Earlier text: Publishers’ PageMRS. E. G. WHITE
By Ellen G. White
Training Children for God— No. 2
The highest duty of parents is to give their children a religious training. To allow a child to follow his natural impulses is to allow him to deteriorate and to become proficient in evil. The results of wrong training begin to be revealed in childhood. In early youth a selfish temper is developed and as the youth grows to manhood he grows in sin. A continual testimony against parental neglect is borne by children who have been permitted to follow a course of their own choosing. Such a downward course can be prevented only by surrounding them with influences that will counteract evil. From infancy to youth and from youth to manhood, a child should be under influences for good. In the home school—the first grade—the very best talent should be utilized. Instruction should be given as God has directed. Patiently, carefully, diligently, mercifully, children should be trained. Upon all parents rests the obligation of giving their children physical, mental, and spiritual instruction. It is essential ever to keep before children the claims of God. Physical training, the development of the body, is far more easily given than spiritual training. The nursery, the playground, the workshop, the sowing of seed and the ingathering of the harvest,—all these give physical training. Under ordinarily favorable circumstances a child naturally gains healthful vigor and a proper development of the bodily organs. Yet even in physical lines the child should be carefully trained. Soul culture, which gives purity and elevation to the thoughts and fragrance to word and act, requires more painstaking effort. It takes patience to keep every evil motive weeded from the garden of the heart. The spiritual training should in no case be neglected. Let us teach our children the beautiful lessons of God's Word, that through these they may gain a knowledge of him. Let them understand that they should do nothing which is not right. Teach them to do justice and judgment. Tell them that you can not permit them to take a wrong course. In the name of the Lord Jesus Christ present them to God at the throne of grace. Let them know that Jesus lives to make intercession for them. Encourage them to form characters fashioned after the divine similitude. The prudent mother keeps the door of her lips, that she may not utter one hasty, fretful word. Fathers and mothers, never scold. Consecrate to God the talent of speech. Tell your children exactly what you require of them. Then let them understand that your word is law, and must be obeyed. Thus you are training them to respect the commandments of God, which plainly declare “Thou shalt,” and “Thou shalt not.” It is far better for your boy to obey from principle than from compulsion. If as teachers in the home the father and the mother allow children to take the lines of control into their own hands and to become wayward, they are held responsible for what their children might otherwise have been. From babyhood the child should be taught that the mother is master. Never is the mother to do anything that would give Satan opportunity to arouse or strengthen the disagreeable passions of her child. She should not use the rod, if it be possible to avoid doing so. But if milder measures prove insufficient, punishment that will bring the child to its senses should in love be administered. Frequently one such correction will be enough for a lifetime to show a child that he does not hold the lines of control. Few parents begin early enough to teach their children to obey. The child is usually allowed to get two or three years the start of its parents, who forbear to discipline it, thinking it too young to learn to obey. But all this time self is growing strong in the little being, and every day makes harder the parent's task of gaining control. At a very early age children can comprehend what is plainly and simply told them, and by kind and judicious management can be taught to obey. In the school, as well as in the home, the question of discipline should be understood. We should hope that in the schoolroom there would never be occasion to use the rod. But if in a school there are those who stubbornly resist all counsel and entreaty, all prayers and burden of soul in their behalf, then it is necessary to make them understand that they must obey. Some teachers do not think it best to enforce obedience. They think that their duty is merely to educate. True, they should educate. But what does the education of children amount to, if, when they disregard the principles placed before them, the teacher does not feel that he has a right to exercise authority? I know that many parents do not co-operate with the teacher by fostering in the home the good influence exerted in the school. Instead of carrying out in the home the principles of obedience taught in the school, they allow their children to do as they please, to go hither and thither without restraint. And if the teacher exercises authority in requiring obedience, the children carry to their parents an exaggerated, distorted account of the way in which they have been “misused.” The teacher may have done only that which it was his painful duty to do; but the parents sympathize with their children, even though they are in the wrong. Those parents who themselves rule in passion are the most unreasonable when their children are restrained and disciplined in school. Parents, when the church-school teacher tries so to train and discipline your children that they may gain eternal life, do not in their presence criticize his actions, even though you may think him too severe. If you desire them to give their hearts to Jesus, co-operate with the teacher's efforts for their salvation. How much better it is for children, instead of hearing criticism, to hear from the lips of their mother sweet and tender and loving words commending the work of the teacher. Such words make lasting impressions, and influence children to respect the teacher. The teachers in our schools need the keen perception of the Spirit of God, that they may know how to deal with the youth in their care. Those who conduct church-schools and larger schools should regard it as their privilege, not only to teach in the school, but to bring into the church with which they are connected the same talents that are used in the school. Talk to the parents along educational and medical missionary lines. Show them the privilege they have of using their God-given capabilities in training their children, thus co-operating with the teacher. We are approaching the day of final8 reckoning. Christ told his disciples that prior to his second coming the world would be as it was in the days of Noah, when “they were eating and drinking, marrying and giving in marriage, . . . and knew not until the flood came, and took them all away.” Those who believed when Noah began to build the ark, lost their faith through association with unbelievers who aroused all the old passion for amusement and display. For one hundred and twenty years the antediluvians were on probation, free to choose to obey the voice of God and find refuge in the ark, or to refuse to hear his voice, and be destroyed. They chose to disobey, and were destroyed. In those days “the earth was filled with violence.” Is not violence now in the land? How much is human life worth, if man's way is crossed, man's passion excited? If the picture of the present state of the world is not sufficiently startling to arouse parents to do their duty in bringing up their children in the nurture and admonition of the Lord, what will bring them to a right understanding? Satan is marshaling his hosts. Are you prepared for the conflict just before us? Are you preparing your children for the crisis? Are your children forming habits of decision, that they may be firm to principle? Parental duty has been sadly neglected. Will you not now repent, and take up your God-given life-work? There is no time to lose. Redeem the time, because the days are evil. Pray that your spiritual perceptions may be quickened. Strive to realize the importance of living in obedience to the Holy Spirit. When you do this, the heavenly angels will minister to you as teachers in the home, training you for the work of teaching your children. When you stand before the great white throne, then your work will appear as it is. The books are opened, the record of every life is made known. Many in that vast company are unprepared for the revelations made. Upon the ears of some, the words will fall with startling distinctness, “Weighed in the balance, and found wanting.” To many parents the Judge will say in that day, “You had my Word, plainly setting forth your duty. Why have you not obeyed its teachings? Knew you not that it was the voice of God? Did I not bid you search the Scriptures, that you might not go astray? Not only have you ruined your own souls, but by your pretensions to godliness, you have misled many others. You have no part with me. Depart, depart!” Another class stand pale and trembling, trusting in Christ, and yet oppressed with a sense of their own unworthiness. They hear with tears of joy and gratitude the Master's commendation. The days of incessant toil, of burden-bearing, of fear and anguish, are forgotten as that voice, sweeter than the music of angel harps, pronounces the words, “Well done, good and faithful servant, enter ye into the joy of your Lord.” There stand the host of the redeemed, the palm branch of victory in their hand, the crown upon their head. These are the ones who by faithful, earnest labor have obtained a fitness for heaven. The life-work performed on earth is acknowledged in the heavenly courts as a work well done. With joy unutterable parents see the crown, the robe, the harp, given to their children. The days of hope and fear are ended. The seed sown in tears and prayers may have seemed to be sown in vain, but their harvest is reaped with joy at last. Their children have been redeemed. Fathers, mothers, shall the voices of your children swell the song of gladness in that day? “That Blessed Hope”
By Gustave A. Collin
O BLESSED hope! transcendent beaming
Like starry gems in stilly night;
Afar thy radiant light is gleaming,
Pointing us to the dawning light.
Speaking the cheering, solemn message,—
Echoing forth one sweet refrain,—
I hear the ever-welcome story
Of Jesus coming back again. The long, dark hours of night are waning,
Sin’s awful orgies soon must cease;
The “signs” foretold by prophet’s vision
Announce the coming Prince of Peace.
The shadows deep and growing deeper
Shall flee when dawns the morning light;
Take courage! weary, fainting reaper,
Thy toil ceases with the night. Ye ransomed ones of every nation
Look up, for lo! he draweth nigh;
He comes to gather all his children
To mansions built in yonder sky.
Watch on! your dreary vigil keeping.
Be true! ’twill not be very long
Till past will be the night of weeping.
And sighing turned to gladsome song. O blessed hope! It cheers life’s pathway
And smooths the dreary, rugged road;
Speaks words of comfort ’mid the shadows,
And lightens all the weary load.
Shine on! ye rays of hope and promise.
Sing on! sing on, thou sweet refrain;
I love thy ever-welcome story
Of Jesus coming back again.
— Gustave A. Collin. The Message of Elijah
By M. E. Kern
The Young People's Work—No. 1
“BEHOLD, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” Mal. 4:5, 6. There is no greater or more important problem facing this denomination to-day than that of saving our young people to the kingdom of God and to the Master's service. When we all—parents, ministers, and teachers—are aroused to the situation, we shall put forth more determined efforts for the young people, and we shall see the fulfilment of the message of Elijah. We shall see the hearts of parents and children united in love. We shall see families everywhere planning together how they can spread the message of the soon-coming Saviour. We are told that “we have an army of youth to-day who can do much if they are properly directed and encouraged.” It ought to be the greatest desire of our hearts that the boys and girls growing up in this denomination should give themselves to God to be sanctified by his truth. Not only this, but the cause of God needs these boys and girls with all their youthful ambition and energy and enthusiasm. “I have written unto you, young men, because ye are strong.” God is calling on our youth to organize for service, and he is calling on every worker to give thoughtful consideration to this problem of enlisting our young people in the work of the church. He is calling on the overseers of the church “to devise ways whereby young men and women may be trained to put to use their entrusted talents.” He is calling on the ministers to use all their ingenuity “in devising plans whereby the younger members of the church may be led to co-operate with them in missionary work.”—“Testimonies for the Church,” Vol. VI, page 435. These calls demand our careful thought and earnest prayers. The power of God that is to attend the message will, first of all, be manifested in the homes that go to make up the church. It will enlist in the message the strong young men and women whose physical and mental capacity is a living witness to the principles of truth that have been committed to us. Properly directed and encouraged, the spirit of Christ will impel them, like himself, to be about their Father's business. Taking their positions in the ranks of the workers, they will push the triumph of the cross to every kindred, tongue, and people in this generation. Geikie says, “The world, in all its affairs, is mainly what young men have made it. Manhood and age have taught, but it is youth that makes the disciples and spreads the doctrines.” “The living force that conquers the world for God is the fresh enthusiasm of opening life. Years may counsel and stimulate and provide the means, but the hard work must fall mainly on young strength and zeal.” Again he says “At sea or on shore, in the warehouse or the workshop, in war and in peace, in the church and in the world, youth bears the strain and carries the flag. Experience may counsel, but youth pulls the oar.” It is true to-day. The wheels of progress are being moved largely by young men. In the commercial world, in educational circles, in politics and in religion, young men are at the front. The young people of Seventh-day Adventists are not below the average. Our people come largely from the middle class, which is the backbone of society. Our young men and women, strengthened by the grand principles of healthful living and Christian education, should be able to take their stand by the side of the youthful workers of this generation, command their respect, and give them the message for this time. This may be true if they can be led not merely to assent to the truth, but to cordially receive it into their hearts and throw their whole lives into its proclamation. But simply to give assent to the present truth, and not to consecrate the life to service, is to stay the hand and quench the ambition of any intelligent young man or woman. And this is the condition of many of our young people. Here is the great problem with which we must grapple. It is often said that the strength of this cause lies in its young people. But will our young people who know the truth be sanctified by the truth? Will they turn away from the enticements of this world, from the frivolities of our age, and devote themselves to God? Will they fill their minds with the Word of God or with the trashy imaginings of modern story writers? Will they turn from things9 temporal to things eternal? Will they choose to suffer affliction with the people of God rather than enjoy the pleasures of sin for a season? Will the church realize that “very much has been lost to the cause of God by a lack of attention to the young”? Will the church arouse to the needs of the present hour, and see that every effort possible is made to direct and encourage the army of youth that is among us, but is fast melting away? A statement has been made by one of our leading educators which is a most startling one to consider. In reply to my query he affirms that it is a conservative statement based upon careful and extensive observation. It is this: The number of young people of Seventh-day Adventist parents who have left the truth in the last fifteen years is greater than the number of people we have brought into the denomination. Some of the workers for young people whom I have consulted express their confidence in the accuracy of the statement, while others think the figures too high. However that may be, is there not the serious proposition confronting us that our children are drifting away from the truth, and are seeking their pleasure and their work in the world? Where are our young people of fifteen years ago? What proportion are at present actively engaged in some part of the Master's work? As you who are older answer this question, what a picture does it present to your minds? In what measure are we responsible for this situation? and what do we propose to do to remedy it? As a General Conference, State conferences, schools, sanitariums, publishing houses, churches, families, and individuals, what can we do to save our young people and turn their youthful energies into the proclamation of the message? We will consider some of these questions in future articles. The Call of Other Pioneer Workers in the Message
By J. O. Corliss
The Experiences of Former Days—No. 8
The Call of Other Pioneer Workers in the Message
VERY soon after the office of the Advent Review was located in Paris, Maine, in 1850, a young man accepted the message, who had just attained his majority. After reaching the age of twelve, he had, by force of circumstances, been denied school privileges; yet so keen was his intellect, and so logical his trend of thought, that at the age of fourteen he was frequently invited to address the people of his native village on religious topics. Upon receiving the truth, this young man burned with zeal to fit himself for usefulness in God's cause. In this he succeeded, as every young man of to-day might succeed if he would devote as much time to study as did the young man John Nevins Andrews. His invariable custom, as long as the writer had opportunity to observe it, was to arise at four in the morning for devotion and study. The result was a command of seven languages, and a most extensive information in both secular and religious history. But the most valuable part of his mental acquirement was his knowledge of the Bible. The writer once heard the question asked him as to how much of the Bible he could quote from memory. The answer was: “I would not presume to say that I could repeat all of the Old Testament, but I feel certain that if the new Testament was lost, I could reproduce it verbatim.” One of the earliest productions of Elder Andrews' pen was a pamphlet of about one hundred pages, entitled “The Four Kingdoms, The Sanctuary and Twenty-three Hundred Days.” No writings of later days have made the subject more simple and plain than that little work. But that which gave Brother Andrews the prominence as a man of deep research and a candid reasoner, was the large book entitled “The History of the Sabbath.” This showed years of patient toil and its thoroughness was characteristic of the man in everything he undertook. He became the first Seventh-day Adventist missionary to foreign lands, founding the Swiss Mission in 1874. Nine years later he died in Basel, at the age of fifty-four years and three months. The year 1852 witnessed the accession of three other men who were destined to fill prominent places as workers in the ranks of Sabbath-keeping Adventists. Elder J. H. Waggoner was a Pennsylvanian by birth, but when a young man, emigrated to Wisconsin, where he became proprietor of a local newspaper. His legal talents were quite conspicuous, and the prospect for public advancement was bright before him. In 1852, however, he surrendered all this for the truth, and soon began the public presentation of it. His most noted published work was a book entitled “The Atonement,” in which his power of reasoning shone with great clearness. His geniality made him a desirable companion, both in the evangelical field and in the editorial room. After having the editorial management of The Signs of the Times for several years, he went to Switzerland, to edit the French Signs of the Times, and there fell asleep April 17, 1889, and was laid by the side of the lamented Elder Andrews. John N. Loughborough, a native of New York State, had been connected with the advent message since he was fourteen years of age. When, in this same year, the Sabbath truth came to him, he quickly received it, and immediately began active labor in its behalf. For more than half a century he has traveled widely, proclaiming the message, and now, at a ripe age, is enjoying fair health in the sunny clime of California. Merritt E. Cornell, though but a young man, had, up to this time, been preaching considerably for the people known as First-day Adventists. But upon hearing the Sabbath truth in Jackson, Mich., from Elder Bates, he received it, and became one of its most intrepid advocates. An interesting story is connected with his experience in the early work, which, for lack of space, must be deferred for a time. Suffice it to say now that hundreds of people were led to rejoice in salvation through his earnest labors, and he rests in hope, having died in Battle Creek, Mich., Nov. 2, 1893. Is the Human Body a Temple of God?
By George I. Butler
We will notice each of the scriptures which speak directly of our bodies as temples. They are not many in number. We quote first the text: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” This language is in harmony with Rom. 8: 9. How do we know that we are temples of God?—Simply by the Spirit of God dwelling in us. This is the “witness” of the Spirit with our spirit, the evidence that we are the sons of God. Those that have not this are therefore not temples of God. Worldlings are not “holy” persons. They are anything but that. But every temple of God is “holy.” We notice another text: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” How could language be plainer that the apostle is here addressing Christians, and not worldlings or unbelievers? This language is addressed to the Corinthian church, a people that “came behind in no gift.” 1 Cor. 1: 7. They were “bought with a price.” The Holy Spirit dwelt in them, and they thus became temples of God. They were not children of the evil one, but children of God. This scripture is in perfect harmony with those that have been quoted, showing beyond all question that they were reckoned by the apostle as disciples of Christ. Another testimony: “What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” This scripture is a part of the instruction of Paul to the Corinthian church relative to their coming out of the world and being separate from it. It commences: “Be ye not unequally yoked together with unbelievers,” and closes with the words: “Wherefore come out from among them, and be ye separate,” etc. As one reason why this separation should be made, the fact is stated that they are “temples of the living God;” in short, that they are Christians, and10 not infidels, unbelievers, children of “Belial,” etc. From the testimony of this scripture, nothing could be made plainer than that worldlings are never called temples of God, and the language demonstrates that in no true sense can any one but a true disciple ever be called a temple of God or of the Holy Spirit. Except these quoted, no text is known to the writer where the human body is called a temple. In Eph. 2: 19-21, the church is spoken of as a temple; but as that is not specially connected with the subject herein considered, we will pass it by. An objection has sometimes been urged against the view that none but Christians are called the temple of God, because Paul, in speaking of the Corinthian Christians, the very ones that are here called temples, calls them “carnal.” A few words may be proper in noticing this point. “I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.” 1 Cor. 3: 1, 2. He then proceeds to give the evidences of their carnality; namely, the fact that “envying, strife, divisions,” were among them. These things are plain evidences that the work of divine grace is incomplete. Paul presents similar thoughts to the Hebrews as evidences that they had remained in spiritual babyhood (Heb. 5: 11-14) though that church had existed some thirty years. In all ages the same evidences have existed among Christ’s church of multitudes who have made little true growth. In our own denomination sad evidences of the same spiritual weakness exist to-day, even among those in high standing. Genuine union, mutual love, and high esteem are ever evidences of true spiritual growth, and a lack of these is equal evidence of weakness and spiritual babyhood. Yet Paul’s words of reproof (1 Cor. 3: 1, 2) plainly demonstrate that those whom he speaks of as being carnal were Christians. He calls them “babes in Christ.” They must therefore have had a spiritual birth, though their growth had been very deficient. They had not profited from their spiritual food as they might have done. If these weak ones were recognized as Christians by the great apostle, most certainly they were not worldlings and unbelievers. Hence the objection that they are called “carnal” proves nothing against the argument that none but Christians are called the “temple of God.” There is a doctrine extant to-day which we consider dangerous in its tendencies because it confounds the distinctions clearly taught in the Scriptures relative to the work of the Spirit. Because of the wonderful phenomena of digestion, assimilation, growth, and other changes in the human system, it is concluded that divine power is present, and therefore all men are temples of God. It is not the premises of this position that we wish to antagonize so much as the conclusion drawn from them. This doctrine really opens up the whole subject of life in the universe of God,—a subject, by the way, which no philosopher, physiologist, scientist, or human being ever has or ever can explain or comprehend. Life proceeds alone from God. “In him was life.” He is its fountain. He has wisely retained its mysteries in his own control. There is not a man living who can explain the mysteries involved in the growth of a blade of grass, much less all the other complex processes of life on every hand. Life among the angelic intelligences, in man himself, in beasts, birds, fishes, insects, trees, vegetables, is a mystery unfathomable by human wisdom. We would never venture to seek to limit God’s power. It sustains all nature, all worlds, all growth. How it is done none can tell. Growth in animals is as inexplicable as in human beings. Divine power is manifested in one as truly as in the other. Neither could exist without it. Does the fact that divine power is in some unexplainable way connected with the processes of digestion, nutrition, assimilation, and growth in the human being, make that body a “temple of God”? Then the same fact equally unexplainable in similar processes in beasts, makes them “temples of God” also. Processes of life must necessarily prevail among the rebellious angels, who have been very busy for six thousand years, and seem to be still strong and vigorous. Are not their lives permitted and prolonged by divine power? Are they therefore necessarily “temples of God”? We should hope not. An argument which proves too much proves nothing. We cheerfully grant that divine power is manifest wherever there is life. Life is diversified through all creation. None can comprehend it; no mortal can fathom it, explain it, or grasp it. God alone, its author, giver, sustainer, and upholder, can impart, originate, or control it. But its presence in any of its diversified forms does not necessarily constitute its recipient a “temple of God.” O, no; by no means. To be such a temple, the gift of God’s Holy Spirit, the blessed Paraclete promised by the divine Son, verified on Pentecost, bestowed upon every true child of God, is absolutely essential. In the confusion of thoughts resulting from the coming down of Satan “with great wrath” to deceive, if possible, the very elect, all sorts of hoary-headed fables, which for ages have deceived the heathen world, are being re-vamped in multitudinous forms; yea, and multitudes are swallowing them with great avidity. Pantheistic views are being taught by great professors with world-wide reputations. Spiritualism, Christian Science, clairvoyance, hypnotism, and all sorts of errors are extant. It will be our wisdom as a people carefully to avoid all these last-day delusions, and cling to the faith once delivered to the saints, the grand old truths which were taught in their purity by those whom God raised up to lay the foundations of this message. One of these is still with us, still giving the trumpet a certain sound, a note that will stand the test in this time when many voices are calling us hither and yon away from the old platform laid for our foundation and support. May the Lord make us wise unto salvation.—Geo. I. Butler, in Southern Watchman. In this day when there are so many questions asked, so many opinions expressed, and when even the “elect” are in danger from some “ism” or false doctrine, it is well to note the positiveness with which John wrote concerning experience. We know that when he shall appear, we shall be like him. I John 3:2. We know that we have passed from death unto life, because we love the brethren. I John 3:14. We know that he abideth in us by the Spirit which he hath given us. I John 3:24. We know the spirit of truth and the spirit of error. I John 4:6. We know that we dwell in him, and he in us, because he hath given us of his Spirit. I John 4:13. We know that we love the children of God. I John 5:2. We know that he hears us, whatsoever we ask. I John 5:15. We know that we have the petition that we desired of him. I John 5:15. We know that whosoever is born of God sinneth not. I John 5:18. We know him that is true. I John 5:20.—Religious Intelligencer. Giving Brings Spiritual Strength
“To get, we must give; to accumulate, we must scatter; to make ourselves happy, we must make others happy; and in order to become spiritually vigorous, we must seek the spiritual good of others.” Art Thou Weary, Tender Heart?
By Lucy Larcom
Art thou weary, tender heart?
Be glad of pain!
In sorrow, sweetest things will grow,
As flowers in rain.
God watches; and thou wilt have sun
When clouds their perfect work have done.
— Lucy Larcom. G. H. HEALD
By G. H. Heald
What a blessing is rest to the tired mother or the weary brain worker! How much it means for hard worked muscles and nerves and brain to have an opportunity to recuperate! But rest presupposes work. No rest can be really enjoyed which has not been earned. Idleness is not rest. There is all the difference in the world between the delicious rest of the tired person and the leisure of one who has nothing to do and no ambition to do anything. One can get so tired though that rest is well nigh impossible. The complaint is sometimes heard, “I’m so tired I can’t rest.” A mother who has sat by the side of a darling child while, day by day, its life ebbed away, unwilling to trust her loved one to the care of any one else, finds, after a while, that she can not sleep well. Her troubled slumber is disturbed by dreams, and she awakes in a short time, unrefreshed. The professional nurse, when on very severe day and night duty, may have her rest so broken that she finds it hard to get good sleep. So while one must work to obtain true rest, one should not overwork. And, above all, one should not let the work encroach on the resting hours. Nothing is more surely suicidal. One can do without food for several days,—yes, for several weeks even,—and, if we may believe the testimony of some reported cases, with decided benefit. One can do without food and water for a few days; but one does without sleep, at considerable hazard. Many cut down their sleeping hours until they form a habit of wakefulness, and are unable to obtain a fair night’s rest; and, as a result, they go through life with only a part of the energy they ought to possess. Business and professional men may, by close attention to details, become so identified with their work that they can not (or think they can not) turn the details over to others. As their work increases in volume, instead of depending on subordinates for the detail work, they still attend to much of the minutiae. Little questions of policy, about which they should never bother their heads, are brought to them for adjustment, causing them to devote, perhaps, long hours to intense brain work, with little exercise in the open air, and insufficient time for meals and sleep. Under such circumstances the brain is more apt than not to continue during the meal “hour” (a very short sixty minutes usually) and the sleeping time in the line of the day’s work. Is it a wonder that such men are often compelled by severe nervous symptoms to drop their work? They may seek relief in a vacation trip, going, possibly, to some wild creek to camp and fish; but the next stage brings out a batch of mail, which the clerks, not having been trained to assume responsibilities, are afraid to decide upon. Such a man is a slave to his success. Why can he not realize that there are others who can do the work he is doing, and that others will have to do it after he is dead? Why can he not do more directing and less detail work? Why not throw more responsibilities on those in lower positions? Responsibilities develop men. The mother, in a spirit of mistaken kindness, continues to manage the details of the family, not throwing on the daughters that share of the work and the responsibility which would be of inestimable benefit to them. She wears out; they rust out. She takes no rest; they vegetate or develop in those lines which make them ornamental rather than useful,—helpless, dependent, unable to fill properly the place of wife in the household. Some people are never tired, yet they accomplish a large amount of work. They find time to read, to practise music, to entertain friends, and to rest. They never appear to be rushed. Their secret is system. They have learned to work to a plan. Perhaps early in the morning, or the evening before, they plan out the day’s duties; and then, without any unnecessary steps, they make every movement count. Their work is always up to date, and they always have time to rest. Those who have never mastered a system in housekeeping—or in any other occupation for that matter—will work just as hard,—harder, even,—and will not do so much work, will be always hurried, with little or no time for rest or recreation. First, cares and business must be banished from the mind,—not only at bedtime, but also at meal-time. When the cares of business or domestic life invade these times, ill health will surely follow, with lessened power to carry on the work. The very anxiety for the success of the work defeats itself by reducing the working capacity. The evening hours should be devoted to some occupation or recreation sufficiently diverse from the work of the day to call into play a new set of brain cells, and thus give the other cells an opportunity to rest. Those engaged in sedentary occupation should engage in something involving muscular exercise, as gardening, walking, cycling, rowing, followed, perhaps, by some suitable reading. The one who has been all day at physical work should exercise the mind by reading, music, conversation, etc. Most people who have difficulty in sleeping will find that by omitting the third meal, or eating very lightly at night, they will rest more soundly. The work of digestion going on during the sleeping hours is very apt to cause disordered and fitful slumber. In some cases it is found that a small amount of food, as a cracker, will aid in producing sleep, when the patient finds it impossible to sleep on an empty stomach. An excellent means of securing sleep for the sleepless is the neutral bath, the water being at a temperature of from ninety-two degrees to ninety-five degrees. This is very soothing in action, and often one who has not been able to sleep for nights will go to sleep in the bath. From the bath the person should be put into bed by an attendant, with as gentle rubbing as is consistent with making the patient dry. Father Kneip would say, Put them to bed without wiping. A neutral spray may be used with similar effect. Some persons can go to sleep well after a cold spray and rub, though with many this would have the effect of causing wakefulness for hours. LORD, every little sparrow finds its
crumbs to eat from thee,
And chirps its little chirp of praise
To thee the Giver of its days,
And bids to-morrow “go its ways,”
And so will I. Lord, every little daisy lifts its face up
to the sun,
And drinks in of its warmth and light,
And revels in its day so bright,
Without a fear of coming night;
And so will I. Lord, every little nightingale warbles its
love-song sweet,
Choosing the night to sing to thee
A tender, heaven-born melody
Sung in the darkness hopefully:
And so will I. “Songs in the night he giveth,” and
listens to hear them sung,
Songs of a tender Father’s love,
Songs of a fairer home above,
Songs whispered by that Holy Dove
Who broods o’er all. Expectations of Our Neighbors
“If every one would be only half as good as he expects his neighbor to be, what a heaven this world would be.”