Earlier text: The Little Horn’s Territorial AcquisitionsFrom Oakland to Rome, N. Y.
By Editor
On the 23d of November we left Oakland, Cal., by the Arizona route to the East, our destination being Rome N. Y., where the General Conference was appointed to be held. We were very much worn with labor when we left Oakland, and finding it necessary to do considerable writing for the SIGNS on the way, we were not in a good condition to resist the effects of sudden changes of temperature, and consequently took a severe cold, and have coughed much for a week past. Making a short stop at Battle Creek, we arrived in Rome the afternoon of Dec. 6, and found a large number of delegates arriving and already here. Our trip, on the whole, was a pleasant one. Bro. W. C. White was our traveling companion, and the company in our car was mostly temperate and agreeable. We found very little snow on our journey, but it stormed the night we passed through Canada, and after we arrived in Rome we had as severe a storm, with driving wind, as we have seen for many years. It was almost impossible to walk against the wind and blinding snow. But with good fires and agreeable company we enjoyed the time very well. The Conference was promptly opened by the President at the hour appointed. Much of the first day was taken up in the organization, appointments of Committees, etc., and with statements concerning the condition and wants of the cause in various fields. A partial report on the European missions led to the appointment of a committee to consider the relation of the organizations in Europe to the General Conference of the Seventh-day Adventists. Elder Van Horn preached in the evening. A good social meeting was held on the morning of the 8th. At the morning session of the Conference, Bro. Haskell spent some time in explaining the state of the missions in Europe, relating many facts and incidents of much interest. At the close of his remarks the Committee on Resolutions presented the following:— WHEREAS, We have listened with deep interest to the report given by Bro. Haskell of the European missions, showing the importance of the work, the necessity of maintaining it, and the need of further assistance in this direction, therefore, Resolved, That we recommend that Bro. B. L. Whitney and family go, at their earliest convenience, to the assistance of Eld. Andrews, by connecting themselves especially with the work in Switzerland, laboring also to help other missions as opportunity may offer. Remarks on this resolution were made by a number of delegates, those from New York and Pennsylvania manifesting very deep feeling at the thought of having Bro. Whitney leave them. But the best feeling prevailed, and it was evident that the Spirit of God was leading the minds of the brethren in this matter. This was considered by all one of the most important questions which will come before the Conference. The resolution was adopted without a dissenting vote, which evinced a noble spirit of sacrifice on the part of the brethren of New York and Pennsylvania. The consideration of resolutions concerning a German paper in Europe and a paper in England, ended the work of the first two days of the Conference. This is a most important meeting, and there is every indication that we shall have a harmonious session, resulting in great good to the cause. EDITOR. Second Coming of Christ.—Is it Near?
By Ellet Joseph Waggoner
Not long since a religious journal, in stating some of the things believed by Seventh-day Adventists, said: "The Adventists believe that the coming of Christ will be personal and visible, and may occur at any moment." The first part of this statement is correct, but as far as Seventh-day Adventists are concerned, the latter part is a mistake. We believe that Christ's coming will be literal; that he will appear in person in the clouds, with power and glory. In the face of such texts as Acts 1:9-11, and Rev. 1:7, and many others, we cannot believe otherwise. We also believe that his coming is very near; the signs given in Matt. 24 have been fulfilled; and Christ said that when all these things should be seen, we might know that his coming was near, even at the doors, just as surely as the near approach of summer is indicated by the putting forth of leaves in the spring. While we know that Christ's coming is near, we are prevented from setting any time for that event, by the statement, "But of that day and hour knoweth no man." Those who profess to be able to locate the time are assuming the possession of knowledge which God has expressly declared is not revealed to man. Man has a right to search into anything concerning which God has spoken, but he need not concern himself about those things which God has not made known, or has said cannot be known. "The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever." Deut. 29:29. But although the last prophecy relating to time has long since been fulfilled, there are certain things yet to transpire before the coming of the Lord. By tracing down the lines of prophecy, we can easily tell what yet remains to be accomplished. All the particulars given in Nebuchadnezzar's dream of the great image have been fulfilled, except the last; the stone has yet to smite the image on the feet, and grind all to powder. The same is true of Daniel's vision related in chapter 7. The four kingdoms indicated by the lion, the bear, the goat, and the dreadful and terrible beast, have passed away. The fourth kingdom was divided into ten, and the little horn, the papacy, has come up and run its career of bloodshed, lawlessness, and blasphemy. His dominion has been taken away, "to consume and to destroy it unto the end." Verse 26. All of that prophecy that now remains to be fulfilled is that the beast should be destroyed, and his body given to the burning flame, and that "the kingdom and dominion and greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High." The 2300 days of Dan. 8, at the close of which the Sanctuary was to be cleansed, expired in 1844. Nothing of that chapter remains yet to be fulfilled except the great consummation of all things. As far as these prophecies are concerned, we might look for the coming of Christ at any minute; but there is one point in the line of prophecy, contained in Rev. 12-14, that has not yet been fulfilled. We can easily trace it out. All commentators are agreed that the great dragon of Rev. 12 symbolizes pagan Rome; and the leopard beast to whom he gave his power and his seat and great authority," Rev. 13:2, represents papal Rome. These, as has been seen, have had their day. Then "another beast" was seen "coming up out of the earth." To those who have carefully traced the prophecy down to this point, the conclusion is irresistible that this beast represents our own country, the United States of America. For a full and detailed exposition of this prophecy, see "Thoughts on Revelation," and "The United States in the Light of Prophecy," published at the office of the SIGNS. Of this beast it was said that it should make an image to the first beast. This we understand can be done in no other way than by bringing about such a state of things that certain ecclesiastical dogmas shall be upheld, and their observance enforced, by the secular government. This state of things is contemplated by the National Reform Association, which is working for "such a Religious Amendment to the Constitution of the United States as will indicate that this is a Christian nation, and place all Christian laws, institutions, and usages on an undeniably legal basis in the very Charter of the Government." The enforced observance of Sunday as the Sabbath is the main point hoped for by the adoption of this amendment. The prophecy plainly indicates that this will yet be accomplished, and that before the coming of the Lord men will actually be persecuted for rendering obedience to the law of God. The spirit to do this now exists, and the power will not be long delayed. The National Reform Association numbers among its members some of the most influential clergymen, statesmen, and jurists in the land, and its ranks are rapidly filling. The Sunday question is beginning to occupy a prominent place in politics; and although it has met with some rebuffs, these only make its friends the more determined. The gigantic proportions which this matter has assumed within a few years, and especially within the last, show that a few years at most will suffice to bring it to completion. When that takes place, the world will have been fully warned, and the harvest of the earth will be reaped. Matt. 13:24-30, 36-43; Rev. 14:9-15. Here, then, is where we stand. We are not momentarily expecting the coming of the Lord, for something still remains to be done. We cannot be deceived by those who set time, because no one can tell how long it will take for the image to be fully set up. Yet we know that it is just at the door, on the threshold, so that the removing of a very thin barrier will cause it to burst on our sight. We have no time to spend in idle conjectures. A work is given us to do, which we must faithfully perform, with watchfulness and prayer, that we may be accounted worthy to escape all these things that shall come to pass, and stand before the Son of Man. E. J. W. Preparation for Active Labor in the Cause.
By C. C. Ramsey
Now that a college is established by our people on the Pacific Coast, it is a matter of no inconsiderable solicitude on the part of those who have the best welfare of the cause at heart, lest it will not be properly appreciated by the class among us for whom it is especially designed. While the attendance of all worthy persons is desired, those who should prepare for ministerial and missionary labor are urgently invited to come and enjoy the benefits of the school. And those who have already been engaged in the work, but who need a better mental preparation for the same, should also come. For both of these classes, the college affords excellent advantages. It need not be repeated that a certain amount and quality of intellectual preparation, such as only a good school can furnish, is of great consequence to one who would labor successfully in the great harvest field in whatever capacity. The advantage to the minister or missionary worker of being an agreeable reader, a clear and forcible speaker, a legible writer, and a fair accountant, is unquestioned. This argues the importance of the study and practice, under competent instructors, of the several branches which are conducive to these results; such are elocution, English language, penmanship, arithmetic, and the elements of book-keeping. Before and above all these, however, must be placed the study of the greatest of all text-books, the Word of Life, a familiarity with which is absolutely necessary to the successful laborer for the Master. Nor is this neglected at the College, even in the case of those who have no such object specially in view. Its study forms a portion of every day's work. All of these may be studied alone, or gathered here and there by experience, with fair success. But an acquaintance with such attempts and the capabilities of the average student, leads to the conclusion that little is accomplished in this way. It is only after considerable preliminary training and mental development that one gains the power to study and investigate without the aid of an instructor. But far more important than the valuable knowledge obtained from the study of these few practical branches, is the acquisition of the ability to think, to study. This constitutes the working power of the man, and is the chief factor of success in any calling. If the artisan, who acts on matter alone, hopes to produce an article worthy of his skill, his tools must have keen edges; so the minister, who acts upon minds, cannot expect to reach hearts and touch consciences unless his mental faculties are well sharpened. This will result from hard study and severe application. It is needless to affirm that fertility of thought, systematic and profound, is a very desirable and necessary attainment for the successful laborer in the cause of God; for it must be evident to every thinking mind that such is the case. The mental awakening, and the release from intellectual bondage, which accompany the birth of thought, and which are necessary to this end, will of themselves be of great gain to the aspirant in any field of effort. A knowledge of proper methods of study and investigation, and of the use of books, is of vast importance to the minister. Coupling with this knowledge that of correct and clear expression of thought, and he is intellectually equipped. If the student improve his opportunities at our College, he will not fail of great progress in these respects. In the class-room and in the library, which is now becoming an important facility he will acquire proper habits of thought and expression. It is no small advantage to one who is fitting for a given work, to be surrounded by influences which tend in the direction of his future labors. In case of one who expects to enter upon active labor in the cause, these influences should be both intellectual and religious. A good school never fails to create a strong intellectual atmosphere; and it is believed that our College has accomplished more than this. Strong moral and religious influences have, by the blessing of God, also been generated within its walls. What has been said with reference to a preparation for work in the cause must not be construed as being in any way derogatory to the power of the Spirit of God in fitting up laborers for his vineyard. It is acknowledged by all who candidly read the Scriptures, that we are to work with the Spirit, we are to obey its promptings and follow its leadings. There is no reason to believe that it ever discourages the acquirement of useful knowledge, or the proper culture of our God-given powers. Again, the law of use governs in the determination of the value of any given process or thing. It will not be denied that sanctified knowledge and mental culture are of great utility, though never a proper substitute for spiritual power, in spreading present truth by human instrumentality in this intellectually enlightened age. Therefore their value is beyond question. There are, doubtless, a large number of young men and women, and those more advanced in years also, in California, Oregon, Nevada, and Washington Territory, who are deeply interested in the progress of the truth, and who perhaps have some intention of actively laboring in its behalf at some future time, or when they become better prepared. Perhaps there are others also who could be useful in the cause in some way, if their interest and sense of duty to prepare for the work were by some means aroused. The more influential brethren and sisters of all our churches in these States, should look after such persons, and urge them to attend the College. To both of these classes we would say, Make up your mind to come to our school, and decide to come now. Be on hand to commence work at the beginning of next term (Jan. 3). Time is short and rapidly fleeting. Opportunities are quickly vanishing, and responsibilities before God are fast increasing. Shall we not decide now, before another year is ushered in, that we will make more strenuous efforts to become instrumental in the salvation of souls, by obtaining a better preparation in every way for the work? May God grant that immediate and right decisions shall be made. Healdsburg College, Dec. 12, 1882. We have already seen that every Christian must be a missionary. We might add much more evidence on this point, but it is hardly necessary. And now the question to be considered is, How can we act as missionaries? We cannot all go to foreign lands, nor would it be best if we could. God has work to be done at home as well as abroad, and the qualifications which would give a person success as a foreign missionary, will enable him to do good service at home. There is not so much difference in the two kinds of missionary labor, after all. The one who goes from home has, perhaps, a wider field, but his work consists simply in doing the work which he finds to do, heartily, as unto the Lord. We shall first consider a branch of missionary work which is of prime importance. It lies at the foundation of all missionary effort, and is one that everybody can do. In fact, it is absolutely necessary that everybody should be a missionary of this kind, or else any other efforts put forth will be unavailing. We find the directions given in the Bible as follows:— “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” This seems a very simple thing to do, so simple that many who have no other way of doing missionary work think that they are useless branches. But like everything which is of great importance, it is not the easiest thing in the world to do. To fulfill the requirements of this text it is not necessary that we be preachers, or that we go from house to house as colporters, but that we simply live consistent Christian lives. If we do this, it will have a greater effect than we can imagine. Our Lord plainly says that others seeing our good works will be led to glorify God. Notice that it is our good works, not our good words. Christians should understand that they are watched by the world, and that the world is a good judge of what constitutes true Christianity. And it is not enough that our lives are correct according to the commonly-accepted standard of right and wrong. A man may not do an act that is in any way contrary to human laws or customs, and yet be no better than his neighbors who make no profession. Now it is evident that unless a Christian is better than his unchristian neighbor there is no inducement for that neighbor to become a Christian. Religion is to make men better, and if it does not accomplish this, it is of no use whatever. Nor is it necessary for the Christian to call attention to himself in order that men may see his light. If there were any necessity for this, it would argue the absence of light. A candle makes no noise, and yet its influence is felt by all. A lantern that is to give light to the traveler in the night, rings no bell to announce its presence. It shines because it has light, and it can do nothing else but shine. If a street lamp required a gong attached to it, so that people might know its location, we would say that it needed oil. So if the professing Christian is not known to be such without an examination of the church record, he needs the gift of God’s Spirit. If we are Christians indeed, our influence will surely be felt. Because the text says “that they may see your good works and glorify your Father which is in Heaven,” it does not follow that all who see the Christian’s light will follow his example. All who hear the voice of the missionary in foreign lands do not accept the gospel. Worldlings may glorify God by acknowledging the power of a godly life, thus condemning themselves. Letting one’s light shine includes also speaking for the truth whenever it is necessary. “A word spoken in due season, how good is it!” But great care is necessary in speaking on Bible subjects. There is “a time to keep silent, and a time to speak;” but it is a very difficult matter to properly distinguish between these times. In all cases the words spoken should be prompted by the Spirit of God. This will be the case if we abide in Christ and his words abide in us. Peter gives the rule: “But sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear, having a good conscience; that whereas they speak evil of you as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.” 1 Peter 3:15, 16. Here we learn that we are to have a good conscience; we are to have our conversation, that is, our whole daily life—not simply our words—in Christ. This is letting our light shine so that men may see our good works. Then we are to understand the word of God, so that when men ask why we live so much different from the world, we may be able to give a reason for the hope that is in us. It is very easy for men to argue against religion, and to turn aside every truth that be presented to them; they may be able to explain everything to their own satisfaction; but there is no argument which they can offer against a godly life. It is unanswerable. It testifies to the truth of the Bible, and condemns the wicked course of the unbeliever. There is no better way that Christians can let their light shine than by their perfect unity; and there is no quicker way to quench the light and destroy their influence with the world, than to indulge in strife. There should not be the slightest difference between Christians. In Christ’s prayer for his disciples he said: “And the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me.” Here certainly is an incentive for all who profess to love Christ to sink all differences of whatever nature. Only by so doing can they convince the world of the truth of the gospel, and gather them to Christ. It takes self-denial to yield our own wills to others, but self-denial is one of the prime requisites of a missionary. We have not yet been called to give up all our earthly possessions or lay down our lives for the sake of Christ; but we are all called upon to give up our own wills. Self-denial takes a wide range, and there is a chance for us to exercise in this respect, as there was for the reformers. We admire the bold stand taken by Luther, and doubtless many of us have thought that we would have done the same; but the conquering of ourselves often calls for more strength than Luther required in order to stand before the Diet at Worms. “He that ruleth his spirit is greater than he that taketh a city.” This is the first thing that is required of every worker for God. Many are never called upon to do anything more; but if they make a success of it, their influence will not be lost. And if those who have a wider sphere do not do this, their work will be in vain. “Not by might, nor by power, but by my Spirit, saith the Lord of hosts.” It is only by the aid of the Spirit of God that anything can be done in his service. And we read: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isa. 57:15. Every act and every word, in order to be blessed of God to the conversion of souls, must be prompted by his Spirit. Let us then seek humility, that he may give us his Spirit. In the next article, we shall speak further of how to do missionary work. A GENTLEMAN, a merchant of large fortune, had built for himself a beautiful and costly residence. The grounds were extensive, and tastefully laid out and adorned with arbors and statuary. The building was furnished throughout in a style corresponding with its own elegance, and the fortunate proprietor was duly settled in it with his happy and much-envied family. It was not long before he was visited by an old friend, recently from California, who had there acquired great wealth, and had returned to the more eastern States to enjoy it. He was shown through the elegant establishment and beautiful grounds, and was so much pleased with the whole, that he immediately proposed to purchase the entire property, offering a liberal price for it. “No,” said the merchant, “nothing would induce me to sell it. I have expended upon its plan much thought, and given its execution much careful attention, in order to adapt it, as far as possible, to the convenience and comfort of my family, and here I expect to spend with them the remainder of my days.” His friend retired, convinced that it was useless to urge the matter. That evening, as the merchant, surrounded by his family, sat in his sumptuous apartment, engaged in family worship, he read the chapter containing that touching declaration of our dear Redeemer respecting his own extreme poverty: “The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.” As he read, his attention was arrested as never before by the latter clause, “the Son of man hath not where to lay his head.” He paused, gazed around upon the splendid walls and furniture, and his heart smote him. “All this for me,” he said to himself, “and yet the Son of man had not where to lay his head.” He was greatly troubled. He felt sorely rebuked by his own selfish prodigality. He saw, as never before, that in his case the servant was indeed not as the Master; that he had utterly failed to imitate his blessed Lord in the denial of self; but, on the contrary, in all his expenditures was chiefly intent upon his own selfish gratification. As well as his state of mind would permit, he closed the evening service, and retired to his private apartment. Here again as he looked around upon the luxurious couches and various arrangements for comfort, the thought occurred to him, “All this for me, and yet the Son of man had not where to lay his head.” He passed a sleepless night, this one idea constantly in his mind, and rose feverish and unrefreshed. Descending to his dining-room, as he surveyed the elaborate table furniture and expensive food, his heart again smote him, and he mentally exclaimed, “All this for me, and yet the Son of man had not where to lay his head.” He walked forth into his garden. There the rare exotics, the beautiful statuary, the arbored walks, rebuked him as he thought, “All this for me, and yet my divine Lord and Redeemer had not where to lay his head.” He went to his office, but found himself incapable of attending to business, this one thought being ever present to his mind, “The Son of man had not where to lay his head.” As the day wore on he became more vividly impressed with the thought of his own unfaithfulness as a steward of God, and his extreme selfishness in expending so much for himself, and comparatively so little for that dear Saviour who had sacrificed so much for him. He saw that this same selfish and extravagant expenditure must prove a snare to his soul, estranging him still more from Christ, and greatly increasing that love of the world which already had much too strong a hold upon him. Toward the close of the day he sent for his friend of the previous evening, and said to him, “Sir, were you in earnest in offering me the sum you did for my residence?” “Yes,” said his friend, “I should be but too happy to purchase it.” “Then,” said the merchant, “the place is yours. I dare not keep it, for the Son of man had not where to lay his head.” The property was soon transferred, and a comfortable but far more humble residence secured, into which the merchant and his family cheerfully removed. The large sum received for the splendid mansion was as cheerfully given to that Redeemer “who had not where to lay his head,” now ten thousand times more precious from a new and wonderful manifestation of his love filling his soul with a peace and joy before unknown.—American Messenger. The Master Calls for Reapers
Thrust in your sharpened sickle,
And gather in the grain;
The night is fast approaching,
And soon will come again.
The Master calls for reapers,
And shall he call in vain?
Shall sheaves lie there ungathered,
And waste upon the plain? Fault-Finding
By Robert West
NOTHING is easier than fault-finding. No talent, no self-denial, no brains, no character are required to set up in the grumbling business. But those who are moved by a genuine desire to do good have little time for murmuring or complaint.—Robert West. The Just Shall Live by Faith
The just shall live by faith. The Tobacco Habit.
By Neal Dow
THE tobacco habit has become an evil so great in many ways that serious efforts ought to be made to check it, if not to eradicate it from good society. I do not think there is in the world any custom or habit more absurd than this, or with less reason to be. There is none which shows its victims to be more the abject slaves of foolish example than this. A great many years ago there was cast away at Nootka Sound, on the northwest coast of America, an American ship, of which an account was published under the title of "Jewett's Narrative." At that time all that region was an unknown land. Among the curious customs of the Nootka Sound savages, Jewett says, was that of wearing a stick, about eight or ten inches long, thrust horizontally through the gristle of the nose, projecting about four or five inches on each side. The sailors called it the "spritsail yard," and sometimes, accidentally, would hit one end of it, almost tearing it away from its insertion. The natives of some regions have in the under lip a long, horizontal slit, into which is inserted a broad piece of wood, which extends the lip and makes a sort of shelf of it. The negroes of some African tribes have the two upper front teeth extracted. Of some other tribes the front teeth are filed to exactly resemble saw teeth. Some savages are tattooed, and others have the head flattened by compression, in infancy, between two pieces of board. Not one of these customs is more absurd and without reason than the tobacco habit. It is far more absurd than the liquor habit. I do not say more injurious to society or to the victim, but more absurd. The victims of the latter are originally, in most cases, drawn into the habit by the example and influence of others, which it is hard to resist. But the moderate indulgence in alcoholics is pleasant to the taste and agreeable in its effects from the very first glass, so that it is easy for a weak or thoughtless youth, without experience or the opportunity for observation, to be drawn on, step by step, until he finds retreat so difficult as to be practically almost impossible. But it is not so with the tobacco habit. At the very first the use of tobacco is a dreadful disgust. It is even worse than this. It inflicts upon its future victim a nausea, a retching, a vomiting, a headache, to which the horrors of sea-sickness are not to be compared. There is the blue upper lip, the livid, ghastly hue of the face, the eye like that of a dead fish, the limbs limp and powerless, the muscles pulpy and flaccid, a violent and painful vomiting, every symptom of death, which it would soon be in reality if the unutterable horror of the suffering did not compel the poor fool to postpone the attempt to become a man in that way. Here endeth the first lesson. The silly youth always resolves that he will never touch tobacco again, and holds to the purpose until he has entirely recovered from the effects of the first lesson. Then he sees other youngsters like himself who have succeeded in conquering their disgust of tobacco. They have done it. Why not he? They laugh at him as white-livered; they assure him that the worst of it will be over in a few days, or, at most, in a few weeks. They strut through the streets or in other public places so grandly; they have such a manly way with them; there is such a grace in their style of holding the cigar between finger and thumb, and striking off the ashes with the little finger. When they put the cigar into their mouths again, it is with such a flourish, and their heads are thrown back, a little on one side, with so much self-consciousness, their eyes at the same moment cast slily right and left, to see who observes and admires them! Ah! this is quite irresistible, and our poor, foolish youngster goes off behind the barn, or into some other out-of-the-way place, and takes the second lesson. All this is carefully concealed from the parents, so the tobacco pupil must go to bed before supper, under pretense of headache. Pretense? It is no sham. He has a racking and splitting headache, with the return of dreadful nausea. In a few weeks, more or less, our youngster has learned to smoke or chew, as the case may be. Now, in doing this, he has expended far more resolution and right-down hard work than would be necessary to acquire a fair knowledge of geometry, French, German, or Italian. But what has he acquired, in fact? Any good? None whatever. Any means of good? None. Any pleasure or means of gratification of any kind? None whatever. Then what has he really acquired? The tobacco habit. Is that all of it? Yes; that is absolutely the whole of it. But, surely, there must be some result to it, else we should not see people smoking or chewing through life. Yes, there is a result to it. What is it? This, and only this, that the victim of the tobacco habit has acquired an absolute need, which he cannot forego. He is in agony if by any mischance he loses his tobacco. The need of it to him is as imperious as that of food or drink to others. He suffers more cut off from tobacco than if he were cut off from food or drink. On an expedition of any kind, to lay in a store of tobacco is an absolute necessity to him, as a store of food and drink is to others. But then, surely, he derives a great pleasure from tobacco? No; there is no pleasure in it whatever. The smoking or chewing does this to him and only this: It prevents the suffering he would experience without it, or he is relieved from the suffering if it has already set in. A gentleman told me this story, which exactly illustrates the condition of the victim of the tobacco habit. He was subject to headache. In a small spot over the right eye the pain was excruciating, but it disappeared instantly when his wife laid her hand upon it. I was in his house one day, when he came in and threw himself down in the rocking-chair, in an agony of pain, with his feet upon a stool. His wife ran to him and put her hand upon the spot. Instantly he exclaimed: "How delicious that is. The dreadful pain is all gone, and I am so comfortable." "But how long must your wife's hand remain there to drive off the headache?" I asked. "Perhaps fifteen, twenty, thirty minutes," he said. Now that describes exactly the condition of the tobacco victim. Without his smoke or chew he is in an agony of pain; but with his tobacco there is no pain, or the pain, if any, passes away. Here are two men just from the dinner-table—one with a cigar, the other with none. Why is this? One has acquired the tobacco habit; the other has not. One would be most miserable without his cigar, in spite of the good dinner; the other is perfectly comfortable with the dinner, without a cigar. The one would take the cigar, without the dinner, if he could not have both, because he would suffer far more from want of the tobacco than from want of food. The other would not accept a ship-load of the best cigars in the world for his own use. The one would give his last dime for a cigar, and go without food, if he had fasted for a day; the other would sooner put into his mouth a pebble from the roadside than a cigar. But, surely, there must be some pleasure, some real gratification in the use of tobacco, else sensible men would not addict themselves to so nasty a habit? No; there is absolutely no pleasure, no gratification whatever in the use of tobacco, except that which results from preventing or relieving the great suffering that would come from the want of it. Here we are on a steamer on a fine summer's day, upon an excursion up-river, across the lake, or among the islands, a large company of gentlemen and ladies. We see some gentlemen around the deck smoking. Why do they do this? Because they would be most uncomfortable, or, in fact, in great suffering, without it. They cannot endure abstinence from tobacco until the return home. They are tobacco slaves without knowing it. Some of them are around among the ladies and other non-smokers, with their disgusting smell. Why is this? These are men whose moral sense is dulled, if not deadened, by the tobacco habit. They do not even consider, they do not think of it, that these people have a right to the pure, fresh air, so important to their comfort and health, and they poison it with tobacco-smoke. The pure air is as much their right as the purse in their pocket, and the forcibly taking it away by the tobacco-smoke is as much stealing in the moral sense as picking the pocket; but these tobacco victims do not think of it, or do not heed. The eminent English Dr. B. W. Richardson says that lying is a symptom of the alcoholic habit—an utter disregard of truth, a perfect indifference to it. In the same way and to the same degree the tobacco habit so deadens the moral sense that its victim will not hesitate to inflict any amount of discomfort upon others in gratifying his sensual appetite. He does not even think of the comfort or rights of others, or he has become indifferent to them. Why should not the Sabbath-schools be increased in value and importance to the young by utilizing them in teaching, at proper times and in a proper way, the great evils in many ways coming inevitably from the tobacco habit, while no good whatever results from it?—Hon. Neal Dow. Before the Great New Year
The last wan petals leave the rose,
The latest swallows preen for flight,
The summer's gone where no one knows,
With dead men's love, and spent years' light,
And warm hearts buried out of sight. Cling to the flying hours; and yet
Let one pure hope, one great desire,
Like song on dying lips, be set,
That 'ere we fall in scattered fire
Our hearts may lift the world's heart higher. Here in the autumn months of Time,
Before the great new year can break,
Some little way our feet should climb,
Some little mark our words should make
For liberty and manhood's sake! Whisky and Election Corruption
By Editor
The Monitor-Journal says: "There were shipped to Morgan and Brown Counties, Indiana, arriving the preceding week to prepare for the election, one hundred and thirty-eight barrels of whisky and several hundred half-gallon jugs. It was divided up so as to give to Morgan County one hundred barrels, Nashville, Brown County, thirty-one barrels, and to each township in these counties, fifty jugs." This is a fair sample of the way elections are carried. The man who is elected by such means should remember that his real constituents are not the reading, thinking, respectable citizens of his district, but whisky jugs and beer barrels. It must be a great honor to hold office under such circumstances. "RUN over and her head smashed to a jelly as she lay across the track, and nothing was found in her pockets except a half-filled flask of whisky." Thus the record of a San Francisco horror; and the reporter adds that nothing is known of the cause of the "accident." Heavens, man; did not the half-empty bottle of liquor give all the information needed? Did it not tell the story more fully and tragically than you could if you had seen the poor wretch crushed beneath the locomotive wheels? Who wants to know more, when the whisky bottle has once spoken? —Record-Union.