Earlier text: BAPTISM OF THE EUNUCH OF ETHIOPIATHE SIN OF WITCHCRAFT.
By John Nevins Andrews
BUT let us further consider the question of Samuel's presence. If he were actually present, and this manifestation was not a satanic representation of him, he must have come, 1. As an immortal spirit from glory; or, 2. He must have been raised from the dead, and therefore been present with his own flesh and bones. But the first of these views must be abandoned, for, 1. An immortal spirit from the realms of glory could not come up out of the earth. 2. Nor would such an one begin his work by a private communication with the witch. 3. It is moreover incredible that the incantations of her satanic craft should enable her to see such a holy being while Saul could see nothing. Let us see if the second view is any less open to objection. The fact that this reputed Samuel arose out of the earth before this woman, as an old man covered with a mantle, may be supposed to substantiate the idea that Samuel was present with his own flesh and bones. Before disproving this view of the case, several questions concerning it may well be asked: 1. Samuel was buried in distant Ramah. See verse 3. How could he come out of the ground in Endor? 2. Can it be believed that he was raised by God to talk with Saul upon the devil's own ground? 3. Would such a man as Samuel, who held witchcraft as a heinous sin, 1 Sam. 15:23, before beginning his message to Saul, first hold private converse with this wicked woman in the midst of her incantations? 4. And what became of this old man thus raised from the dead? Did he go through the pains of a second dissolution? He might in such case well complain of being disquieted and brought up by Saul. Verse 15. But there is one important fact that settles this question of Samuel's resurrection. Had Samuel been present in his own flesh and bones, and not as a matter of enchantment or sorcery, Saul would have seen him as well as the woman. That Saul could not see him is convincing proof that Samuel was not raised from the dead. He must have been raised—if raised at all—by God or by Satan. But the devil cannot raise the dead; and it is certain that the God of Heaven would not raise his servant in answer to satanic incantations. We are therefore brought to the conclusion that Samuel was not present either as an immortal spirit from the third Heaven, or as resurrected from the dead. And therefore the conclusion is inevitable that this Samuel is no other than the familiar spirit personating the man of God. Saul had asked the God of Heaven to speak to him by his prophets; but for his wickedness this was refused. This time he asked Satan to send him Samuel; and Satan was not slow to answer the prayer by sending such a Samuel as he could produce. And now let us hear what this Samuel, produced by Satan, had to say:— "And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore, then, dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? And the Lord hath done to him, as he spake by me; for the Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David; because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto this day. Moreover the Lord will also deliver Israel with thee into the hand of the Philistines; and to-morrow shalt thou and thy sons be with me; the Lord also shall deliver the hosts of Israel into the hand of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, because the words of Samuel; and there was no strength in him; for he had eaten no bread all the day, nor all the night." The first words of this so-called Samuel are remarkable. He does not wait to hear Saul's request, but asks Saul in a petulant manner what has disturbed him for, to bring him up. This is an acknowledgment on the part of this reputed Samuel that he had come through Saul's act of seeking Satan. It is not holy Samuel, sent by God; but is that kind of Samuel that Satan could send. And observe, he does not represent himself as coming down from the courts of glory, but as coming up from the regions below. Those who think that Samuel was actually present from the heavenly Jerusalem may explain how wicked Saul could be present with him the next day. Verse 19.223 Saul relates to Samuel his sore distress. And now behold the result of serving Satan, and then calling upon him for help in the day of dire extremity. Satan flatters men during all the time in which they can repent, telling them the path in which they are walking is the path of the righteous; or, if it is not, it is just as good as that of the righteous, and will end at last in Heaven; or, if it be not just there, there is plenty of time for repentance, and that they may safely neglect it for many years. But when the last hours of probation are expiring, he comes upon his victims with overwhelming power, telling them that it is now too late, and drives them to despair by repeating the history of their sins, until, perhaps, they take their lives with their own hands. Such was the case with Saul. Satan led him to despise the warnings of the prophets, and to presume upon the mercy of God, till the very hour of his extremity was upon him, and then, by rehearsing his sins, and provoking him with David's certain triumph over him, and extinguishing every hope, both for this world and the next, he drives him to utter despair and immediate suicide. He tells him, 1. The Lord is departed from thee, and is become thine enemy; i. e., there is absolutely no hope in your case. 2. The Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David. This was a keen thrust to such a man as Saul. 3. Your ruin was made sure by your sin in the memorable expedition against Amalek. 4. Your army will suffer a terrible defeat in the coming battle, and yourself and sons will be slain. And now let us follow Saul to the battle. We cannot, indeed, say whether it came on the following day, but it was not delayed long. His army was defeated with a terrible slaughter, his sons were slain, and Saul, in utter despair, killed himself with his own sword. See 1 Sam. 31. Such was the result of his seeking to one that had a familiar spirit. But before we take leave of this extraordinary case, let us hear what is said of it by that sacred writer who makes the only other mention of it. 1 Chron. 10:13, 14: "So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; and inquired not of the Lord; therefore he slew him, and turned the kingdom unto David the son of Jesse." It is worthy of observation that this passage names the familiar spirit as the one that Saul conversed with, and says not one word about Samuel, in whose form and dress he came, and under whose name he completed the ruin of Saul. It was the familiar spirit that he inquired of, and that held discourse with him. This is made very manifest by quoting this text without the supplied words: "For asking of a familiar spirit to inquire. And he inquired not of the Lord." It was the familiar spirit, therefore, and not the Lord through Samuel, with whom Saul conversed. The sin of witchcraft, or the dealing with familiar spirits, consists, therefore, in holding intercourse with Satan under the name of conversing with the dead. And observe how completely, under such circumstances, men put themselves under the power of Satan. With hearts wounded and bleeding under some great bereavement, they call up their dear departed. And when their peculiarities are exactly reproduced, and when little tokens of friendship, which were known only to the inquirer and to the departed, are brought out, and matters best calculated to awaken all the fond remembrances of the past are called up, so that the inquirer becomes satisfied that he is conversing with his dearest friend, who now knows a thousand times more than himself, he is not only thrown off his guard, but captivated by Satan, and caused to believe the doctrine of devils; for certainly, as he thinks, his dearest friend cannot deceive him. SYNOPSIS OF THE PRESENT TRUTH.
By Uriah Smith
AN INQUIRY CONCERNING THE SANCTUARY.
WE have now reached a point in the course of our investigation, where we are led to inquire, What is the Sanctuary, and what is the nature of its cleansing? We have briefly noticed the mass of testimony that clusters about, and centers in, 1844, as the termination of the prophetic periods; and whatever were our expectations of the events to transpire at that time, it is certain that all the ground we had upon which to base them, so far as the prophecy of Daniel 8 is concerned, was the declaration of the angel to Daniel, "Then shall the Sanctuary be cleansed." We have seen that the evidence which determines the commencement and the reckoning of the 2300 days, so as to bring their termination in the year 1844, can neither be annulled nor evaded; consequently the efforts that have been made by two classes, the one to remove the original date for the commencement of the days, and the other to render them null and void, by disconnecting them from the 70 weeks, have no light nor truth in them. We say, therefore, that the subject of the Sanctuary as it was then held, demands a reconsideration. The course of reasoning, by which we were led to look for the personal appearing of the Lord at the end of the days, by considering the earth, or some part of it, the Sanctuary, and its cleansing a regeneration by fire, to be preceded by the coming of the Son of man, has already been noticed. Was this incorrect? In determining this, the first thing to be ascertained is,— What is the Sanctuary? To learn what the Sanctuary now is, it will be necessary to inquire what has been recognized by the Bible as the Sanctuary, in times past. The apostle Paul in his epistle to the Hebrews, introduces the subject fairly before us. In chap. 8, he contrasts two covenants, the first and the second, the old and the new, under the latter of which we now live. He then speaks in chap. 9, as follows:— "Then verily the first covenant, had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table and the show-bread; which is called the sanctuary; and after the second vail, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant, overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy-seat," &c. Verses 1–5. The Apostle here tells us that the tabernacle, thus ordained, was the sanctuary of the first covenant. Turning back to the records of the times during which the first covenant was in force, do we find any mention of such a building as is here described by Paul? Yes, the most explicit. Let us briefly notice it:— The word of promise which God had left for the children of Israel, while buried in Egyptian bondage, that he would surely visit them, and bring them out of the land of Egypt, [Gen. 50:24,] had been fulfilled. In the song of triumph which Moses sung upon that occasion, he said, The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation. Ex. 15:2. In this we receive the first intimation of that building which God would afterwards cause to be erected, that he might dwell among his people. In verse 17 of the same chapter, is the first occurrence of the word sanctuary which we find in the Bible. Pursuing the sacred record we find in the twenty-fifth chapter of Exodus and onward, more definite information respecting the sanctuary; namely, the commission which God gave to Moses for its erection. In the third month after their departure from Egypt, the children of Israel came to the wilderness of Sinai. There Moses was called up into the mount to an audience with his Maker. He remained there forty days and forty nights. During this time he was shown the pattern of the sanctuary and all its sacred vessels, and received full instructions concerning them. A particular description of the tabernacle, as erected by Moses, we need not enter into. It is minutely set forth in Exodus, chaps. 25–31. Suffice it here to say that it was a structure of extraordinary magnificence, formed of upright boards overlaid with gold, thirty cubits long, about ten in width, and ten in height. At the east end, which was the entrance, there were five pillars of shittim wood, whose chapiters and fillets were overlaid with gold, having hooks of gold, standing on five sockets of brass. Over the tabernacle thus erected were thrown four different coverings. The first and inner curtain was composed of fine linen embroidered with figures of cherubim, in blue, purple, and scarlet. This formed the magnificent ceiling. The second covering was made of goat’s hair; the third of ram’s skins dyed red; and the forth and last, of badgers’ skins. The east end was enclosed with a richly embroidered curtain, suspended from the pillars before mentioned. The sacred tent was divided into two apartments by means of a vail suspended from four pillars of shittim wood overlaid with gold, set in sockets of silver. In what porportion the Sanctuary was thus divided, we are not informed, but it is supposed to be the same as was afterwards observed in the temple. 1 Kings 6. In the first apartment, or holy place, were three things worthy of notice: the golden candlestick, the table of show bread, and the altar of incense. In the second apartment or most holy place, were also three things to claim attention: the ark, the mercy-seat, and the cherubim. It was above the ark, over the mercy-seat, between the cherubim, that God manifested his presence, and from whence he communicated with his people. Ex. 25:22. And so David prays, "Thou that dwellest between the cherubim, shine forth." Ps. 80:1. It is to be observed that neither the holy nor most holy place had any window; hence in the first apartment there was need of the candlestick with its seven lamps; and in regard to the second where God dwelt, Solomon said, "The Lord said that he would dwell in the thick darkness." 1 Kings 8:12. Before the door of the tabernacle was placed the brazen laver, and the altar of burnt offering, and around the whole was erected the court with its curtains of fine twined linen. In the second year after Israel had departed from Egypt, in the first month, on the first day of the month, the tabernacle was reared up. And Moses spread abroad the tent over the tabernacle, and he put the testimony (the tables of ten commandments) into the ark, and the mercy-seat upon it, and brought it into the tabernacle, and set up the vail; he placed the table of show-bread, and golden candlestick, in the first apartment, and lighted the lamps before the Lord; he put the golden altar of incense before the vail and burnt sweet incense thereon; and on the altar before the door of the tabernacle he offered the burnt-offering and the meat offering, as the Lord commanded. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. Ex. 40. We have now before us the sanctuary as Moses erected it in the wilderness of Sinai 1490 years before Christ. With its ark of the covenant, its mercy-seat, and glorious Shekinah, it constituted the heart and center of Israel’s religious worship, under that typical system. The children of Israel were at this time in the period of their wandering; and therefore the sanctuary as first given to them was adapted to their condition; being so constructed that it could be easily taken down and borne with them in their journeys, and immediately erected wherever the Divine Presence, which accompanied them in a cloud by day, and a pillar of fire by night, should direct them to pitch their camp. Num. 9:15–23. The Levites were consecrated to the service of the sanctuary, and were commanded to bear it and all its sacred vessels, when the camp set forward. Thus it was with them during the forty years in which they journeyed in the wilderness. During this time this building which God claimed as his dwelling-place, and where his service was performed, is fifty-six times called the Sanctuary in the following instances: Ex. 25:8; 30:13, 24; 36:1, 3, 4, 6; 38:24–27; Lev. 4:6; 5:15; 10:4; 12:4; 16:33; 19:30; 20:3; 21:12, (twice;) 23; (plural;) 26:2; 27:3, 25; Num. 3:28, 31, 32, 33, 47, 50; 4:12, 15, (twice,) 16; 7:9, 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79, 85, 86; 8:19; 10:21; 18:1, 3, 5, 16; 19:20. From its entrance into Canaan, it is easy to trace the history of this building till it was embodied in the larger and more glorious structure of the temple of Solomon. We trace it down to the period when it was overthrown by Nebuchadnezzar, and suffered to remain in ruins during the 70 years of the Babylonish captivity. From the time that it was rebuilt by Zerubbabel, we follow it, until the days of our Saviour, by whom it was declared forever desolate. We trace it, after this event, through its brief, but nominal existence, to the year A. D. 70, when we forever lose sight of it in that destruction, by which it was overwhelmed through the violence of the Roman soldiers. This was the sanctuary of the first covenant. There can be no doubt on this point with any who yet have confidence in divine revelation. It is directly declared to be such by the apostle Paul; and of the one hundred and forty-two times of the occurence of the word in the Old Testament, it refers in almost every instance to this building. The main question at issue then, is, What is the Sanctuary of the second or new covenant? This next claims consideration. U. S. An agent of the Evangelical Continental Society is on trial for holding meetings in a village to which he had been invited. He has been twice condemned to imprisonment and fine on this charge, and is now awaiting the result of an appeal to the Supreme Court. Figueras, an evangelist was thrust into a dungeon for two days for holding a village service near Vigo. Two of Mr. Spurgeon's former students were assailed with stones, at the open instigation of the priest, as they were returning from a village where they had been preaching. At Camunas the authorities of the village seem to have decided on driving out all religious teachers. They have put the priest to flight, and the Protestant pastor is ordered to leave, on pain of death. Still in many places the Gospel is being actively preached. The retrospect on youth is too often like visiting the grave of a friend we have injured. THE duty of individual effort in the missionary work has been so clearly laid out and established that perhaps nothing more need be said to stir up our minds. And yet it seems that some of us are too apt to give its trials, burdens, sacrifices, to others. We are in danger of not feeling our individual responsibility. We think others feel the burden, and that it is unnecessary for us so weak and incapacitated to do anything; that, if we do try, we shall make mistakes that will injure the cause and place ourselves and it in a wrong light before others. All around us darkness is prevailing, and who is to dispel it? Should we altogether hold our peace? Even the very stones would cry out were there no other agency to carry the truth. It would be well for each one to ask himself or herself, Have I a mission? and, if I have, what is it? Is it possible for me to exercise any influence in this direction? and next, am I doing all I can to fulfill this mission? I do not see that even one who professes present truth is excused from some kind of labor in the great harvest field. Does the Lord excuse us? or does he require that, as it has been freely communicated to us, in like manner we should spread it for others' good, either by our example, by distributing publications, or giving of our means that the plan of the mission work may be carried on? It is a work of free-will offering, as was the building of the tabernacle in the wilderness, or the temple of Solomon. Each will be moved to give or withhold such talents as they have at their disposal just as they feel its importance. Those who can do seemingly but a little, like the widow giving her mite, may be the very ones who will receive the greatest reward. It is accepted of us according to what we have. We are not responsible for talents we do not possess, but for just that which we do possess. The Lord holds us answerable for what we can do with his divine aid, and no more. The message will be impelled by love to God, and to our neighbor, and by no other motive power existing. Anything done from a selfish feeling will not do. We must get the genuine motive power to accomplish our work, and to answer our responsibilities, and then humbly go forward in the name of the Lord. The gates of hell even, cannot prevail against his word and work.—A. M. L., in Review. CONVENIENCE IN RELIGION.
By Richard Conradi
THE predominating religion of to-day costs but little, if indeed any self-denying. Professors, even as the rest of the world, love pleasure rather than God; and though they have the form of godliness, the power thereof they deny. Duties which are unpleasant are almost entirely neglected. Not a few are convinced that certain unpopular doctrines are in accordance with divine truth, but they will not acknowledge their convictions; while others excuse themselves with the plea that it is so inconvenient to follow out these convictions. Many admit that the seventh day is the Sabbath; but, notwithstanding, week after week do they tread under foot the holy day of God. And why? Merely because it is so inconvenient or unpleasant to keep it! "If we only lived where everybody observed it, or if my family would but keep it," is the usual excuse. Oh, how little such amount to, who place their personal interests above their obligations to God. True religion has ever cost its possessors something. Our Saviour said: "Therefore, every follower who will not renounce all that he has cannot be my disciple." Before the first coming of our Saviour many true souls suffered for their love and adherence to the truth (Heb. 11:32-38). These had no idea that they were allowed to sin against God in order to escape unpleasantness. The three young Babylonian Jewish disciples in Nebuchadnezzar's time had such esteem for the law of God that they refused to disregard the second commandment, by bowing before the golden image although they were alone among the many, and the glowing furnace awaited them. Oh that we could see such trust, such steadfastness, such zeal, in the present time, for the law of God. The disciples of Christ suffered much for their obedience. They laid their own convenience aside and held their lives not dear in order that they might do the will of God; and so also it was with millions of martyrs who chose rather to die than to deny the truth. It was not pleasant for our Saviour, who was counted unworthy and despised, to be wounded for our transgressions, and killed for our sins. It was not pleasant for him as a condemned malefactor to suffer death on the cross, and besides his great pain, to bear our burden of sin. And shall we who call ourselves his followers, and who are bought with his blood, refuse to obey because it is unpleasant to do so? Oh, how unthankful! How gladly we bring an offering, costing sacrifice, to a friend whom we love, and shall we be unwilling, because of our own inconvenience or indolence, to renounce these trifling allurements of earth for him who so loved us that he gave himself to die for us. Let us remember that if we suffer, we shall also reign with him, but if we deny him he will also deny us. RICHARD CONRADI. MISSIONARY WORK.
By Stephen Nelson Haskell
NOTHING is reliable in this life but the cause of God. Every investment made in it will bring its sure reward. Banks may fail, stocks go down, and life be filled with perplexity, until man returns to his earth. But to have a well grounded hope in God, a life devoted to the cause of Christ and then amid the conflagration of this world, while a thousand will fall on the right hand and on the left, the Christian can say, "My reward is safe. It is laid up in the kingdom of God. Moth cannot corrupt it. Thieves cannot break through and steal." The present system of missionary work affords each an opportunity to enter the harvest field and gather sheaves for his Master. Not a mission has been opened in Europe, save the work in Switzerland, but was opened by reading matter sent from this country. Somebody sent it, and somebody, if faithful, will receive the reward. We never fully realized the importance of our vigilant missionary work. It opens a field for our sisters where each can bear a part. Many whose home duties confine them with their families, can take a few copies of the SIGNS, and re-mail them as they have opportunity. Then take it all to God in prayer, and with a heart made tender by the sweet influence of God's Spirit, write a Christian letter. This will favorably impress the receiver. To receive a letter from a stranger, and to think somebody cared for their souls, and would take so much interest as to send a few papers and write them a letter, will accomplish in some cases what nothing else will. The variety of reading matter in the pioneer sheet the SIGNS OF THE TIMES, is ten times better to make the first impression than a denominational tract. We have a few V. M. Societies who have taken the burden of the work upon them. They have disciplined themselves, in some cases spent nights in prayer, that God would direct their efforts and guide them in writing. They have practiced the most rigid economy that they might pay for their papers, secure postage money, and thus add their feeble efforts to spread the truths of the third angel's message. Such have been successful. The leading spirits in each successful V. M. Society know what it is to bear cases on their hearts before God. And God has condescended to accept their efforts. Such societies cannot pay for what SIGNS they can use. Individuals who have thus disciplined themselves in the cause of God have become successful workmen. There are a number of individuals of my acquaintance who find interested readers for over one hundred copies weekly. One well organized Vigilant Society will accomplish more than a whole State without one. Michigan takes 1600 copies of the SIGNS; Battle Creek V. M. Society uses 500 of these. The State of California takes 1500. Yet the vigilant workers in two churches take over one third of these. One Society in the N. E. Conference takes one third of all sent to it, and that Conference ranks the third in the country in the numbers of copies of the SIGNS taken. Minnesota ranks the fourth in the list. In view of these facts we urge upon our brethren and sisters the importance of educating themselves in this branch of the work. There is not a church in the land but should educate themselves in the work of God. No mechanic is a journeyman till he learns the trade. No minister is successful until he gains an experience. No church can be strong and successful in the missionary work till they discipline themselves by systematic labor. What one church does another can do. Brethren and sisters, try it, and God will bless your labors. The cause is worthy of our most earnest efforts. S. N. HASKELL. INTERESTING LETTER FROM KANSAS.
Dear Brethren:—Having been a reader of your paper for the last four months, and being much edified by its perusal, I feel confident that your work is of God, and our Lord Jesus Christ. By that gift of the Spirit whereby we are enabled to discern spirits, I am fully persuaded that the "Signs of the Times" is the most spiritual of any publication now being issued to which I have had access. With all the doctrine taught in your paper I have been in sympathy for some years, except your teaching in regard to the Law of God, having heretofore looked upon it as the Law of Moses, and was in the habit of calling the Seventh Day the "Jewish Sabbath" instead of the Sabbath of the Lord. But having some nine years ago adopted the principle: "Where the Scriptures speak we speak, and where the Scriptures are silent we are silent," I have ceased talking about the "Jewish Sabbath," and now regard the day as unto the Lord. When I adopted the principle above referred to I found that I must leave the Presbyterian Church of which I was then a member. Having at that time cast my lot with the people calling themselves Disciples, I have been exceedingly zealous in my preaching for what is popularly called Christian union. But having lost confidence in the spirituality, not only of the other sects, but of the Disciples also, and my faith in God's word growing stronger and stronger, I greatly desire the fellowship of a more spiritually minded brotherhood. Although Christ has redeemed me from the curse of the Law, I am nevertheless fully impressed with its claims upon all, both Jew and Gentile, and desire to serve in newness of spirit and not in the oldness of the letter. I feel somewhat drawn toward S. D. Adventists, and hope to be able to cooperate with you in the work of saving souls. It will avail thee nothing to change thy religion, if thy religion does not change thee. THE CLOSE OF THE LEMOORE CAMP-MEETING.
By William Clarence White
As the meetings held in the interest of Sabbath-school and missionary work, which occupied a large part of the time Thursday, and Friday have already been reported, we need not speak of them here. The Sabbath was another precious season to our brethren and sisters. The morning prayer-meeting was well attended. Elder Haskell spoke in the forenoon, Mrs. White spoke in the afternoon upon the sacredness of the Sabbath and its proper observance. At five o'clock a Bible class was held in the large tent for the further investigation of this subject. Questions were asked and answered freely, and as the many texts bearing upon this subject were read by the members of the class, the conviction seemed to be generally felt that a more careful observance of the Sabbath was required. Sunday morning another Bible class was held to study the twenty-fourth chapter of Matthew. These classes were deeply interesting and profitable. The truths brought out by the united investigation of the class, seem to take a deeper hold upon the mind than when stated from the desk. The outside attendance was nearly equal to the previous Sunday, although it was a very warm day. In the afternoon several were baptized, making seven who were baptized during the meeting. Monday morning the camp was early astir. Up to this time not a tent had left the ground, and there were more in attendance than at the first of the meeting, and at the parting meeting all seemed to regret that the meeting must close. The utmost kindness was shown us by the Railroad officials, and at the closing business meeting the following resolution was unanimously adopted:— Resolved, That we appreciate the courtesy extended to us, and the interest taken to assist us, by the Southern Pacific Railroad Company, whereby the comfort and pleasure of our people coming to this place have been greatly increased, and that we hereby tender to them the thanks of this meeting. W. C. WHITE. NEAL DOW ON THE TOBACCO BONDAGE.
SOME time since, I met an Englishman on a steamer, both of us making the same journey, to whom I was fortunate enough to be able to render some service, under certain circumstances which were awkward for him, but from which he was extricated with my help. By and by we took the shore, and I invited him to a share of a wagon I had engaged to take me to a town to which he was also bound, seven miles away over a country road. We were no sooner started on our little journey, than my friend took a cigar case from his pocket and said:— "No, thanks; I never smoke nor use tobacco in any way; that's a part of my education that was entirely neglected." "But it is a very great pleasure to smoke; I could not get on without it." "Perhaps I'm not well informed as to the sort of pleasure that comes from tobacco. I have heard a great deal said about it, and have talked with a great many people upon the subject, but am not certain that I understand it thoroughly. Now, I think it is a good opportunity to learn from you all about the pleasure of smoking, so that I can form an intelligent opinion as to the wisdom or unwisdom of the habit. Now, in what does the pleasure really consist?" "Well, after eating, a good cigar is a great comfort; it is a greater pleasure even than a good dinner to a hungry man." "Yes, I understand that; I have heard smokers say so many times. But what I wish to know is in what the 'pleasure'—the 'comfort'—consists? We have just had a good dinner at the landing place, in that nice hotel. I am perfectly satisfied and comfortable. I cannot at this moment think of any thing to eat or to drink that I should like. I am thoroughly comfortable. But you want something more—your cigar, and if by some accident you could not have one, wouldn't you be uncomfortable?" "Yes, I confess that I should." "Wouldn't you be very uncomfortable?"—(with a strong emphasis on the "very.") "Yes, I acknowledge that I should be so." "Pray excuse me for pressing the matter, because I am really anxious to ascertain as accurately as I can whether any real pleasure comes from tobacco—a pleasure that a sensible man need not be ashamed of. No man likes comfort, real, down-right comfort, better than I do. I enjoy greatly suitable and intelligent pleasure. Now, if I were to allow myself to be influenced by your example so as to have a share of the pleasure you speak of, what would happen? I could not smoke freely at once, I suppose, as you do now?" "No. You must learn to smoke by slow degrees." "During this process of learning I suppose I should be very sick?" "Yes, of course you would be sick." "Very sick I suppose. I have heard it said there would be deathly nausea at the stomach and violent, prolonged vomiting, with a cracking, snapping headache; is that a fair description of what I should suffer?" "Probably; but all beginners do not suffer so much." "Yes, I understand that; there are differences in physical constitutions. And besides that, some children are saturated with tobacco smoke; they live in a tobacco atmosphere, so that they would not suffer so much in learning to use tobacco in any way. But generally, as a rule, people learning to use tobacco are dreadfully sick and suffer very much." "Yes, as a rule they do. I did." "For how long a time does this suffering continue?" "That varies in different persons. I was sick for about four weeks. That's the average time. Some people suffer less and some more, and some persons cannot learn to use tobacco; they are always sick if they touch it." "Yes, that corresponds with what I've often heard. But now, suppose I've fully made up my mind to learn to smoke so as to have my share of the 'pleasure' the 'comfort' coming from it. I have great powers of endurance; I sit down to my task, as in a dentist's chair to have all my teeth pulled out. I don't flinch, but endure heroically the torture of the dreadful nausea, the retching and violent vomiting, and the crashing headache. My lips are livid, my face has the pallor, the anguish of the most painful death agony. You are standing by encouraging me and doing your best to keep my courage up. 'Don't be afraid,' you say, 'you'll not die. I've been through it all and more. For all this suffering and anguish you'll be rewarded many-fold in the pleasure and comfort of smoking.' Would you not say all that to encourage me?" "There was a pause. He didn't answer at first. Then he said: 'I've never thought of it in that way. I do not think I should encourage you, or even stand by the bedside of any one learning to use tobacco and encourage him to persevere.' Laughing heartily. 'I never thought of the ridiculous, absurd figure a man makes in learning to use tobacco. In fact, men never acquire the habit, or very rarely, and then under exceptional circumstances. It's boys who learn, because they think it smart and manly to use tobacco. They steal away into secret places; they hide behind the barn or creep under the wood-shed, out of sight, because they're ashamed, and there they smoke and vomit. That's the way in which ninety-nine of every hundred tobacco users have acquired the habit.'" "But to come back to myself. I do not nauseate now, or but very little. I've conquered that, but I have no desire whatever for a cigar. I can smoke one without being sick, but I would not touch one but for the example of others. Isn't that exactly what would happen?" "Yes, that was precisely my case." "But I persist in smoking; and by and by it becomes a necessity because if I omit the customary cigar I should suffer. After a year or two of the tobacco habit I should suffer very much if I could not have my cigar. Is that not precisely where I should be, where you are now?" "Yes, that is exactly the case; that's a fair statement of it." "Then, in short, I have suffered all this dreadful pain in learning to use tobacco, only to fasten upon myself a most expensive and offensive habit, which I must gratify under penalty of inexpressible suffering; which I cannot throw off except at the cost of torture almost unendurable. I continue the tobacco habit only to avoid the intense suffering which would otherwise torment me. The 'pleasure,' the 'comfort,' coming from the tobacco habit is this, only this, and nothing more; it wards off pain." "I have never heard the matter put in that way before, but I must confess that that is the whole of it. If I cannot have my cigar I suffer; while I am smoking the pain is relieved, is gone, and in fact that is all the pleasure that comes from smoking." "Upon the whole, then, I do not think I shall learn to use tobacco: to acquire a habit which is very costly; which makes one offensive to many people—a habit which unmans a man so far that he feels himself under a bondage which he cannot throw off without an effort that few men who are subject to it find themselves equal to."—Witness. WOLF CREEK, DAKOTA.
By S. B. Whitney
CAME to this place April 9, and found a company of brethren all ready to engage heartily in our work. Eleven signed the covenant and joined the tract society, and clubs of the Instructor, Signs, and Stimme der Wahrheit were taken. The outside interest was good. Our meetings were well attended, some coming a distance of five miles. An invitation was extended to me by one of the most prominent citizens, to give a course of lectures in his house. S. B. WHITNEY. WALKERTON, INDIANA.
By A. W. Bartlett
God's blessing is following the efforts which we are making here for the salvation of souls. Twenty-six have taken their stand for the truth, and more will follow this week. To God be the glory for the success attending the preaching of his word. The brethren and sisters at North Liberty have rendered very valuable service for the truth here, thus manifesting their zeal for the Lord.
A. W. BARTLETT.