Self denial in Christian preaching emphasizes the surrender of personal desires and ambitions to embrace God's will, reflecting Christ's call to take up the cross daily (Luke 9:23). Illustrations often use the contrast between selfishness and true life, portraying self denial as the path to spiritual freedom and obedience (Matthew 16:24).
Sacrificial living enables generous giving for the sake of others' salvation.
A wealthy university graduate chose to live frugally in a single room, cooking his own meals. As a result he was able to give two million dollars to foreign missions. In explanation of his choice he wrote these words: "Gladly would I make the floor my bed, a box my chair, and another box my table, rather than men should perish for want of knowledge of Christ." I am not suggesting that all Christians are called upon to forfeit the normal comforts of life; only, when God calls them to a life of sacrifice, they be willing to leave all and follow Him.
True life is found in denying self and following Christ, not in selfish pursuit.
During a Peter, Paul and Mary concert, in the middle of a comic skit, Paul made an insightful and disturbing observation. In the 50s there was a magazine called Life. Then came People magazine. Now we have one called Us. What next? A magazine called Me? And now there actually is a magazine called Self. How indicative and indicting of a world infatuated and preoccupied with self. How contrary to the example and lifegiving principles of the Christ. He came to bring life. He revealed and demonstrated the principles of life. He clearly taught that life is not to be found in living for self, but rather in GIVING OF SELF in the service of God and others! He said in Luke 9:23-25
"If anyone wishes to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever wishes to save his life shall lose it, but whoever loses his life for My sake, he is the one who will save it. For what is a man profited if he gains the whole world, and loses or forfeits himself?"
Happiness is not found in the pursuit of happiness. Life is not found in the pursuit of life. Both are found in a pursuit of God and His righteousness. As Jesus said, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matthew 5:6). The end of our current emphasis on SELF is not life, but disappointment and ultimately death! If we would discover TRUE LIFE, then we must pursue the things of God and the spirit! "...whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and anything worthy of praise, let your mind dwell on these things" (Philippians 4:8).
Controlling anger through prayer is wiser than reacting in anger.
An aged man went to his physician for an examination. The physician expressed astonishment at his robust vigor in spite of his advanced years. The man explained that he had been compelled to live an out-of-doors life. He then went on to say that when he and his wife were married, they made a compact. When he lost his temper, she was to keep silent. When she lost her temper, he was to go out of doors! This is still better advice: "Enter your closet and seek the Lord in prayer."
True courage includes self-control and confronting inner moral battles, not just external foes.
There have been men who could discipline and control armed legions in the most perilous encounters, but who never learnt the art of self-control. They knew nothing of fear in the most deadly strifes, when the slain around them were numbered by thousands; but they have cowardly shrunk from the contest with self. They have manfully fought for the liberties and honor of their country; but they have been the meanest slaves in the inner world of the heart. Hosts of vile passions, like ghastly spoetres, peopled their souls; and they have never dared to look them in the face, or to take one of them as a prisoner of war. Instead of dragging them to the altar, and slaying them like deadly foes before the Lord, they have succumbed to them; nay, more, treacherous to their highest and best interests, they have cherished and fostered them. Bold as they may have been elsewhere, they proved themselves too craven-hearted to assault these internal enemies, or to chase them away from the field of the heart. It is a lamentable fact, nevertheless a fact, that some of earth's greatest heroes have been the basest moral cowards. As the reward of their victories, they have been adorned with robes of office; their breasts have been docked with stars, and made to flash with gems. And well they might; for beneath that glittering robe was a heart stained with foulest blots and infamous crimes. The gems, in many cases, were all outside. Not a single star of virtue studded the heart, or beautified the soul. Within, like their own field of carnage, was full of dead men's bones, moral putrefaction, and death.
— R. Roberts
True self-denial is found not in works but in finding and trusting the Savior.
A person, who had long practised many austerities without finding any comfort of heart, was complaining to the Bishop of Alst of his state. "Alas!" said he, "self-will and self-righteousness follow me everywhere. Only tell me when you think I shall learn to leave self. Will it be by study or prayer or good works?"—"I think," replied the bishop, "that the place where you lose self will be that where you find your Saviour." Arvina.
A woman gave up her ornaments for Christ, showing true love and modesty.
A Karen woman offered herself for baptism. After the usual examination, I inquired whether she could give up her ornaments for Christ. It was an unexpected blow. I explained the spirit of the gospel; I appealed to her own consciousness of vanity; I read to her the apostle's prohibition (1 Tim. ii. 9). She looked again and again at her handsome necklace; and then, with an air of modest decision that would adorn beyond all ornaments, she took it off, saying, "I love Christ more than this."
— Dr. Judson
Controlling passion requires self-discipline and awareness of how God sees us.
My lads, when a dog makes too free with you, jumps, and bounds over you, you say, "Down, Nero! down, sir!" That is what you must say when passion rises, "Down, sir!" I once took a very passionate man very much aback by asking him to hold his tongue while he felt my pulse, or else while I felt his. It is astonishing how efficacious a moment or two of quiet is in the midst of a great storm. When the fit is very strong on you, think how you would appear before the glass, or, rather, think how you do really appear before God. The greatest of all heroes is he who can rule his spirit in a great storm. E. P. Hood.
Early discipline over passions prevents them from mastering our reason and life.
The passions may be humored till they become our master, as a horse may be pampered till he gets the better of his rider; but early discipline will prevent mutiny, and keep the helm in the hands of reason. Cumberland.
Human nature resists change; true reform requires more than human effort.
Human nature is like a bad clock: it may point to the right time now and then, or be made to strike the hours, but its inward frame is all wrong. Striving against nature by our own efforts is like holding a weathercock by the hand: as soon as the force is removed, it will veer with the wind.
Self-denial is essential to spiritual growth, rising above our lower nature to a higher life.
Religion, in one sense, is a life of self-denial; just as husbandry, in one sense, is a work of death. You go and bury a seed, and that is husbandry; but you bury one that you may reap a hundred-fold. Self-denial does not belong to religion as characteristic of it: it belongs to human life. The lower nature must always be denied when you are trying to rise to a higher sphere. It is no more necessary to be self-denying to be a Christian than it is to be an artist, or to be an honest man, or to be a man at all, in distinction from a brute. Deecher.
Deliverance from the destructive idol of self brings profound spiritual freedom and joy.
How great is the ease and pleasure which we feel in being delivered from that soul-wasting monster self, that was fed and sustained at a dearer rate, and with more costly sacrifices and repasts, than can be paralleled by either sacred or other history; that hath made more desolation in the souls of men than ever was made in their towns and cities, where idols were served only by human sacrifices, or monstrous creatures satiated with only such reflection, or where the lives and safety of the most were to be bought but by the constant successive tribute of the blood of not a few; that hath devoured more, and preyed more cruelly upon human lives, than Moloch or Minotaur! When this monstrous idol is destroyed, and trodden down, what a jubilee doth it make! what songs of triumph and praise doth it furnish and supply to the poor soul now delivered and redeemed from death and bondage! John Howe.
True self-denial prioritizes others' needs even at great personal cost.
An accident occurred in a coal-pit, in which several lives were lost; but a man and a boy, catching hold of a chain hanging by the side of the pit, were saved from impending death. As soon as possible, a man was sent down with a rope to render assistance. He came first, in his descent, to a boy named Daniel Harding. On his reaching him, the noble-minded lad instantly cried out, "Don't mind me, I can still hold on a little;
but Joseph Brown, who is a little lower down, is nearly exhausted: save him first." Joseph Brown was saved first; and the noble boy was then drawn up to light and life.
Following God's will requires denying self and choosing His path over our own.
Necessity for. The will of God is a path leading straight to God. The will of man, which once ran parallel with it, is now another path, not only different from it, but, in our present state, directly contrary to it: it leads from God. If, therefore, we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed, a man of faint heart and feeble hands may go in two ways, one after the other; but he cannot walk in two ways at the same time, — follow his own will, and follow the will of God: he must choose the one or the other; denying God's will to follow his own, or denying himself to follow the will of God. J. Wesley.
Even great leaders struggle to master self-control despite ruling others effectively.
Peter the Great once struck his gardener, who, being a man of great sensibility, took to his bed, and died in a few days. Peter, hearing of this, exclaimed with tears in his eyes, "Alas! I have civilized my own subjects; I have conquered other nations; yet I have not been able to civilize or to conquer myself."
A son lets go of his father in icy water, choosing his father's survival over his own.
A few years ago, five Dutch gentlemen set out from Rotterdam, to travel on skates to Amsterdam. They had passed over about twelve miles of the waste of inland waters which extends between the two cities, and were, with the exception of one of the party, who kept apart, skating with great velocity, in close files, and hands linked, in the Dutch manner, and were striking out far from the shore, when at once, the whole file was precipitated through the ice, and two out of the four were hardly seen to rise again. The other two were father and son, both remarkably fine men, and the father an expert swimmer, which enabled him to support himself, and his son too, for a considerable time, during which he was so collected as to give directions to the only one of the party who had not fallen in, how he should conduct himself to afford assistance; but at length he gave utterance to the thought, that his son's continuing to hold him would be the death of both. The son immediately kissed the father, and, with the familiar and endearing expression he was accustomed to, bade him "good night," loosed his hold, and deliberately resigned himself to death. The father lived; and the name, at least, of Henry Hock, the son, must live also.
True friendship sacrificially protects others even at the cost of one's own life.
Caius Gracchus, who was the idol of the Roman people, and having carried his regard for the lower orders so far as to draw upon himself the resentment of the nobility, an open rupture ensued; and the two extremities of Rome resembled two camps, Opimius the consul on one side, and Gracchus and his friend Fulvius on the other. A battle ensued, in which the consul, meeting with more vigorous resistance than he expected, proclaimed an amnesty for all those who should lay down their arms; and at the same time promised to pay for the heads of Gracchus and Fulvius their weight in gold. This proclamation had the desired effect. The populace deserted their leaders; Fulvius was taken and beheaded, and Gracchus, at the advice of his two friends, Licinius Crassus his brother-in-law, and Pomponius a Roman knight, determined to flee from the city. He passed, on his way, through the centre of the city, and reached the bridge Sublicius, where his enemies, who pursued him close, would have overtaken and seized him, if his two friends had not opposed their fury; but they saw the danger he was in, and they determined to save his life at the expense of their own. They defended the bridge against all the consular troops till Gracchus was out of their reach; but at length, being overpowered by numbers and covered with wounds, they both expired on the bridge which they had so valiantly defended.
# 88. Self-denying Beneficence, shown by the Rich.
The Duchess borrows money to give all her income to relieve the poor during famine.
During a scarcity, nearly approaching to famine, which prevailed in France, produced by the dreadful severity of the preceding winter, the Duchess of Ventadour, who had, on account of her exemplary character, been appointed governess of the infant king, Louis XV., not only gave away all her revenue, but, in addition to this borrowed 80,000 francs to relieve the poor. Her steward remonstrated with her, saying, that she passed all the bounds of prudence; but she meekly replied, "Let us give always, and even borrow, while it is necessary, to save the poor from death; we shall never want, neither I nor my family; in my station there is no great hardship in trusting to Providence."
A vicar sold his own possessions to relieve the poor during a time of scarcity.
John Baptist Joseph Languet, vicar of St. Sulpice at Paris, sometimes disbursed the sum of a million of livres in charities in a single year. When there was a general dearth in 1725, he sold, in order to relieve the poor, his household goods, his pictures, and some curious pieces of furniture that he had procured with great difficulty.
39. Self-denying Beneficence, shown by the Poor.
One loses self only by finding their Savior, not by works or study alone.
A person who had long practised many austerities, without finding any comfort or change of heart, was once complaining to the Bishop of Alst of his state. "Alas," said he, "self-will and self-righteousness follow me every where. Only tell me when you think I shall learn to leave self. Will it be by study, or prayer, or good works?" "I think," replied the bishop, "that the place where you lose self, will be that where you find your Savior."
# 257. Call to the Ministry.
A miser's extreme frugality shows the folly of excessive self-denial and greed.
Daniel Dancer, Esq., was remarkably for a miserly disposition. Lady Tempest was the only person who had the least influence on this unfortunate man. She had one day the pleasure of prevailing on him to purchase a hat (having worn his own for thirteen years) from a Jew for a shilling; but, to her great surprise, when she called the next day, she saw the old chapeau still covered his head! On inquiry it was found that, after much solicitation, he had prevailed on old Griffiths, his servant, to purchase the hat for eighteen pence, which Mr. Dancer bought the day before for a shilling! He generally, in severe weather, laid in bed to keep himself warm; to light a fire he thought expensive, though he had 3000l. per annum, besides immense riches! He never took snuff, for that was extravagant, but he always carried a snuff box! This probably he would fill in the course of a month by pinches obtained from others! When the box was full he would barter the contents for a farthing candle at a neighboring green grocer's; this candle was made to last till the box was again full, as he never suffered any light in his house except while he was going to bed. He seldom washed his face and hands but when the sun shone forth; then he would betake himself to a neighboring pool, and used sand instead of soap; when he was washed he would lie on his back, and dry himself in the sun, as he never used a towel, for that would wear, and, when dirty, the washing was expensive. Since his death there have been jugs of dollars and shillings found in the stable. At the dead of night he has been known to go to this place, but for what purpose even O'd Griffiths could not tell; but it now appears that he used to rob one jug to add to the other.
A wealthy French miser lives in poverty to hoard wealth, showing avarice's grip.
M. Vandille was the most remarkable man in Paris, both on account of his immense riches and his extreme avarice. He lodged as high up as the roof would admit, to avoid noise or visits; maintained one poor old woman to attend him in his garret, and allowed her only seven sous per week, or a half-penny per day.
His usual diet was bread and milk, and, by way of indulgence, some poor sour wine on a Sunday. This prudent economist had been a magistrate or officer at Boulogne, from which obscurity he was promoted to Paris for the reputation of his wealth, which he lent upon undeniable security to the public funds, not caring to trust individuals with what constituted all his happiness. While a magistrate at Boulogne, he maintained himself by taking upon him to be milk-taster-general at the market, and from one to another filled his belly and washed down his bread without expense to himself.
Mr. Elwes' extreme stinginess reveals the destructive nature of avarice and self-denial.
There have been few persons in whom avarice has predominated more than in the late Mr. Elwes. His mother, indeed, was excessively avaricious; and though she was left nearly 100,000l. by her husband, yet she absolutely starved herself to death. Mr. Elwes seemed not less wretched than his mother. At his house at Stoke, in Suffolk, if a window were broken, it was mended by a piece of brown paper, or by patching it with a small bit of glass; and this had been done so frequently, and in so many shapes, that it would have puzzled a mathematician to say what figure they represented. To save fire, he would walk about the remains of an old greenhouse, or sit with a servant in the kitchen! In the advance of the season his morning employment was to pick up chips, bones, or any thing he could find, and carry them home in his pocket for fire! One day he was surprised by a neighboring gentleman in the act of pulling down, with great difficulty, a crow's nest for this purpose; and when the gentleman wondered why he should give himself so much trouble, "Oh, sir," replied Elwes, "it is really a shame that these creatures should do so; do but see what waste they make. They don't care how extravagant they are." He would almost eat any thing to save expense. At a time when he was worth eight hundred thousand pounds, he would eat game at the last state of putrefaction, and meat that no other person could touch! As to his dress, any thing would do. He wore a wig for a fortnight which he had picked up in a rut in the lane when riding with another gentleman. His shoes he never suffered to be cleaned, lest they should be worn out the sooner. As the infirmities of old age, however, came upon him, he began to be more wretched. It is said that he was heard frequently at midnight as if struggling with some one in his chamber, and crying out, "I will keep my money; nobody shall rob me of my property." There are many other remarkable circumstances related of him, but what we have already quoted will afford a striking proof of the vanity of sublunary things, and of the insufficiency of riches to render mankind happy.
True self-dedication to God requires surrendering all earthly treasures and resisting self-deception.
The Southern Religious Telegraph states that Miss T—, of——county, who was very thoughtless, was induced by a friend to promise that she would read the "Rise and Progress." For many weeks she postponed it; but at length became interested for her soul, and took up the work and read it with care. Her feelings followed those of the writer generally, and with as little opposition as could be expected until she came to the 17th chapter. That is styled the "self-dedication chapter." While transcribing this chapter, according to the author's direction, to make it her own act—conscirating herself to Jehovah's service for time and forever—she hesitated. Her wicked heart arose in opposition. She could not surrender all to God. There was a small portion of her earthly treasures; a little shining dust—used as ornaments of her perishing body, which she was which alone can fit the sinner for heaven." After a little conversation, his heart rose in such opposition, that he relinquished his hope. His distress returned in a moment, and he cried out "What shall I do?" His heart was evidently unrenewed, and still quarreling with the justice of God. From some expressions, I caught a glimpse of his heart; and that if he should ever experience religion, it was his secret purpose never to make a public profession of it. He was evidently unhumbled, like a bullock unaccustomed to the yoke. I put into his hands "Edwards on the Justice of God in the Damnation of Sinners." Shortly, he again found relief. He wished to profess religion with others, but prudence led us to wait; and the result was, that in progress of time he became a sot. I know not of a more hopeless being on earth. He does no business; has drunk himself out of his property, and almost out of his reason; and, as Brother G. says, he has become a brute.
# SELF-DENIAL.
unwilling to surrender for that "glittering crown of glory" which Christ promises to all those that love and serve him. In great agony her pen was laid aside, and for several days she refused to finish the dedication chapter. One day, while complaining to a sister (since gone to rest) that she could find no peace, her sister replied, "Perhaps there is something you are unwilling to part with—some little thing than you will not give up for the sake of an interest in Christ. Remember, he requires entire consecration—all." She soon left her sister—retired to her closet—resolved to part with her jewelry and all things else for an interest in her Redeemer. She was immediately able to finish transcribing her chapter—light began to dawn upon her soul—and her proud spirit was humbled. Peace gradually dawned upon her mind, and as soon as an opportunity presented, she united with the church, and now walks in newness of life.
A general refused to betray God for worldly advancement, showing steadfast faithfulness.
DUCED.—The Marquis de Bougy, a gallant general in the service of Louis XIV, was greatly esteemed by that monarch, and by his prime minister, Cardinal Mazarin. He would have made a great fortune, if he had been a Roman Catholic; and he received several letters from the queen and from the cardinal, wherein they exhorted him to change his profession, and thereby remove the obstacle which lay in the way of his advancement. They also offered him a marshal's staff, and a considerable government, provided he would become a Roman Catholic. His answer was, that if he could resolve to betray his God for a marshal's staff, he might betray his king for a less advantage; but that he would do neither of them, being contented to see that his services were acceptable, and that his religion was the only reason why he was not rewarded for them.
A woman sacrificed her ear-rings to support Scripture distribution, demonstrating sacrificial giving.
RINGS SACRI-FICED.—"A gentleman," says Mr. Knill, missionary at Petersburg, "resident on the shores of the Caspian, who once cared nothing about Christ or his cause, has, within a few years, become a warm-hearted disciple. Knowing his character, I wrote to him to assist me in the distribution of the Holy Scriptures. To my request he joyfully agreed; but he did not think it sufficient to contribute towards it himself, but he tried to enlist others also in the good work. He mentioned it in particular to a pious lady of his acquaintance, who had just before received a present of a hundred roubles, to purchase a pair of ear-rings. Fired with the hope of promoting the eternal happiness of her fellow creatures, she determined to sacrifice her ear-rings to the cause of God, and sent the hundred roubles to me. Perhaps this was the first time that ever her attachment to the Savior had called for a sacrifice; and it must be unspeakably gratifying to her mind, when reviewing the transaction, to feel that she could part with her orname its for her adorable Redeemer."
Martyrs refused to renounce faith despite threats, valuing Christ above life and possessions.
DENIAL OF VA-RIOUS MARTYRS.—JULIUS PALMER, in Queen Mary's days, had life and preferment offered him, if he would recant his faith in Christ. His answer was, that he had resigned his living in two places for the sake of the gospel, and now was ready to yield his life on account of Christ.
WILLIAM HUNTER, when urged by
Bonner to recant, replied, he could only be moved by the Scriptures, for he reckoned the things of earth but dross for
Christ; and when the sheriff offered him a pardon at the stake, if he would renounce his faith, he firmly rejected it.
ANTONIUS RICETO, a Venetian, was offered his life, and considerable wea. h, if he would concede but a l. le; and when his own son, with weeping entreated him to do so, he answered, that he was resolved to lose both children and estate for Christ.
The PRINCE OF CONDÉ, at the massacre of Paris, when the King assured him that he should die within three days, if he did not renounce his religion, told the monarch that his life and estate were in his hand, and that he would give up both rather than renounce the truth.
A preacher renounced a lucrative living rather than compromise his principles.
Mr. Weed, in one of his letters from Scotland, says:
"While at Liberton, which place is about two miles from the centre of Edinboro', I was informed of an instance of theological patriotism that would have made the old "Cameronian cow-feeder,"
were he alive, leap for joy. Observing a dozen stone masons actively engaged in putting up the walls of a small edifice, at which as many persons were lookers on, my cabman informed me that they were building a new Kirk for a "nonintrusionist minister," and on further inquiry, I ascertained that this humble temple was designed for an eloquent preacher who, with a devotion worthy of "Reuben Butler," or even of the stoutest Cameronians, who hid themselves in caverns during the "persecuting times," had renounced a living of
$3,500 per annum, with a fine parsonage-house and globe, rather than compromise his principles."
New converts renounced evil charms, symbolizing turning from works of the devil.
The simplicity of many of the heathen, when they receive the truth of God in the love of it, is often very admirable. Rev. W. M. Harvard states, in his narrative relative to Ceylon, that when he was once addressing a native congregation in the government school-house at Pantura, from 1 John iii. 8, he endeavored to show that the Kappooa system was one of the works of the devil which the Son of God came to destroy; and urged their immediate renunciation of all confidence in their vain charms, and to commit the keeping of their bodies and their souls to God. Appealing to their understandings and consciences, he inquired, "Which of you will now cast away these works of the devil, and place himself under the protection of the Son of God?" He looked round upon the congregation, as for a reply. Presently a charm was handed up to the pulpit, which had been broken off for that purpose. He held it up, and gave thanks to God, that in that place he had begun to destroy these works of the devil. He then repeated
# 401. SEI
A preacher valued converting servants over employers, highlighting gospel reach to the lowly.
A worldly man began to taunt a celebrated preacher, and, among other things, told him it was true his congregation was large, but it was chiefly made up of servants and low people. "I know it is," said the sagacious divine; "my church is composed of such converts as Jesus Christ and his apostles gained; and, as for servants, I had rather be instrumental in converting them than their employers."
"Why so?" inquired the man.
"Because," observed the minister, "they have the care of all the children."
A Christian servant sought to lead his master to Christ in his final days.
The Abbé Barruel, in the account he gives of the closing scenes of Diderot's life, tells us, that he had a Christian servant, to whom he had been kind, and who waited upon him in his last illness. This servant took a tender interest in the melancholy situation of his master, who was just about to leave this world, without preparation for another. Though a young man, he ventured one day, the inquiry, "Who next?" &c., and two or three more abandoned charms were handed up in a similar way. Before the close of the service, a handful of them was in his possession.
Choosing to be a poor Christian over a rich heathen shows true self-denial and faithfulness.
A missionary in India says, "I rode to Nallamaram, and saw some people of the congregation there, together with the catechist. The clothes of one of the women were rather dirty, and I asked her about . . . "Sir," said she, "I am a poor woman, and have only this single dress." "Well, have you always been so poor?" "No, I had some money and jewels, but a year ago the Maravers (thieves) came and robbed me of all. They told me," she said, "If you will return to heathenism we shall restore you every thing." "Well, why did you not follow their advice? Now you are a poor Christian." "O, Sir," she replied, "I would rather be a poor Christian than a rich heathen."
# SERVANTS.
when he was engaged about his master's person, to remind him that he had a soul, and to admonish him, in a respectful manner, not to lose the last opportunity of attending to its welfare. Diderot heard him with attention, melted into tears, and thanked him. He even consented to allow the young man to introduce a clergyman, whom he would probably have continued to admit to his chamber, if his infidel friends would have suffered the minister to repeat his visits. Let us be encouraged to attempt good under the most unpromising circumstances, and, in our different stations, to remember we are commanded to labor for the welfare of those with whom we are connected.
Illustrates the struggle and victory over addictive habits through conviction and self-denial.
A gentleman (he is such now,) who used to be a tremendous rum-drinker, tobacco-chewer and smoker; but for several years past has been a reformed man, writes to a friend in the city of N. York, in the following terms:
"I have seen the time that my desire for tobacco has been vastly stronger than it ever has been for food. Once I was on a lee-shore; the wind blew, the sea was tremendous. The last time I saw the rocky shore, it was three miles to the leeward. It was late in the afternoon; I felt certain we should be on the rocks before morning, if the wind continued. I felt in my pocket for some tobacco, but could find none. I examined every part of the vessel where I thought it possible to find any. I inquired of the crew but there was none on board. At that time I would have given fifty dollars for one quid. The gale ceased, we soon found a harbor, and the first thing I inquired for was tobacco.
I chewed about twenty-one years, and smoked about eighteen. For a long time before I quit the use of tobacco, I believed it was injurious to me, but I felt it was almost impossible to leave it off. Eventually I was awakened, and felt that such practices were sinful. I then thought I would try to leave them off. When I quit smoking, I felt comparatively that I had lost all my friends. I could not eat or sleep as usual; I felt restless, and for some weeks thought it uncertain whether I should be able to conquer a habit that had become so strong. But at last it was overcome. I then thought I would quit chewing—then came the struggle. To quit smoking was but a trifle in comparison. After I had determined to try to quit chewing, I always kept a piece of tobacco in my pocket. I was doubtful whether I should be able to leave it off. Many times, before I was aware of it I found I had had a piece in my mouth a long time. As soon as I perceived it, I would take it out, but often before it was discharged, I would give it one solid grind. There is nothing in the world so exquisitely sweet as tobacco. In a few months the habit was overcome, but it was almost like plucking out my right eye, or cutting off my right arm. When I had entirely ceased from using it—I had a better appetite—my sleep was sweeter, my mind more composed—my nerves were more firm—I grew more fleshy; and now I enjoy perfect health, and can endure double the fatigue that I could for a long time before I quit the use of tobacco."
