Earlier text: Morality of the Ten CommandmentsDivine Revelation in Jesus
By Sel.
The revelation of the divine person and life in Jesus is the central idea of the Messianic system. This is the ultimate answer to science, to literature, to reason, to the imagination, and to the impulses in search of God. And the amazing fact to all healthy thinkers is that which astonished Jesus—that men in religion cannot lay aside speculation and controversy, aimless spiritual castle-building, and bring to Christianity the practical tests which they apply in all other practical concerns. “Have I been so long time with you, and yet hast thou not known me, Philip?” The rebuke admirably fits the modern agnostic as well as the modern visionary. —Sel. Lesson VII.—The Prodigal Son.
SINCE the Sabbath-school lesson for this week comprises the whole of the fifteenth chapter of Luke, we have thought best to print the chapter by itself, omitting the questions, that we might thus have space for a few notes on the text. (3) “And he spake this parable unto them, saying, (4) What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? (5) And when he hath found it, he layeth it on his shoulders, rejoicing. (6) And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. (7) I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. (8) “Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the652 house, and seek diligently till she find it? (9) And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. (10) Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. (Continued from page 651.) (11) “And he said, A certain man had two sons; (12) and the younger of them said unto his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. (13) And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. (14) And when he had spent all, there arose a mighty famine in that land; and he began to be in want. (15) And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. (16) And he would fain have filled his belly with the husks that the swine did eat; and no man gave unto him. (17) And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! (18) I will arise and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee. (19) and am no more worthy to be called thy son; make me as one of thy hired servants. (20) And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. (21) And the son said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. (22) But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; (23) and bring hither the fatted calf, and kill it; and let us eat, and be merry! (24) for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. (25) Now his elder son was in the field; and as he came and drew nigh to the house, he heard music and dancing. (26) And he called one of the servants, and asked what these things meant. (27) And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. (28) And he was angry, and would not go in; therefore came his father out, and entreated him. (29) And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends; (30) but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. (31) And he said unto him, Son, thou art ever with me, and all that I have is thine. (32) It was meet that we should make merry, and be glad; for this thy brother was dead, and is alive again; and was lost, and is found.” Luke 15. The Commentary.
By Ellen G. White
NOTES ON THE INTERNATIONAL LESSON.
When the two disciples returned from Emmaus, they told to the other disciples their story of how the Lord had opened their eyes, and revealed to them the straight chain of prophecy which reached from the days of the patriarchs to that time, and foreshadowed all that had transpired regarding their Saviour. The company heard this report in breathless silence. Some were inspired with new faith; others were incredulous. Suddenly Jesus himself was in their midst. His hands were raised in blessing, and he said unto them, “Peace be unto you.” “But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet.” There they beheld the feet and hands marred by the cruel nails; and they recognized his melodious voice, like none other they had ever heard. “And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honey-comb. And he took it, and did eat before them.” Faith and joy now took the place of doubt and unbelief, and they acknowledged their risen Saviour with feelings which no words could express. Jesus now expounded the Scriptures to the entire company, commencing with the first book of Moses, and dwelling particularly on the prophecy pointing to the time then present, and foretelling the sufferings of Christ and his resurrection. “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the Scriptures. And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.” The disciples now began to realize the nature and extent of their commission. They were to proclaim to the world the wonderful truths which Christ had intrusted to them. The events of his life, his death, and resurrection, the harmony of prophecy with those events, the sacredness of the law of God, the mysteries of the plan of salvation, the power of Jesus for the remission of sins—to all these things were they witnesses, and it was their work to make them known to all men, beginning at Jerusalem. They were to proclaim a gospel of peace and salvation through repentance and the power of the Saviour. At the first advent of Jesus to the world, the angel announced: Peace on earth, and good-will to men. After his earthly life was completed, he came forth from the dead, and, appearing for the first time to his assembled disciples, addressed them with the blessed words, “Peace be unto you.” Jesus is ever ready to speak peace to souls that are troubled with doubts and fear. This precious Saviour waits for us to open the door of our heart to him, and say, Abide with us. He says, “Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” Our life is a continual strife; we must war against principalities and powers, against spiritual wickedness, and foes that never sleep; we must resist temptations, and overcome as Christ overcame. When the peace of Jesus enters our heart, we are calm and patient under the severest trials. The resurrection of Jesus was a sample of the final resurrection of all who sleep in him. The risen body of the Saviour, his deportment, the accents of his speech, were all familiar to his followers. In like manner will those who sleep in Jesus rise again. We shall know our friends even as the disciples knew Jesus. Though they may have been deformed, diseased, or disfigured in this mortal life, yet in their resurrected and glorified body their individual identity will be perfectly preserved, and we shall recognize, in the face radiant with the light shining from the face of Jesus, the lineaments of those we love. The death of Jesus had left Thomas in blank despair. His faith seemed to have gone out in utter darkness. He was not present in the upper chamber when Jesus appeared to his disciples. He had heard the reports of the others, and had received copious proof that Jesus had risen, but stolid gloom and stubborn unbelief closed his heart against all cheering testimony. As he heard the disciples repeat their account of the wonderful manifestation of the resurrected Saviour, it only served to plunge him in deeper despair; for if Jesus had really risen from the dead, there could be no farther hope of his literal earthly kingdom. It also wounded his vanity to think that his Master would reveal himself to all his disciples but him; so he was determined not to believe, and for an entire week he brooded over his wretchedness, which seemed all the darker as contrasted with the reviving hope and faith of his brethren. During this time he frequently, when in company with his brethren, reiterated the words, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.” He would not see through the eyes of his brethren, nor exercise faith which was dependent upon their testimony. He ardently loved his Lord, but jealousy and unbelief took possession of his mind and heart. The upper chamber was the home of a number of the disciples, and every evening they all assembled in this place. On a certain evening Thomas decided to meet with his brethren; for notwithstanding his unbelief, he cherished a faint hope, unacknowledged to himself, that the good news was true. While the disciples were partaking of their usual meal, and meanwhile canvassing the evidences of the truth of their faith which Christ had given them in the prophecies, “then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.” He then reproved the unbelieving who had not received the testimony of those who had seen him, and, turning to Thomas, said, “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing.” These words showed that he had read the thoughts and words of Thomas. The doubting disciple knew that none of his companions had seen Jesus for a week, and therefore could not have told the Master of his stubborn unbelief. He recognized the person before him as his Lord who had been crucified; he had no desire for farther proof; his heart leaped for joy as he realized that Jesus was indeed risen from the dead. He cast himself at the feet of his Master in deep affection and devotion, crying, “My Lord and my God.” Jesus accepted his acknowledgment, but mildly rebuked him for his unbelief: “Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed.” Jesus here showed Thomas that his faith would have been more acceptable to him if he had believed the evidence of his brethren, and had not refused to believe until he had seen Jesus with his own eyes. If the world should follow this example of Thomas, no one would believe unto salvation; for all who now receive Christ do so through the testimony of others. Many who have a weak and wavering faith, reason that, if they had the evidence which Thomas had from his companions, they would not doubt as he did. They do not realize that they have not only that evidence, but additional testimony piled up about them on every side. Many who, like Thomas, wait for all cause of doubt to be removed, may never realize their desire as he did, but gradually become entrenched in their unbelief, until they cannot perceive the weight of evidence in favor of Jesus, and, like the skeptical Jews, what little light they have will go out in the darkness which closes around their minds. To reject the plain and conclusive evidences of divine truth, hardens the heart, and blinds the understanding. The precious light, being neglected, fades utterly from the mind that is unwilling to receive it. Jesus, in his treatment of Thomas, gave his followers a lesson regarding the manner in which they should treat those who have doubts upon religious truth, and who make those doubts prominent. He did not overwhelm Thomas with words of reproach, nor did he enter into a controversy with him; but, with marked condescension and tenderness, he revealed himself unto the doubting one. Thomas had taken a most unreasonable position, in dictating the only conditions of his faith; but Jesus, by his generous love and consideration, broke down all the barriers he had raised. Persistent controversy will seldom weaken unbelief, but rather put it upon self-defense, where it will find new support and excuse. Jesus, revealed in his love and mercy as the crucified Saviour, will wring from many once unwilling lips the acknowledgment of Thomas, “My Lord and my God.”—Mrs. E. G. White, in Great Controversy. THE practice of parents taking their children to church is not now so common as it once was, and the discontinuance of this practice must be regarded as one of the unfavorable signs of the times. There are various causes, which, it is presumed, contribute to this result. One of these, perhaps, is a spirit of self-indulgence which inclines parents to take their ease on Sabbath morning, so that they have not sufficient time to prepare themselves and their children for church. Others, perhaps, suppose that as the children attend the Sabbath-school, which is often very improperly called “the children’s church,” that that is sufficient. Others, again, imagine that there is nothing in the public worship of God to interest the children, that they cannot join in the singing, and that they cannot understand the preaching. Others think that it is too much to require the children to attend both church and Sabbath-school, and, as they think they must go to Sabbath-school, they excuse them from attending the church. In consequence of these views but few children are found in church. The reasons assigned for not taking the children to church are not sufficient to justify parents in neglecting this duty. By a little forethought and previous arrangement, with but few exceptions, parents may, without depriving themselves of any needed rest on Sabbath morning, prepare themselves and their children for attendance upon the house of God. But should it require some effort to do so, the importance of the duty demands it. Parents are the natural guardians of their children. Their interests, both for this life and the life that is to come, are placed largely in their hands, and they should be willing, if necessary, to make sacrifices for their good. But the sacrifice required to prepare them for church service on Sabbath morning, certainly, cannot be very great. The fact that children attend the Sabbath-school is not a sufficient reason why they should not attend the church. The Sabbath-school is not a church. It can never supplant the church. It can never take the place of the church. But this fact does not detract from its importance and value as an auxiliary to the church, as an important help in promoting its interests and objects. The mere adjunct, the mere auxiliary, however, should not be permitted to take the place of the church, and in the estimation of parents and children be regarded as of greater importance than the church. But when attendance upon the Sabbath-school is deemed of greater importance than attendance upon the church, the proper order is inverted, and, in the estimation of children, the less becomes the greater, and the greater becomes the less. But there need be no conflict between the church and the Sabbath-school. All that is necessary is for their relative claims to be duly recognized, and each to receive the consideration which its importance demands. The church should foster the Sabbath-school, and the Sabbath-school should aid, in every possible way, the church; and one of the most effectual ways in doing this, is to teach the children the importance of attending upon the public worship of God in his house, and so arrange its times of meeting as not to render this impracticable. If the church and the Sabbath-school are placed in competition, which should never be the case, the church, where the ordinances of divine appointment are observed, should have the preference. The more important should be preferred to the less important. The assumption that the attendance of children upon the public worship of God neither interests nor profits them, is certainly without foundation. Although they may not be able to participate in much of the service, and may hear much that they do not understand, yet the sacredness of the place, its associations, the spirit of reverence and worship which surrounds653 them, and an occasional truth from sermon or from song that fixes itself in their minds, cannot fail to be productive of good. The worship of God’s house tends to excite reflection, to quicken thought, to develop capacity, and, under the influence of the divine Spirit, to draw even young hearts to God. The worship of God is not intended for a certain class of persons, or for persons of a certain age, but for all classes and for all ages—for parents and children, for old and young. God’s Spirit can make his truth plain to the trusting hearts of children, when many persons more advanced in years cannot understand it. The numerous instances of children being converted to God is a demonstration of this.—Methodist Recorder. The Crusades.
By Ella May Long
AMONG the numerous religious wars which have darkened the annals of the world's history, the Crusades of the Dark Ages stand foremost. They were undertaken by the Catholics of Europe for the purpose of rescuing Jerusalem and the Holy Land from the Moslems. A desire for visiting Jerusalem, the Mount of Olives, Calvary, and the tomb of the Saviour, became a passion of the Christians during the early ages. Under Constantine the Great, Christianity arose from darkness and obscurity to the zenith of worldly glory. Helena, the beautiful and pious mother of Constantine, visited Jerusalem in the beginning of the fourth century, and had a magnificent church erected over the Saviour's sepulcher. In the following ages of ignorance and superstition this church was regarded with peculiar veneration. Pilgrims from every part of Christendom thronged to the Holy Land. In 637 A. D. the city was captured by the Saracens, who treated the Christian pilgrims with every mark of respect. In 1065 the Moslems, having conquered Palestine, determined to prevent the pilgrims from visiting Jerusalem and treated them in the most cruel and heartless manner. The pilgrims returned home bearing dismal tales of their woes and sufferings. All classes of society were filled with burning indignation. Among the pilgrims was Peter the Hermit, a man remarkable for his zeal, eloquence, and perseverance, and a friend of Pope Urban II., by whose command he visited all the crowned powers of Europe, entreating them to march to the rescue of the Holy Land. A meeting was held at Clermont, in France; addresses were made by Peter and the Pope to an immense audience; the people were moved to tears by their burning eloquence, and the cry, “Deus vult!” arose on every hand. The Pope, believing that God had inspired them with these words, commanded them to be made their battle-cry. Their banner was emblazoned with the holy cross, and each soldier wore a red cross on his shoulder. The Pope considered the invasion of Asia a means of promoting Christianity among the Infidels, and kings expected great victories and an increase of dominion. Thousands upon thousands hastened at the call of Pope Urban to engage in the Holy War, which enlisted the highest sympathies of human nature, as it had been sanctioned by the ministers of religion and was regarded as the will of God. It is said that in the spring of 1096 not less than 6,000,000 souls were in motion toward Palestine. Peter the Hermit and Walter the Penniless were the leaders of the first Crusade; they marched through Hungary and crossing the Bosphorus entered Asia Minor, where they conquered Nice on the 24th of June, 1097; then passing into Syria they took Antioch, after a siege of seven months. During those seven months thousands perished by famine and disease. Many brave warriors lost heart and began to desert. Among the list of cowards was Peter the Hermit, who had planned the enterprise. When Antioch was conquered the Crusaders were in turn besieged by 20,000 Moslems, but after a long and bloody battle, victory again crowned the efforts of the Crusaders, and the way to Jerusalem was opened. On a bright summer morning in 1098, after a weary march, barefooted, over desert, plains, and rugged hills, 40,000 Crusaders, all that remained of that once vast army, from the heights of Mount Emmaus obtained their first glimpse of Jerusalem. It was a sublime scene; the joy was so intense that strong men wept like children. After a siege of five weeks the grand object of the expedition was realized. On Friday evening, the 15th of July, at 3 o'clock, the very day and hour of the Passion, Jerusalem was rescued from the power of the Infidels. The question then arose who was to be made king of conquest; who would take upon himself the melancholy duty of defending the Saviour's sepulcher. Godfrey Bouillon, a brave knight, assumed this perilous honor; but he would not accept a kingly crown on the spot where our blessed Saviour had worn a crown of thorns. For a while after conquering the Holy City the Christians rested in peace. Temples and churches were repaired, and everything went on smoothly, but by mismanagement nearly all the advantages they had gained were lost, and about 1744 they appealed to Europe for aid; this gave rise to the second Crusade, of which Conrad III. of Germany and Louis VII. of France were leaders. They were defeated and Jerusalem returned to the possession of the enemy. In 1190 a third Crusade was led by Philip II. of France, and Richard the Lionhearted of England. A glorious but fruitless effort was made to regain Palestine. Richard's deeds of valor were spread far and wide; armed with a battle-ax he never hesitated to rush single-handed into the midst of the enemy, and many and bloody were the contests led by this brave warrior. But he was defeated and returned home in 1192. The fourth Crusade was led by Henry VI. of Germany. This proved successful, until his death, when his soldiers returned home. In 1248 Louis IX. of France led the fifth Crusade. He embarked for Palestine in 1250. He was defeated and taken prisoner. A heavy ransom was paid for his release. He returned home, raised another army, and embarked again for Palestine, but never reached his destination, having died at Carthage in 1270. His soldiers went on to Palestine but were defeated. Thus ended the sixth and last of the Crusades. Jerusalem and the Holy Land were then left in the power of the Saracens. Many disasters attended the Crusades from first to last—army after army was destroyed, still there were glorious victories which showed that the old Crusaders were heroes of a valorous age. More than 3,000,000 of Europeans lie buried in the East, many of whom were noble, chivalrous, and virtuous. All this bloodshed was caused by failing to obey the Saviour's injunction, who taught that the Father was no respecter of place, and was to be worshiped everywhere. It seems strange that such delusions could have filled the souls of believers of the New Testament. Our Saviour plainly taught that the warfare of his kingdom was a spiritual contest with sin, and that those who struggled with the sword should die by the sword.—Ella May Long, in the Guardian. The Home Circle.
By The Young Reaper
If you sit down at set of sun,
And count the acts that you have done,
And counting find
One self-denying act, one word
That eased the heart of him who heard,
One glance, most kind,
That fell like sunshine where it went,
Then you may count that day well spent. But if through all the livelong day,
You've cheered no heart by yea or nay;
If, through it all,
You've nothing done, that you can trace,
That brought the sunshine to one face;
No act, most small,
That helped some soul, and nothing cost,
Then count that day as worse than lost! To be thoroughly kind and yet be entirely just is not easy. Many a one who executes the law does it tyrannically or brutally; many another becomes so philanthropic that he will not execute it at all. To be equally benevolent and just is the rule of the Scriptures.—Sel. AS PNEUMONIA is essentially a congestive disease, the best preventive measures are those which avoid the causes of congestion. Pulmonary congestion is favored by too heavy clothing worn in winter weather. A serious error is the supposition that a double set of flannels worn next the skin affords double protection. The fact is that in such a case the inner flannel absorbs all secretion and perspiration, which are there retained by the outer flannel. An almost poultice-like action is thus brought about, softening the skin and rendering it highly susceptible to the slightest exposure. Over-heated, ill-ventilated rooms, and the sudden transition from these to the sharp outer air, are other avoidable predisposing causes of the disease. He who uses a cold sponge bath with brisk rubbing every morning, who wears the lightest clothing consistent with comfortable protection, and keeps his living rooms well ventilated and at a mean temperature of 68 degrees, is employing the best preventive treatment of pneumonia known to sanitary science.—“Physician,” in Congregationalist. Interesting Finds in Pompeii.
“In entering Pompeii,” says a recent visitor, writing in Chambers’ Journal, “we descend a sloping path to the silent city, which stands between two enormous embankments of ashes, like a very deep railway cutting, and enter by the great gateway, with arches and pillars in perfect preservation. Through a small arch at the side, intended for foot passengers, we pass into the deserted streets; from the high, narrow footway we see the tracks of wheels on the paved street below; and the great stepping-stones are still there as in the days of old. Everywhere stand the remains of sculptured fountains—at the street corners, in every square. A number of converging streets lead into the Forum. Here are the perfect remains of beautiful temples, with their marble columns and altar, on which the inscriptions may still be read. On some are delicate carvings, representing sacrifice, in high relief, with every detail clear and sharp as when first chiseled. We go through the street of the soap-makers, and visit the large soap works, where the huge iron caldrons are still left. Another street is full of wine shops, with the huge iron caldrons still inserted in the marble counters. Then we pass the city bake-houses, where ovens were found full of charred bread, which is now in the Naples Museum, the baker’s name stamped upon each loaf. Close by are the splendid public baths, with every appliance for hot, cold, and vapor baths, the pipes and cisterns still remaining. Near the entrance gate is a small museum containing the skeletons found in the city—a mother and daughter clasped in each other’s arms, a sentinel found at his post, a man evidently knocked down by the cloud of ashes, and several others. Some of them have been injured by the process of excavation. When a skeleton is found, plaster of Paris is immediately poured into it, so that, while preserving the skeleton intact, it gives also, by filling up the impression or mould of the body that had lain there, the form and features of the living man. A large collection of surgical instruments greatly interested a celebrated physician who was one of our party, and who expressed unbounded surprise at the very slight difference between these relics of the infancy of medical science and the instruments in use at the present day. Some large cases of dentist’s tools caught our eye also. . . . A great number of paint-boxes are displayed, which still contain the same bright, soft colors that we see on the walls of Pompeii; and case after case of jewels, some found in the house, others evidently dropped in hurried flight from the burning city, or fallen from the necks and arms of the skeletons.” No SUBLIMER precept was ever uttered than that of Christ in his sermon on the mount, in which he enjoins upon his disciples to love their enemies. By the exercise of this love, and the practical effects which it produces, they are to demonstrate their divine relationship and their superiority to the world.—Sel. The Taste for Medical Humbug.
Though it speaks for modern civilization, the masses of the people are wont to esteem the savage as preternaturally wise in the secrets of nature, more especially in the prevention and elimination of disease, accrediting him with knowledge, botanical, pharmaceutical, and therapeutical, that, if possessed of but a shadow of reality, would be little less than divine. In this we have interesting evidence of man's tendency to reversion, and of lingering attributes of the final state of his awe in the presence of the occult and inherent worship of the unknown; for how frequently one encounters, in all ranks and classes of society, individuals who, in spite of refined teachings and surroundings, exhibit an unmistakable taste for charlatanism in some of its many forms, secular and spiritual! Medicine, as exemplified among the savage races and tribes of America, is practically one and the same with the shamanism of the European and Asiatic nomad, the fetich of the native African, and the obi rites and voodoo-worship of West India blacks and negroes of the Gulf States; a careful examination of all reveals not only a common origin, but a unity of purpose. The medicine of the Indian is his religion and philosophy; and it comprises everything in life and nature, real or imaginary, superstitious or occult; and withal it is a mystery so subtle in its many factors as utterly to defy specific definition, or perfect elucidation. The medicine man is no more a physician, in the modern and enlightened acceptation of the term, than an ape is a man because it chances to assume the erect posture and mimic the attributes of the human race; there is a slight analogy, but nothing more. The savage knows absolutely nothing of the relationships existing between cause and effect, of the action of remedies as remedies, of physiological conditions and phenomena, or indeed of any agency that is not directly born of the occult.—Popular Science Monthly. LADIES, do you not see that the corset must go? It has become a scientific query, “Are there two types of breathing?” and the advocates of either side of the question unite only in this: “Women cannot breathe naturally in a corset.” They all agree that the corset is a splint, a bandage, a crutch, an injury to woman and an insult to the Creator, implying that his last work was imperfect, needing to be remodeled and strengthened by the ingenuity of human skill. Sisters, let us no longer cast this stigma upon Omniscience, but rather let us heartily adopt as our motto the Arab proverb, “There is no gain in amending the work of God.”—Herald of Health. SOME interesting particulars are published by M. Paul Leroy-Beaulieu in the Economiste Français with regard to the manufacture and consumption of tobacco in France. He quotes official figures, which show that while the quantity of tobacco grown in France itself was about 19,200 tons in 1850 it has been gradually increasing until it is now nearly double that quantity, while the revenue which the State derives from it has increased from £3,555,000 to nearly £13,000,000. In other words, while the quantity of tobacco grown has only doubled, the profits of the State, or, in other words, of the manufacturers, have nearly quadrupled. The great increase in profit is explained by M. Paul Leroy-Beaulieu upon the ground that the expense of manufacturing an additional quantity of tobacco is not anything like that of the first establishment of plant and material. The cultivation and manufacture of tobacco has been a Government monopoly since 1674, and, with the exception of a brief interval during the Revolution, has remained so ever since. In this connection M. Paul Leroy-Beaulieu gives the following figures showing the quantity of tobacco consumed in the different countries of Europe, and the rate per 100 inhabitants is, according to him, as follows: Spain, 110 pounds; Italy, 128 pounds; Great Britain, 138 pounds; Russia, 182 pounds; Hungary, 207 pounds; France, 210 pounds; Denmark, 224 pounds; Norway, 229 pounds; Austria, 273 pounds; Germany, 336 pounds; Holland, 448 pounds; and Belgium, 560 pounds. In other words, while in Spain little more than one pound per head is consumed, nearly double that quantity is consumed in France, three times as much in Germany, four times as much in Holland, and five times as much in Belgium.—S. F. Bulletin. Pork, pastry, pepper, spice, coffee, tea, grease, concentrated and fermented foods, etc., feed the fleshly lusts, and befoul our bodies with disease. Heating and stimulating foods are inflaming the passions of professedly pious people until they are sensual in a great degree. This is one of the most prolific sources of intemperance. The systems of these ravenous and omnivorous feeders are choked. The digestive apparatus is clogged with indiscriminate stuffing, and requires to be whipped up to its work. This sends thousands to the saloons. Children who are fed promiscuous foods fall an easy prey to vice. Gluttony is breeding more distempers, plagues, and crimes than any other evil that curses the world. The maladies that torment mankind might be diminished ninety per cent. by correcting the voracious and heedless habits of eating. Simple diet of unbolted wheat flour and other grains with ripe fruits, regular habits of eating and rest, outdoor exercise, good ventilation, frequent baths, avoiding feather beds, and discarding drugs, with a life of obedience, will bring health to body and brain. There is great need of reform in these matters even among Christian professors. Thousands of professed Christians are consumptive, scrofulous, and cancerous, but persist in the use of their excitants! We ought to have a Hygienic Institute in every church.—Sel. “As a man eateth so is he.” ALL three of the above parables teach one thing, namely, God’s love for the erring. To the one who feels discouraged because of his sins,—who feels as though he were lost,—they speak courage, “For the Son of man is come to save that which was lost.” All Heaven is interested in the salvation of fallen man, and this interest is shown in the fact that Christ died for the ungodly. The infinite power of God could do no more than has been done for man. And if God has thus shown his desire for us to return, will he not perfect that which concerneth us, if we will only allow him to work in us that which is good? “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” Rom. 8:32. SATAN is a hard taskmaster. He promises fair, and holds out the most dazzling allurements to engage in his service. He dresses sin up in the most pleasing garb, and persuades us that in it we shall find pleasure and comfort. “There is a way which seemeth right unto a man; but the end thereof are the ways of death.” Prov. 14:12. The pleasures of sin can be enjoyed but for a season, and cannot be really enjoyed at all, for at the best they are unsatisfying husks. The sinner can know real content, but is always in a state of unrest, always reaching out for something which recedes as he advances. “AND when he came to himself:” How aptly this describes the condition of the awakened sinner. Sin is deceitful and stupefying. It benumbs the sensibilities. Because of this quality which it possesses, it causes the sinner to be satisfied with his pitiable state, and to say, “I am rich, and increased with goods,” while all the time he is “wretched and miserable, and poor, and blind, and naked.” One in such a condition may justly be called insane. Happy indeed is the one who comes to himself! Although he will not feel so well as he did when he fancied that he was rolling in wealth, he is really in a better case, because now he can take steps to better himself. The man who is acutely sensible of the bitter cold, although he may be suffering extreme pain, is far better off than the one who has been so benumbed by the frost that he lies down to peaceful sleep. The trouble with too many is that even a glance at their true condition reveals so much deformity that they turn away from the sight. They foolishly prefer to remain blind. Let us rather pray that our eyes may be anointed with eyesalve, that we may see. “I WILL arise and go to my father.” This is the language of strong determination, without which no victories can be gained. If the prodigal son had sat still, and said, “I would like to have some of the bread which is in my father’s house,” he would have starved to death. Many are content with saying, “I want to overcome,” but they never do overcome. Such weak wishes are born of lack of trust in God. The prodigal son knew that in his father’s house there was bread enough and to spare, and he knew that his father dealt bountifully with all his servants. If he had not had confidence in his father’s willingness to give, he would not have started. It is not presumption for the sinner to say, “I will arise and go to my father;” I will overcome these sins which bind me; because Christ has overcome, and he has promised to strengthen us with “might by his Spirit.” The Father is looking for the lost ones, even before they think of him, and when they make a decided resolution in the name of Jesus, he will meet them. Then may not the weakest “be strong and of a good courage”? “If God be for us, who can be against us?”