p. 37 | Signs of the Times, Vol. 11, No. 3. (1/15/1885)

The Treasures of the Snow.

It is to be presumed that the writer of the book of Job knew what he was about when he wrote the very suggestive question, "Hast thou entered into the treasures of the snow?" Who indeed has, from that far-off day to this, ever fully entered into the treasures of the snow? Who ever thinks, for instance, except in the most casual way, of the good which snow does to agriculture? The Italian peasants, it is true, who live in a land associated in our thoughts with summer and sunshine, where snows are infrequent and fleeting, quote their proverb with pleased and hopeful faces amid the discomforts which this wintry phenomenon brings to them, Multa neve, multa pane,—"Much snow, much bread." But who in a land of much snow ever thinks of the reason there is to value such a tender protection to the bosom of our ample mother earth?

The chemists tell us that snow-water contains a greater amount of ammonia than an equal weight of rain-water, that these feathery flakes of snow sweep down from the chambers of heaven a great amount of available nitrogen which would otherwise be lost to the earth. The process, if we understand it, is an electrical one. The passage of this white meteor through the air causes the nitrogen and oxygen contained in the air to unite along its course and produce nitric acid. This acid is very favorable to vegetable growth. It is a very valuable form of food for plants. And who has ever entered into the treasures which in this way are prepared for our fields and forest among the winds of heaven? The same snow supplies the earth with moisture containing a large amount of carbonic acid, which penetrates into the soil, which, by the action of frost, has become disintegrated and reduced to fine tilth, and insinuates itself through every clod as the snow melts.

But the snow acts not only as a fertilizer; it also performs the very useful service of keeping the earth warm. It is a bad conductor of heat. Where the surface of the ground is covered with snow, its temperature very rarely descends below the freezing point, even when the superincumbent air is fifteen or twenty degrees colder. In the old stories of Captain Smith's first adventures in Virginia, we are told that he and his men dug grave-like holes in the snow, and lay down in them and slept, without much discomfort, through the night. The writer of one of the Psalms of David had the true idea of it when, using a beautiful figure, he said: "The Lord giveth snow like wool." Wool is warm because among its fibres a great amount of air becomes entangled; and air is a poor conductor of heat. And as air is entangled among the crystals of snow, there is great appropriateness in the figure. And this, by the way, is only one instance in which the Bible, when speaking of the phenomena of nature, speaks the truth.

The protective service of the snow, in preventing injury to plants, keeping their roots warm, and giving them an accumulated vigor for the growth of summer, has been amply illustrated. Where the snow falls early, and remains on the ground through the winter, the grass of the next season is usually abundant. When a heavy permanent snow melts away in the spring, a living picture of vegetation is usually revealed. And so in many ways, some of them very mysterious, the snow is performing a work in the economy of nature for which the farmer and gardener are not, it is to be feared, ever sufficiently grateful. In a quiet and unobtrusive way, it warms, and cherishes, and fertilizes, we know not how many acres of sward land and grain land. "Its crystals are all jewels, so rare that the handling wastes them; its bulk so vast as to make the sources of rivers; its tint so pure that artists despair of it; its fall so gentle that the grass bends not and yet is buried."—Oregonian.

"Consider Him That Endured."

By W. N. Glenn

THE apostle Paul emphatically declares that "all that will live godly in Christ Jesus shall suffer persecution." 2 Tim. 3: 12. It is a fair conclusion, then, that the so-called "Christianity" which is popular and worldly is not of the "godly" sort. And it is reasonable to suppose that, without some encouraging incentive, the weakness of humanity would weary of the continual opposition of the adversary in his various modes of attack upon those who live godly. The apostle realized this danger in his own experience, as "bonds and afflictions" awaited him "in every city," and aptly suggests a preventive, in his letter to the Hebrews: "Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." Chap 12: 3. The Bible abounds in wholesome remedies and preventives; but there could not be a more effectual safeguard against weariness in the strife with the powers of darkness, than a prayerful consideration of him who endured so much in our behalf.

Are you beset with temptations on every hand? do not yield to discouragement, but consider the Master. "He was in all points tempted like as we are," yet he overcame every temptation. It is worthy of notice that immediately after he had publicly taken his stand for the defense of the truth, and had been baptized, the tempter came upon him with all his power. Consider this, for all who will follow his example may expect a like experience. There is no sin in being tempted, if one does not unnecessarily place himself in the way of temptation; the evil lies in yielding to it. "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience." Jas. 1: 2, 3. Consider also the Master's mode of meeting temptation. He silenced the adversary with the words of Scripture, and turned his back upon him. Mark it, Satan cannot tempt any one whose back is toward his enchantments; his arts are powerless without the attention of his intended victim. Hence the appropriateness of the psalmist's prayer, "Turn away mine eyes from beholding vanity." Ps. 119: 37.

If opposed and persecuted by family and friends "consider him." Probably, no one ever had a kinder regard for his family than the Saviour, and it must have been a severe trial when his brethren could witness the wonderful works which he did and then declare that "he is beside himself." But he was not thereby deterred from his work. He knew what awaited himself and those who should follow him; and he afterward taught his disciples concerning the future: "The brother shall deliver up the brother to death, and the father the child; and the children shall rise up against the parents, and cause them to be put to death." Matt. 10: 21. But this dark prospect loses much of its terror when we contemplate that "the disciple is not above his Master, nor the servant above his Lord; it is enough for the disciple that he be as his Master, and the servant as his Lord." Matt. 10: 24, 25.

If afflictions come, "consider him." He not only suffered the death of the cross, but he endured being "forsaken" by his Father in his dying hour. And all this because he bore the sins of the world. "He was wounded for our transgressions," and "with his stripes we are healed." Consider his patience. "He was oppressed and he was afflicted, yet he opened not his mouth." "When he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself [margin, his cause] to him that judgeth righteously." Consider also this condition of final adoption: "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. . . . But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons." Heb. 12: 6, 8. For this reason, the apostle exhorts us not to despise the chastening of the Lord, nor faint when rebuked of him.

If any deem it a hard requirement to keep the commandments, consider the example of the great Teacher. His life was consistent throughout; he taught nothing that he did not practice. His precept was, "If ye will enter into life, keep the commandments;" and he testified, "I have kept my Father's commandments and abide in his love." If any think it hard to keep the Sabbath in a community where the multitude reject it, "consider him." He was faithful to its sacredness, doing only that which was lawful, while in the midst of hypocritical rulers who impugned his motives on every hand. Professing to obey the law, they continually made it void by their traditions, and persecuted him because he did not do as they did. No disciple ever had a harder experience while faithfully keeping his Father's commandments than the Saviour himself; and the bitterest attacks of the enemy were made because of his lawful observance of the Sabbath, contrary to their traditions.

Another point in our Lord's example for us to consider, under any and all circumstances, is, that it was "for the joy set before him" that he "endured the cross, despising the shame." The Christian's reward is future, to be given when the Lord comes in glory (Matt. 25: 31), and only he that "endureth to the end" shall be saved. The "joy set before him" was the redemption of his people, for whom his great love had conceived a plan of salvation at so great a cost. The "good and faithful servant" may enter into the joy of his Lord—the joy of his salvation.

There is no condition in the Christian's experience, whether it be temptation, persecution, affliction, or even of ordinary encouragement, but it is profitable to "consider him who endured such contradiction of sinners." In fact, there is no other security than in "looking unto Jesus, the author and finisher of our faith." If inclined to be "weary and faint" because of the many obstacles thrown in the way by the adversary, consider whether ye have "resisted unto blood, striving against sin." Until we have endured to that extent, we have no reason to complain. But let us remember, in every situation, "if we suffer, we shall also reign with him; if we deny him, he also will deny us."

Shame.

By Editor

Miss Grace Ten Broeck, of Albany, sends a communication to the Journal, from which we get new revelations of the sickening folly indulged in by silly women. She says: "During the last summer it has been my privilege to spend more or less time among the devotees of extreme fashionable life at Saratoga Springs. The latest craze among the ladies, billowed in costly dresses and resplendent with glittering diamonds, appears to be an insane fondness for pet dogs of various species and pedigrees. They encircle the necks of poodles, pugs, and other breeds of favorite puppies, with expensive collars, have their canine wants supplied by employed domestics, and I am told that some of them pay ten dollars per week for the board of a single puppy."

"A hotel clerk exhibits such orders as the following: 'Room No. 122. To the clerk of — Hotel: Please send to my room, for the use of my little pet, 'Watch,' a choice porterhouse steak, cooked rare, and charge to account of Mrs. Ella A. Irving.' Nor is this pet craze confined to such resorts as Saratoga, Newport, and Long Branch.

"It is an open secret that ladies in Albany, ladies who at the altars of Christian churches promised to 'renounce the world,' etc., ladies of means, culture, and prominent social position, spend from one to two hundred dollars annually in the support of a pet dog. Sacred history informs us that dogs ate up Jezebel, the luxurious queen of King Ahab. Are not dogs devouring the consecrated substance of some of our ladies who profess godliness of life and sanctification of nature? The city is full of helpless, homeless, orphaned children, made in God's image, and bought with Christ's blood, who crave food, clothing, shelter, and education. Jesus cries to-day, as he did eighteen centuries ago, 'Give not that which is holy unto dogs.' Does any lady reader of means desire to adopt a far worthier favorite than a puppy, or to lavish her surplus cash on a more deserving foundling than a poodle? Jesus pictures the eternal reward of such self-sacrifice in the latter part of the twenty-fifth chapter of St. Matthew's gospel. To the women of Albany, Paul's admonition to the Philippians comes with force, 'Beware of dogs!'"

Peculiarly Dangerous Times.

IN a recent number of the Sunday School Times, H. S. Osborn, LL.D., remarks: "We are living in peculiarly dangerous times, from the reading which is now brought out. At no former time in the history of our country has light reading been so much in demand as at the present day. All classes of persons, learned and ignorant, professional men, business men, educated ladies, as well as the nurse and help, the cook and chambermaid, demand light reading—tales, stories, novels, or something 'exciting.' I have heard it asserted that more works of this character have been sold in the past two years than had been sold in the preceding sixty years!" He then refers to Dr. Ray, of the Butler Insane Asylum, of Providence, R. I., as attributing the increase of insanity to "excessive indulgence in the reading of novels, and works of a similar character, which have of late years swarmed from the press of New York, Philadelphia, and Boston," and makes this quotation from the official reports:—

"The coarse exaggeration of every sentiment by every possible form of unnatural excitement, giving no addition to one's stock of knowledge, no element of mental strength evolved, prepares no one better for the stern realities of life. This indulgence is a characteristic of our times, and it is asserted, with distressing evidence, that many of the irregularities which prevail among us, to a degree unknown at any former period, are chargeable to this very alarmingly prevalent habit."

We do not believe this alarm of danger uncalled for. Our land is being flooded with this pernicious "light literature." It is the principal kind offered for sale at the news-stands, the railway cars, and the places of public resort. It behooves every Christian parent to look well to the character of his own reading, and that which he allows his children to have.—Sel.

Continuing in Christ’s Word

JESUS says, "If ye continue in my word then are ye my disciples indeed." These words are just as applicable to us to-day as they were to those to whom he was personally speaking. The disciple is a learner, and in order to continue to learn, we must abide under the instructions of the Teacher. Christ is the great Teacher. Unlike human instructors, he is infallible. While in the school of Christ we need have no fears of imbibing error. We shall not learn anything that we shall need to unlearn at some future time. He will teach us no false science, but whatever he teaches us will be for our eternal good.—Sel.

Faults Revealed by Divine Light

LITTLE faults become great, and even monstrous, in our eyes, in proportion as the pure light of God increases in us; just as the sun, in rising, reveals the true dimensions of objects which were dimly and confusedly discerned during the night.

The Sabbath-School.

By Ellet Joseph Waggoner

LESSON FOR THE PACIFIC COAST—JAN. 31.

Punishment of the Wicked—Continued.

With what does Paul say that the wicked shall be punished? 2 Thess. 1: 7-9.
When will this punishment take place?
From whom does this destruction come?
What does the prophet Joel say of the day of the Lord? Joel 1: 15.
What is the agent of this destruction that comes from the Lord? 2 Thess. 2: 8; Rev. 20: 9.
What does the inspired writer say of the suffering of those who are thus devoured? Rev. 20: 10.
Repeat another testimony on this point. Rev. 14: 9-11.
What, in ancient times, was the law concerning Hebrew servants? Ex. 21: 2.
If in the seventh year the servant refused to leave his master, what was done? Verses 5, 6.
After the ceremony of boring the servant's ear had been performed, how long was he to serve his master? Ib.
Can this by any possibility mean that in such a case the servant was never to die?
What must we understand by the expression, 'he shall serve him forever'? (See note.)
Then what may we understand by similar expressions concerning the torment of the wicked?
What positive proof can you give that those sufferings will eventually be terminated by cessation of existence? Mal. 4: 1, 3.
How many other texts do you remember that prove the same thing?

"It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled [to recompense] rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." 2 Thess. 1: 7-9. The time when this vengeance will be taken on the disobedient is stated in verses 7 and 10. It is when the Lord Jesus shall be revealed from heaven with his mighty angels, and when he shall be glorified in his saints. Compare Matt. 25: 31-46.

THERE is a quite general misunderstanding of this text in Thessalonians. We frequently hear it quoted as though it read that the wicked shall be banished from the presence of the Lord. But the text says no such thing. Further, to be banished from the presence of the Lord is an impossibility, for God is omnipresent; he fills the universe; and still further, if such a thing were possible, it would be no punishment for the wicked, but would be what they would desire. No position could be more unsatisfactory to a wicked man than to be continually in the presence of God. What the text does say of the wicked is that they "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." The destruction comes from the Lord. So we read in Joel 1: 15 that the day of the Lord comes "as a destruction from the Almighty." And Paul in another place says that the wicked shall be consumed by the spirit of his mouth, and destroyed by the brightness of his coming, thus showing how they are destroyed from, or by, the glory of his power.

FROM Rev. 20: 9, as well as elsewhere, we learn that fire is to be the agent in the destruction of the wicked. As they compass the camp of the saints about, and the beloved city, fire comes down from God out of heaven, and devours them. This indicates complete extermination. Then what are we to understand when, in the next verse, we read that they "shall be tormented day and night forever and ever"? Some may answer that this applies only to the devil, who deceived them. This will not meet the difficulty, since the Scriptures do not teach that Satan is to be punished differently from the wicked, except in degree; and in Rev. 14: 11 we have a statement concerning the wicked, that is similar to that in Rev. 20: 10. Now since John, looking at things that are to be, as though they had been, saw that the fire devoured the wicked, and Paul says that they shall be punished with everlasting destruction, we must conclude that "forever and ever" must be limited in duration. For if the wicked are always to exist in torment, then it would necessarily follow that they will never be destroyed nor devoured.

THE Bible must be its own interpreter, and we will let this text, which seems obscure, be explained by another one, which has no obscurity. Turn to Ex. 21, and read verses 2-6: "If thou buy an Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself; if he were married, then his wife shall go out with him. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free; then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him forever." We say that there is no obscurity in this passage. The different parts of the transaction are clearly indicated, and the result is plainly stated: after having his ear bored through with an awl, the servant was to continue a bondman forever. And no one would mistake the statement, and suppose that the servant was to endure the rigors of servitude throughout the ceaseless ages of eternity. Certainly not. All would agree that this means simply that the servant could, under those circumstances, derive no benefit from the Sabbatical year, but that he must serve without intermission just as long as his life should last. This is all there is to it.

"But why," says one, "do you introduce such an instance as that?" In order to show that the term "forever" does not necessarily indicate that the thing to which it is applied has no end. It may be applied to an object that is in its nature perishable, as in the case of the servant. In general this rule may be laid down: Whenever there is anything in the nature of the object spoken of that forbids the idea of its eternal existence, the term "forever" implies merely continuity of existence. God's word forbids us to imagine that the wicked shall exist throughout eternity; so when we read that they shall be "tormented day and night forever and ever," we are to understand that their torments will be long, and will be unintermitting until they are utterly consumed. That such a time will come is taught by the word of the Lord: "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Mal. 4: 1. "And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts." Verse 3; Matt. 3: 11, 12; 2 Thess. 1: 7-9; 2: 8; Rev. 20: 9; Rom. 6: 23; John 3: 16, 36; and many other texts may be cited to prove the same thing, namely, that the wicked will eventually be utterly exterminated.

E. J. W.

NOTES ON THE INTERNATIONAL LESSON.

By Alonzo T. Jones

JANUARY 25—ACTS 21: 15-26.

Meeting with the Elders.

[ON the lesson this week, we know that we can do no better than to give the following article, which we take bodily from Mrs. E. G. White's "Sketches from the Life of Paul." It will bear reading several times, and so will the book from which it is taken. A. T. J.]

"AND when we were come to Jerusalem, the brethren received us gladly." Thus Luke describes the reception of the apostle to the Gentiles on his arrival at Jerusalem. Although Paul everywhere encountered prejudice, envy, and jealousy, he also found hearts that were open to receive the glad tidings which he brought, and that loved him for the sake of Christ and the truth. Yet, cheering as was the kindly greeting he received, it could not remove his anxiety as to the attitude of the church at Jerusalem toward himself and his work. Their real feelings would be more fully seen in the meeting with the elders of the church, to take place on the morrow.

Paul longed to be fully united with these. He had done all in his power to remove the prejudice and distrust so unjustly excited because he presented the gospel to the Gentiles without the restrictions of the ceremonial law. Yet he feared that his efforts might be in vain, and that even the liberal offerings of which he was the bearer might fail to soften the hearts of the Jewish brethren. He knew that the men whom he was to encounter were persons of great firmness and decision, and he looked forward with considerable apprehension to this meeting with them; yet he could not avoid the ordeal, trying though it might be. He had come to Jerusalem for no other purpose than to remove the barriers of prejudice and misunderstanding which had separated them, and which had so greatly obstructed his labors.

On the day following Paul's arrival, the elders of the church, with James at their head, assembled to receive him and his fellow-travelers as messengers from the Gentile churches. Paul's first act was to present the contributions with which he had been intrusted. He had been careful to guard against the least occasion for suspicion in the administration of his trust, by causing delegates to be elected by the several churches to accompany him as joint trustees of the funds collected. These brethren were now called forward, and one by one they laid at the feet of James the offerings which the Gentile churches had freely given, although often from their deepest poverty. Here was tangible proof of the love and sympathy felt by these new disciples for the mother church, and their desire to be in harmony with the Jewish brethren. Here was evidence, also, that Paul had faithfully fulfilled the promise given, when at the council years before he had been urged to remember the poor.

These contributions had cost the apostle much time and anxious thought, and much wearisome labor. They far exceeded the expectations of the Jewish elders, and might have been expected to call forth warm expressions of gratitude and appreciation. But Paul's half-acknowledged fears as to the manner in which the gifts would be received were realized. He could only find comfort in the consciousness that he had done his duty, and had encouraged in his converts a spirit of generosity and love.

After the presentation of the gifts, Paul gave the brethren an account of his manner of labor, and its results. He had on former occasions stood before the same assembly, in the same city. It was before the same audience at the apostolic council (Acts 15) years before, that he related his experience in his conversion, and the great work which God had wrought through

him among the Gentiles. The Spirit of the Lord then witnessed to the word spoken, and under its influence the council yielded their prejudices, and expressed themselves as in harmony with the position of the apostle, and sent an address to the churches to that effect. But the same battle was again to be fought, the same prejudices once more to be met.

Paul now gave his brethren an account of his labors since he parted with them four years before, and "declared particularly what things God had wrought among the Gentiles by his ministry." As he described the work at Ephesus, which had resulted in raising up that large church in the very stronghold of heathenism, none could listen without interest. But he necessarily touched upon points that would irritate those who had cherished prejudice against him. He could not recount his experience in Galatia without stating the difficulties which he had encountered from those Judaizing teachers who had attempted to misrepresent his teaching and pervert his converts. In describing the work at Corinth, he could but mention those who had spread confusion and strife among the church there. Yet he related all with great gentleness and courtesy, carefully avoiding everything that would unnecessarily wound his brethren, and dwelling especially upon topics where he knew they could harmonize.

The effort was not without good results. The Spirit of God impressed the minds of the brethren and affected their hearts. The tidings of the progress of the gospel, the evidence that the power of God was working with the apostle's efforts, softened their feelings toward Paul, and convinced them that their prejudice against him was unfounded; and they glorified God for the wonders of his grace. At the close of Paul's address, the brethren joined in a season of solemn praise, and the Amen, expressive of their hearty sanction of his work, was swelled by many voices.

But beneath this apparent harmony, prejudice and dissatisfaction were still smouldering. Some in the church were still striving to mould Christianity after the old customs and ceremonies that were to pass away at the death of Christ. They felt that the work of preaching the gospel must be conducted according to their opinions. If Paul would labor in accordance with these ideas, they would acknowledge and sustain his work; otherwise they would discard it.

The elders of the church had been at fault in allowing themselves to be influenced by the enemies of the apostle. But when they heard from his own lips an account of the work he had been doing, it assumed a different aspect. They could not condemn his manner of labor; they were convinced that it bore the signet of Heaven. The liberal contributions from the new churches he had raised up, testified to the power of the truth. They saw that they had been held in bondage by the Jewish customs and traditions, and that the work of the gospel had been greatly hindered by their efforts to maintain the middle wall of partition between Jew and Gentile.

Knowledge That Lifts Above the World

LET no knowledge satisfy but that which lifts above the world.

Sabbath-School Contributions.

By C. H. Jones

WE have received several letters of late, from different Sabbath-schools in the State, inquiring what they should do with their class contributions. In reply to these queries we have a suggestion to make. But first, I would say that in the past most of our schools have used this money to purchase needed supplies, such as Instructors, lesson books, maps, etc., until now they are quite generally supplied. I must say, I have never been fully satisfied with disposing of all of this money in this way. It has seemed to me that there should be some special object before the school to incite them to give—something of general interest, that would cause individuals to be more liberal.

It seems to me that now the time has come to act in this matter, and we want to call the attention of all the schools in this Conference to the subject, and thus secure a united effort.

It is now quite generally understood that a mission is to be opened in Australia, early in the spring. Elder Haskell, Elder Corliss, and others expect to set sail for that country about the first of May. They will start from San Francisco, and all of our brethren and sisters on this coast will feel a special interest in that mission, as well as in that in the islands of the Pacific, as this is their nearest point of communication. We expect a great work to be done in Australia in the near future, and calls for means, as well as for labor, will have to be made. No mission can be started without considerable expense, but thus far no call has been made for the Australian mission. Shall we not anticipate the wants of our brethren who are willing to make the sacrifice to go there to labor, and give them a handsome "send off"?

They expect to start soon after the close of the present quarter. Now will not all the Sabbath-schools in this Conference pledge all of their class contributions this quarter (except the tithe to the State Association) to this mission? It certainly is a worthy object, and how it will cheer the hearts of those who are to go there to labor! I believe that a handsome sum can be raised in this way, if we all take hold of the work together. The Oakland school has already unanimously voted to do this. What school shall we hear from next?

I would request each superintendent to bring this matter before his school next Sabbath, or as soon as possible, and then let us know the result.

I am confident that, with this object before them, our brethren and sisters will feel more like giving something every Sabbath.

At the close of the quarter please send the money immediately to the State Secretary, Miss Josie L. Cochran, Oakland, Cal., care Pacific Press.

C. H. JONES, President Cal. State S. S. Association.

Temperance.

By J. O. Corliss

What Next?

EUROPEAN inventors claim to have found a process by which to produce alcohol from potato parings, bread crusts, and the vegetable refuse of households and hotels. These they intend to convert into fiery liquid, by putting with them in a vessel, water and sulphuric acid; the whole is heated to 77° Centigrade for an hour, and then boiled until all the starch contained in the mass is converted into sugar. When cold, the fermentation that takes place will produce a "must" which will be distilled by any of the ordinary methods.

Man has sought out many inventions, but this is the climax. Just think of it. A man made in the image of God cultivates his appetite for that which can only degrade him below the beast, so that even the scavengers must be robbed of their portion of filthy offal, to satisfy the demands of his unnatural cravings. "How are the mighty fallen, and the weapons of war perished!" J. O. CORLISS.

PEOPLE usually drink wine or beer, not because they think it will do them good, but because they like it. Temperance reformers, in the innocence of their hearts, sometimes forget this, and think that if they can show that the effects of wine and beer drinking are always bad, physically and morally, drinkers will give up their favorite beverages. That is a mistake. Few are more candid in recognizing the evil effects of strong drink than habitual drinkers.

—S. S. Times.

TEMPERANCE—A proper use of good things.

The Way to Quit.

By Union Signal

In a certain school a number of boys had contracted the habit of tobacco using, greatly to their detriment, as all acknowledged. The habit became so strong that a few of the number resolved to try to "break off," by using a less quantity each day, until the end was reached. Nobody succeeded. With one it was different. He did not try to quit, but quit at once, and so made an end of the matter. What he did individually, the nation would do if it were enlightened. It is impossible to stop the train of drunkenness by putting on the brakes of high license. The engine must be detached; there must be a dead halt by prohibition, and not an inefficient attempt to cripple and worry the business.—Union Signal.

THE OBJECT OF TEMPERANCE LEGISLATION.

An exchange quotes a temperance man as saying: "It is believed by many a firm friend of practical temperance, that a sound and efficient license law will be certain to lessen the number of cheap dives and low groggeries in the State." Well, but what is the object of temperance legislation? Is it merely to lessen the number of places where liquor is openly sold, or is it to diminish the amount of liquor sold and swallowed? If the latter, as we have always supposed, a license law is hardly the thing to accomplish the object. What is gained by compelling a thousand local tipplers to go to five different groggeries instead of twenty-five? If this is to be the end of all our labors, the mountain travails only to bring forth a "ridiculous mouse."—Sel.

THE license law is a great curse to this nation. The Government has no more right to license men to make drunkards, than it would have to license men to break the ten commandments. The enormity of the evil of intemperance is almost inconceivable. There are nearly 1,000,000 drunkards in the United States, and 3,000,000 women and children are suffering disgrace and poverty on account of this drunkenness. Nearly 100,000 men die drunkards every year, and go to a drunkard's grave, and I fear to a drunkard's hell, as we read in God's Book that no drunkard shall inherit the kingdom of God. See 1 Cor. 6:10.

"A BOY came to me last winter," says a Michigan colporter, "for temperance tracts. Of this noble-spirited boy I afterwards learned the following fact: A relative of his in a grocery had poured out a dram of liquor in a tumbler, to drink. The boy stepped forward, and put a temperance tract over the mouth of the tumbler. The man took it up and looked at it, and the first words he cast his eyes upon were, 'No drunkard shall inherit the kingdom of God.' He dashed the glass upon the floor, exclaiming, 'That is the last of my drinking liquor, God being my helper.' He has kept his resolution." —Sel.

THE Seattle Mirror says: "We have heard wails from the liquor men who claim that they have property rights that must not be invaded. But how about the property rights, and personal rights, of non-drinking people, whose property is taxed, and whose families are ruined, by the liquor traffic? Suppose we look at vested rights, property rights, and personal rights, on the side of temperance people, and those who are not in the liquor business, for a while? Will the advocates of rum tell us something about the rights of non-drinking people that are invaded?"

TEMPERANCE puts coal on the fire, meal in the barrel, flour in the tub, money in the purse, credit in the country, contentment in the house, clothes on the children, vigor in the body, intelligence in the brain, and spirit in the whole constitution.—Benjamin Franklin.

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