Signs of the Times, Vol. 5, No. 44. (11/20/1879)

Signs of the Times

Nov 20, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Nov 20, 1879

General Articles.

By Mrs. E. G. White

THE GREAT CONTROVERSY.

ETWEEN CHRIST AND HIS ANGELS AND SATAN AND HIS ANGELS.

CHAPTER XIII.

Jacob and the Angel.

BY MRS. E. G. WHITE.

The sinful course which Jacob had pursued in deceiving his father was ever before him. He knew that his long exile was the result of his own deviation from strict integrity, the law of right. He pondered over these things day and night, his conscience accusing him, and making his journey very sad. How he longed to again go over the ground where he had stumbled and brought the stain of sin upon his soul. Before his transgression he had a sense of God's approval which made him brave under difficulties, and cheerful amid trouble and gloom. To this deep, abiding peace, he had long been a stranger. Yet he remembered with gratitude the favor which God had shown him, the vision of the shining ladder, and the promises of help and guidance. In solemn review of the mistakes and errors of his life, and the dealings of God with him, he humbly acknowledged his own unworthiness, the great mercy of God, and the prosperity which had crowned his labors.

As the hills of his native land appeared before him in the distance, the heart of the patriarch was deeply stirred. He had proved his God, and found his promises unfailing; he believed that God would be with him; yet as he drew near to Edom he had many fears of Esau, who was now able to do his younger brother great injury if so disposed. Again the Lord encouraged the heart of his servant with a token of divine care and protection. Directly before him, as if leading the way, he beheld two armies of heavenly angels marching as a guide and guard; and when he saw them he broke forth in language of praise, and exclaimed, "This is God's host." And he called the name of the place Mahanaim, which signifies two hosts, or camps.

Although Jacob had so great evidence that God would protect him, he felt that he himself had something to do for his own safety. He therefore sent his servants with a conciliatory message to Esau, who dwelt at Mount Seir, in the country of Edom. He did not claim the precedence for himself, but courteously addressed his brother as a superior, hoping thus to appease the anger which his former course had excited. Esau was informed of his younger brother's safe return with abundant possessions of cattle and servants, and that he would be most happy to meet him with fraternal feelings. The messengers returned to their master with the tidings that Esau was advancing to meet him attended by four hundred men; and no response was sent to the friendly message.

It appeared certain that Esau was coming in anger to seek revenge. A feeling of terror pervaded the entire camp. Jacob was in distress. He could not go back, and he feared to advance. His company was few in numbers, and wholly unprepared for an encounter. He accordingly divided them into two bands, that if one should be attacked, the other might have an opportunity to escape. He would not fail to do all in his power to preserve his own life and the life of those dependent upon him, and then he pleaded with God for his presence and protecting care. He did not rely upon his feelings, nor upon any goodness which he possessed, but on the sure promise of God: "Thou saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now am I become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he will come and smite me, and the mother with the children."

Jacob halted in his journey to mature plans for appeasing the wrath of his brother. He would not rush recklessly into danger, but sent large presents to Esau by the hands of his servants, with a message well calculated to make a favorable impression. He sent his wives and children, with all his substance forward on the journey, while he himself remained behind. He thought the sight of that helpless little company would touch the feelings of Esau, who, though bold and revengeful, was yet pitiful and tender toward the weak and unprotected. If his eye rested first upon Jacob, his rage might be excited, and they would all perish.

Jacob wished to be alone with his God. It was midnight. All that made life dear to him was at a distance, exposed to danger and death. The bitterest drop in his cup of anguish was the thought that his own sin had brought this great peril upon his wives and children, who were innocent of the sin of which he was guilty. He had decided to spend the night in humiliation and prayer. God could soften the heart of his brother. God was his only refuge and strength. In a desolate place, infested by robbers and murderers, he bowed in deep distress upon the earth; his soul was rent with anguish, and with earnest cries mingled with tears he made his prayer before God. Strong hands are suddenly laid upon his shoulders. He immediately grapples his assailant, for he feels that this attack is a design upon his life; that he is in the hands of a robber or murderer. The contest is severe; neither utters a word; but Jacob puts forth all his strength, and does not relax his efforts for a moment. Thus the struggle continued, until near the break of day, when the stranger placed his finger upon Jacob's thigh, and he was crippled instantly. The patriarch now discerns the character of his antagonist. He knows that he has been in bodily conflict with a heavenly messenger, and this is why his almost superhuman efforts did not gain for him the victory. He is now disabled and suffering keenest pain, but he will not loosen his hold. He falls, a conquered foe, all penitent and broken, upon the neck of the angel.

In the inspired history of this event, the one who wrestled with Jacob is called a man; Hosea calls him the angel; while Jacob said, "I have seen God face to face." He is also said to have had power with God. It was the Majesty of Heaven, the Angel of the covenant, that came, in the form and appearance of a man, to Jacob. The divine messenger uses some force to release himself from the grasp of Jacob; he pleads with him, "Let me go, for the day breaketh." But Jacob had been pleading the promises of God; he had been trusting his pledged word, which is as sure and unfailing as his throne; and now, through humiliation, repentance, and self-surrender, this sinful, erring mortal, can make terms with Jesus Christ: "I will not let thee go, except thou bless me." What boldness is here manifested! What lofty faith, what perseverance and holy trust! Was this presumption and undue familiarity on the part of Jacob? Had it been of this character he would not have lived through the scene. His was not a self-exalted, boastful, presumptuous claim, but the assurance of one who realizes his weakness and unworthiness and the ability of God to fulfill his promise. The mistake which had led to Jacob's sin in obtaining the birthright by fraud was now opened before him. He had not trusted God and his promises as he should have done. He had sought by his own works and power to bring about that which God was abundantly able to perform in his own time and way.

"And when he saw that he prevailed not against him"—the Majesty of Heaven prevailed not against a man of dust, a sinful mortal! The reason is, that man has fastened the trembling hand of faith upon the promise of God, and the divine messenger cannot leave him who is hanging repentant, weeping, helpless upon his neck. His great heart of love cannot turn away from the suppliant without granting his request. Christ did not wish to leave him unless when his soul was shrouded with despair; for he is more willing to give good things to them that ask him than are parents to give to their children.

The angel inquired of Jacob, "What is thy name?" and on being informed he said, "Thy name shall be called no more Jacob, [the supplanter] but Israel; for as a prince hast thou power with God and with men, and hast prevailed." Jacob had received the blessing for which his soul had longed; his sin as a supplanter and deceiver was pardoned. The crisis in his life had passed. God shows, in his dealing with Jacob, that he will not sanction the least wrong in any of his children; neither will he cast off and leave to despair and destruction those who are deceived and tempted and betrayed into sin. Doubt, perplexity, and remorse had embittered Jacob's life; but now all was changed, and how sweet was the rest and peace in God, in the assurance of his restored favor.

"Yea, he had power over the angel, and prevailed; he wept, and made supplication unto him; he found him in Bethel, and there he spake with us, even the Lord God of hosts; the Lord is his memorial." What a morning of light and joy dawned upon Jacob. The dark, despairing shadows brooding over him the previous night had disappeared. The brightness of the sun, shining in its glory, fitly represented the heavenly light that filled his soul. He was crippled in body, but his spirit was strong in God. He bore some marks of the battle, but the victory was his.

In this instance we see of what value is man in the sight of the infinite God. When a teacher of men upon the earth, the One who appeared to Jacob said, "Are not five sparrows sold for two farthings? and not one of them is forgotten before God. But even the very hairs of your head are all numbered. Fear not, therefore, ye are of more value than many sparrows." The promises of God are so sure to those who trust in him that he will suffer the heavens and the earth to pass away, rather than fail to fulfill the desire of them that fear him. The great lessons of peace, humility, and trust, are to be learned by all the followers of Christ.

While Jacob was wrestling with the angel on that eventful night, another angel, one of the host which the patriarch had seen guarding him in the way, was sent to move upon the heart of Esau in his sleeping hours. In his dream he saw his brother an exile from his father's house for twenty years through fear of his anger; he witnessed his sorrow to find his mother dead; and he beheld him encompassed with the hosts of God. Esau related this dream to his four hundred armed men, and charged them not to injure Jacob, for the God of his father was with him.

The two companies at last approach each other; the sturdy chieftain with his soldiers on one side, and on the other, Jacob, pale from his recent conflict, and halting at every step, yet with a benignity and peaceful light reflected upon his countenance; in the rear an unarmed company of men, women, and children, followed by the flocks and herds. Supported by his staff the patriarch went forward to meet that band of warriors, bowing himself repeatedly to the ground as a token of respect, while his little retinue awaited the issue with the deepest anxiety. They saw the arms of Esau thrown about the neck of Jacob, pressing to his bosom him whom he had so long threatened with direst vengeance. Revenge is now changed to tender affection, and he who once thirsted for his brother's blood shed tears of joy, his heart melted with the softest endearments of love and tenderness. The soldiers in Esau's army saw the result of that night of weeping and of prayer; but they knew nothing of the conflict and the victory. They understood the feelings of the patriarch, the husband and father, for his family and his possessions; but they could not see the connection that he had with God, which had gained the heart of Esau from Him who has all hearts in his hand. Thus it has ever been with worldlings; the secret of the Christian's strength is not discerned by them. His inner life they cannot understand.

Esau looked with pleasure upon his brother's possessions. He acknowledged the presents tendered to him by Jacob, but declined to accept them, as he already possessed abundance. But Jacob urged the matter. He was a prince with God, yet as subdued and humble as a little child. "And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand; for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it."

Esau invited Jacob to his home in Seir, and offered to accompany him on the journey. But Jacob had no disposition to accept the offer. He knew that Esau was now under the direct influence of the Spirit of God; when another spirit should come upon him, he might greatly change in feelings. Jacob did not refuse the offer, but presented the true condition of his party, his flocks and herds; that they could not travel with the expedition which would be agreeable to Esau and his band. He urged him to return to his own place, while the party would follow on slowly. Esau desired to leave with his brother soldiers to guard him and his company; but Jacob had evidence that they were guarded by a mighty host of heavenly angels, and he courteously declined the favor. The brothers parted with tender feelings.

(To be Continued.)

BRANCHES OF THE TRUE VINE.

By J. E. Lloyd

How happy they whose thoughts toward others going, Live not for self alone ; A wealth of love on other hearts bestowing By act, and look, and tone.

Far, far above all worldly, selfish thinking, The way found in the word, Where love divine the human closely linking, Makes mortals like the Lord.

Jesus! whose glorious precept and fulfilling, Left such a path of light ; Thy love upon our hearts like dew distilling, Shall help us live aright.

As when in Galilee thou walkedst weary By others' woes opprest, Thy joy to make earth's homes less sad and dreary, And point to heavenly rest.

Thus may we be earth's weary ones uplifting, With words of hope and peace, Till, anchored in that port to which we're drifting, All pain and sorrow cease.

In these blest days of joyful expectation, Our hearts beat firm and high ; So sure the promise of Christ's revelation,— His coming draweth nigh.

And he will say, "Ye blessed of my Father, Ye did it unto me." And all the hosts round him, with joy shall gather, To live eternally.

J. E. LLOYD.

Brooklyn, Cal.

A Wonderful Fact About the Bible.

The words ‘immortal soul,’ ‘deathless soul,’ ‘undying soul,’ ‘deathless spirit,’ ‘disembodied soul,’ ‘disembodied spirit,’ ‘eternal torment,’ ‘eternal suffering in conscious misery,’ ‘eternal misery,’ ‘unending misery,’ ‘unending torment,’ ‘everlasting woe,’ ‘endless woe,’ ‘never-dying soul,’ and all their kindred words are words that never, in a single instance, are found in the Bible. But from the copious manner in which these words are passed to us from the pulpit, and through the press, we should, without reading, suppose the Bible to be full of them! The word ‘immortal’ occurs but once in the whole Bible.—The Gouverneur (N. Y.) Herald.

Women More Faithful Than Men

By Robert G. Ingersoll

"I TELL you, as a rule, women are more faithful than men—ten times as faithful as men. I never saw a man pursue his wife into the very ditch and dust of degradation, and take her in his arms. I never saw a man stand at the shore where she had been morally wrecked, waiting for the waves to bring back even her corpse to his arms; but I have seen woman with her white arms lift man from the mire of degradation, and hold him to her bosom as though he were an angel."—Col. Robert G. Ingersoll.

The Immortality of the Soul—History of the Doctrine.

By Dudley Marvin Canright

(Continued.)

So thoroughly was Origen possessed with Plato's doctrine of the immortal soul, that, though he professed to be a Christian and to believe the Bible, yet, says Hagenback, in his "History of Christian Doctrine," "Origen teaches that a belief in the doctrine of the resurrection of the body is not absolutely essential to the profession of Christianity, provided the immortality of the soul be maintained." (Vol. ii. p. 404.)

This is but the natural fruit of that doctrine. If the soul is immortal, and lives without the body, what is the use of a resurrection?

The influence and authority of Origen extended far and wide, so much so that Mosheim says: "It would therefore be no mistake to say, that, as Constantine the Great imparted a new form to the civil state, so this Egyptian imparted a new form to the theology of Christians. . . . Origen introduced the Academy almost entire into the church." (Com. Vol. ii. cent. iii. sec. 27, p. 145, note.) "Indeed, it is not to be concealed that he coincided with Ammonius in the belief that the popular religions, if their fables and superstitions were excluded, might, in a measure, be combined with Christianity." (Ibid., p. 153.) "He unhesitatingly applied to Christ's soul whatever he had learned respecting the human soul in the school of his master, Ammonius." (Ibid., p. 147.) Thus we have traced the history of the old heathen dogma of the immortal soul from Egypt, through all its developments, till it was received into the church. As we have seen, the last move was not accomplished without much opposition from the old-fashioned Christians, and a terrible distortion of the Scriptures on the part of its Platonic advocates. Platonism continued to obscure more and more the light of the gospel, till it deepened into the midnight of the Dark Ages. Thus of the fourth century we read: "Nearly all who attempted philosophy in this century were of the sect called Modern Platonists. . . . The Christians, from the time of Constantine the Great, devoted much more attention to the study of philosophy and the liberal arts than they had done before." (Mosheim's Eccl. Hist., vol. i. pp. 229, 230.)

Of the fifth century the same author remarks: "The superstitious notions and human devices by which religion was before much clogged, were very considerably augmented. . . . As no one in those times objected to Christians' retaining the opinions of their pagan ancestors respecting the soul, heros, demons, temples, and the like, and then transferring them into their devotions; and as no one proposed utterly to abolish the ancient pagan institutions, but only to alter them somewhat and purify them,—it was unavoidable that the religion and the worship of Christians should in this way become corrupted." (Ibid., pp 342, 343.)

Will the reader mark well the fact here recorded, that the pagan converts were allowed to retain and bring into the Christian worship the opinions of their pagan ancestors respecting the soul? When were those pagan opinions ever cast out of the church?—never; they are cherished to this day, and the man who now undertakes to reject them is branded as opposing the Bible! Alas, how hard it is to uproot an error when it has once been allowed to grow among the tender plants of truth!

But I need not pursue this painful subject further. The evidence is overwhelming that Christianity, in the third century and onward, was grossly corrupted by Platonic philosophy; and that here was where Plato's doctrine of the soul found its way into the church. I will close with the following candid confession from an able orthodox writer: "We would express our conviction that the idea of the immortality of the soul has no source in the gospel; that it comes, on the contrary, from the Platonists; and that it was just when the coming of Christ was denied in the church, or at least began to be lost sight of, that the doctrine of the immortality of the soul came in to replace that of the resurrection. This was about the time of Origen." (Darby's Hopes of the Church.)

PAGAN AND CHRISTIAN DOCTRINES OF THE SOUL COMPARED.

I have already shown that the early Christians received from Platonism their doctrine of the soul. I have also shown that Christianity was grossly corrupted by the reception of pagan tenets, and that great numbers of the pagans who embraced Christianity still retained all their former notions, especially with regard to the soul. I will now present a few more points, and compare the pagan doctrine of the soul, and hell torments, with the views held by Christians on these subjects. This will show them to be the same. I have quoted good authors to prove that Christianity was deeply corrupted with pagan doctrines and practices from the last part of the second century till Catholicism was fully established, and the night of the Dark Ages spread its gloomy pall of superstition and heathenism over all the world.

Inspired men foresaw and forewarned the church of this apostasy. To the elders of the Ephesian church, Paul said: "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20: 29, 30.) This apostasy from the truth was to begin, then, even in the days of the apostles, and was to arise among their own disciples. To the Thessalonians, Paul wrote: "For the mystery of iniquity doth already work." (2 Thess, 2: 7.) Even while the apostles were alive had this delusion begun. Paul warned his brethren not to be deceived by any man, but to "prove all things," and "hold fast that which is good." (1 Thess. 5: 21.) Yet men now think that the teachings of any professed Christian who lived as early as that, or even two hundred years later, are as good as the Bible, and not to be questioned. Hence, notwithstanding Paul's warning, many have been deceived. Some were so far deceived by vain philosophy, even in a large and flourishing church which had long enjoyed the watch-care of the apostle, as to deny the resurrection. Hence Paul's inquiry of the Corinthians, "How say some among you that there is no resurrection of the dead?" (1 Cor. 15: 12.)

As we have seen, all the authority of the apostles was not able to crush this false doctrine; so of other heresies. Of these early corruptions, Mr. Dowling, in his "History of Romanism," thus remarks: "There is scarcely anything which strikes the mind of the careful student of ancient ecclesiastical history with greater surprise than the comparatively early period at which many of the corruptions of Christianity which are embodied in the Romish system took their rise."

Robinson author of the "History of Baptism," thus writes: "Toward the latter end of the second century, most of the churches assumed a new form, the first simplicity disappeared; and insensibly, the old disciples retired to their graves, their children, along with new converts, both Jews and Gentiles, came forward and new-modeled the cause." (Eccl. Researches, chap. vi.) Yes; and this new-modeling was done to make it fit their old pagan doctrines. Archibald Bower, in his valuable "History of the Popes," has clearly demonstrated that Catholicism is only paganism with another name. This he repeatedly declares and proves. He says that the Christians of Rome, in the fifth century, who had come over from heathenism, "were yet but half Christians, and had only grafted the Christian religion on the old stock of pagan superstition." (Vol. i, p. 286, Gelasius.)

Of the influence of heathen converts upon Christianity, Mr. Bower says: "For those rites and ceremonies, however heathenish, instead of ever being given up by them, were by degrees adopted by the Christian inhabitants of the countries where the new-comers settled. And thus the half Christians, for they were no better, remained half Christians, while the true Christians became half pagans. Thus we may well account for the many errors and corruptions that overspread and disfigured the whole face of the church, after the irruption and conversion of the barbarous nations that broke into the empire in the fourth and fifth centuries. Their usages were first connived at, and afterward adopted by the church." (Ibid., p. 416.)

Can any one wonder that pagan doctrines came into the church and supplanted the doctrines of Christ?

D. M. C.

Drunkenness in Heathendom.

DRUNKENNESS is largely a vice of so called "Christian nations." The Mohammedans and Hindoos are kept from it by their religion; the Chinese are not addicted to intemperance, and many of the uncivilized people knew nothing of alcoholic stimulants until "Christian nations" brought them. Some of the heathen nations could teach the conceited sinners of Christendom very useful lessons in sobriety and abstinence.

"In Burmah, according to the statement of a correspondent of a Liverpool paper, strong drink is condemned. The laws of the country provide somewhat stringently against the evil. A man convicted of drunkenness is, for the first offence, paraded through the streets with his hands tied behind his back, and this exposure to the public gaze has generally a good effect. When he is found guilty a second time he is beaten severely. Is he found guilty of drunkenness a third time? Then he is beaten still more severely—sometimes even to death. Taking it all in all, it may be said with safety that drunkenness is a very rare thing in Burmah, and the country people there are among the soberest on earth. It will please the temperance people to learn that the prime refreshment among the Burmese is pure water. It matters not where one goes in Burmah, along the roads and all over the country, there is everywhere to be found the little shed with a drinking fountain within it, and an adjoining seat for the weary traveler to rest."

"That Blessed Hope."

By Colonel Rowlandson

THE following remarks are taken from an address by Colonel Rowlandson, at the Prophetic Conference in England:—

But this is what many of the Lord's redeemed people say about the "sure word of prophecy," to which they are directed to take heed. Jesus said, "All things that I have heard of My Father I have made known unto you," and yet there are some who say, "It is a dark subject: I pray thee have me excused." And because there may be a little difficulty in understanding the Revelation, they decline to avail themselves of the privilege of receiving it. The Christian who puts away from him the doctrine of the second coming of the Lord Jesus puts away his strength, and is like a wounded lark, unable to soar to elevated heights. He who looks for his reunion with his Lord only at the hour of death is like the maimed bird, and cannot sing anything but Lenten dirges. It is a sad thing thus to shut out the comfort and joy of this precious hope.

If there were in this village of Surrey a poor cottager living in great poverty, a mere pauper, who had in his little cottage a window looking out on an estate to which he was heir, which was strictly entailed upon him, and must eventually come into his possession, would he not be often looking out at it, and comforting himself in his indigence by the sight of his future inheritance? And in like manner the well-instructed Christian gazes through the window of God's promises upon his future inheritance, incorruptible, undefiled, and that fadeth not away.

Three great doctrines stand prominently forward in the Christian revelation: 1. That Jesus once came and died for the sins of His people, and rose again for our justification. 2. That when Jesus ascended up on high the Holy Ghost descended as the Comforter. 3. That the Lord Jesus is coming again, and from this doctrine great comfort will come if the believer enjoys sweet fellowship with his Lord.

The truth of the Lord's second coming has a double aspect, both sides of which must be kept in mind. It has the aspect of warning to the worldly man, who says, "I know I must die some day," but when he is in health and strength that day may seem far off. But to him it may be said, "Hold, dear friend, you may not die; the Lord may come before you die, and will He find you ready?"

But to God's dear children the aspect of this doctrine is one of comfort and encouragement. The Christian may have a great load on his soul; it may be on his conscience; if it is; let him take it to the blood of Jesus, and reflect that he will soon be presented faultless before the throne of God (Rev. 14:4). Or it may be outward affliction; if so, let him meditate on the near approach of the Lord, who will soon take him out of it, and he will find comfort.

On the subject of the two resurrections the world seems wholly to loose sight of one of them, and to associate the thought of the resurrection only with the judgment day of the great assize. But at the first resurrection, which will consist exclusively of the blessed and holy (Rev. 20:6), there will be for the children of God no condemnation. They are already justified in this life (see Acts 13:38, 39), and it is remarkable that in this and similar passages the present tense should have always been used.

A poor girl in the city of Bath, a short time ago, was lying very ill, and was in great spiritual darkness, when a Christian lady visited her, and explained to her the way of salvation. The girl listened, but no peace came. She said she believed that Jesus had died for her, but it gave her no assurance of hope. At last the lady took her New Testament, and, turning to the passage, Acts 13:39, underscored the word "are" in the passage, "By Christ all that believe are justified from all things," and then left her. At her next visit she found the girl full of peace. "O, ma'am," she said, "that little 'are' has done it. I see it all now."

It was of the first resurrection the Apostle Paul spoke in Philippians 3:7-11, which, in the original, was called the special eclectic resurrection, and is the same which is spoken of in Revelation 20:6, where a clear distinction is made, for it is expressly stated that "the rest of the dead (the unblessed and unholy) live not again till the end of the (millennial) thousand years."

The Holy Ghost taught Paul this truth in that grand chapter, 1 Cor. 15:51, where he says, "Behold, I show you a mystery." The mystery consisted in this, that although all men are appointed once to die as their common lot, and all are to rise, yet there is to be a special, a first resurrection of the righteous from among the dead, and a translation of the living righteous, one thousand years before the resurrection of the wicked. This first resurrection will take place at the Second Coming of Christ.

An Idol of Christian Lands.

By J. E. Vose

TOBACCO, to the amount of $250,000,000, is used in the United States annually. This is about seven dollars for each person, or thirty for each man. And what does it mean?

One drop of nicotine—extract of tobacco—placed on the tongue of a dog, will kill him in a minute; the hundredth part of a grain pricked under the skin of a man’s arm, will produce nausea and fainting. That which blackens old tobacco pipes is empyreumatic oil, a grain of which would kill a man in a few seconds.

The half dozen cigars which most smokers use a day, contain six or seven grains—enough, if concentrated and absorbed, to kill three men; and a pound of tobacco, according to its quality, contains from one quarter to one and a quarter ounces.

Is it strange then that smokers and chewers have a thousand ailments? that German physicians attribute one-half of the deaths among the young men of that country to tobacco? that the French Polytechnic Institute had to prohibit its use on account of its effects on the mind? that men grow dyspeptic, hypochondriac, insane, delirious, from its use? One of the direct effects of tobacco is to weaken the heart. Note the multitude of “sudden deaths,” and see how many are smokers and chewers. In a small country town seven of these “mysterious providences” occurred within the circuit of a mile, all directly traceable to tobacco; and any physician, on a few moments’ reflection, can match this fact by his own observation. And then, such powerful acids produce irritation and thirst—thirst which water does not quench. Hence a resort to cider and beer. The more this thirst is fed, the more insatiate it becomes, and more fiery drink is needed.

Out of seven hundred convicts examined at the New York State prison, six hundred were confined for crimes committed under the influence of liquor, and five hundred said they had been led to drink by the use of tobacco.—J. E. Vose.

Good Example by a Dog.

By Lutheran Magazine

My eldest son was crossing the fields in the country, some distance from any dwelling, when he was pursued by a large and fierce dog, belonging to the gentleman whose land he was crossing. The lad was alarmed, and ran for his life. He struck into the woods, and the dog gained upon him, when he looked around to see how near the creature was, and stumbling over a stone, he pitched over a rock and broke his leg. Unable to move, and at the mercy of the beast, the poor fellow saw the dog coming down upon him, and expected to be seized and torn; when, to his surprise, the dog came near, perceived that the boy was hurt, instantly wheeled about and went off for that aid which he could not render himself. There was no one within reach of the child's voice, and he must have perished there, or have dragged his broken limb along, and destroyed it so as to render amputation necessary, if the dog did not bring him help. He drew up his leg, and it hung at a right angle, showing him plainly the nature of his misfortune, and the necessity of lying still.

The dog went off to the nearest house and barked for help. Unable to arrest attention, he made another visit of sympathy to the boy and then ran to the house, there making such demonstrations of anxiety that the family followed him to the place where the child lay. Now, observe that this dog was pursuing this boy as an enemy; but the moment he saw his enemy prostrate and in distress, his rage was turned to pity, and he flew to his relief. Here was true feeling, and the course he pursued showed good judgment. He was a dog of heart and head. Very few men, not all Christians, help their enemies when they are down. Some do not help their friends when they fall. This dog was better than many men who claim to be good men. I do not say that he reasoned in this matter; but there is something in his conduct on this occasion that looks so much like the right kind of feeling and action, that I think it deserves to be recorded to his credit. As few dogs will read the record, I commend the example to all mankind for their imitation.—Lutheran Magazine.

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