Select Temperance Tracts Part 15

But besides prematurely destroying the body, alcoholic drink injures the immortal mind. To ill.u.s.trate the blinding and perverting influence of even a small quant.i.ty of such liquor, let a strictly temperate man spend an evening with a dozen others indulging themselves "moderately:" they will be sure to say things which to him will appear foolish, if not wicked; and which will appear so to _themselves_ on reflection; though at the time they may not be conscious of any impropriety. And if this "moderate indulgence" be habitual, there must, of course, be an increased mental perversion; till conscience is "seared as with a hot iron," and the mind is lost to the power of being affected by truth, as well as to the capacity for usefulness. And is this destruction of the talents G.o.d has given, consistent with the injunction to "glorify G.o.d in body and spirit?"

Again, the habit of drinking _is incompatible with that eminent holiness to which you are commanded to aspire_. The great Founder of Christianity enjoins, "Be ye perfect, even as your Father in heaven is perfect." This will be the true Christian's desire. And a soul aspiring to the image and full enjoyment of G.o.d, will have no relish for any counteracting influence.

Is it said, that for eminently holy men to "mingle strong drink" may be inconsistent; but not so for those less spiritual? This is making the want of spirituality an excuse for sensuality; thus adding sin to sin, and only provoking the Most High. His mandate is universal: "Be ye holy, for I am holy."

To this end you are charged to "abstain from fleshly l.u.s.ts, which war against the soul;" to "mortify your members, which are earthly;" to "exercise yourselves rather unto G.o.dliness;" to "be kindly affectioned towards all men." But who does not know that "strong drink," not only "eats out the brain," but "taketh away the heart," diminishes "natural affection," and deadens the moral sensibilities, while it cherishes those very pa.s.sions which the Holy Spirit condemns? And how can one aspiring to the divine image, drink that which thus tends to destroy all that is pure, spiritual, and lovely, while it kindles the very elements of h.e.l.l?

The use of such liquor _is utterly inconsistent with any thing like high spiritual enjoyment, clear spiritual views, or true devotion_. A sense of shame must inevitably torment the professor who in such a day cannot resist those "fleshly l.u.s.ts which war against the soul;" his brethren will turn from him in pity or disgust; and, what is infinitely more affecting, the Holy Spirit will not abide with him. Thus, without an approving conscience, without cordial Christian intercourse, without the smiles of the Comforter, how can he enjoy religion?

Abstinence from highly stimulating liquor or food has ever been regarded indispensable to that serenity of soul and clearness of views so infinitely desirable in matters of religion. Hence, the ministers of religion especially, were commanded not to touch any thing like strong drink when about to enter the sanctuary. Lev. 10:9. And _this_, it is added, _shall be a statute for ever throughout your generations; that ye may put difference between holy and unholy_; clearly showing G.o.d's judgment of the effect of temperance on spiritual discernment.

On the principle of abstinence we may account, in part, for that holy ecstasy, that amazing clearness of spiritual vision, sometimes enjoyed on the deathbed. "Administer nothing," said the eloquent dying Summerfield, "that will create a stupor, not even so much as a little porter and water--_that I may have an unclouded view_." For the same reason, Dr. Rush, who so well knew the effect of strong drink, peremptorily ordered it not to be given him in his last hours. And it is recorded, that the dying SAVIOUR, "who knew all things," when offered "wine mingled with myrrh," "_received it not_." The truly wise will not barter visions of glory for mere animal excitement and mental stupefaction.

Equally ill.u.s.trative of our principle is the confession of an aged deacon, accustomed to drink moderately: "I always, in prayer, felt a coldness and heaviness at heart--_never suspecting it was the whiskey_!

but since that is given up, I have _heavenly communion_!" O, what an increase of pure light and joy might there be, would all understand this, and be _temperate in all things_.

The use of such liquor _is inconsistent with the sacred order and discipline of the church_. A venerable minister, of great experience, gives it as the result of his observation, that _nine-tenths_ of all the cases calling for church discipline have in former years been occasioned by this liquor. This is a tremendous fact. But a little examination will convince any one that the estimate is not too high. And can it be right to continue an indulgence that brings tenfold, or even fourfold more trouble and disgrace on the church than all other causes united? Do not these foul "spots in your feasts of charity" clearly say, "Touch not the unclean thing?" Can we countenance that which is certain to bring deep reproach on the church of Christ? "It must needs be that offences come, but woe to that man by whom the offence cometh."

The use of alcoholic liquor by the religious community _is inconsistent with the hope of reforming and saving the intemperate_; and thus shows a _want of love to souls_. The Christian knows, that _drunkards cannot inherit eternal life_. He knows also, that hundreds of thousands now sustain or are contracting this odious character; and that if the evil be not arrested, millions more will come on in the same track, and go down to the burning gulf. But the man who drinks just so much as to make himself "feel well," cannot reprove the drunkard who only does the same thing. The drunkard may say to him, "My appet.i.te is stronger than yours; more, therefore, is necessary, in order to make me '_feel well_;' and if you cannot deny yourself, how can I control a more raging appet.i.te?"

This rebuke would be unanswerable.

All agree that total abstinence is the only hope of the drunkard. But is it not preposterous to expect him to abstain, if he sees the minister, the elder, the deacon, and other respectable men indulging their cups?

With mind enfeebled and character lost, can he summon resolution to be singular, and live more temperately than his acknowledged superiors?--thus telling to all that _he has been a drunkard_! This cannot be expected of poor sunken human nature. No; let moderate drinking be generally allowed, and in less than thirty years, according to the past ratio of their deaths, armies of drunkards greater than all the American churches, will go from this land of light and freedom to "everlasting chains of darkness." If, then, the drunkard is worth saving, if he has a soul capable of shining with seraphim, and if you have "any bowels of mercies," then give him the benefit of your example.

Professing to "do good to _all_ as you have opportunity," be consistent in this matter. By a little self-denial you may save mult.i.tudes from ruin. But if you cannot yield _a little_, to save fellow-sinners from eternal pain, have you the spirit of Him who, for his enemies, exchanged a throne for a cross?

Could all the wailings of the thousand thousands slain by this poison come up in one loud thunder of remonstrance on your ear, you might then think it wrong to sanction its use. But "let G.o.d be true," and those wailings are as real as if heard in ceaseless thunders.

Again, the use of intoxicating drink _is inconsistent with true Christian patriotism_. All former efforts to arrest the national sin of intemperance have failed. A glorious effort is now making to remove it with pure water. Thousands are rejoicing in the remedy. Not a sober man in the nation really doubts its efficacy and importance. Who, then, that regards our national character, can hesitate to adopt it?

Especially, who that is a Christian, can cling to that which has darkened the pathway of heaven, threatened our liberties, desolated families and neighborhoods, and stigmatized us as a "nation of drunkards?"

Is it said, that the influence of a small temperance society, or church, is unimportant? Not so; its light may save the surrounding region; its example may influence a thousand churches. And let the thousand thousand professing Christians in this land, with such others as they can enlist, resolve on TOTAL ABSTINENCE--let this great example be held up to view--and it would be such a testimony as the world has not yet seen.

Let such a mult.i.tude show, that these drinks are unnecessary, and reformation easy, and the demonstration would be complete. Few of the moral would continue the poison; thousands of the immoral abandon it at once; and the nation be reformed.

The use of this liquor is _inconsistent with the proper influence of Christian example_. The Saviour says, "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." But will men esteem Christians the more for _drinking_, and thus be led to glorify G.o.d on their behalf? Or will the Saviour praise them for this, "when he shall come to be glorified in his saints, and to be admired in all them that believe?" Rather, will not their drinking lead some to excess, and thus sully the Creator's work? Nay, is it not certain, that if the religious community indulge, the example will lead _millions_ to drunkenness and perdition? And, on the other hand, is it not morally certain, that if they abstain, their combined influence will save millions from infamy and ruin? How, then, in view of that day when all the bearings of your conduct shall be judged, can you hesitate on which side to give your influence? It is not a little matter; for who can conceive the results of even _one_ impulse, among beings connected with others by ten thousand strings!

The use of this liquor _is inconsistent with, that harmony and brotherly love which Christ requires in his professed followers_. He requires them to "love one another with a pure heart, fervently;" to "be all of one mind;" to be "of one heart and one soul." But who does not see the utter impossibility of this, if some continue an indulgence which others regard with abhorrence? Since public attention has been turned to the subject, thousands have come to the full conviction, that to use intoxicating liquor is a sinful as well as foolish practice. The most distinguished lights of the church, and such as peculiarly adorn human nature, embrace this sentiment. And how can you a.s.sociate with these, and yet continue a habit viewed by them with disgust? Ah, the man, however decent, who "will have his gla.s.s, _not caring_ whom he offends,"

_must have it_; but he must also "_have his reward_." "Whoso shall _offend one of these little ones which believe in me_, it were better for him that a millstone were hanged about his neck."

The use of intoxicating drink, in this day of light, _is incompatible with the hope of receiving any general effusion of the Holy Spirit_.

Christians are allowed to hope for the Spirit to be poured out only in answer to prayer--true, spiritual, believing prayer. "If they regard iniquity in their heart, the Lord will not hear them." If they wilfully cherish sin, they cannot have faith. Indeed, how odious the spectacle of a company looking towards heaven, but in the posture of devotion breathing forth the foul, fiery element--literally "offering strange fire before the Lord!"

We are not, then, to expect divine influence to come down "like showers that water the earth," till we put away that which we know tends only to wither and consume all the "fruits of the Spirit."

The _waste of property_ in the use of alcoholic drink _is inconsistent with faithful stewardship for Christ_. Religious "contributions" are among the appointed means for saving the world. But allow each of the tens of thousands of professing Christians in this land only three cents worth of such liquor daily, and the annual cost is some MILLIONS OF DOLLARS; which would be sufficient to support THOUSANDS OF MISSIONARIES.

Let "stewards" of the Lord's bounty, then, who would consume their portion of this "_little_" on appet.i.te, ponder and blush for such inconsistency; and let them hasten to clear off the heavy charge, "_Ye have robbed me, even this whole nation_."

Again, to indulge in intoxicating liquor _is inconsistent with attempts to recommend the Gospel to the heathen_. Nothing has done more, in former years, to prejudice our Indian neighbors, and hinder among them the influence of the Gospel, than those liquors we have encouraged them to use. Several tribes have set the n.o.ble example of excluding them by the strong arm of law; and it is only by convincing such that really consistent Christians do not encourage these evils, that our missionaries have been able to gain their confidence.

The same feeling prevails in some distant heathen nations. They cannot but distrust those who use and sell a polluting drink, which _they_, to a great extent, regard with abhorrence.

Suppose our missionaries should meet the heathen with the Bible in one hand, and the intoxicating cup in the other; what impression would they make? Nature herself would revolt at the alliance. And nothing but custom and fashion have reconciled any to similar inconsistencies at home.

But not only must our missionaries be unspotted, they must be able to testify, that _no real Christians_ encourage this or any unclean thing.

With _such_ testimony they might secure the conviction, that our religion is indeed elevating, and that our G.o.d is _the true G.o.d_. For saith Jehovah, "Then shall the _heathen_ know that I am the Lord, when I shall be sanctified in you before their eyes."

Indulgence in this drink, especially by the church, _is inconsistent with any reasonable hope that the flood of intemperance would not return upon the land, even should it for a season be dried up_. The same causes which have produced it would produce it again, unless there be some _permanent_ counteracting influence. Temperance a.s.sociations are unspeakably important as means of reformation. But they are not permanent bodies; their organization may cease when intemperance is once done away; and unless the principle of TOTAL ABSTINENCE be generally acknowledged and regarded as a Christian duty, by some great a.s.sociation that _is to be perpetual_, it may in time be forgotten or despised; and then drunkenness will again abound. Such an a.s.sociation is found only in "the church of the living G.o.d." This will continue while the world stands. Let the principle of ENTIRE ABSTINENCE, then, be recognized by all members of the church, and such others as they can influence; and you have a great mult.i.tude to sustain the temperance cause, "till time shall be no longer." And can the real Christian, or patriot, think it hard thus to enlist for the safety of all future generations? If parents love their offspring, if Christians love the millions coming upon the stage, will they not gladly secure them all from the destroyer? Has he a shadow of consistency who will rather do that, which, if done by the church generally, would lead millions to hopeless ruin?

The use of intoxicating drink, as an article of luxury or living, _is inconsistent with the plain spirit and precepts of G.o.d's word_. The proper use to be made of it, is so distinctly pointed out in Scripture, that men need not mistake. It is to be used as a _medicine_ in _extreme cases_. "Give strong drink unto him that is _ready to perish_." Its common use is condemned as foolish and pernicious. "Strong drink is raging; and whosoever is deceived thereby, is _not wise_." "They are out of the way through strong drink; they err in vision; they stumble in judgment." Such pa.s.sages show clearly the mind of G.o.d with respect to the nature and use of this article.

Moreover, it is said, "Woe unto him that giveth his neighbor drink." But does not every man who sells or uses this liquor, as a beverage, encourage his neighbor to drink, and thus contemn G.o.d's authority? Does he not aggravate his guilt by sinning against great light? And would he not aggravate it still further, should he charge the blame on the sacred word? O, what a blot on the Bible, should one sentence be added, _encouraging the common use of intoxicating liquor_! "If any man thus add, G.o.d shall add unto him the plagues that are written in this book."

To encourage the manufacture of such liquors _is to abuse the bounties of Providence_. When G.o.d had formed man, he kindly said, "Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; _to you it shall be for meat_." G.o.d, then, it seems, intended men should use the fruits of the earth for _food_. But "they have sought out many inventions." And one of these is, to convert these "gifts of G.o.d"

into a poison, most insidious in its nature, and destructive both to soul and body. The distiller, the vender, and the consumer, encourage one another in this perversion of G.o.d's gifts. And is this "receiving his gifts with thanksgiving?" Better, infinitely better, to cast them at once into the fire, and say unto the Almighty, "We have no need of these." But the ingrat.i.tude does not stop here. When men, in abuse of the divine bounty, have made this poison, to give it currency, they call it one of the "_creatures of G.o.d_." With as much propriety might they call gambling establishments and murderous weapons his "creatures." But how awful the _impiety_ of thus ascribing the worst of man's inventions to the benevolent G.o.d!

For a man to _persevere in making, selling, or using intoxicating liquor, as an article of luxury or living_, WHILE FULLY KNOWING ITS EFFECTS, _and possessing_ THE LIGHT PROVIDENCE HAS POURED ON THIS SUBJECT, _is utterly inconsistent with any satisfactory evidence of piety_. "By their fruits ye shall know them." And what are _his_ fruits.

Why, as we have seen, he wilfully cuts short his own life, or the life of his neighbor; he wilfully impairs memory, judgment, imagination, all the immortal faculties, merely for sensual indulgence or paltry gain; he stupefies conscience, and cherishes all the evil pa.s.sions; he prefers sordid appet.i.te to pure spiritual enjoyment; he is the occasion of stumbling to those for whom Christ died, and of dark reproach on the church; he neglects the only means Providence has pointed out for saving millions from drunkenness and perdition; he wilfully encourages their downward course; he refuses the aid he might give to a great national reform; he lends his whole weight against this reformation; he is the occasion of offence, grief, and discord among brethren; he grieves the Holy Spirit; he robs the Lord's treasury; he makes Christianity infamous in the eyes of the heathen; he disregards the plain spirit of the Bible; and, in fine, he perverts even the common bounties of Providence. Such are his fruits. And the man, surely, who can do all this in meridian light, while G.o.d is looking on, and widows and orphans are remonstrating, _does not give satisfactory evidence of piety_. He shows neither respect for G.o.d nor love to man.

Let conscience now solemnly review this whole argument by the infinitely holy law. Is it indeed right and scriptural to impair body and mind, to defile the flesh, cloud the soul, stupefy conscience, and cherish the worst pa.s.sions? Is it right to bring occasions of stumbling into the church? Is it right to encourage drunkards; right to treat with contempt a great national reform? Is it right to offend such as Christ calls "brethren;" right to grieve the Holy Spirit, and hinder his blessed influence? Is it right to "consume on l.u.s.t" what would fill the Lord's treasury; and right to make religion odious to the heathen? Is it right to leave the land exposed to new floods of intemperance; to disregard the manifest lessons of G.o.d's word and providence; and to convert food to poison? Is it indeed scriptural and right to sanction habits fraught only with wounds, death, and perdition? Can _real Christians_, by example, propagate such heresy?

Let it not be suggested that our argument bears chiefly against the _excessive_ use of these liquors; for common observation and candor will testify that the _moderate_ use of the poison is the real occasion of all its woes and abominations. Who was ever induced to taste, by the disgusting sight of a drunkard? Or wise ever became a drunkard, except by moderate indulgence in the beginning? Indeed, this habit of moderate drinking is, perhaps, tenfold _worse_ in its general influence on society than occasional instances of drunkenness; for these excite abhorrence and alarm, while moderate indulgence sanctions the general use, and betrays millions to destruction. O never, since the first temptation, did Satan gain such a victory, as when he induced Christians to sanction everywhere the use of intoxicating liquor. And never, since the triumph of Calvary, has he experienced such a defeat as they are now summoned to accomplish. Let them unitedly pledge themselves against strong drink, and by _diffusing light on this subject_, do as much to expose as they have done to encourage this grand device of Satan, and mighty rivers of death will soon be dried up.

In this work of LIGHT AND LOVE, then, be _generous_, "be sober, be self-denying, be vigilant, be of one mind;" for the great adversary, "as a roaring lion, walketh about." And possibly through apathy, or discord, or treason among professed friends of temperance, "Satan may yet get an advantage," and turn our fair morning into a heavier night of darkness, and tempest, and war. But woe to that man who, in this day of light, shall wilfully encourage the _exciting cause_ of such evils. And heaviest woe to him who shall avail himself of a standing in the church for this purpose. I hear for such a loud remonstrance from countless millions yet unborn, and a louder still from the throne of eternal Justice.

But "though we thus speak," we hope better things, especially from the decided followers of the Lamb, of every name; "things which make for peace, things wherewith one may edify another, and things which accompany salvation" to a dying world.

FOUR REASONS AGAINST THE USE OF ALCOHOLIC LIQUORS.

BY JOHN GRIDLEY, M. D.

In presenting this subject, it shall be my aim to state and ill.u.s.trate such facts and principles as shall induce every man, woman, and child, capable of contemplating truth and appreciating motive, to exert the whole weight of their influence in favor of the "TEMPERANCE REFORM."

There are _Four Reasons_ which claim special attention.

The FIRST REASON we would urge, why the use of alcoholic liquors should be altogether dispensed with, is their _immense cost_ to the consumers.

It is estimated from data as unerring as custom-house books, and the declarations of the manufacturers of domestic distilled spirit, that previous to 1826, 60,000,000 gallons of ardent spirit were annually consumed in these United States; the average cost of which is moderately stated at fifty cents per gallon, and in the aggregate _thirty millions_ of dollars.

_Thirty millions of dollars annually!_ A sum which, if spread out in one dollar bank-notes, end to end, would reach _across the Atlantic_. Or, if in silver dollars piled one upon the other, would form a column nearly _thirty miles_ high; and which it would occupy a man twelve hours in each day, for almost two years, to enumerate, allowing him to count one every second. Or to suppose a useful application of this fund, it would support annually from _two to three hundred thousand young men_ in preparing for the Gospel ministry. In three years it is a sum more than equal to the supply of a _Bible to every family on the habitable globe_. One-half the amount would defray all the ordinary expenses incident to the carrying on of our nation's governmental operations every year. Thus I might multiply object upon object, which this vast sum is adequate to accomplish, and carry the mind from comparison to comparison in estimating its immense amount; still the cost, thus considered as involving the _pecuniary_ resources of the country, is a mere _item_ of the aggregate, when the loss of time, waste of providential bounty, neglect of business, etc., incident to the consumption of this one article, are thrown into the account.

A SECOND REASON why its use should be condemned is, the _entire inadequacy of any property it possesses to impart the least benefit_, either nutrient, or in any other way substantially to the consumer, to say nothing just now of its never-failing injurious effects. _Alcohol_ consists chemically in a state of purity of carbon, oxygen, and hydrogen; in the proportions of carbon about 52 parts, oxygen 34, and hydrogen 14 to the 100. The addition of water forms the various proof spirits. It can be generated in no way but by _fermentation_: no skill of art has yet been able to combine the above elements in such proportions, or relations, as to produce alcohol, except by heat and moisture inciting fermentation in vegetable substances. But it should be understood, that vegetables may undergo a certain degree of fermentation without producing alcohol; or, if suffered to produce it, another stage of fermentation will radically destroy it, and produce an acid. Thus, any of the vegetable substances, as corn or rye, subjected to a certain degree of heat and moisture, will soon suffer a decomposition, and a development of sugar, to a greater or less degree, will take place. If removed now from circ.u.mstances favorable to its farther fermentation, as is the case with dough for bread, etc., no appreciable quant.i.ty of alcohol is created. A _further_ degree of fermentation, however, is generative of alcohol, and if arrested here, the alcohol maintains its decided character; while still another stage presents the acetous state, and the alcoholic property is lost in vinegar. As in our opinion, success to the temperance cause depends much upon a right understanding of _what alcohol is_, and the manner of its production, a more simple ill.u.s.tration may not be inappropriate here.

A farmer takes a quant.i.ty of apples to the mill in order to convert them into cider. He grinds, then lays them up into a cheese, when pressure is applied, and the juice runs into a vat placed to receive it. Here, at this stage of the business, there is no alcohol in the juice. It is now put into casks, and the sweet or sugar stage of fermentation, which is already begun, soon pa.s.ses into the vinous or _alcoholic_ stage, as it is called, and _alcohol_ is formed. The prudent farmer, at this point, when the juice is done _working_, or fermenting, immediately bungs his casks, and does such other things as his skill and experience may suggest, to prevent his cider becoming sour, which it will do if the third stage of fermentation is permitted to succeed. Here, then, he has _perfect alcohol_, though in small proportions; as perfect as it is in brandy, gin, rum, and whiskey. The same results ensue from subjecting corn, rye, barley, etc., to such processes as is customary to prepare them for distillation, namely, to such a degree of fermentation as that alcohol is formed. And when the alcohol is formed by fermentation, then it is drawn off, by distilling, from its union with the other materials in the fermented ma.s.s. Alcohol, then, is strictly _the product of fermentation_. It is not, and cannot be produced in any other way. To distil, therefore, is only to lead it off from its union with the vegetable ma.s.s, and show it naked with all its virulence.

Having considered the manner in which alcohol is formed, let us examine some of its _properties_. It contains nothing that can afford any nourishment to the body, and consequently it can impart no strength.

When taken in certain quant.i.ties, diluted with water, as it must be for common use, its effect is, to arouse the energies of the system, and for a while the individual _feels_ stronger; but this excitement is always followed by depression and loss of animal and mental vigor. Thus it is a mere provocative to momentary personal effort, without affording any resources to direct or execute. Hence the fallacy of that doctrine held by some, that to accomplish deeds of daring, feats of muscular strength, etc., with success, demands the drinking of spirituous liquors. Were I about to storm an enemy's battery, with no alternative before me but victory or death, I might, principle aside, infuriate my men with the maddening influence of ardent spirit, and let them loose upon the charge, as I would a wounded elephant, or an enraged tiger. But in attaining an object to which the combined energies of mind and body were requisite, I should never think of the appropriateness of spirituous liquor to aid the effort.

But an objector says, "I certainly _feel stronger_ upon drinking a gla.s.s of spirit and water, and can do more work than I can without it. I can swing a scythe with more nerve, or pitch a load of hay in less time; and feel a general invigoration of my body during the heat of a summer's day, after having drank a quant.i.ty of grog. How is this?" We reply, doubtless you _feel_ for the moment all that you describe; but your _feeling strength_ thus suddenly excited, is far from being proof that you are _really_ any stronger. The opposite is the fact; which we infer from the inadequacy of any substance, be it ever so nutritious, to impart strength so suddenly, as it would _seem_ ardent spirit did when drank; for there has not been sufficient time for digestion, through which process only can any substantial nourishment be derived to the body. The _apparent_ strength which an individual feels upon drinking ardent spirit, is the same in kind, though not in degree, with that which a man feels who has lain sick with a fever fifteen or twenty days, during which time he has taken little food, and been subjected to the weakening influence of medicines; but who on a sudden manifests great strength, striving to rise from his bed, etc., and in his delirious efforts must be restrained perhaps by force. Now no man in his senses will call this any _real_ increase of strength in the sick man, who has been starving thus long; but only a rallying of the powers of life under the stimulus of disease, which is always followed by extreme languor and debility, if not by death. So it is with the individual under the influence of ardent spirit: he _feels_ the powers of his body excited from the stimulus of the spirit; yet, as we think must be clear to the apprehension of any one, without any addition of _actual_ strength.