Earlier text: Modern SpiritualismHas Man an Immortal Nature?
By John Nevins Andrews
THIS question is worthy of serious consideration, for many important consequences depend on the answer given to it. If all men are immortal by nature, then every member of the human family will live to all eternity. The greater part of mankind live and die in sin, but, if they all possess immortality, wicked men will live as long as God shall live, and unless God has some way to save them in their sins, they will be eternally miserable. If men possess an immortal nature they must at death enter upon the bliss of the saved or the misery of the damned. This doctrine, therefore, sets aside the necessity of a future day of judgment, for it makes it necessary that men should be judged when they die. Moreover, as the vast majority of mankind die in wickedness, if they are by nature immortal, we must believe that at death this innumerable host enter upon a state of endless misery. Nor is this the only consequence of the doctrine especially worthy of attention. Vast numbers who die in sin have never had any greater light than the dim light of nature. Even in Christian lands millions of young people, who have but just commenced to be accountable to God, die in sin. All these if immortal are destined to an endless sinful life. Is it then true that God endows human beings with immortality at the commencement of their existence? If such be the case the most degraded of our race are in their spiritual nature immortal as the angels of God; and the Cannibals, the Esquimaux, the Hottentots, Digger Indians, and the most debased and imbecile of the Negro tribes—races that for the most part have no idea of God, or of a future existence, are all immortal and destined to an endless miserable existence. Do men already possess immortality, or are they to seek for it as the recompense for well-doing? Has God made man immortal, or has he instead of this made him with the capacity to seek for immortality? Does God give to men immortality when he gives them existence, or does he give it in the day of judgment to those that he finds worthy to receive it? Do we have immortality through Adam or through Christ? To answer these questions we appeal, not to human reason or to mental philosophy, but to the word of God. Life and immortality have been brought to light through the gospel; 2 Tim. 1:10. God our Creator has spoken on this subject and it becomes us to listen to his words with reverent attention. The Scriptures reveal to us man's origin, nature, and destiny. They speak of everything pertaining to his existence. He is represented as consisting of body, soul, and spirit, and each of these elements of his being is largely treated of in the Scriptures. If man is immortal as a whole or in any one of the constituent parts which compose his being, the Scriptures will undoubtedly reveal that fact. The words rendered soul in the Old and New Testaments occur in the Hebrew and Greek 851 times, and the words rendered spirit in the Old and New Testaments occur about the same number of times. We have then about 1700 passages which mention either the soul or spirit, and we have innumerable passages which speak of the body; also a very great number of passages which speak of man as a whole. There is therefore the most abundant opportunity for the Spirit of God to reveal the doctrine of man's immortality. What then do the Scriptures say with reference to the immortality of man's entire being? And what do they say concerning the immortality of his body, or of his soul, or of his spirit? They never speak of man as an immortal being. On the contrary they speak of him as mortal and corruptible and under sentence of death. Job 7:1; Rom. 1:23; Heb. 9:27. Though the term soul is used in so great a number of instances, it is never called immortal nor is any similar term applied to it. The same is true with respect to the spirit. The Scriptures are silent concerning the immortality of soul or spirit of man. When we read modern religious authors we find that they rarely speak of the soul or spirit of man without uniting with it the term immortal or deathless; but when we read the sacred writers, though they speak of the soul or spirit some 1700 times, there is not one instance in which they connect the word immortal or any similar word with either the soul or spirit. Yet these men spake as they were moved by the Holy Ghost. 2 Pet. 1:21. But do the Scriptures say nothing concerning immortality? They use the term but they use it sparingly. In the entire Bible this word is found but five times and we give each of the instances. In 2 Tim. 1:10, we are told that life and immortality are brought to light through the gospel. This is an assurance that the New Testament writers correctly understood the subject of immortality. In 1 Tim. 6:16 we are told that God only hath immortality. Certainly this represents immortality as something peculiar to the Almighty. In Rom. 2:7, we learn that immortality is something which the people of God are to seek after, whence it follows that they do not now have it in possession. In 1 Cor. 15:53, 54, the two remaining instances in which the term immortality is employed in the Bible, we learn that the people of God receive immortality at the sound of the last trumpet. These five passages contain every instance where the word immortality is used in the Bible and they clearly show that immortality is not something man inherits by nature; that it is given to those who seek after it by patient continuance in well-doing; that the wicked will never receive it, and that it will not be given even to the just till the sound of the last trumpet. The word immortal occurs but once in our translation of the Scriptures. It is applied not to man but to God. "The King eternal, immortal, invisible, the only wise God." Immortality then is something of infinite value which God alone possesses, and it is given, not to all mankind without respect to character, but only to those whom God finds worthy to receive it when the books are examined before him. The subject merits our serious attention and we invite the reader to unite with us in giving it a thorough investigation. J. N. A. The United States in Prophecy.
By Uriah Smith
CHARACTER OF THE GOVERNMENT REPRESENTED BY THE TWO-HORNED BEAST.
Having given us data by which we determine the location, chronology, and rapid rise of this power, John now proceeds to describe the appearance of the two-horned beast, and speaks of his acts in such a manner as to clearly indicate his character, both apparent and real. Every specification thus far examined has held the application imperatively to the United States. We shall find this one no less strong in the same direction. This symbol has "two horns like a lamb." To those who have studied the prophecies of Daniel and John, horns upon a beast are no unfamiliar features. The ram, Dan. 8:3, had two horns. The he goat that came against him had, at first, one notable horn between his eyes. This was broken and four came up in its place toward the four winds of heaven. From one of these came forth another horn which waxed exceeding great. The fourth beast of Daniel 7 had ten horns. Among these, a little horn with eyes and mouth, far-seeing, crafty, and blasphemous, arose. The dragon and leopard beast of Rev. 12 and 13, denoting the same as the fourth beast of Dan. 7, in its two phases, have each the same number of horns signifying the same thing. And the symbol under consideration has two horns like a lamb. From the use of the horns on the other symbols, some facts are apparent which may guide us to an understanding of their use on this last one. A horn is used in the Scriptures as a symbol of strength and power, as in Deut. 33:17, and of glory and honor, as in Job 16:15. A horn is sometimes used to denote a nation as a whole, as the four horns of the goat, the little horn of Dan. 8, and the ten horns of the fourth beast of Dan. 7; and sometimes some particular feature of the government, as the first horn of the goat, which denoted not the nation as a whole, but the civil power as centered in the first king, Alexander the Great. Horns do not always denote division, as in the case of the four horns of the goat, &c.; for the two horns of the ram denote the union of Media and Persia in one government. A horn is not used exclusively to represent civil power; for the little horn of Daniel's fourth beast, the papacy, was a horn when it plucked up three other horns, and established itself in 538. But it was then purely an ecclesiastical power, and so remained for two hundred and seventeen years from that time. Pepin, in the year 755, making the Roman pontiff a grant of some rich provinces in Italy, first constituted him a temporal monarch. (Goodrich's Hist. of the Church, p. 98. Bower's Hist. of the Popes, vol. ii. p. 108.) With these facts before us, we are prepared to examine into the significance of the two horns which pertain to this beast. Why does John say that he has two horns like a lamb? Why not simply two horns? It must be because these horns possess peculiarities which indicate the character of the power to which they belong. The horns of a lamb indicate, first, youthfulness, and secondly, innocence and gentleness. As a power which has but recently arisen, the United States answer to the symbol admirably in respect to age; while no other power, as has already abundantly been proved, can be found to do this. And considered as an index of power and character, it can be decided what constitutes the two horns of the government, if it can be ascertained what is the secret of its strength and power, and what reveals its apparent character, or constitutes its outward profession. The Hon. J. A. Bingham gives us the clue to the whole matter when he states that the object of those who first sought these shores was to found "what the world had not seen for ages; viz.,—a church without a pope, and a State without a king." Expressed in other words, this would be a government in which the church should be free from the civil power, and civil and religious liberty reign supreme.^ And what is the profession of this government in these respects? That great instrument which our forefathers set forth as their bill of rights, the Declaration of Independence, contains these words: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness." And in article IV., Sec. 4, of the Constitution of the United States, we find these words: "The United States shall guarantee to every State in this Union a republican form of government." A republican form of government is one in which the power rests with the people, and the whole machinery of government is worked by representatives elected by them. And here, again, we see the fitness between the symbol and the government which is symbolized; for the horns of the two-horned beast have no crowns upon them as do the horns of the dragon and leopard beast, showing that the government which it represents cannot be monarchical. This is a sufficient guarantee of civil liberty. What is said respecting religious freedom? In Art. VI. of the Constitution, we read: "No religious test shall ever be required as a qualification to any office of public trust under the United States." In Art. I. of Amendments of the Constitution, we read: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." In reply to questions as to the design of the Constitution from the committee of a Baptist society in Virginia, Geo. Washington wrote, Aug. 4, 1789, as follows:— "If I had the least idea of any difficulty resulting from the Constitution adopted by the Convention, of which I had the honor to be President when it was formed, so as to danger the rights of any religious denomination, then I never should have attached my name to that instrument. If I had any idea that the general government was so administered that the liberty of conscience was endangered, I pray you be assured that no man would be more willing than myself to revise and alter that part of it, so as to avoid all religious persecutions. You can, without doubt, remember that I have often expressed my opinion, that every man who conducts himself as a good citizen is accountable alone to God for his religious faith, and should be protected in worshiping God according to the dictates of his own conscience." IN 1830, certain memorials for prohibiting the transportation of mails and the opening of post-offices on Sunday were referred to the Congressional Committee on post-offices and post-roads. The committee reported unfavorably to the prayer of the memorialists. Their report was adopted and printed by order of the Senate of the United States, and the committee discharged from the further consideration of the subject. Of the Constitution, they say:— "We look in vain to that instrument for authority to say whether the first day, or seventh day, or whether any day, has been made holy by the Almighty." "The Constitution regards the conscience of the Jews as sacred as that of the Christian, and gives no more authority to adopt a measure affecting the conscience of a solitary individual than of a whole community. That representative who would violate this principle would lose his delegated character, and forfeit the confidence of his constituents. If Congress should declare the first day of the week holy, it would not convince the Jew nor the Sabbatarian. It would dissatisfy both, and consequently convert neither. . . . If a solemn act of legislation shall in one point define the law of God, or point out to the citizen one religious duty, it may with equal propriety define every part of revelation, and enforce every religious obligation, even to the forms and ceremonies of worship, the endowments of the church and support of the clergy." "The framers of the Constitution recognized the eternal principle that man's relation to his God is above human legislation, and his right of conscience inalienable. Reasoning was not necessary to establish this truth, we are conscious of it in our own bosom. It is this consciousness which, in defiance of human laws, has sustained so many martyrs in tortures and flames. They felt that their duty to God was superior to human enactments, and that man could exercise no authority over their consciences. It is an inborn principle which nothing can eradicate." "It is also a fact that counter memorials, equally respectable, oppose the interference of Congress on the ground that it would be legislating upon a religious subject, and therefore unconstitutional." Hon. A. H. Cragin, in a speech in the House of Representatives, said:— "When our forefathers reared the magnificent structure of a free republic in this Western land, they laid its foundations broad and deep in the eternal principles of right. Its materials were all quarried from the mountain of truth; and as it rose majestically before an astonished world, it rejoiced the hearts and hopes of mankind. Tyrants only cursed the workmen and their workmanship. Its architecture was new. It had no model in Grecian or Roman history. It seemed a paragon let down from Heaven to inspire the hopes of man, and to demonstrate God's favor to the people of the New World. The builders recognized the rights of human nature as universal. Liberty, the great first right of man, they claimed for 'all men,' and claimed it from 'God himself.' Upon this foundation they erected the temple, and dedicated it to Liberty, Humanity, Justice, and Equality. Washington was crowned its patron saint. Liberty was then the national goddess, worshiped by all the people. They sang of liberty, they harangued for liberty, they prayed for liberty. Slavery was then hateful. It was denounced by all. The British king was condemned for foisting it upon the colonies. Southern men were foremost in entering their protest against it. It was then everywhere regarded as an evil, and a crime against humanity." "THE most disobedient child I ever knew." The words were uttered in a languid tone, and the speaker pressed her hand on her throbbing brow as though she would still its beating. A few minutes later Mrs. Elbert repeated the same words to her husband. "He must be sent to school, Grant," she continued, "such a racket would drive me crazy." The subject of these remarks was at that moment engaged with a company of miniature soldiers, and a small pop-gun, which he was using with considerable dexterity, for several of the wooden warriors lay with their faces to the floor, and every new downfall was greeted with a burst of boyish laughter, which fell discordantly on his mother's ears. "Send him out doors for a romp, Mary," good-naturedly suggested Mr. Elbert, "boys will make a noise." "And this is all the sympathy you have for my nerves, Grant. Send him out of doors, indeed, perhaps the next moment to hear of his having fallen into the creek. No, I will not think of such a thing. As long as the children are out of school they must remain with me. I should not have a moment's comfort any where." "Yet I am sure, Mary, neither you nor they are quite comfortable as it is. I cannot imagine how your sister Lucy manages with small children." "Lucy again," retorted Mrs. Elbert sharply—"I don't think, Grant, you need be constantly holding up Lucy as a pattern for me to copy." "Yet allow, Mary, that Lucy is an admirable manager," said Mr. Elbert, in a conciliatory tone. "She has never had any ill health to contend with. There, go away, Minnie, do not trouble me with your doll. Do you hear me? Go play in the corner." The little girl moved away slowly, and her evident reluctance was, as usual, construed into that rebellious spirit which Mrs. Elbert had persuaded herself existed in her children to a large degree. "Mrs. Colton, marm, sent me over to know if you'd step over, if you felt well enough," said an Irish girl, thrusting her head into the drawing-room. The lady hesitated before replying, and the girl continued:— "It's in trouble the lady is, marm, the docther has been there twice this mornin'; one of the young uns is down with the croup." Mrs. Elbert had not visited her sister for several weeks, excusing herself on the plea of ill health, though it must be confessed that other causes had something to do with her absence. The truth was, these visits had only served to make her more dissatisfied with herself; for, while she acknowledged her sister's superiority, she did not care to have a second person remind her of it; and the well meant allusion of her husband proved to be particularly annoying. Still, Mary Elbert was not a bad-hearted woman—and Lucy in trouble awakened feelings that Lucy in prosperity had failed to do. Hastily throwing on a shawl, she turned her steps toward her sister's residence. With a noiseless tread she entered the dwelling and repaired to the sick chamber, where she found her sister seated near the couch of her youngest child, who was breathing painfully. For several days she remained an inmate of the dwelling, sharing the midnight vigil and doing all in her power to relieve the little sufferer, who rapidly continued to grow worse, and finally breathed its last in her arms. Yet, though this period was passed in benefiting others, it proved of rare value to herself; she could not but acknowledge that in the activity which the circumstances demanded, she had forgotten many of her own ills—nor was this all. It was the day before the funeral—the little waxen form with its violet eyes calmly closed, lay like a lily bud on its pearly bed; and as Mrs. Colton gazed with tearful eyes on the little figure, the thought of her other children crossed her mind. "Where can Willie and Emmie be?" she said, turning to her sister, "I have not seen them since breakfast." "I will go and see," Mrs. Elbert replied, and she left the room expecting to find them engaged in some childish mischief. "Is that you, auntie?" said a childish voice as the lady passed through the dining-room. "Yes, Emmie. What are you doing? Where is your brother?" "Willie is doing his work and I am keeping house for mamma." "Keeping house for mamma?" Mrs. Elbert continued in a puzzled tone. "What do you mean, child?" "It's my hour to help mamma," continued the child in her artless way; "I fold the napkins, dust the chairs when Betsey's done sweeping, and feed Carlo; and mamma says that is keeping house for her. Willie's making paper matches; he likes to use his fingers, so that is his part of the work. Mamma didn't come down this morning, but we thought we'd keep house just the same." "You are a good little girl," said Mrs. Elbert, kissing the child. There were tears in her eyes as she turned away. Why had she not taught her little ones to help her? The funeral was over. Mrs. Elbert repaired to her home. At another time she might have found much to censure, for during her absence a little contretemps had occurred, and the servants regarded the silence of their mistress with amazement. "Come, get right into bed, Miss Minnie. Do 'n't bother about saying good-night; for I can tell you your ma is'n't in a good humor for all she's so quiet. Cook says we shall all catch it to-morrow; I'm sorry Harry broke the pitcher, but there's no use crying for spilt milk. Come, get into bed," and the girl took the light and left the apartment. "Do 'n't you think, Harry, we'd best tell mamma about the pitcher?" said Minnie, as soon as the sounds of the girl's footsteps were no longer heard; "you know our teacher said last Sabbath that we should be willing to confess all we have done amiss during the day, before we ask God to take care of us through the night." "I ain't afraid of being punished, Minnie," continued the courageous child, "but mamma will be cross. I can't bear to make her cross." "Or I either, Harry," returned Minnie, in almost a sobbing tone. "I wonder what makes mamma cross! We 're such dreadful wicked children! She don't take us to bed like aunt Lucy does Emmie and Willie." "Perhaps it's because she's sick," returned Harry. "I don't think God would make mamma sick and cross, Harry, if we told him how badly we felt about it." "I don't know, Minnie; we might try," the child said thoughtfully. The two children kneeled down, and after repeating their usual evening prayer, the little girl added these words:— "Please God, don't make mamma sick and cross any more, and Harry and Minnie will try to be good children—Amen." It was a simple petition, but it went to the heart of one listener at least; for during the period passed at her sister's, Mrs. Elbert's feelings had been deeply impressed, and she resolved to visit her children's chamber before retiring that night. Thus she overheard their artless prayer, and her tears fell thick and fast on their couch. In the morning Harry recited the story of the broken pitcher; and soon he was telling Minnie that God must have heard their prayer, for mamma wasn't a bit cross, but had kissed him, and said he was a good boy for coming to tell her the truth, and that he must be more careful in the future. Mrs. Elbert again repaired to her sister's residence. "I have come, Lucy," she said, "to learn the secret of your influence in your household." Mrs. Colton smiled kindly on her sister, while she returned: "Constant watchfulness and love, dear Mary, with the blessing of Heaven, have so far availed in my family. My children, like your own, are each of a different temper. I try to discover what are their peculiar traits and dispositions. Willie is naturally of an active, nervous temperament, and if I did not keep him employed his restlessness would be a source of annoyance to himself and all around him; yet he is an open-hearted, generous child, and I trust with proper training his activity will prove a blessing; for, believe me, sister, it is possible for a child to be restless, even boisterous, without being willfully disobedient. I do not say this to extenuate or excuse the disregard of a known command, but simply to show the necessity of occupation for one like himself. Besides, children like to feel they are of use, and though at first it may tax your time and ingenuity to devise plans for their employment, in the end they may prove of real assistance; and not only in devising plans for their employment should we take an interest, but also in their diversions, for as we were children ourselves once, so should we remember that youth is peculiarly the season of those innocent enjoyments which we once shared; and by caring for their joys as well as sorrows, we shall be able to gain their confidence and that perfect love which casteth out fear."—Mother's Magazine. THE late Mr. W—, one of the leading business men of Cincinnati, was strongly opposed to the use of intoxicating liquor as a beverage, and in his gentle, quaint way preached many effective temperance sermons. He received one day a visit from Judge C— of St. Louis, who then held the first place among the learned jurists of the West, and who was, besides, a brilliant man of the world, kind-hearted, brave, and loyal to his friendships. Mr. W— showed him over his manufactory, and his admiration was especially excited by the intricate machinery, much of which was of brass, finely polished—a work of art as of use. That evening the friends dined together at Mr. W—’s hotel. Judge C— drank to excess. Observing his friend’s grave, keen eyes upon him, he said gaily:— “You do not take brandy, W—?” “I do,” frankly. “Too much, probably. But I began thirty years ago. I drank as a boy at my father’s table. I drank as a young man, and I drink as an old one. It is a trifling fault, if you choose to call it a fault; and will hurt nobody but myself. If it has not harmed me in thirty years, I have no cause for fear.” Mr. W— bowed gravely, but made no reply. When dinner was over he said, “We had an accident in our mills an hour after you left. Will you walk up with me?” They reached the mills in a few minutes. One side of the wall had fallen in. The exquisite, costly machinery was a hopeless wreck. Two or three workmen had been crushed in the ruin, and laborers were digging to find the bodies. “Horrible!” cried C—. “That machinery was so fine and massive, I thought it would last an age.” “Yes,” said W—, slowly; “but there was a flaw in it. A very slight flaw, which the workmen thought of no importance. I have used it many years in safety. But the flaw was there, and has done its work at last.” Judge C—’s face lost its color. He was silent a moment, and then, turning, caught Mr. W—’s hand. “I understand you, old friend,” he said. “I will remember.” How long he remembered, we do not know. The Home Circle.
By Caleb Dunn
THANKSGIVING ALL THE YEAR.
ONCE a year there comes a day
In the chill November weather,
When from near and far away
Loving kindred meet together. Round the old hearthstone they meet,
Young and old, in union tender,
To renew their greetings sweet,
And their mutual love to render. Thanks are given that once again
They whom distance separated,
With their hearts all free from pain,
Gather there with hearts elated. Yet through all the changing year
We for giving thanks have reason,
For the blessings that appear—
That we find in every season. Thanks for shelter from the storm,
Thanks because no ills confound us,
Thanks for hearts that e'er are warm,
Thanks for loving friends around us; Thanks for health that day by day
With fresh pleasure comes attended,
Thanks for sorrow passed away,
Thanks for troubles that are ended. So, for blessings we receive,
Making our lives worth the living,
Every day of joy we live
Should to us be a thanksgiving. --Caleb Dunn, in N. Y. Ledger. Reports from the Field.
By Editor
The secretary of the Oakland Vigilant Missionary Society has kindly furnished to us some of the letters which were recently read before the Society. The extracts which are here published will be of interest to all missionary workers. The laborers in Oakland have much to encourage them, not only in that which they will find "after many days," but in the fruit which already appears. A lady in Liverpool, Eng., writes: "I have received your kind and welcome letter, also your Signs of the Times. I like them well and shall receive them gladly, and thank you from my heart for your kindness to me a stranger." A gentleman from Scotland says: "I have received three copies of the Signs of the Times, and find in them all much excellent reading, and pieces (to be continued) which make me regret the want of a regular succession. If you have any gratuitous issue of books or papers I will be glad both to read and to circulate them." A gentleman writes from Massachusetts: "I received your kind letter in due time. I take this opportunity to assure you that I appreciate your interest in me, and your favor in sending me the Signs of the Times, with the religious tone and spirit of which I am pleased." Another gentleman in Mass., says: "Your kind letter came to hand, and in reply I will say, I read with interest the Signs of the Times, and like it as a religious paper. It contains much important truth. Enclosed please find one dollar for the paper for six months." A lady writing from South Wales, says: "I feel very grateful for your kindness in sending me the papers which I like very much, and I will ever read them with interest." A gentleman in Mississippi writes: "Yours of Sept. 27 came to hand, and I should have answered sooner, but as many of my Signs and the few tracts I had received were out and not heard from, I decided to postpone the writing until I could give a general idea of the work or effect of the papers kindly furnished me by the courtesy of Mrs. —." "I will state that the Signs have been read by all the appreciative readers of my circle, and all that have read the arguments for the 'Sabbath of the Lord,' yield to their force, and many with me regret that the laws of our State prevent our adopting your principles. Among the readers here of those numbers of the Signs are many Universalists (and I have placed them in the hands of the leading men), who express themselves as 'almost persuaded' to adopt the principles held forth in the articles on the 'immortality of the soul;' while I, a life-long Baptist, am surprised that I never saw it thus before. The explanation of Christ's answer to the thief on the cross is entirely satisfactory, and throws new light on the Bible, and accords perfectly with the general tenor of the sacred word, and also with our natural instinct, or, in other words, with the 'light that lighteth every man.'" "Modern Spiritualism certainly shows what kind of spirits infest the world in these latter days, and I think I have learned from the articles to guard against the accidental association with spirits of darkness infesting many whom we meet. Mrs. White's articles are food for the soul, well calculated to inspire every reader to a redoubling of his diligence to serve God and keep his commandments." "Mrs. — (my wife) is enthusiastic on the Sabbath subject. I am fully satisfied that the literature of the Pacific Press furnished me, and read by my friends, has opened up a door here for a living teacher." Two boys were in a carpenter shop. One determined to make himself a thorough workman; the other "didn't care." One read and studied, and got books that would help him to understand the principles of his trade. He spent his evenings at home, reading. The other liked fun best. He went off with the other boys to have fun. "Come," he often said to his shopmate, "leave your books; go with us. What's the use of all this reading?" "If I waste these golden moments," was the reply, "I shall lose what I can never, never make up." While the boys were still apprentices, an offer of two thousand dollars appeared through the newspapers, for the best plan for a State-house to be built in the Eastern States. The studious boy saw the advertisement, and determined to try for it. After careful study, he drew his plans, and sent them to the committee. I suppose he did not really expect to win the prize, but there is nothing like trying. It was not long before the committee of gentlemen arrived at the carpenter shop, and asked if an architect by the name—mentioning the boy's name—lived there. "No," said the carpenter, "no architect. I've got an apprentice by that name." "Let's see him," said the committee. The young man was called, and sure enough, his plan had been accepted, and the two thousand dollars were his. The committee then said he must put up the building; and the employer was so proud of his success that he willingly gave him his time, and let him go. This studious carpenter's boy became one of the best architects of our country. He made a fortune, and stands high in the esteem of everybody; while his fellow apprentice can hardly earn by his daily labor daily bread for himself and family. Who loses a youth of improvement loses the best beginning which a boy can make in life. An English Physician, Dr. J. Mortimer Granville, in his recently-published work upon sleep, says:— “A constrained or uncomfortable position will often prevent repose. Lying flat on the back, with the limbs relaxed, would seem to secure the greatest amount of rest for the muscular system. This is the position assumed in the most exhausting diseases, and it is generally hailed as a token of revival when a patient voluntarily turns on the side; but there are several disadvantages in the supine posture which impair or embarrass sleep. Thus, in weakly states of the heart and blood-vessels, and in certain morbid conditions of the brain, the blood seems to gravitate to the back of the head, and to produce troublesome dreams. In persons who habitually, in their gait or work, stoop, there is probably some distress consequent on straightening the spine. Those who have contracted chests, especially persons who have had pleurisy and retain adhesions of the lungs, do not sleep well on the back. Nearly all who are inclined to snore do so while in that position, because the soft palate and uvula hang on the tongue, and that organ falls back so as to partially close the top of the wind-pipe. It is better, therefore, to lie on the side, and, in the presence of special chest diseases, rendering it desirable to lie on the weak side so as to leave the healthy lung free to expand, it is well to choose the right side, because when the body is thus placed food gravitates more easily out of the stomach into the intestines, and the weight of the liver does not compress the upper portion of the intestines. A glance at the plate of the visceral anatomy will show how this must be. Many persons are deaf in one ear, and prefer to lie on that particular side; but, if possible, the right side should be chosen, and the body rolled a little forward, so that any saliva which may be secreted shall run easily out of the mouth, if not unconsciously swallowed. Again, sleeping with the arms thrown over the head is to be deprecated; but this position is often assumed during sleep, because circulation is then free in the extremities, and the head and neck and the muscles of the chest are drawn up and fixed by the shoulders, and thus the expansion of the thorax is easy. The chief objections to this position are that it creates a tendency to cramp and cold in the arms, and sometimes seems to cause headaches during sleep and dreams. These small matters often make or mar comfort in sleeping.” THE manufacturers of tinted goods of all sorts, in their efforts to compete with one another in cheapness of price without diminishing their profits, have adopted the most reprehensible practice of sophisticating the tin coating of their goods with lead. By this means the cost is greatly lessened, both by the use of a less expensive metal and by increased facility of manufacture. This is done, notwithstanding the fact well known to manufacturers as well as to others, that vessels for use in cookery or to contain food, if made of lead or having it in their composition, are eminently dangerous not only to health but to life. Milk pans, stew pans, dippers, water-pails, tea and coffee pots, in fact, every culinary utensil made of tin, is an active source of danger to life. Lead-tin fruit cans, on account of the acidity of the contents, by means of which the lead is more readily dissolved, are perhaps the most dangerous of all. Tin roofing, when made of this sort of tin, is also a source of danger. Not a few cases have occurred in which it was clear that persons had been poisoned through this means, by the use of milk from tin pans, fruit put up in tin cans, water caught from a tin roof, etc. In one case a student suffered most severely from eating cranberry sauce which his landlady had cooked in a tin saucepan. He would doubtless have suffered much more had he not detected the danger by the metallic taste which made the metal apparent. The danger from water passing through lead pipes is now too well known to need pointing out, but people need constantly to be reminded of it. Lead pipes should never be used for drinking water. Zinc pipe is better, but is not free from danger. Iron pipe is perfectly safe, and should be used in spite of the little inconvenience occasioned by rusting. Galvanized iron pipe possesses all the bad qualities of zinc, but is much safer than lead. Lead has also been discovered in the lining of certain kinds of cheap glazed ware. Such articles cannot be used without injury, since the lead will be dissolved by liquids which may be contained in them. If the liquid possesses any degree of acidity, the danger is increased in a great degree.—Health Annual for 1880. ON the suppression of the Commune in Paris, among the prisoners taken were five hundred boys of ages averaging from nine to fifteen. Of the many atrocities committed, the most fiendish were by these lads. While the murders and incendiarisms were perpetrated by men during an attack of political fury, the assassinations committed by these boys were done solely out of a spirit of cruelty and mischief. The Government, not liking to treat these lads as political criminals, sent them to the reformatory at Rouen. Shortly afterwards, two eminent physicians reported their mental and physical condition. They found that out of the five hundred youth, three hundred and thirty-seven were of very delicate physical form and stunted growth. They were among the most mischievous of the whole, and all the children of drunken mothers. The Boston Transcript discourses thus to morbid complainers:— It is a mistake to suppose that the dismally pious man has had a change of heart. The change is in his liver, if anywhere. It is a mistake to suppose that your friend is consumedly interested in your eloquent description of your liver troubles. On the contrary, he is excessively anxious to tell you of his catarrh. It is a mistake to suppose that physicians know how to treat your constitutional disorders as well as you do yourself. You know well enough what is best for you, but you dislike to undergo the proper regimen. You employ a doctor, paying him for shouldering the responsibility of your sickness, and handicap his efforts with all your unhealthful habits and practices.