, the uncompromising foe of imperial authority; the impulsive, self-sufficient, warm-hearted Peter, with Andrew his brother; Judas the Judean, polished, capable, and mean-spirited; Philip and Thomas, faithful and earnest, yet slow of heart to believe; James the less and Jude, of less prominence among the brethren, but men of force, positive both in their faults and in their virtues; Nathanael, a child in sincerity and trust; and the ambitious, loving-hearted sons of Zebedee. In order successfully to carry forward the work to which they had been called, these disciples, differing so widely in natural characteristics, in training, and in habits of life, needed to come into unity of feeling, thought, and action. This unity it was Christ’s object to secure. To this end he sought to bring them into unity with himself. The burden of his labor for them is expressed in his prayer to the Father, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: . . . that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” For these disciples the mission of Christ finally accomplished its purpose. Little by little his example and his lessons of self-abnegation molded their characters. His death destroyed their hope of worldly greatness. The fall of Peter, the apostasy of Judas, their own failure in forsaking Christ in his anguish and peril, swept away their self-sufficiency. They saw their own weakness; they saw something of the greatness of the work committed to them; they felt their need of their Master’s guidance at every step. They knew that his personal presence was no longer to be with them, and they recognized, as they had never recognized before, the value of the opportunities that had been theirs to walk and talk with the Sent of God. Many of his lessons, when spoken, they had not appreciated or understood; now they longed to recall these lessons, to hear again his words. With what joy now came back to them his assurance:—
“It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him.” “All things that I have heard of my Father I have made known unto you.” And “the Comforter . . . whom the Father will send in my name, he shall teach you all things,” and bring all things to your remembrance, whatsoever I have said unto you.” “All things that the Father hath are mine.” “When he, the Spirit of truth, is come, he will guide you into all truth. . . . He shall receive of mine, and shall show it unto you.” The disciples had seen Christ ascend from them on the Mount of Olives. And as the heavens received him, there had come back to them his parting promise, “Lo, I am with you alway, even unto the end of the world.” They knew that his sympathies were with them still. They knew that they had a representative, an advocate, at the throne of God. In the name of Jesus they presented their petitions, repeating his promise, “Whatsoever ye shall ask the Father in my name, he will give it you.” Higher and higher they extended the hand of faith, with the mighty argument, “It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Faithful to his promise, the divine One, exalted in the heavenly courts, imparted of his fulness to his followers on earth. His enthronement at God’s right hand was signalized by the outpouring of the Spirit upon his disciples. By the work of Christ these disciples had been led to feel their need of the Spirit; under the Spirit’s teaching they received their final preparation, and went forth to their life-work. No longer were they ignorant and uncultured. No longer were they a collection of independent units or of discordant and conflicting elements. No longer were their hopes set on worldly greatness. They were of “one accord,” of “one mind and one soul.” Christ filled their thoughts. The advancement of his kingdom was their aim. In mind and character they had become like their Master; and men “took knowledge of them, that they had been with Jesus.” Then there was such a revelation of the glory of Christ as had never before been witnessed by mortal man. Multitudes who had reviled his name and despised his power confessed themselves disciples of the crucified. Through the co-operation of the divine Spirit the labors of the humble men whom Christ had chosen, stirred the world. “When he ascended up on high, he led captivity captive, and gave gifts unto men. . . . And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” Here we are shown that God gives to every man his work, and in doing this work, man is fulfilling his part of God’s great plan. Every faithful worker will minister for the perfecting of the saints. All who have been benefited by the labors8 of God’s servant, should, according to their ability, unite with him in working for the salvation of souls. This is the work of all true believers, ministers, and people. They should keep the grand object ever in view, each seeking to fill his proper position in the church, and all working together in order, harmony, and love. There is nothing selfish or narrow in the religion of Christ. Its principles are diffusive and aggressive. It is represented by Christ as the bright light, as the saving salt, as the transforming leaven. With zeal, earnestness, and devotion, the servants of God will seek to spread far and near the knowledge of the truth; yet they will not neglect to labor for the strength and unity of the church. God's Way the Safe Way
By A. N. DURRANT
“And they journeyed from Mount Hor by the way of the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.” Num. 21:4. When Jehovah undertook to lead Israel “out of the land of Egypt, out of the house of bondage,” to the promised land, he knew all the trials and obstacles, as well as the blessings and sweet experiences, that awaited them; for God himself had planned their whole journey, having nothing but Israel's good at heart. “And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt; but God led the people about, through the way of the wilderness of the Red Sea: and the children of Israel went up harnessed out of the land of Egypt.” Ex. 13:17, 18. Israel, having been long in slavery, was not able to contend with the warlike Philistines; so God intended to strengthen their faith, and give sufficient training, by the experiences of the Red Sea, and Marah (bitter water), and afterward Rephidim (no water at all), and all other similar experiences with which they met; for they were afterward to become a terror to the heathen nations. Deut. 26:19. But, alas! “the soul of the people was much discouraged because of the way,” even though it was God's way. Truly “it is not in man that walketh to direct his steps” (Jer. 10:23); therefore the gracious “Lord directeth his steps.” Prov. 16:9. God's dealings with his children have been the same through all ages. It is “through much tribulation” that they enter the kingdom of God. Acts 14:22. In these last days, when God again calls out the remnant of Israel to join the ranks of past ages in faithful service, and to go up and possess the land, it is none the less true that it will be “through much tribulation” that they will enter the kingdom. See Isa. 11:11; Rev. 14: 6-14; 12:17; Luke 21:25-28; 2 Tim. 3:1-5; Dan. 12:1. “Upon the earth distress of nations, with perplexity, . . . men's hearts failing them for fear, and for looking after those things which are coming on the earth.” Heart-strings are snapping all over the world, burdened under the weight of care and anxiety, and it may be that some poor souls that once started for the kingdom are also becoming “discouraged because of the way.” If it be you who read this, then I can only say, “Look up, and lift up your heads; for your redemption draweth nigh.” The journey will soon be over. Each mighty breaker drives us nearer home. While looking up, “commit thy way unto the Lord; trust also in him; and he shall bring it to pass” (Ps. 37:5); for he has also said, “I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.” Jer. 29:11. And again: “When thou passest through the waters, I will be with thee.” Isa. 43:2. Therefore we may know by the trials we meet that “all things work together for good to them that love God” (Rom. 8:28; 2 Cor. 4:16-18); and he who said, “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared” (Ex. 23:20), will always sweeten the waters of Marah with the sweet waters from the fountain of life, and will at last bring us to our desired haven of rest. “The path where God leads the way may lie through the desert or the sea, but it is a safe path.”
At the Time Appointed the End Shall Be
By GEORGE I. BUTLER
THIS is the statement made by Gabriel, the angel of God, sent to explain to Daniel the meaning of the vision of the ram, the he goat, the little horn that waxed exceeding great, and the wonderful prophetic period of twenty-three hundred year-days—the longest prophetic period in the Bible. Dan. 8:19. Upon the appointment of the time of the judgment hinges the true and genuine advent proclamation now being given by our people. Is it a fact that God appointed, ages beforehand, the time when this judgment period should begin? Paul so declares, in so many words: “Because he [God] hath appointed a day, in the which he will judge the world in righteousness by that man [Christ Jesus] whom he hath ordained.” Acts 17:31. Long before the apostle’s time God made this appointment. We would again call the attention of the reader to the definiteness, the specific nature, of the true force of this word “appoint.” We are in danger of not grasping its real meaning—to appoint, “to fix by a decree . . . the time and place of.” This is the leading, most important definition of the word. An other definition given is, “to fix with power or firmness, to establish.” This is a strong word. Especially is it true of anything which God appoints. Man makes appointments of times to meet emergencies. If he is a sensible man, he will make very strong efforts to meet his appointment. But even the best of men sometimes fail to do what they agreed to do, because of difficulties they did not foresee, or providences which interfere. But God is the one who declares in his Word that he did appoint the time when the judgment should begin. He never makes mistakes, and his power is infinite; and he declared that a message should go forth at that particular time “to every nation, and kindred, and tongue, and people,” calling attention to that fact. This surely will be a world-wide proclamation. It will lighten the earth with its glory. It must be seen by every candid person that this will be a most important matter, the greatest and most solemn thing in all the world at the time it goes forth, involving the eternal destiny of every intelligent creature. The question before us in this theme now under consideration is when and where this appointment was made. The very central idea of an appointment is that the persons interested shall have the facts placed before them—the data by which they may be able to know when this grandest assize of the universe begins. When God places before mankind this information, he has discharged his responsibility in the matter. If men sneer at it, declare they do not believe it, treat it with indifference, even as the antediluvians did Noah’s message, and thus court a similar doom, the Lord is not responsible, for he has given them the data and the message announcing the great fact of the beginning of the judgment period. The scripture, “At the time appointed the end shall be,” used as the heading of this article, is therefore worthy of the closest consideration. These preliminaries naturally bring us to the time and place where God did announce the time when the judgment should begin in heaven. In the vision of Daniel 8, this announcement is made. Let those interested carefully read that chapter. Here the symbolic beasts—the ram, the he goat, the exceeding greatness of the horn—are introduced and explained by the angel. The ram symbolizes Media and Persia; the “two horns are the kings of Media and Persia.” These kings united, conquered Babylon, and succeeded it in holding the supremacy of the world. “The rough goat,” the angel declares, “is the king of Grecia,”—Alexander the Great, as the world calls him. After his death his kingdom was divided into just four parts which were ruled by his leading generals. From one of these horns, a little horn was seen by the prophet to make its appearance, which “waxed exceeding great.” The ram was said to be “great,”9 the goat “very great;” the little horn at its beginning was small, but grew to be larger than either. It put to death our Lord Jesus Christ by Pilate, the Roman governor. The little horn became imperial Rome. After these three powers had been mentioned, there was introduced in the vision another point of exceeding interest: “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Verses 13, 14. Daniel was anxious to know the meaning of this vision, so Gabriel, Christ’s angel, was sent with this message: “Gabriel, make this man to understand the vision.” He said to the prophet, “At the time of the end shall be the vision.” Verse 17. This vision, then, was to reach from the height of the Medo-Persian power down to the time of the end—to the very last days of time. The vision embraced the period of Medo-Persia, Grecia, and Rome, which, in its divided state, reaches to our own time. Gabriel at once explained to Daniel that part of the vision relating to the three kingdoms mentioned, but did not say one word in explanation of the twenty-three hundred prophetic days. Why?—Because “Daniel fainted, and was sick certain days.” The vision was too much for his strength. He did not understand it. He said, “I was astonished at the vision, but none understood it.” Verse 27. In Daniel’s intense interest for his, the Jewish people, he could not comprehend the meaning of the vision. Had Gabriel then fulfilled his command from God, “Gabriel, make this man to understand the vision”?—Not fully, for Daniel distinctly declared that he did not understand it. Gabriel must therefore explain the part not explained; i. e., the twenty-three hundred days. This he did fully explain in the very next chapter. He most earnestly prayed for light, confessed his and his people’s sins, and pleaded for the favor of God: “O Lord, hear; O Lord, forgive; O Lord, harken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. . . . Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.” Verses 19, 21, 23. “Seventy weeks are determined upon thy people,” etc. How wonderfully plain it must be to every candid mind that Gabriel has now come to complete the explanation of the vision, only partially explained when Daniel fainted and was sick! There had been no other vision given between these two interviews of Daniel and Gabriel. The angel begins his discourse precisely where he left off before. He says nothing further concerning the three earthly powers,—Medo-Persia, Grecia, and Rome,—which he had explained. He begins with the period of time which he had not explained, but has now come to explain. This connection between the eighth and ninth chapters of the prophecy is absolutely necessary to the proper understanding of the prophecy. This explanation, in which the time of the beginning of the judgment is given, will be considered in the next article. The Second Tithe
By J. C. STEVENS
The ten-commandment law, being moral in its character, and embracing man’s whole duty, is the foundation of God’s moral government, and is therefore unlimited in its scope, being binding upon all people in all ages. Ps. 103: 19; Rom. 3: 19. It is the source of all good laws of any nation at any time. The laws of any particular nation, though they may grow out of the law of God, are, as laws, limited to that nation alone. With the fall of such a nation, is the expiring of its laws, as such. But God’s perfect law, a transcript of his character, remains the same. When the Jews came out of Egypt as a people, a form of government was a necessity, and of course laws to govern them as a separate people. Such laws were given them, growing, indeed, out of the law written by the finger of God, the only source of all good laws, but wholly limited to that nation as law, binding on us only in principle. All these laws were written in a book by Moses, in distinction from the eternal and unlimited law written by the Creator on tables of stone. With the rejection of the Jewish nation came the expiration of these limited laws. And they are not binding in any other nation as laws, but only in principle. The Jews were given civil laws (Exodus 21, 22), sanitary laws (Leviticus 11; Deut. 23: 10-13), social laws (Deut. 24: 1-5), building laws (Deut. 22: 8), agricultural laws (Lev. 19: 19), laws for the making of garments (Deut. 22: 11), laws for the trimming of their beards (Lev. 19: 27), church laws regulating their assembling and worship (Deuteronomy 16; Numbers 28), special Sabbath laws (Leviticus 23; Ex. 35: 2; 16: 29), and financial laws for the support of their priests, their temple, their poor, etc., all of which, as laws, are not binding on us, but the great underlying principles of which remain the same. Take an example: There was a law in Israel for the benefit of the poor, to the effect that when the farmer reaped his field, he should not reap the corners, nor gather the gleanings, and when beating the olive-trees, he should not go twice over them. This was law in Israel. Lev. 19: 10; Deut. 24: 19. Is there a Bible student who will contend that this is literally binding, as law, to-day upon our farmers?—We think not. But the principle is as binding to-day as ever. We are not legally bound to provide for our poor in that specific way, but we are morally bound to provide for them and help them. This principle applies to all those laws limited to Israel as a nation and as a church. The first tithe, like the Sabbath of the decalogue, was recognized hundreds of years before the Exodus, and was given to Israel as the Sabbath was. This is binding. It did not, like the special tithe laws (Deut. 12: 17-21; 14: 23-29) or the special Sabbath laws (Num. 28: 9, 10; Ex. 16: 29; 35: 2), originate with the call of the Jewish people. Hence the Levitical tithing system is no more legally binding on us to-day than these other laws cited above. No one contends that their civil, sanitary, social, building, and agricultural laws are binding. But we are bound by that system which existed before the days of Moses, and this is the tithing system, of which the spirit of prophecy speaks in “Testimonies for the Church,” Vol. III, pages 392, 393. See also page 394, first paragraph, and page 395, second paragraph. Who could contend for the carrying out of the Levitical second-tithe law to-day, as law, which permitted the purchase of wine and strong drink and whatsoever their soul lusted after? See Deut. 14: 26. But the principle is binding,—that great underlying principle of systematic giving to God’s cause in the earth,—but we are not legally bound to do it in that specific way. TEMPTATIONS do not decrease, but rather increase, with the growth of the soul. The little man fighting his little battles wishes he were a great man, so that he might the more easily overcome them; but when he becomes great himself, he sees that storms circle the higher altitudes that make the petty battles of the lower level seem insignificant. Many seem to think that temptation lays its hands only upon our weak spots. But think a minute. Here is a lawyer who has little ability, seldom wins a case, always gets on the off side of a jury, and is notoriously incompetent to plot a case or plead it. Does that man know what it means to have a confessed criminal offer him a hundred thousand dollars to get him clear? Does he know what it means to have a princely fortune dangled before his face if, in legislative halls, he will stand on the wrong side of the question for just one hour?—He knows absolutely nothing about it.—Selected. Where Is Your Boy To-Night?
By L. D. SANTEE
DARK temptations on every hand
Lure the bright soul of youth;
Gilded falsehood with silver notes
Drowneth the voice of truth;
Man of the world with open purse,
Seeking your own delight,
Pause ere reason is wholly gone:
Where is your boy to-night? Doors of pleasure are open wide,
Only to lead astray,
Only to lure the young inside,
Out of the narrow way;
Dainty lady with costly robes,
Your parlors gleam with light;
Joy and beauty your home may fill:
Where is your boy to-night? Dangers lurk in the flowery way,
Sin hath a shining gate;
Who shall guide the unwary feet
Into the pathway straight?
Patient worker with willing hand,
Keeping the fireside bright,
Tired mother with tender eyes,
Where is your boy to-night? Ask the Saviour to guard his way,
E'er they have entered in;
Keep him unspotted while yet you may,
Earth is so stained with sin.
Ere he hath learned to follow wrong,
Teach him to love the right.
Answer, for he to your heart belongs,
Where is your boy to-night? A Dinner Given by the Good Housekeeping and Cooking Club
By MRS. EDITH E. BRUCE
The morning dawned bright and beautiful for the previously arranged dinner to be given by the club. A good hygienic menu had been planned by a committee appointed by Aunt Mary, and each happy woman was doing her best to prepare the foods thus prescribed. They had not planned an elaborate affair, but they were anxious to show their invited friends that it is possible to get up a good, wholesome, appetizing meal without the use of meats, condiments, or rich pastries. The table was laid with a snowy white cloth, and a beautiful bunch of golden-rod formed the center-piece. The corner of each napkin was folded over in a scroll, from which protruded a dainty little spray of the same flower. A profusion of golden-rod and asparagus completed the dining-room decorations, much to the delight and surprise of most of the ladies, who, because of its abundance, had never realized how beautiful and dainty this flower is. The following menu was carried out in a way that did justice to Aunt Mary and her “Good Housekeeping and Cooking Club:” — Cream of Corn Soup
Stuffed Potatoes 0 Scalloped Tomatoes
Asparagus with Egg Sauce
Bean Roast 0 Tomato Gravy
White Bread 0 Cream Crisps
Whole-Wheat Bread
Celery and Apple Salad
Assorted Nuts 0 Fresh Berries with
Cereal Coffee 0 Whipped Cream The guests were surprised that such a nutritious, appetizing dinner could be so easily prepared from the simple vegetables, fruits, and nuts furnished principally by their own gardens. Dinner was followed with an interesting talk by Aunt Mary, in which she clearly set forth some health principles from a Bible view-point. This led to a hearty discussion, with the result that the club received application for several more members; and at the close of the meeting some one suggested that the club should get up a picnic for the church. This all consented to, as the weather was so delightful, and the older ones, as well as the children, who were just out of school, needed an outing. So two committees were appointed,—one to plan the menu, and one to arrange a suitable program, in which all were to take part. The new members asked for the following recipes, which were gladly furnished by Aunt Mary:— Choose large, smooth potatoes as nearly the same size as possible. Scrub with a brush and dry with a clean cloth, and then bake in a moderate oven. When done, cut them evenly three fourths of an inch from the end, and scrape out the inside, taking care not to break the skins. Season the potato with salt and a little cream, and beat thoroughly till light; refill the skins with the seasoned potato, fit the broken portions together, and reheat in the oven. When heated thoroughly, wrap the potatoes in white tissue-paper or folded paper napkins, leaving an opening at the end. The potatoes are to be eaten from the hand. After thoroughly washing the asparagus, put it into boiling water, which has been slightly salted, and cook till tender. Drain thoroughly, and serve on a hot platter, or on slices of nicely browned toast, with an egg sauce made as follows: Heat half a cup of rich milk to boiling, add salt, and turn into it very slowly the well-beaten yolk of an egg, stirring constantly at the same time. Let the whole just thicken, and remove from the fire at once. Take two parts of finely chopped juicy apples, one part of finely cut tender celery, one part of chopped nuts, mix together with a little sweetened lemon-juice, and garnish with parsley or lettuce leaves. Into two and one-half cups of cold cream or rich milk, sprinkle slowly with the hands (beating meanwhile to incorporate air), four cups of best Graham flour, sifted with one-half cup of granulated sugar. Add flour to knead, about two and one-fourth cups being required. When well kneaded, divide into several portions, roll each as thin as a knife-blade, prick well with a fork, cut into squares, and bake. Auto-Intoxication From Beer and Spirits
By T. D. Crothers, M. D.
THE common theory that spirits increase or in some way aid digestion, and can be used with foods with comparative safety, has no support in modern research. Persons who drink wine and beer only at meals are never types of health, and never free from digestive disorders so common to this class. Moderate users of spirits at meals only are not common in this country; for the reason that they are unable to confine the use of spirits to the time of food-taking. Literally, such persons soon begin to drink at other times and occasions, and often to excess. The average moderate drinking man, whether using spirits at meals or on other occasions, very soon becomes an invalid. Often this invalidism is called rheumatism, malaria, etc., and is marked by local palsy, headaches, irregularity of the heart’s action, insomnia, dyspeptic symptoms, catarrhal difficulties, with alternate constipation and diarrhea. These and other obscure symptoms are referred to various causes, and are rarely recognized as having any connection with the use of beer or spirits. The disappearance of all these symptoms, after periods of total abstinence from spirits is usually, of course, ascribed to some other cause. The ordinary beer-drinker is the most prominent example of auto-intoxication. The fatty degeneration so characteristic in beer-drinkers, associated with increase of flesh, loss of vigor, and enfeebled action of the heart, is common in most cases. Enfeebled vigor and slow vitality are noticeable, particularly among the English workmen in large cities and towns. Such persons have every appearance of health, but when injured or attacked with disease, have no resisting power, and die from apparently the most trivial causes. In this country beer-drinkers usually are dyspeptics and have catarrhal and other local inflammations. They suffer from influenza, malaria, are sluggish, exhibit mental feebleness, and11 are great patrons of the doctors and free dispensaries. The use of wines and strong liquors in moderation or excess is followed by neuralgias, insomnia, and obscure pains which are called rheumatism and malaria or sequelae of the grip. Other symptoms of disability which are noted in persons who use spirits to excess are apparent in disorders of the nervous system. Some of the most obscure symptoms pointing to changes in the brain disappear rapidly after the discontinuance of spirits. In clinical studies this fact is so apparent that careful inquiries are always directed toward the habits of the patient to determine the influence of alcohol, if possible. The habitual use of alcohol by the people is becoming of greater significance clinically, and next to syphilis is a contributory variety of disease, and should be inquired into in every obscure case. Recent pathologic studies have cleared away much of the obscurity concerning the action of alcohol on the organism. We now know that alcohol, even in small quantities, has a peculiar corroding action both on cells and tissues, impairing their power of growth and repair, and diminishing their functional activity. The nutriment which would naturally be used to repair cell and tissue is diverted, changed, and becomes waste products. The action of alcohol on the nerves, particularly those which control the blood-vessels, lessens the power of control, and permits the blood to pass with greater force and volume, putting greater strain on the walls of the minute arteries, and is probably followed in many instances by minute hemorrhages. Alcohol in the blood diminishes the oxygen-carrying property, destroying the hemoglobin, and is followed by states of starvation. The waste products are retained, and become sources for the growth of pathogenic germs. Both the liver and the kidneys are subjected to increased activity with diminished nutrition.—T. D. Crothers, M. D.