Earlier text: THE SABBATH IN THE FIRST THREE CENTURIESTHE LORD'S ANOINTED.
By Julia H. Duffie
AMONG the admirable traits in David's character was the respect and veneration with which he ever regarded those whom the Lord had placed in important positions. That this respect did not incline him to imitate the human frailties and mistakes of those thus situated is also apparent. However low such an one might fall morally or spiritually, David never forgot to honor the instrument because of the position in which God had placed him. Thus when Saul, after the most unreasonable and persistent persecution of David, fell into the hands of his intended victim, David declared that he could not "stretch forth his hand against the Lord's anointed." Although a man of war himself, and accustomed to scenes of violence and bloodshed, he ever sought to protect those whom God had openly chosen and placed in responsible positions; and when those under him neglected to heed this regulation, they met with immediate and severe retribution. To some who sought to gain his favor by injuring those who were cruelly seeking his life, he says in dismay, "How wast not thou afraid to stretch forth thine hand against the Lord's anointed?" The first thought with him seemed ever to be that these men were in an especial sense God's instruments, and hence sacred. He knew that Saul was in great darkness, and had wandered far from God and right. He would not have followed his example or taken him in any way for a spiritual guide, yet this did not lessen his loyalty to him as one whom God had appointed over his people. May we not from these things learn a practical lesson in regard to our attitude toward those whom we find placed over us spiritually? While we should render them all honor because of the position they occupy, must we therefore take them as infallible guides? I once heard a professed Protestant say: "We must unquestionably follow our church leaders, no matter if we know they are going contrary to the Bible and contrary to our own conscience. It is a bad conscience that would lead us to differ with them even in thought. God will take care of the consequences." Is this loyalty to God? Is not this the very principle underlying the great apostasy? What safety can there be for one following such a principle? Some who have unmistakably been chosen and led out of God have finally departed from him and ended their course in despair. What then must be the result to those following them? In one case at least they were scattered as sheep without a shepherd. It also sometimes occurs that divinely appointed leaders, who evidently have not lost the favor of God, are still permitted to make conspicuous mistakes, undoubtedly for the benefit of those who are in danger of putting the human leader in place of the divine. Of those who make this sad exchange, God says they "shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land not inhabited." Jer. 17: 6. Surely in this time, when God is pouring out the refreshing showers of the latter rain, who would wish to remain in a parched or salt land? So the loving Shepherd takes every means to bring us into that relationship with himself in which we can receive these rich blessings, to teach us that the human agent is simply the imperfect channel through which His voice reaches us. He suffers them to prove their own human shortsightedness. Thus we are brought to rely more fully upon God and his word. "I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed," etc. "And they shall spring up as among the grass, as willows by the water courses." "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." "I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee." "Fear thou not; for I am with thee; be not dismayed; for I am thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." "He shall feed his flock like a shepherd; he shall gather the lambs with his arm," etc. "When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water." Oh, how much these precious texts mean to those who have proved them! Yet as the Lord shakes us loose from all undue human dependencies, and we accept his invitation to sup with him, will we lightly esteem the agencies through whom he has worked?—Oh, no, all the more will we honor them because God has honored them! The more closely will we watch for God's word through them, and gladly accept the food they bring us, although it may be closely associated with human weaknesses; yet will we remember that the time is very near when "the loftiness of man shall be bowed down, . . . and the Lord alone shall be exalted in that day." Guided by a Divine Hand
By Dean of Canterbury
My bark is wafted to the strand
By breath divine,
And on the helm there rests a hand
Other than mine. The Peace of God
By J. G. Holland
THE peace of God came down to meet
The throng that laid their labor by,
And rested weary hands and feet.
—J. G. Holland. BRIDGET PRO TEM.
By Mary Hedley Scudder
"DID you say she was going?" inquired the wise man anxiously, as he laid down his knife and fork. "Better say gone," replied the mistress of the manse, as she glanced at the dismayed faces about the table. "Bridget leaves this afternoon." "And you are not very strong," said No 1, who was so near ten that he considered himself able to appreciate all his mother's feelings. "Why, you can't use your right hand very well," chimed in No. 4, remembering he had escaped an expected spanking on this account. "No matter, I can help lots," said little No. 3, with a cheery chirp, for she was a most careful little housekeeper. "You see if mother doesn't come out all right," asserted No. 2, who had unbounded faith in his mother. "I don't see why we should have a girl anyway." "Well," said No. 5 with dignity, for was she not three and a half, and growing all the time, "well, depend on me to take care of the baby." Who could help smiling? Even the wise man emerged from behind his paper to enjoy it, and so much good will made the dining room sunny. "Of course we can do splendidly," said the mistress of the house in her cheeriest tones, smiling on all the eager faces; "we are not dependent on Bridget, or anyone, so we will keep house together, learn a great deal, be very unselfish, and have a jolly time, even though we do work hard." "Don't you expect to have another girl, my dear?" asked the wise man. "I fear it will be too much for you alone; you know how many steps there are in this big house." "Of course I can't do it alone," responded the mistress, "but in this factory town there is very little chance of getting a girl, and so I shall depend on home help for a while." Now the busy, practical mistress of the manse was much given to theories, and, not content with holding them, she must work them out. So for ten years, beginning when the first baby came, and she had an object to practice upon, she had tried first one and then another of her pet ideas upon the helpless infant, and his brothers and sisters who came tumbling on each other's heels. All the wiseacres in the family had held up astonished hands and prophesied dire ruin mentally, physically, and morally to the wise man and his progeny, but somehow or other the theories worked out better than anyone expected, and the croakers were beginning to think that perhaps the mistress of the manse might not be entirely wrong. One of these theories was to train the children to self-reliance by instructing them from earliest infancy to help themselves and to help others. It was much harder for the mistress to show each toddler how to pick up toys or clothes, or go on an errand, than to do it herself; but in the end if she did not it meant dependent children, much more to do, and certainly less character building for the little ones, and so she taught each patiently and tenderly to be of use in the world. For this reason, being left without help, with warm weather coming on, a lame hand, and a large family, was less terrifying than it would have been to many, for she knew the children would be a great assistance, and for them knowledge was power, and tasks cheerfully and intelligently performed so much toward their development. Never was there such planning and anticipation in the manse as during this last day of Bridget's stay, and, though the mistress was a little incredulous about the success of all the plans, she smiled on them every one, leaving time and circumstance to shape them, and knowing how many steps forward ambition and anticipation carried old and young. At the end of six months she found that even her sanguine nature had been at fault, and much more had been accomplished than she had fancied could be. It had taken mountains of patience, but that helped her as much as the children; sometimes the little bungling fingers made more labor than to do the thing alone, but how precious were those childish attempts to help; and the companionship of those weeks, the development of faculties hitherto latent, and the new affection awakened by mutual interests and mutual tasks, were worth all the hard work and unremitting attention needed by a woman as full of cares as was the mistress of the manse. That first week of falling into line, the wise man offered to expend his strength on heavy weights, the care of the range and the lamps. If a woman was unobtainable once a week, he descended from his sermons and dead languages to the very act of mopping the kitchen, and every day he made himself remember that to lay the two youngest away for their nap was another way to help the house mother. And when he was absent, as happened only too often, she realized what a strong arm she had to lean on when weighty burdens were to be lifted. Soon the two boys realized this, and when these absences occurred, the little fellows tried to fill father's place by keeping the ashes cleared out or the coal scuttle filled. Each child at four years old, to carry out one of the theories of the mistress of the manse, had been taught to make the bed he occupied, for there was a dainty white couch for each one. So it was very easy when Bridget left, to make some other household miserable, for the young folks to rise earlier, dress quickly, and, with windows open to the sweet spring air, make their beds before breakfast, which was served on the minute. Besides this the two oldest boys were taught to care for the tub and basin in the bathroom, and plenty of scouring soap and hot water made their task a light one, and the result aroused their pride. As soon as breakfast was over, all began to clear off the table, falling into a systematic discharge of this disliked duty, one scraping and piling dishes in the kitchen, another putting away napkins and silver, and before it was realized, the table was empty, the children ran away for their daily Scripture lesson, while the mistress brushed up the crumbs on the hard-wood floor, and then joined the family at morning prayers. When these were concluded, there was a stampede for the kitchen, plenty of noise, fun, and frolic, but in twenty minutes the little folks had wiped and put away the dishes the mistress had washed and rinsed, each child taking his turn at some special duty, so as to vary the monotony as much as possible. Then the wise man would call out, "School-time," hustle the girls into their hats and coats, kiss the five all around, and come into the kitchen, to find it nearly in order, and to hear a smiling wife say, "Don't the children fall into line nicely?" Practice made more perfect every day, and even the oldest baby, of three and a half, learned to wipe the silver before she trotted off for kindergarten, and No. 4, two years older, rushed home from school in time to set the table for dinner, and rarely did the mistress of the manse have to put additional touches to it, for it became, in its accuracy and neatness, a continuation of the kindergarten work from which he had graduated on attaining the dignity of five years. It was always a busy morning for the housekeeper, in spite of willing hands and feet, and often there were outside calls and interruptions which took the time, but as school closed for the noon hour, dinner was upon the table, served far more daintily than when Bridget was the kitchen goddess. The two oldest boys, in white waiters' aprons, waited quietly and correctly, taking turns, so that each was able to have his meal healthfully, and yet none of the amenities of life were lost because the "girl had left." As soon as dinner was over, each one fell into place, and the table was cleared, the dishes were washed, and by the time the hour and a half nooning was over almost everything was done; no one had been overburdened; and the mistress of the manse had a quiet afternoon, in which to rest, sew, or go out, and it was very delightful, especially when some little pleasure was planned in which all, even the wise man, participated. When vacation came, the rules of punctuality, which made so much time, were still strictly observed, and with the freedom from school it was easy for little feet to ease the mother more, and yet not find the task burdensome. The eldest boys prepared many of the vegetables, and soon, under careful training, they and their sister took turns on Sunday in staying from church, and when the mistress of the manse came in at half past twelve, the roast would be cooking nicely in the oven, the vegetables boiling, or ready to go on the range, the table set, the youngest of the flock in bed for her nap, and a daintily dressed boy or girl was waiting to scamper off to Sunday school, while the rested and refreshed housekeeper finished the cooking of the meal. With the heat of summer came languid days for the mistress of the manse, especially as sickness invaded the family, and sometimes the days and nights were long and heavy. The little folks debated among themselves, and finally announced that every day No. 1 and No. 2 would wash the dinner dishes, if No. 3 and No. 4 would put the dining room in order. And nobly did each child do his or her part, though the mother made everything as light as possible while getting dinner; but the little souls never faltered in their self-imposed task all these weeks. So when dinner was over, the mistress of the manse was very glad10 to go to her cool room and rest, and when, refreshed and strengthened, she descended to prepare the supper, it was to find the kitchen swept and darkened, and everything arranged in the best of order. Sometimes the work dragged, but never were the little helpers unwilling, never did they seem to feel their tasks a burden, and this was largely because the mistress of the manse planned so wisely that nothing should be heavy enough to weigh on them, and there should be many opportunities for play between the necessary duties. On Friday one band of children prepared the rooms for sweeping, though it required careful teaching, and when the broom and duster had done their work, another detachment put them in order, at first superintended by the mother; but in time they took so much pride in their work that no supervision was necessary. The idea through all these busy, happy six months was to do the best one could, and to feel it was a lesson in character building. When the wise man one day brought home a girl, the mistress was almost sorry, though she was very weary, and the children said, "How we will miss all the good things that only mother can cook!" All the family felt they had proved that they could be independent and happy with nine Bridgets, instead of one, in the kitchen, and, though the added leisure was improved, the memories of those six months, when everyone was full of business, and the home was the grand center, are treasured and talked over as a sort of golden age.—The Advance. LIFE IS TOO SHORT.
By M. G. Shirley
LIFE is too short for any vain endeavor,
For useless sighing over vanished days;
No time for scorn, no time for needless praise—
Life is too short. Life is too short for envy to be nourished,
For sin to cumber up the path we tread;
Think of the suffering, hear the cry for bread—
Life is too short. Life is too short for avarice to devour
And rob men's souls to seek its evil end.
No time for bitter thought, you know, my friends—
Life is too short. Life is too short to waste in tears and grieving
Over the love that came but did not stay.
'Tis sweet to dream, but dreams, too, pass away—
Life is too short. Life is too short—forgive and be forgiven,
While yet we linger; everything is brief;
There is no time for idleness or grief—
Life is too short. WHAT IS BAD AIR?
By Dr. C. W. Lyman
LAST week we explained the constant process of devitalization of the air of living rooms. We also need to remember that the air of our habitations and of large cities becomes constantly loaded with gases from combustion and decomposition, with exhalations from the lungs and skins of the inhabitants, and with bacteria that are multiplying on all hands. These germs are growing in our clothing and carpets, under beds and bureaus, in pantries, in the dust in the cracks of the floor, in the dirt of the streets and cellars. Whenever bad air and dirt are shut in together, the growth of germs becomes very rapid, and the germs themselves become more noxious in character. Now, these germs that grow in everything filthy not only add to the pollution of the air about, but are largely inhaled with that air, and use up a certain amount of our vitality in killing off such as become lodged in our air passages. Another liability is illustrated in the experiment of a physician affected at the time with bronchitis. If he examined his sputa while staying in a close, warm room, he found it presenting under the microscope myriads of noxious microorganisms. If he then went out into the fresh air, for half an hour, the microbes nearly disappeared from the secretions in his throat. But they reappeared and began to multiply when he returned to the air of an unventilated room. It is now easy to see why absolute cleanliness in all our belongings and surroundings is so profitable. One more experiment is worth mention, for the light it throws on what bad air is, and why it is actively poisonous, as well as deficient in oxygen. Someone took a quantity of air exhaled directly from the lungs and condensed and cooled it till the contained moisture was precipitated in drops. The liquid so formed was found to be a virulent poison, promptly killing animals into which a little was injected. Air containing an extra amount of carbonic acid gas, if it also contains plenty of fresh oxygen, supports respiration well enough. It is air charged with the poison thrown off with previous exhalations that sickens one so, not to mention that its oxygen still present is largely "devitalized" in the manner previously described.—N. Y. Voice. THE SOCIETY OF FRIENDS' MISSION IN CENTRAL MADAGASCAR.
By Rev. James Johnston
BY THE REV. JAMES JOHNSTON. Kindred in missionary spirit with the Moravian Church, the members of the Society of Friends, through the agency of their own Friends' Foreign Mission Association, have done noble service in India, China, Syria, and Madagascar during the last three decades, with a staff numbering at the present day sixty-four missionaries,—medical and evangelizing. The zeal of the English Friends for the salvation of the heathen world may be inferred from the fact that of the 19,000 Quakers in England, one in every 280 was statedly engaged in the mission field. In the midsummer of 1867 the Friends sent their first ambassadors of the faith—those sterling souls, Joseph S. Sewell and Louis and Sarah Street—to Madagascar, the third largest island on the globe. Their advent was the outcome of a suggestion made by a director of the London Missionary Society, whose pioneer workers had reached the island so long ago as the year 1818. To these ardent fellow yoke bearers the London society's representatives accorded an affectionate welcome. A significant event occurred shortly afterwards, which opened wide the gateway for the incoming of Christ's day. That enlightened woman, Queen Ranavalona II., on her coronation, in 1868, broke with idolatry, declared herself a Christian, and consigned the most popular idol of the heathen party to the flames. This resolve of the sovereign was followed by throngs of the native heathen crowding into the chapels, and begging to be taught the new faith. The messengers of grace, who had been waiting through the long, dark night, were overwhelmed by the freshet of souls; and, like the fishermen of old, beckoned to their brethren "that they should come and help them." In response to the call, the Friends, in proportion to their resources and opportunities, fervently availed themselves. The nets were thrown in, and prayer offered that wisdom might be given to draw the ingathering safely to the shore. From that time the missionaries of the London society and the Friends have toiled in harmonious coöperation. Already Joseph Sewell had been teaching the young, remarking, "I had found work I could do"—a sphere of activity in which the Friends have since conspicuously excelled on the island. When683 the Friends' reinforcements arrived in 1871, it was decided that, in addition to taking charge of the congregation at Ambohitantely, in the heart of the capital, they should carry on educational and other labors, and, if possible, undertake the evangelization of a tract of territory to the southwest of the capital, in the midst of a terribly benighted people. Only by men and women burning with the missionary passion could this district be contested. Lawless and heathen, the native population, utterly filthy in thought, speech, and habits, occupied an extensive region on the borders of No Man's Land, inhabited by the fierce Sakalava tribes, among which they found a refuge after forays in cattle lifting and men stealing. Their low type was also attested by cruel bullfights in the open lands, and the number of criminals they furnished to the rude prisons on the road to the capital. So suspicious were these natives of foreigners that they were often seen to flee from the face of the white man. The Friends' missionaries discovered three mud-walled erections in as many forlorn villages—a dim evidence of the presence of Christianity in persecution times. Here was virgin soil, and the trust which the fresh contingent essayed to bear has been signally honored. A quarter of a century has nearly gone by, and meanwhile the geographical area of the Friends' mission of mercy has been maintained. Educating and Christianizing, they have influenced hundreds of heathen villages, planted homes and stations, where lives have borne fruitful witness that "Life saved for self is lost, while they
Who lose it in his service hold
The lease of God's eternal day." Even incomplete tabulated returns show marvels of consecration on the part of the eighteen missionaries occupying the four central stations at Antananarivo, Arivonimamo, Mandridrano, and Ambohitsiadana. In the district of Imerina some 157 little thatched chapels are seen in an equal number of villages, where 14,000 people, at least, regularly attend worship, conducted by the missionaries and their helpers. At the two high schools in the capital the accommodation for 600 youths and maidens is fully used. The pupils are directly influenced by the missionaries, and from the youthful ranks teachers are chosen for work in town and isolated districts. These, again, are represented on a smaller scale by numerous village schools, where 12,000 children, or more, obtain an excellent elementary and Bible training. As might be supposed, such institutions have contributed to the prestige of Sunday schools, temperance effort, and Endeavor societies. Of the latter a missionary has written: "The Young People's Societies of Christian Endeavor in Madagascar, as in America, were a real hope of the future." The printing press, which was introduced in 1872, has widely disseminated schoolbooks, tracts, and papers, illustrated by means of the lithographic press. Last year alone 135,000 useful publications came from this source. In the printing department some three dozen Malagasy youths find an honorable vocation. More wonderful, perhaps, is the value of medical work. The four missionaries, who have charge of 80 beds in the hospital, report that during 1893 they admitted 1,105 in-patients, received 12,478 visits from out-patients at the hospital and 4 dispensaries, and visited 1,845 sick cases. Medical students are taught, and afterwards devote themselves to the needs of distant country places. And nursing, too, is popular among Malagasy women, whose services are prized at the village medical missions. The whole of Imerina will erelong be accessible to qualified native doctors. Skill in healing appeals to the heart, induces a favorable opening for the gospel, and anticipates the good time to come. The force of this was conveyed by a poor Malagasy youth, who, lying ill in the men's ward, remarked, "Many generations of Malagasy will thank you missionaries, who have done so much for our benefit." Heroic faith is required for the spiritual conquest of Madagascar. Of 4,000,000 souls the vast majority are unreached by the divine invitation, and, in grossest forms, cruelty and immorality, slavery and heathenism, abound. Happily the ambassadors of Christ have grasped the sureness of the promise, "I am God. . . . I will work, and who shall reverse it?" If immature the converts, and few in comparison with the surrounding heathen, they see that the morning is coming and the light increasing, since the humble beginnings in 1867, and thus eagerly expect the hour to strike when they may carry the sunshine of His name to the intractable Sakalava tribes scattered over the wilds of Western Madagascar.—Sunday School Times. DID you ever take the trouble to look up the history of the curious little bell-shaped indented piece of metal you wear on your finger when sewing, and which you are contented to call your thimble? It is a Dutch invention, and was taken to England in 1695 by one John Lofting. Its name was derived from the words "thumb" and "bell," being for a long while worn on that member, and called the thumbel; only within the last 150 years has the word "evoluted" into "thimble." All records say the thimble was first worn on the thumb, but we can scarcely conceive how it would be of much use there. Formerly it was made of brass and iron only, but of late years steel, silver, gold, horn, ivory, celluloid, and even pearl and glass have been used in its manufacture. A thimble owned by the queen consort of Siam is shaped like a lotus, of solid gold, thickly studded with diamonds, which are so arranged as to form the lady's name and the date of her birth and marriage. Queen Victoria has a very valuable gold and diamond set thimble, upon which are engraved many historical scenes from English history.—Northwestern Christian Advocate. AH! grand is the world's work, and noble, forsooth,
The doing one's part, be it ever so small.
You, reaping with Boaz, I, gleaming with Ruth,
Are honored by serving, yet servants of all. No drudge in his corner but speeds the world's
wheels,
No serf in the field but is sowing God's seed;
More noble, I think, in the dust though he kneels,
Than the pauper of wealth, who makes scorn of
the deed. Is toil but a treadmill? Think not of the grind,
But think of the grist, what is done and to do,
The world growing better, more like to God's mind,
By long, faithful labor of helpers like you. The broom or the spade or the shuttle that plies
Its own honest task in its own honest way,
Serves heaven not less than a star in the skies—
What more could the Pleiades do than obey? Grace Keeps the Soul Steadfast
By T. Mantor
It is the mighty power of grace to keep the soul in one equal temper.—T. Mantor. The Second Birth
By Rev. John Parker
A LIFE of worry, want, and wear,
A life of discord, doubt, and care,
I may not, will not live on earth—
It ill becomes the second birth
Of God's own child.
—Rev. John Parker. A PRETTY story of a baby's influence over fallen women in a Russian jail is told in the Woman's Journal:— "The jailer was Colonel V., and he and his wife had just arrived to take charge of a large prison in one of the central provinces. The colonel was a terrible disciplinarian, but a kind enough man in his way. His wife was a gentle little enthusiast, who had made up her mind to reform all the women prisoners. This particular jail had a very bad reputation, and the women especially were often in mutiny. Colonel V. got along famously with the men, but the women were too much for him, and he meditated flogging and all sorts of terrible measures. Once Madame V. took a walk through the prison yard when the women were exercising. Behind her walked a nurse, with her baby. The prisoners, as soon as they got sight of the baby, flocked around, and Madame V., at first fearing violence, was relieved to see that only babylatry was the matter. First one and then another of the women begged to hold the child for a moment; some laughed with joy, and many shed tears. Madame V. had a happy thought, and she spoke it out. 'The best-conducted woman of you all at the end of the week will be allowed to tend the baby for half an hour.' Never was a change so instantaneously wrought. The women became amenable to every word of the warders, and at the week's end it was with the utmost difficulty that Madame V. could decide, among so many well-conducted prisoners, who had the best claim to the promised reward. The baby's visits were afterward frequent, and the women's wards were completely reformed." NEEDED AT PRESENT.
By A. J. Harris
A FITTING up for the battle is the present need of everyone who names the name of Christ. As the agents of Satan are at work, it is now necessary for the agents of Christ to be sounding the alarm. It is very plain to everyone who has any interest in the missionary work that there never was a more favorable time to work than at present. Many are the ways now open for the spread of the message. Those who are visiting from house to house, scattering tracts, talking to their neighbors, and reading the Bible with those who desire to know about the word of God, find all that they can do. And those who have been doing this kind of work of late are unanimous in testifying that it is the best work in which they ever engaged. Personal work strengthens the one who engages in it; and, from past experience, we know that in telling others of the love of God, we are watering our own souls. Doors are open everywhere for Bible readers; many are inquiring for the truth; they are anxious to have the truth made known to them. The one who seeks God for wisdom, and takes his word to mean just what it says, regardless of his own desires and inclinations, or the one who really wants God's ways and will to be his, “shall know of the truth;” and such a person will be an able instrument in the hands of the Lord for bringing the last message with an understanding heart to these open doors. The Lord is calling for consecrated workers, for those who have given up all for the cause of truth, whose interests are all centered in the cause of Christ. Harmony will exist, and whatever the word says, the Christian can say, “That is for me, for God said so.” There is no contradiction of the Scriptures in the mind of the child of God, for he knows that his God, the Creator of the universe, is endowed with all wisdom and all knowledge; and wherein “there are things hard to be understood,” he knows that God, “who cannot lie,” has spoken them, and there can be no conflict in his statements, nor discord in his voice. He says, “Consider what I say, and the Lord give thee understanding.” We are dependent upon him for understanding, and he will, in his own good time, impart to us the necessary knowledge, when we comply with his commands. All wisdom and knowl684edge come from the Lord, and he will not force this upon anyone; but we can have these things by partaking of them. “Practice what you preach” should be the motto of every Christian. Watchfulness is required, that the acts of the life may be in strict accord with the profession. We need the whole armor on. Before us we see nothing but discord, trial, and perplexity. The one who does not look beyond this life for better times will never see them; but to be able to look beyond this life needs a preparation that can be obtained only by the help of God. The preparation that is needed is the armor of God, which cannot be purchased with money, for it is a gift. It can only be had in one way, and that is by yielding up self, accepting Christ as the only source of strength, the only way of life,—“putting on the Lord Jesus Christ.” God has promised to fight our battles, even to carry us through to the final end. But he can only carry those through who will loose their grasp upon the things of this world, and lay aside doubt, for doubt destroys the very foundation of the Christian hope. Christ cannot come into a heart that is not emptied of self, and which keeps doubt standing at the door. Our present need is a present Saviour at the present time.
A. J. HARRIS.
Battle Creek, Mich. "I SHALL NOT PASS AGAIN THIS WAY."
By Silver Cross
THE bread that bringeth strength I want to give,
The water pure that bids the thirsty live;
I want to help the fainting day by day;
"I'm sure I shall not pass again this way." I want to give the oil of joy for tears,
The faith to conquer crowding doubts and fears,
Beauty for ashes may I give alway—
"I'm sure I shall not pass again this way." I want to give good measure, running o'er,
And into angry hearts I want to pour
The answer soft that turneth wrath away—
I'm sure I shall not pass again this way." I want to give, e'en as the Master gave,
Help to the erring, and I want to have
Forgiveness in my heart from day to day—
"I'm sure I shall not pass again this way." I want to give to others hope and faith;
I want to do all that the Master saith;
I want to live aright from day to day—
"I'm sure I shall not pass again this way." The Brahmo-Somaj Movement
Dr. G. F. Pentecost writes of the Hindus who have formed themselves into various Somajs, or independent churches, of which the Brahmo-Somaj in Bengal is the chief: "These men have repudiated Hinduism as a system. They have brought their wives out from behind the parda, or zenana, educated them, and are endeavoring to put themselves and their families on a European basis of family and social life. They are, as a rule, well-to-do people, many of the men being lawyers or occupying high positions in the service of the government. Theism is the basis of their religion—what they have. The Brahmos have, as before noted, sought to incorporate as much of Christianity as they can without accepting Jesus as the incarnate Son of God—his atonement and resurrection from the dead. I am satisfied that the Somaj movement has reached its limit of strength. It is at least a protest against the absurdities and wickedness of Hinduism, and an effort to find a new basis of faith in theism; but as theism cannot stand alone, the result is that the life of these movements is and must be short. They will either fall into atheism, which, indeed, some of them are doing, calling themselves agnostics in the meantime, or they will embrace Christ and his salvation, which also some of them are doing—and that gladly and joyfully."—Gospel in All Lands. A CHRISTIAN REPLY TO HEATHEN LOGIC.
A NATIVE of India has written a pamphlet to prove from the New Testament that Christ is not divine. In order to establish this proposition he uses the following logic:— "God is the Father;
Christ is not the Father;
Therefore Christ is not God." A Christian native answers this logician as follows, the reply having been translated by Rev. Joseph H. Gill, a Methodist missionary:— "When we examine the New Testament further, we find the above assertion has abundant refutation. For instance, whoever possesses power over heaven and earth, he is God; but Christ has all power in heaven and in earth, therefore he is God. "Again, whoever is in existence the first and the last, he is God. But Christ is the first and the last, therefore he is God. "Again, whoever holds the keys of death and of the unseen world, he is God; but Christ holds the keys of death and of the unseen world, therefore Christ is God. "Again, whoever is the creator of the universe, he is God; but, according to John 1:3 and Col. 1:16, Christ is the Creator of the universe, therefore Christ is God."—Selected.