Earlier text: HISTORY OF TRINE IMMERSIONPRACTICAL TEMPERANCE REFORM.
By John Harvey Waggoner
MARTIN LUTHER was a reformer. General consent gives him this title. But to determine his right to this title we must judge him by the light and the circumstances of his time. Should we judge him by the light and privileges of our time, we should be compelled to deny his right to the title. That is to say, that a man would not stand out notably as a Protestant and a reformer who should at this time preach just what Luther preached in his time. Reformations are necessarily progressive. To keep the spirit of reformation alive, advanced steps must be taken. This is the case in all reforms. The time was when the reclamation of drunkards was considered ultra in temperance work. To sign the pledge was looked upon as foolishly resigning our natural rights. But the light has spread, and the work so advanced, that we hear scarcely any of that kind of talk now. The work has truly advanced. Therefore, if temperance workers do not take advanced steps, they are not truly temperance reformers.563 We have constantly wondered at those professed temperance reformers who were terrified with the idea of "prohibition." Their sole business is to reclaim drunkards. And we must congratulate them on one point: If no effort is made to cut off the supply of intoxicants, they will always have plenty of their favorite business on hand! If the supply is not only equal to the demand, but if there is a surplus seeking and creating a demand, enticing the young at almost every street corner, drunkenness cannot be expected to greatly decrease. All temperance movements short of prohibition are proving to be spasmodic and temporary in their effects. It was so with the woman's praying movement in Ohio, and so it has been in every recent movement that has come under our notice. But we are constantly told that prohibition is ineffectual. You can learn from every liquor dealer in the land that the "Maine law" has proved a sorry failure. And they are ready to advise temperance workers as to the best methods, and the most effectual means, to check the evils of intemperance, and to beware of the folly of prohibition! But, viewing the matter candidly, in the light of experience, of reliable facts, is prohibition available? We do not ask if it has entirely suppressed the traffic in any State. The law against theft has not entirely suppressed stealing in any one country in the whole United States. But its enforcement has always resulted in good. And so with prohibitory laws. In almost every State in the Union, political parties are all afraid to come in direct conflict with the liquor interest. But in Maine, no political party dares to come in conflict with the principle of prohibition. And this is the result wherever it has really been tried. Ottawa, Kansas, has tried prohibition, and the following is the result as given by a correspondent of the Palladium, from that place:— "There is no doubt in the minds of the large majority of the citizens of Ottawa as to the actual gains to our community of the anti-license policy. A number of our best citizens, who, at one time believed that licensing saloons was the best way to govern the liquor traffic, and that it was right to get revenue from license, are now clearly of the opinion that prohibition of the traffic is not only right, but that it is the best policy. It seems especially needed in this temperance campaign that some things be repeated over and over again. Let us recount again some of the gains of the anti-license policy as manifest in Ottawa. "1. There has been a great decrease in the consumption of liquors. A bountiful supply easy of access, sold under the sanction of law, with all the social attractions of the saloon, creates a demand far greater than when all these inducements are withdrawn. Many men who take an occasional drink will not get liquors when sold on the sly. One of our citizens said: 'I like a glass once in a while, but when I have to break the law to get it, and after paying for the stuff, be under obligations to the man who sold it to lie for him and perjure myself, I decided that I would not do it. I have not taken a drink for many months, and find I am better off without it.' In many cases the demand is greatly increased by the abundant supply. "Persons who have the means of knowledge, say that they do not think one-fourth as much liquor is sold now as under license. We formerly had four saloons, each paying $500 a year for license. Recently an ex-saloon keeper said he would gladly pay $5,000 a year for the sole license. This shows the profits of the business, and also how license increases the sale, and how much whisky-sellers will give to have the whole community partners with them. "2. Drinking liquor becomes more and more discreditable. It is not to any man's honor to be known as a regular, or even an occasional drinker. It is not considered 'just the thing' to furnish wine or beer or stronger drinks at social gatherings. There is a general conviction that our boys and girls ought not to be taught to tamper with such dangerous things as intoxicating liquors. Closing the saloons has greatly helped public sentiment as to the danger and evils of drinking. "3. Selling liquor is considered very disreputable. It is now a criminal offense, and becomes more of a sneaking business every day. One argument used by those who oppose the Amendment, that the liquor business will pass out of the hands of men of good character, and be in the hands of a low class. On this point we agree with them, and count the change desirable. The illusion of respectability will vanish when the business is outlawed. This leads to further gain. The education by licensed liquor selling ends. The traffic under prohibition will be on its proper footing, not something to be nourished and regulated, but suppressed. A generation trained in the school of prohibition will have very different ideas of the use and sale of intoxicating liquors. "4. Prohibition in Ottawa has shown the folly of the claim, that licensed saloons help business. Before we had our present policy it was said, 'If you close the saloons it will drive trade away, and the grass will grow in your streets.' "But the facts are, that the city has never been so prosperous in every way as during our temperance administration. Taxes have not increased, our city finances never were in such good shape, nor were the prospects of our town ever so good. "Three-fourths of our taxable property, through its owners, is opposed to license. Some of our citizens, who are not practical temperance men, believe prohibition is the best policy for the business interests, and will support the amendment for that reason." Governor St. John, of Kansas, is the first man occupying such a position, to recommend to the people of his State the prohibition of both the manufacture and sale of ardent spirits. At the recent election, a proposition was submitted to the voters of Kansas to amend the Constitution of the State so as to carry this into effect. In a letter to the Lever, of Detroit, Mich., Gov. St. John gives the following as the result:— "The Constitutional Amendment has carried in this State by a majority ranging from five to fifteen thousand. Two other propositions were submitted to the vote of the people at the same time, which were very unpopular, and were defeated by overwhelming majorities. This fact had a tendency to lessen the vote for prohibition, and in addition to which must be taken into consideration the fact that this being a Presidential campaign, the political interest was so great as to have a tendency to absorb to some extent the enthusiasm that otherwise would have prevailed throughout the State for the Amendment. But it is a grand victory. It is a verdict of the people for the right, and one that I hope will have the effect to encourage the older States to follow the example of young Kansas." Because we believe it is the province of government to prohibit and not to countenance and uphold wrong; that the weak and suffering should be protected; and because we love righteousness rather than iniquity, we rejoice in this result. J. H. W. THE LAST WARNING TO THE CHURCH.
By Uriah Smith
THE cleansing of the Sanctuary reveals to us a solemn and important work, the closing events of the plan of salvation. How important have been its events as it has progressed to the present time; but how transcendently important its final scenes! How anxiously have angels watched it from its commencement till now; but with what intense anxiety must they behold it as it draws to its final issue! With what interest must they regard the children of men to ascertain their state of preparation for the momentous and final crisis! It is about to be told how many the Saviour's blood has rescued from the jaws of death! It is about to be known how many have laid hold on the inestimable sacrifice made for rebellious and fallen man! The last transaction connected with the “offering for sin” will soon be finished. No wonder then that a special messenger is sent forth, as the final act commences, to warn mankind of their fearful condition. No wonder that as a new flash of light in the onward development of truth, is thrown upon the world, the third angel's message is heard enforcing upon the mind the commandments of God and the faith of Jesus, through obedience to which alone we are to gain an entrance through the gate into the everlasting city. But not to the world alone is a special warning given. It must be apparent to every one from a contemplation of the Sanctuary work, that a period of deepest moment to the living church on earth would eventually come: a time when their cases would come up before the great tribunal of Heaven, and when they must be all prepared, though here in this mortal state, to find acceptance there, and stand without a mediator. It has already been remarked that as Christ shed his blood for the redemption of the transgressions that were under the first testament, as well as for those under this, the cases of the dead would naturally first come up for decision, and the living last. As this momentous period approaches, shall the living be warned thereof? We think they are. What is this warning? A counsel to buy of the True Witness gold tried in the fire, white raiment and eye-salve. Rev. 3:14-22. And what if we do not heed this? I will spue thee out of my mouth is his solemn asseveration. The nature of this judgment we think is intimated in verse 5 of the above-named chapter: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life. Peter speaks of a time of blotting out sins. Acts 3:16. It is evident then that with all mankind the case will finally stand thus; either their sins will be blotted from the book of God's remembrance, or their names will be blotted from the book of life. The closing work of the sanctuary is a work of cleansing from or blotting out sins; hence it is here also that the blotting from the book of life of all those names which are not found worthy, also takes place. How appropriate then, how timely, yea how merciful, the warning, as we approach the time when the cases of the living are to come up for decision, to be zealous and repent, to seek the gold, white raiment, and eye-salve, lest we be spued out of the mouth of the Lord, or, in other words, have our names blotted from the book of life.564 Again, we read in the marriage of the king's son, Matt. 22, that when the king came in to see the guests, he found there a man not having on the wedding garment. He was taken by the king's servants, bound hand and foot, and cast into outer darkness. This parable has been already alluded to as signifying the marriage of the Lamb which takes place at the close of his ministry as priest, and to which he went in, when he entered the most holy place in the fall of 1844. How do the guests go in to the marriage? By faith. And what is signified by the king's coming in to see the guests? We answer, the inspection of our individual cases, as they come up for examination before the great tribunal of the heavenly Sanctuary. It appears that some are found therein not having on a wedding garment. Some embrace the truth; but they receive it in theory only. It convinces the judgment, but they do not let it subdue the will. It affects the head, but they do not let it sanctify the affections. They lack holiness of heart; they do not reflect the image of Jesus; they lack a preparation to stand the decision of the Judgment; they are without the wedding garment. How timely, then, as the period approaches when the king shall come in to see the guests, the counsel of the True Witness, to buy of him the white raiment that they may be clothed. What is this white raiment? The righteousness of saints; Rev. 19:8; and what is this but the wedding garment of the guests in the parable of Matt. 22? Thus is the church notified of the approach of the time when the king shall come in to see the guests; thus is she counseled to procure the wedding garment, in preparation for that event. As the third angel's message is the last warning to the world, so we believe the counsel to the Laodiceans to be the last to the church. If fully heeded they will prepare a people to stand upon Mt. Zion with the Lamb; and if these will not rouse men to action in behalf of their eternal welfare, what threats of judgment or promises of reward would be able to do this? To those who have followed us through this series of articles, if any have had patience thus to do, we would briefly say: If the important events which we have shown to be already transpiring and about to transpire in Heaven and on earth; and if the great chains of truth which we have hastily traced, showing that they all center upon this very generation;—if these things will not arrest the attention of the careless, awaken the sinner, and stimulate the church, what more could God do? It is not his purpose to use compulsion. He compels no man to be saint or sinner. But he employs motives. He denounces judgments on the one hand, and promises blessings on the other; and every man is left to his own free choice. Death as a motive has aroused its thousands. Death to be sure is around us and in our midst; and it is well to be prepared for its nearest approach; but a more powerful motive, to lead men to prepare for eternal scenes, is now presented to the world; the end of all things, attested by the Scriptures of truth, and by the signs in the natural, moral, and political worlds, throws its all-absorbing shadow immediately across our pathway. Were we left to the natural course of our lives, we might look forward to twenty, forty, or fifty years; and it is natural to the human heart to put off the unwelcome period of death as far as possible. But the coming end will not allow us so long a prospect. It presses on with a certainty from which there is no appeal. Louder than the claims of death, it calls upon us to prepare to meet our God. But not only do we see the end approaching, but the position of our High Priest in the heavenly Sanctuary is opened before us. We see him performing the last act of his ministration for the sins of men. We see the plan of salvation drawing to its close. We see all things tending rapidly to the time when that fearful sentence shall go forth, “He that is righteous, let him be righteous still; and he that is filthy, let him be filthy still.” What do we say? We see the judgment already passing upon the human race, decisions which shall be for eternity. And what more need be said? There is no man who can look at these things in the light of God's word, and yet in his right mind expect, or plan for, long time to come in this present life. How much time have we, brethren, in view of these things, to devote to worldly plans and worldly prospects? How much inducement to lay up treasure here? How much room for covetousness and worldly-mindedness? How much time to add land to land, or house to house? How much time to give ourselves up to the cares of this life and yet be safe? Shall we not find a worthier object upon which to place our affections, in that inheritance of which Peter speaks, “incorruptible, undefiled, and that fadeth not away, reserved in Heaven for us?” We have not written these articles thinking to say anything that has not been said before, but to do it in a better manner, but only to endeavor to heed in a measure the injunction of Peter, “not to be negligent to put you always in remembrance of these things, though ye know them and be established in the present truth.” We commend the thoughts offered to the careful and serious attention of the reader, with our fervent desire that the Author of all truth may impress upon the heart its inestimable importance and value, and the necessity of speedily giving heed thereto. U. S. BEFORE HONOR IS HUMILITY.
By John Nevins Andrews
If we read the Bible with prayerful attention we shall find that its biographies are wonderfully instructive. It never sanctions wrong, and never either excuses or hides it. Often, however, it tells the story of men's good deeds, without one word of praise, and of their evil deeds without any censure. But it is to be understood that this book contains the moral law, which every one can use in squaring the actions of men; and it is to be particularly observed that men's actions are given in such a manner that the consequences of good and evil at last appear with wonderful distinctness. The wisdom of God in training men for honor by leading them through poverty and humiliation is very manifest from the records of their lives. Saul is an instance of one who, in private life, was a good man, and yet, when elevated to the throne, became wicked, overbearing, and cruel. He could not bear his high honors. Had he been trained for many years in deep humiliation he would have been a very different king. Solomon is another instance of the inability of man to bear honor without previous training in poverty and sorrow. He came to the throne like the sun showing itself at its meridian height when it first comes in view. That sun was overshadowed in disastrous eclipse, and perhaps set in eclipse also. Let no man ask for honor till humility has prepared him for it. David is an illustrious instance of training in the school of poverty, humiliation and sorrow. God suffered him to receive injustice at the hand of Saul that he might learn to hate such wickedness and never act in that way when himself made king. Surely he had a schooling of inestimable value to prepare him for the throne. Yet with all this he had nearly made a fatal plunge when prosperity became his portion. David's case stands as a light-house built near most dangerous rocks. With all his previous training he was well-nigh ruined by what prosperity flowed in upon him. A lowly station in life is far preferable to one of an exalted character and it is infinitely safer. Joseph in the providence of God was made lord of Egypt. But he had first to be thrown into the dungeon. He was sold for a servant. His "feet they hurt with fetters: he was laid in iron: UNTIL the time that his word came; the word of the Lord tried him. The king sent and loosed him, even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance; to bind his princes at his pleasure: and teach his senators wisdom." Ps. 105: 17–22. The wisdom of God is seen in the history of Joseph. He could never have done the work for which he was exalted to that high station, had he not first been made a slave, and then a prisoner in iron in a dungeon. Before honor is humility. Those who seek honor at the hands of God will spend their lives in the deepest self-abasement before him. Those that humble themselves, God will exalt. Those who exalt themselves he will certainly abase. Those who are exalted by him shall sit down with Christ upon his throne; and those who are abased by him shall suffer shame and everlasting contempt. AN INFIDEL LECTURE.
By Editor
A. A. Phelps, A. M., editor of the Bible Banner, in his issue of Dec. 2, gives an interesting notice of a lecture to which he listened about a year ago, in Little Rock, Ark. The lecture was delivered by one B. F. Underwood, who, he states, "is on essentially the same track with Robert G. Ingersoll. He is a man of fine abilities and pleasing address, saying many good things which are well calculated to conceal the poison that lurks in his system. This effect is still further secured by the gleams of pleasantry and sallies of wit with which his periods are frequently pointed. It is often the case that a smiling sophism, in a promiscuous crowd, outweighs the most solid argument. "We heard his first lecture. The meeting was not opened by singing, prayer, or reading of the Scriptures, but by an opera band, whose music was applauded by clapping hands and stamping feet. He announced as his subject, the following question: 'What has Liberalism to offer in the place of Christianity?' "His first effort was to exhibit the false principles and absurdities of the Bible. Some of his statements were such as to suggest the thought that he was not as familiar with that Book as a man ought to be who attempts to criticize it." Mr. Phelps here notices a few of his sample statements, and then concludes his article as follows:— "Concerning the existence of God, he said: 'Something exists, and has existed from eternity. Theology tells us what kind of a being God is; Liberalism says we cannot know him. The idea of a personal God of infinite intelligence, is impossible. The universe always existed and always will, essentially as it is. Matter being eternal, there was no need of a God.' "It seems strange that people should consider personality incompatible with intelligence. We affirm, on the contrary, that an impersonal God could not possess a particle of intelligence. The very fact of intelligence implies personality. Suppose we decide that God is an impersonal, etherial, all-prevading element, like electricity. Could he see, hear, or understand? Would it be of any possible use to pray to such a God? While we contend that intelligence implies personality, we do not say that God must be grossly material like ourselves—much less that he must be personally present in every part of the universe in order to know all the existing facts. We believe the Bible gives us the true philosophy of Deity—a personal God, of infinite perfections, with a central residence in Heaven, whose Spirit pervades universal space. "How, then, do you account for the origin of life?" To this question he replied as follows: 'The effect often greatly differs from the cause. Because there is pepper in the soup, it does not follow that there was pepper in the cook who made the soup. As another example, take water. It is composed of oxygen and hydrogen. Neither of these gases bears any resemblance to water; but when combined, their nature becomes radically changed. Why not admit that in the former fiery state of earth there were elements which, combined, might produce a living protoplasm—the incipient form of life? And so, may not the evolution theory be true after all? Possibly 400,000 or 500,000 years ago man was as much lower than he now is as we can well conceive. At all events, I would rather think that I came from a monkey or even a tadpole, and have developed and improved into my present position, than to think that I came down from a glorious being, called God, and have degenerated till I am fit only for hell.' "Probably this is as well as any one can do who rejects the Bible account of man's creation, and undertakes to run this universe without an intelligent Head. He may multiply conjectures and manufacture fanciful theories, but he can never satisfactorily solve the problem of life, so long as he denies the intervention of a personal God. While we reject the Platonic theory of natural immortality, we are glad to believe that all life is a direct emanation from Jehovah; that 'the breath of life' originally breathed into man's nostrils constituted him a 'living soul;' and that, though man by rebellion rendered himself fit only for hell, yet a wonderful plan has been devised for his re-instatement to the divine favor, and for his elevation to an immortal life. "But it is this very plan of redemption which Mr. Underwood particularly dislikes. He says that 'Christianity damns such men as Emerson, Huxley, and others, just because they do not believe, while it crowns an ignoramus who takes advantage of a great bankrupt scheme, by which he hopes to get rid of paying his debts. The idea that we can be saved by the blood of Jesus Christ, is all nonsense!' "Thus infidels scoff at the atonement, and set up the banner of independence. 'We do not believe in prayer,' said the lecturer, 'but we teach self-reliance. The Bible teaches that if a man has faith as a grain of mustard-seed he can remove a mountain; but experience teaches that if he has faith as a mountain he cannot remove a mustard-seed, without personal effort. All evils depend for their removal upon human effort, and cannot be averted by prayer.' "So people think and talk who have never had any experience of another kind. But while prayerless infidels ridicule the idea of any changes being effected by petitioning Heaven, thousands bow in lowliness at Jehovah's feet, and bear away such blessings as they can find nowhere else. They have proved that prayer is a moral power in the universe. The church of God is full of the most positive demonstrations on this line. "I have often thought," said Mr. Underwood, "that I would rather go to hell with such men as Tyndale, Huxley, and Spencer, than go to Heaven with the other class; for the presence of such men would make hell so congenial that the better class would try to emigrate from the other place. But so far as the popular idea of hell is concerned, I would rather the whole race should sink into oblivion, than that a portion of it should suffer eternal torment." "With the last sentiment we fully concur. And we could but think that it was probably a perversion of Bible doctrine, rather than anything else found in the Bible itself, that had transformed the speaker into an open enemy of Christianity. Mistaking the theological hell of tradition for the Bible hell of destruction, he had become soured toward a system which was built, as he supposed, upon such outrageous cruelties. The dogma of eternal torment has probably made more infidels than any other sentiment that was ever promulgated. So long as Christian ministers couple such horrid cruelty with the Bible and its Author, they may expect thinking men of generous impulses to turn away from the whole system in skeptical disgust. Let us never be guilty of contributing to so damaging a result." THE CAUSE IN ENGLAND.
By John Norton Loughborough
SINCE my last report, another one has taken a stand for the Sabbath in Romsey, and several in Upham, as the result of reading our books and papers. Some of these desire baptism. We are cheered to learn, by report from the General Conference, that we are to have so large a number of Signs of the Times with which to do missionary work. As our brethren in America make so noble an effort to send us these papers, it places a responsibility upon us to use them in a proper manner. Our earnest, daily prayer is, that the Lord will guide and open our way before us. Sadness is in many hearts and homes here, at the loss of friends by the wreck of vessels in the severe gales of the last fortnight. The London Shipping and Mercantile Gazette, last week, contained the following:— “We do not know that it has ever been our565 lot to record such a list of maritime disasters as have resulted from the violence of the late gales. Our impression of Tuesday contained upwards of three hundred casualties. At Lloyd's, as many as one hundred and thirty losses were posted in one day. . . . So sudden and so violent a visitation has seldom been experienced in these latitudes.” Be it understood that the above casualties were all on the coast of Great Britain. These things strikingly remind us of the words of Christ in Luke 21:25, 26: “The sea and the waves roaring; men's hearts failing them for fear, and for looking after the things that are coming on the earth; for the powers of Heaven shall be shaken.” In this nation we have an exemplification of the words of Christ, “distress of nations with perplexity,” not only in the state of affairs in South Africa, and the connection of the nation with Turkey, but the situation in Ireland bordering on an outbreak and civil war, all tend to tax the mind of the wisest rulers. Crimes, of such a type as burglary, adultery, and brutal murders, seem to be on an alarming increase. Sudden deaths are also increasing at a fearful rate. These things cause a look of seriousness on some for a time, but with the masses its “on with the dance,” grasping for the world and its pleasures. Not so, however, with all. The thoughtful are enquiring if these things do not forbode the soon coming of our Lord and Saviour. Southampton, just at present, is startled somewhat by a series of seven discourses from Canon Wilberforce, who stands at the head of one of the most popular established churches of the Borough. In these discourses he is making a plain and unequivocal denial of the doctrine of eternal misery to the wicked, but instead of advocating the Bible doctrine of life only through Christ, he claims that all future punishment is of a reformatory character, and that eventually all men are to be saved. Of course this makes some stir among churchmen, as it is in so direct antagonism to the last article of St. Athanasius Creed, which he is supposed to be sworn to support. This article reads, “They that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.” Our friend Wilberforce has found a little different method of explaining this fire from that of the American Methodists. While they thought the fire was simply “the upbraidings of a guilty conscience,” the Canon has discovered that this fire is “the love of God,” which is to purge away the sinner's sins, and leave him ultimately to enjoy the bliss of Heaven. Of this, I will give an article at greater length after I get the report of the whole seven sermons complete. Amid all these things, we are seeking to do what we can for the cause of truth. Pray for us that we may have wisdom to discern openings for good, and, “as we have opportunity, do good unto all men.” J. N. LOUGHBOROUGH. SYMPATHY WITH CHRIST.
By Stephen Nelson Haskell
CHRIST has become the connecting link between Heaven and earth. He was the Son of God, and also the Son of man. "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." In his humiliation his purity and holiness were never stained by sin. "We have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin." These words contain wonderful ideas, which reveal to us how finite man can connect with the infinite God, and be partakers of his nature, and escape the corruption that is in the world through lust. Christ's human arm encircles the race, his divine arm the throne of God. The two natures are blended in one. To be a Christian is to be Christ-like. To partake of his spirit, to be actuated by motives which brought him from Heaven will not lead men to self-exultation, but humiliation. "For he humbled himself, and became obedient unto death, even the death of the cross." Men possessing this spirit will not strive for earthly honor and reputation, but in lowliness of mind will esteem others better than themselves. They will labor, sacrifice, and suffer that others may receive exaltation and honor. The interests of others will be theirs. In this they will take delight. This is Christianity. It is as foreign from selfishness as Heaven is higher than the earth. Those possessing this spirit have learned to suffer with Christ here, and they will reign with him in glory. The apostle ever felt that he was under obligations to others not others to him. "I am a debtor both to the Greeks, and to the barbarian; both to the wise, and unwise." He very forcibly expresses this idea in Rom. 15 : 2, 3; "Let every one of us please his neighbor for his good to edification, for even Christ pleased not himself; but, as it is written, the reproaches of them that reproached thee fell on me." It is thus we sympathize with Christ. Nebuchadnezzar gloried in his own works. "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?" But how different was the glorying of the apostle, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." In one case self is honored and God is left out, in the other self is abased and Christ and his work, which was for the salvation of man, are manifested. "If any man have not the spirit of Christ he is none of his." When men refuse to confess their sins, for fear it will cause them to be thought less of by their fellow-men, or refuse to bear burdens for others at the expense of their own ease or comfort, they need the transforming influence of the grace of God. They do not know the fellowship of Christ's suffering. They have not been made conformable to his death. Here lies the secret of the power of the Christian religion. It is our sympathy with Christ, his with us, and the same spirit extended to others which saves men. At this season of the year when our friends in the East are enjoying severe winter weather, and those on this coast are far from being as warm as in summer, the report of a camp-meeting is quite a rarity. Such a meeting was held near Dallas, Texas, Nov. 12-24. Eld. G. I. Butler in his report, states that there were thirty-one family tents, and two large meeting tents, pitched on the ground, and that there were about one hundred and fifty campers. "The tents were nearly all new duck tents, and the camp was laid out in an orderly and attractive manner." Although the cold snap had unexpectedly reached that State, none suffered with the cold, as there were stoves in nearly every tent, and two large ones in the tent where the meetings were held. A tract and missionary Institute was held in connection with the meeting. "One hundred and three enrolled their names as members of the Institute, and about seventy-five were in constant attendance till they were obliged to leave for home. This was the largest class Eld. Whitney ever had, except at Battle Creek last spring, and he said he never had a class that took a deeper interest in learning. They manifested their interest by a rising vote of the Conference, and the brethren and sisters generally invited him to return next summer when work will not be driving, and hold a larger Institute. "The Sabbath-school and the temperance work were not neglected. Quite a number of new signers were obtained for the pledges, and a good, stirring temperance meeting was also held." ABSORPTION OF TOBACCO INTO THE BLOOD.
THE discovery of this plant in America was made by Sir Walter Raleigh, and it is now, as is well known, largely cultivated, particularly in some of the Southern States. Every atom and tissue of our bodies is formed from the blood, and the blood is made from what we put in the mouth. Blood made from bread and butter and milk and meats, and all natural and wholesome food, is good, and helps to build up the system in a strong and proper manner; but blood that is produced by tobacco is not only unnatural, and does no good whatever to the body, but does harm by introducing into the veins a deadly poison. Blood is good or bad, according to the material from which it is made. Accordingly, blood from that which is itself a poison must be poison, unless the poison has been in some way extracted. There is poison in the potato, but this is destroyed by heat. In tobacco there is no protection against the poison which it contains, and the deadly matter goes right into the blood. Nor is this injury any the less real because slow. The harm done the body by the use of tobacco is permanent, and year after year becomes worse and worse. Because boys do not see men who chew fall down dead as men do who take strychnine, they are apt to shake the head dubiously when told by their elders that tobacco is a poison. Spit a mouthful of tobacco into the mouth of some small animal, and it will die. Men—the larger animals—do not, because what they take is small, and the damage done by it is partly repaired by the good, strong blood which their food makes, and which they take into the body by the side of this poisoned blood of which I am now speaking. Every mouthful of the tobacco juice contains a certain quantity of nicotine, which is a virulent poison. Imagine a man opening his veins with a penknife and letting arsenic or strychnine into himself! But what is the difference, except that the mineral poison would kill him at once, and the vegetable poison—tobacco—may kill him in time, if he goes on with it and uses it excessively? If even the water which we drink affects the quantity and quality of the blood, surely tobacco juice must. The idea of any man drinking impure, muddy water is unpleasant even to think of, but what is bad water compared with the juice of tobacco? You may think that chewers do not swallow the juice of the weed. They do. They swallow some, and more, too, than you or they think. With all the amount they expectorate from the mouth, some, notwithstanding, is swallowed. Besides, there is a large amount absorbed. This process of absorption I must stop to explain. You bear in mind that, all over the inside of the mouth, are glands in great number. The duty of these glands is to do somewhat as a sponge does when put in water—suck up the liquids that they touch. All the saliva that touches them is more or less filled with the juices of what we chew—whatever it is—and these juices, of course, float around in the mouth, and as soon as they touch the glands, are, more or less, absorbed, or sucked up by them. So that, partly by swallowing a little and absorbing a good deal more, the system, in the course of a day's chewing, gets a good deal of the poison of the tobacco juice taken into it. As I before said, every drop taken into the body goes to the blood—and blood of the poorest sort—blood that not only does no good toward building the body up, keeping it healthy and making it long-lived, but which, on the contrary does harm, poisons the system, renders the tissues of the body liable to disease, weakens certain functions, increases the likelihood of insanity, and of sudden and even premature death. If more can be said against anything that goes into the mouth of man, I do not know what that article is. Smoking is less injurious than chewing, because less poison is swallowed and absorbed; but even this is injurious in a great degree. To say nothing in this article of the social and moral reasons against the use of tobacco, the medical ones which I have given ought to defer everybody from ever soiling his lips with the weed. I may add that the use of intoxicating drinks is to be classed with that of the use of tobacco in its ill effects on the body.—Dr. Dean.