Earlier text: MRS. E. G. WHITEPURE RELIGION.
By F. A. Howe
THE apostle says, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” James 1:27. In this first chapter of the book of James, which is a general epistle, a circular letter, so to speak, to all the churches of the apostle’s time, the inspired writer has been inculcating the principles of true Christianity. He warns his brethren against mistaking the counterfeit for the genuine; and such warning was needed, for it appears that some of the early Christians were being drawn away from the practice of pure religion. They were surrounded by heathenism of the grossest type. The worst vices of humanity were practiced openly, under the guise of religious worship; and the indulgence of every evil passion was devoted to degraded, false religion—gross idolatry. With this corruption, this moral decay, continually surrounding them, it is no surprise that some of them, yielding to the arguments of unconverted hearts and evil passions, were led astray by these false systems of religion. And especially would many of those early Christians need a warning against the cold formalism of the Pharisees. How natural it would be to conclude that those sanctimonious Pharisees, who went about in their long robes, and who loved to pray so ostentatiously in the public streets, or to stand piously with clasped hands and upturned gaze in the market-place, to be seen of men,—how natural to suppose that they possessed a pure religion! Surely, did not they crucify themselves to the world? Did not they deny themselves, and, though they believed not on Jesus, did they not exhibit in their devout demeanor a religion undefiled? Did they not sit in Moses’ seat? And as they worshiped in the temple, conducting the impressive rites of their ancient religion, who that looked upon the scene could doubt for a moment the purity and exalted character of their faith and worship? Alas, how often, to our short, clouded vision, the counterfeit seems the genuine, the speciously false appears the truest and best of all! And this is true no less to-day than nineteen hundred years ago; nor do we need means of identifying the true any less now than were needed then. To enable his brethren to avoid wrong conclusions respecting the false worship around them, and to supply a definition of pure religion, not as it might seem to fallible human judgment, but as it is before the searching eye of Omniscience, James said to them: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” Observe that this is a logical definition, consisting of two distinct propositions, which may be considered separately:— 1. “To visit the fatherless and widows in their affliction.” It seems as if James were answering the question, How may it be known whether a professed follower of Christ has indeed pure religion? For him, this query had been answered; and the answer was bound up with tender recollections of the holiest associations man has ever enjoyed. Had not the Master, who had been his companion in sorrow as well as in joy, and who was now at the right hand of the Father, answered this question? “Ye shall know them by their fruits.” The conduct of their lives was to test men’s pretensions to religion. Is there not here a lesson for all professed Christians even yet? Religion is not a mere sentiment. Its distinguishing characteristic is not simply emotion, or feeling. It is true that at times the Christian may enjoy seasons of spiritual exaltation; but let none suppose that that constitutes religion, or is a necessary accompaniment of its presence at all times. Yet how many there are who think that as soon as deep emotion has passed, religion has departed with it. “Ah! let us remember that if the sweetness of religious emotions be sometimes wanting, faith and its power are left us; and that we may be always abounding in the work of the Lord.” Through such false conceptions of the real nature of religion, has undoubtedly come much of the repulsion that is felt by the unconverted; and although such erroneous ideas are not all to be charged to those calling themselves Christians, justice would certainly lay a large portion of the responsibility upon them. It is not surprising that men revolt at the idea of a religion whose most prominent characteristic seems to be a sickly sentimentality. When a man can see no particular difference between those who profess religion and those who do not, except that the former are accustomed to assemble at stated intervals, and spend a certain time in discussing their feelings, and in exhibiting a transient emotion that never develops into good deeds, can we wonder that he can see nothing in it but utter folly? The difficulty is that he has not learned to distinguish the true from the false. He looks upon the counterfeit, carelessly supposing it to be the genuine, and seeing the emptiness of it, rejects it, and hardens his soul against the very idea of religion in any form. Could he recognize the qualities of true religion, it would not appear so repellent to him. His heart could not easily resist its attractive influence. The apostle had learned to recognize pure religion, learned that it is not theory merely, but also practice. Indeed, the genuineness of Christ’s own profession as the Messiah was to be tested by His works. See John 5:36, etc. If the fact that the Father in Him was to be thus established, in what other possible way can the question whether Christ is in us be answered? The first part of the definition which we are considering brings to view the noblest work in which man can possibly engage,—that of helpfulness to others. That was the kind of labor in which Jesus spent His earthly life; and it was for others that He finally yielded up that life upon the shameful cross. His true disciples will also be continually giving their lives for those for whom He died. And He has left the assurance, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Matt. 25:40. It is a wondrously simple lesson, to give up all for His sake, only to receive infinitely more of good here and hereafter. “He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.” Matt. 10:39. “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive an hundredfold now in this time, and in the world to come eternal life.” Mark 10:29. And this unselfish labor is not only to relieve bodily wants, but also the deeper needs of the soul. Friend, has your heart never felt a longing for something more satisfying than all that the hollow pleasures of sin can bestow? “He satisfieth the longing soul, and filleth the hungry soul with goodness.” Ps. 107:9. Every one who has true religion is, and will be, a missionary. He will follow the footsteps of the Master, ministering to the needy in soul or in body. Having found that peace which the world knows not of, he will labor to lead others to its source. His heart will be ever joyful, his countenance serene. But there are many who argue that they are living upright lives, are giving liberally of their time and money to causes of charity, and have no need of Christ. They say their religion is as good as the religion of many of those who profess Christianity. Let us see if their position is sustained in this definition of pure religion. 2. “And to keep himself unspotted from the world.” The world is a symbol of wickedness. It is used repeatedly in the Scriptures to represent the idea of all that is evil. It represents all the unholy pleasures, all the unsanctified ambitions, all the alluring aspirations and tempting attractions, the end whereof is death. The whole world lieth in wickedness. Like leaven, the infection of sin has spread, until no spot on earth is free from defilement, and we draw in poison with every breath. How can we live in such a world and be “pure in heart,” that we may “see God”? How can a man “keep himself unspotted from the world”? Men have tried to do this by retiring to caves and deserts and living the lives of hermits apart from men, hoping thus, by avoiding contact with the wickedness around them, to escape the corrupting touch of evil. They did not understand that purity is only in the heart; that if there is impurity there, it must go with them wherever they go, even to the uttermost parts of the earth. It is not the evil that is without and around us, but that which is within, that mars the character with moral leprosy. See Matt. 23:25. The natural heart is corrupt; and not until Christ cleanses it, can sinful man be pure. No, indeed; pure religion is not possible without the Son of God. Man, in his unaided strength, cannot “keep himself pure;” he cannot even make himself pure to begin with. Even if one could, from this moment onward, live a perfect life, he is already consciously spotted with sin. And being so corrupted, he cannot live a faultless life. What in heaven or on earth can wash out these stains? “The blood of Jesus Christ His Son cleanseth us from all sin.” 1 John 1:7. Unless that blood is applied, the soul of man shall remain soiled and spotted to all eternity. No, we cannot escape “the corruption that is in the world through lust,” and keep ourselves pure and unspotted from it, by shunning our fellow men, and living hermit lives in some remote wilderness. To secure and retain physical cleanliness, we must make use of some cleansing agent, like water. And to become spiritually clean, and to be kept so, we must be washed in that fountain that will cleanse all our sins away. Then there is a robe we may put on, that is proof against all evil,—a robe of spotless purity, which no contact with the vileness or wretchedness of the lowest human creature can ever soil or stain. Clothed in it, you may reach a helping hand to the most miserable wretch on earth, and still be pure. You may visit not only the widows and the orphans, the needy in this world’s goods, but also those whose souls are hungry and diseased, and fear no contagion. You may go, even as the angels of heaven go, as Christ himself went, into haunts of infamy, if duty and the love of Christ call you, and be no more infected by the plague of sin than was He who bestowed that wonderful garment upon you, and who himself touched hands with lepers, and received no taint. This robe is the robe of His righteousness, which He freely gives to them who come to Him in faith, and ask. His prayer for His disciples is, not that God should remove them from the world, from all possibility of doing the good work Christ commissioned His followers to do, but that God would “keep them from the evil” that is in the world. John 17:15. And then He covers them with His own perfect righteousness, so that the evil one shall not touch them. These two parts of the definition of genuine religion are so closely connected, so intimately interwoven, that they are inseparable. Each part alone is incomplete, each the complement of the other; and both together, the one divine expression of the essence of religion that is pure and undefiled before God. Man must be washed from sin, must wear the righteousness of Christ. To do this he must “deny himself,” devote his talents to the Master’s service, working in His vineyard,—the needy, sin-polluted world,—doing571 good to even the least, and so to Him. Then the world may see in such a life the tokens of a pure religion. Have we on that spotless robe to-day? We can wear it only as long as our lives are filled with deeds of loving-kindness, words and acts of helpfulness to the suffering, the needy, the downtrodden all around us, day by day. “We know that we have passed from death unto life, because we love the brethren.” 1 John 3:14. Jesus Christ gave himself for all men; and they are all our brethren. Let us keep before our eyes continually the unselfish life and love of Him who is our Guide and Pattern in all things. IN THE PRESENCE OF THE KING.
By Ada D. Wellman
Individuals who are quite deferential, and even obsequious, to small dignitaries, are sometimes so heedless as to enter the presence of the King in an uncouth manner, regardless of personal appearance, and speak abstractedly, not realizing the presumption of such a course. A young girl whose daily work included much counting, on wearily kneeling for prayer one evening, preoccupiedly addressed Divinity thus: “One, two, three, four,” etc. Surprising as was the act, it was not more irreverent than is the unthinking utterance of set phrases in prayer. The aboriginal pagan priests of some of the South Sea Islands believed that an incantation lost its efficiency if the slightest blunder was made in the repetition thereof, and though our merciful God does not despise stammering speech when it is the utterance of a consecrated heart, nevertheless, when we realize that the mediatorship of Christ is necessary in order that any prayer of mortal be brought in acceptable form before the Majesty of heaven, it seems recklessly impious to assay to address Divinity with little regard to our words, our attitude, or our personal condition. A tobacco-using professor of Christianity once declared that he always rinsed his mouth before prayer. Verily, the use of the narcotic had not wholly deadened this man’s reverence. When we “kneel before the Lord, our Maker,” we ill express holy awe if our clothing and person are not neat, or if we crouch in an indolent position. The infinite One is very gracious to usward; but let us not therefore fail to render to Him, as far as possible, the respectful bearing which is meet. DISTRESS OF NATIONS WITH PERPLEXITY.
Mr. Gladstone said, but a few years ago, that “the productive capacity of the world doubled every seven years,—but population does not double in four times seven years, and our consumptive capacity does not more than double in twice seven years. He estimated the machinery of England, worked to its capacity, as able to produce as much as 600,000,000 men, or half the adult population of the globe, could have done at the beginning of this century, with the tools and machinery of that time. The productive capacity of the machines of Massachusetts is estimated as equivalent to the productive capacity of 50,000,000 workmen sixty years ago. The labor-saving machinery in the shoe industry, employing 215,000 operatives, men, women, and children, will produce as much as 2,500,000 men working by hand. In the steel industry, three men now turn out as many steel billets as 115 men did in 1892. In boiler making, thirty men do the work of 500 but a few years ago. The new typesetting machine threw 15,000 printers out of employment in five years. A modern spinning machine can be handled by a child, and will turn out more and better work than 45,000 spinning wheels, such as our grandmothers used to make cloth with. One boy now attends enough stocking knitting machines to turn out 5,000 pairs a week. The pneumatic atomizer enables one unskilled laborer to paint more freight cars than can fifteen skilled hands. Twenty-four out of twenty-five men have been displaced in the manufacture of musical instruments. The new machinery for handling coal from piers to vessels does what it formerly required thousands of men to do, and the steam shovel mines and loads ore for a few cents which was formerly handled at an average cost of one dollar per ton. With the new Diamond-match machines 300 girls can turn out as many matches as 8,000 workmen by former methods. From 1856 to 1861, 146,000 embroidery workers were displaced by machinery in Ireland and Scotland, and in 1856 the power loom took the bread from 250,000 hand workers in Flanders. To-day one man and two boys can spin as much cotton as 1,100 could do in 1800, and one weaver can do as much now as fifty-four could seventy-five years ago. One man with one nail machine does the work of 1,000 by hand; eighty-five per cent of the hand labor has been displaced in the manufacture of watches. In 1891, 2,739,743 tons of coal were mined by the use of machinery; in 1896, 12,553,522 tons. One boy now does the work of eighty men with a machine for making tin cans, etc. All inventions that enable one man to do the work of 100 men, throw at least ninety out of employment, and, probably out of bread for themselves and families. At present the 215,000 shoe operators, working ten hours a day with the modern machines, can produce in four months the shoes that we consume in twelve months; and yet, in the presence of all these facts, you hear men, with a persistency of proclamation, and a pretense of patriotism worthy of a cause commendable, spouting and sputtering around, that all can be comfortably well off if they will only work, and that all can get work if they want it. But it is not true. When the shoemakers of the country can make all the shoes in four months that the people furnishing a market consume in twelve months, is it not evident that there must be idle shoemakers? And when the few that do get work receive only twenty-five per cent, as Carroll D. Wright says they do, of the wealth they daily create, must they not continue to be poor? These are the main causes for the increase of poverty. There are other minor causes of poverty and crime, or sin, but not worthy of mention in contrast with compulsory idleness because of rapid means and processes of production, and the exploitation of much the larger part of the new wealth which the toiler daily creates. This deprives millions of employment, throws them on the charity of the uncharitable and the mercy of the merciless, and leaves other millions who do work, so small a part of their daily product that they can scarcely live.—Selected. ‘EARTH TO EARTH, AND DUST TO DUST.’
By E. S. Lane
The following beautiful and touching poem is taken from the New English Reader, the reader of my schoolboy days. I have known it by heart since then, and doubtless many others of my age well remember it. It has been once published in the Review, but I would very much like to see it republished as now revised to correspond with the present truth. “Earth to earth, and dust to dust.”
Here the evil and the just,
Here the youthful and the old,
Here the fearful and the bold,
Here the matron and the maid,
In their silent beds are laid;
Here the vassal and the king
Side by side lie withering;
Here the sword and scepter rust,—
“Earth to earth, and dust to dust.” Age on age has rolled along
O’er this pale and mighty throng;
Those that wept them, those that weep,
Soon shall with these sleepers sleep.
Brothers, sisters, of the worm,
Summer’s sun or winter’s storm,
Song of peace or battle’s roar,
Ne’er shall break their slumbers more:
Death shall keep his solemn trust—
“Earth to earth, and dust to dust.” But a day is coming fast,
Earth, thy mightiest and thy last!
It shall come in fear and wonder,
Heralded with trump and thunder;
It shall come in strife and toil;
It shall come in blood and spoil;
It shall come in empires’ groans,
Burning temples, trampled thrones:
Then, Ambition, rue thy lust,—
“Earth to earth, and dust to dust.” Soon shall come the Judgment sign;
In the east the King shall shine.
Flashing from heaven’s golden gate,
Thousand thousands on Him wait,—
Ransomed ones with crown and plume,
Rescued from the sullen tomb.
Heaven shall open on their sight,
And shall glow with living light,
Welcoming the ransomed just
Now redeemed from earth and dust. Then thy mount, Jerusalem,
Shall be gorgeous as a gem;
Then shall in this city rise
Fruits of more than paradise;
Heaven by human feet be trod,—
Ransomed kings and priests of God,—
Till are dried the martyr’s tears
Through a thousand glorious years.
Now in hope of Him we trust,
Who redeems from earth and dust. A GOOD TRACT COMMENDED.
By Mary Hornaday
IF you have not read that wonderful little tract, “Hypnotism: What Is It?” do so at once. I recently enjoyed its perusal; and as I read, I thought of my friends, and of strangers, too, who are ignorant of this terrible delusion, and I determined they should have an opportunity to learn something of its awful workings. So I bought seven copies, and gave two to some workmen, who took them readily. Later I learned that one of them has a brother who is submitting to the development of a spirit medium. When I asked him if he would like to send his brother one, he replied that he was intending to send his. I gave him one to send, and when I asked him if he would like some to give away, he took the remaining four. That was my experience with the first seven. Then I bought fifteen, and gave four away on my way home. But I wish to tell of the one I offered one of our brethren after I had given two to strangers in his presence. He answered, very indifferently, that he had enough of hypnotism. I told him the tract exposed it. He replied that he found what he wanted against it in the Bible. That is all very true. But as tracts are a means by which some may be reached, should we not be careful how we speak of them before those we wish to help? Reader, have you, like myself, thought you were established and safe because you were convinced that hypnotism and its kindred isms are satanic delusions? And believing this, have you felt that you were proof against any of its attacks? While the Lord has so mercifully blessed us with this knowledge, should we not do all we can to warn others against this “important and dangerous factor,” as the author of the tract calls it? “THE CURSE, CAUSELESS, SHALL NOT COME.”
By David Paulson
There is always a cause for everything, whether it is a quarrel in the Church, a quarrel in the community, or a quarrel in the stomach; and we shall not be eminently successful in correcting these disturbances until we deal with their causes. Let a plant, faded and wilted, represent the miserable condition of a large share of society to-day, and then conceive of various organizations all picking off its leaves. Even this is commendable. It is better to be sufficiently interested in the removal of an obnoxious plant to pick a few leaves than not to have sufficient interest to do anything. But how much more can be accomplished by heeding John the Baptist’s advice to lay the ax at the root of the tree! It is indeed a discouraging and disheartening task to pull up weeds with one hand while sowing for them with the other hand. The labors of a man who devotes his life to removing causes are less appreciated, but nevertheless more valuable, than the labors of one who is dealing simply with effects. People applaud a careful surgeon who possesses a trained eye and a sufficiently skilled hand successfully to remove a distressing tumor. At the same time they perhaps label as “cranks” or “overzealous reformers” the faithful men who are earnestly teaching truths, which, if accepted and carried out, would save multitudes from having tumors. If an individual should appear upon this earth who possessed power to raise a few from the dead, his name would soon be known in two continents. But if, instead, he should teach a whole community how to avoid premature funerals, he would be unheard of and unappreciated; yet he would be conferring a greater benefit upon humanity in the latter than in the former case. Society is drooping its head. There are tears and sadness, when there should be joy. Everywhere are faded cheeks, marked for the tomb, upon which, instead, ought to be seen the freshness of youth and the glow of health. Men who should be in the years of youthful activity have grown prematurely old. Providence never intended such a condition; for the Word plainly declares, “I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” Inspiration specifies the causes which produced the ruin of ancient Sodom. Like causes always produce like effects. If the same causes are now in operation which produced ancient Sodom, we may be reasonably sure that they are producing a modern Sodom; and what more appropriate term could be applied to many of our large cities? The violation of only four fundamental principles produced Sodom; and in modern times the violation of any one of those principles would not be regarded as a sufficient cause for excluding the offender from the best society, and there is even a reasonable possibility of such a one being a member of the Church, in “good and regular standing.” “Behold, this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness, . . . neither did she strengthen the hand of the poor and needy.” Eze. 16:49. In other words, the chair upon which Sodom rode to her destruction had just four legs: first, pride; second, unbridled appetite; third, contempt for useful labor; and, fourth, no pitying hand to extend to the unfortunate. Such a combination of causes is all that is necessary to reproduce such a condition as ruined Sodom. The law of sowing and reaping is as unerring in its operations as is the law of gravitation. There is no more emphatic declaration in all the Bible than the one which declares, “Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap.” It is very fascinating to spend our energies trimming off the leaves that are easily seen, while little or no attention is given to the deep roots which nourish the abnormal growth. It is easier to stir up enthusiasm to deal directly with a drunkard than it is to suppress the causes, which, if allowed to continue, will produce a luxuriant growth of drunkards for the next generation. If we should suddenly find ourselves in the city of Sodom, the four things which Divine Wisdom recognized as its fundamental sins would probably be the last ones we should select for our chief points of attack, and just to that extent we should fail to reform Sodom. The first of these underlying causes was pride. The same principles are as true to-day. A few months ago I saw a handsome child, whose head was adorned with the most beautiful curls it has ever been my fortune to see. Its mother said to me, “Doctor, I wish you would give me a little advice. My child has become so proud of her curls that I think I shall be compelled to cut them off.” I asked the mother if she did not feel similarly impressed that it was her duty to cut and slash its beautiful face so as to spoil its beauty. I then suggested that she teach the child that God dwells within it, and that every particle of physical beauty is simply an outward revelation to others of that divine beauty which dwells within, and the one who possesses physical beauty to the largest degree should be the most grateful to God that he has been thus favored in having an opportunity to reveal a little more of the divine creation. I told her that when her child became imbued with that thought, it would become the crowning ambition of her life to cultivate natural beauty for the sacred purpose of revealing a little more fully to the world the divine life which dwells within her. Tears came to the mother’s eyes, and she said, “I wish I had grasped that truth long ago.” I assured her that it was not too late for her child to do so. Pride is stimulated at almost every point of our growth. When we came home from school and told our parents that we had reached the head of our class, and at the same time really despised those we had superseded, we were met with a smile of approval and words of flattery, and were given to understand how proud our parents were of us; when, instead, they should have impressed upon us the fact that we were only developing that divine gift of wisdom which had been imparted to us, and we would have grown humble as we began to appreciate the great possibilities in store for us if we became sufficiently inspired to stir up that gift which was within us. Some are actually proud of the fact that they are humble, which is the most incurable form of all varieties of pride. We must grasp the principle that if we have learned something that others do not know, we are just to that extent in debt to the more unfortunate, and by teaching them, we pay up our debts, and are deserving of no special credit. Just to the extent that society in a practical manner grasps the truth that all that is good in us comes from God, just to that degree the first cause of Sodom’s troubles will be avoided. The terrible curse of pride is well illustrated by the girl who is so proud that she would rather barter her womanhood for bread than earn it at the washtub; and by the boy who is too proud to have his hands calloused by honest labor, and therefore prefers to obtain his living in the gambling den. The second root of Sodom’s trouble was “fullness of bread,” at any rate too much of the wrong kind. It takes time to produce the characteristic chronic dyspeptic, but it can be accomplished by faithful and persevering sowing. There are sincere reformers and noble and enthusiastic temperance workers who fail to trace any relationship between an improper and unsuitable dietary and the saloon traffic; but the fact remains that if they could recognize this, the results from the efforts they put forth for the betterment of society would be multiplied many fold. SUBMISSION
By S. D. Carter
SINCE thy Father's arm sustains thee,
Peaceful be;
When a chastening hand restrains thee,
It is He;
Know His love in full completeness,
Feel the measure of thy weakness;
If He wound thy spirit sore,
Trust Him more. Without murmur, uncomplaining,
In His hand
Leave whatever things thou canst not
Understand;
Though the world thy folly spurneth,
From thy faith in pity turneth,
Peace thy inmost soul shall fill,
Lying still. Like an infant, if thou thinkest
Thou canst stand,
Childlike, proudly pushing back
The proffered hand,
Courage soon is changed to fear,
Strength doth feebleness appear.
In His love if thou abide,
He will guide. Fearest sometimes that thy Father
Hath forgot?
Though the clouds around thee gather,
Doubt Him not.
Always hath the daylight broken,
Always hath He comfort spoken,
Better hath He been for years
Than thy fears. Therefore, whatsoever betideth,
Night or day,
Know His love for thee provideth
Good alway.
Crown of sorrows gladly take,
Grateful wear it, for His sake
Sweetly bending to His will,
Lying still. To His own thy Saviour giveth
Daily strength,
To each troubled soul that liveth
Peace at length.
Weakest limbs have largest share
Of the tender Shepherd's care;
Ask Him not, then, “When?” or “How?”
Only bow. 5 cups flour.
2 cups oatmeal.
½ cup corn meal,
½ cup rye,
2 1-3 cups water.
Roll as thin as for crackers; bake until it will break easily; then grind it. No salt is needed. LONELY SABBATH-KEEPERS AND THOSE CARDS.
By Mrs. E. Rollins
How often we read the words, “lonely ones,” “isolated Sabbath-keepers,” with a feeling of pity. But are they really to be pitied? If we are in the truth, and truly living up to our privileges, let us be thankful that we are scattered as salt must be when put to use. In fact, in order to obey the injunction of Matt. 5:16, is it not necessary that we be scattered? But perhaps many feel as one sister writes, “I see no work to do here, and I wish I were at —, where I could meet with the church.” Be assured that God knows just where you are, just what work there is for you to do, and just how to help you in doing it, if you will consecrate yourself to Him. When the Lord has work for us to do, and we are willing to do that work, He will in some manner bring us and the work together. So let none of the lonely ones say or feel that there is nothing for them to do. Earnestly seek the Lord for guidance; honestly give yourself to Him; and then look around you for work. It may be that you will find work in the family circle. Again: there are times when a sense of loneliness, a longing for companionship and help in the Christian life, seems almost unendurable. At such times it does one good to recall the story of Elijah, as told in 1 Kings 18:19. After his wonderful work recorded in chapter 18, he fled, frightened, discouraged, and lonely. But the Lord assured him that he was not alone in his allegiance to Him. 1 Kings 19:18. Remember the loneliness of our Saviour when, in Gethsemane, He bore the anguish and sorrow of our sins—loneliness that no human heart can ever know. It may be there are lonely, sorrowing hearts around us that we can in a quiet way comfort and cheer. By engaging in the Woman’s Gospel work we can do service for Christ, whose life was an example of true Christian Help work. Some are afraid of this work, seeming to think they are signing a pledge; or, as some have expressed it, “I can live a Christian life without signing that.” Certainly; but can you be a Christian without being a follower of Christ? To those who have received the cards let me say, Please read them carefully. You will find nothing there but what we surely must do if we are really followers of Christ. Do not misunderstand. This work is to begin in our own hearts and homes. It means a great deal to follow Christ,—more than most of us realize,—and we should be ready to accept everything that will aid us in realizing what following the Saviour means. For myself I have been helped by the cards. Let us look at them. First, “Realizing my need,” set me to thinking of my great need. “I desire to become a follower of Christ.” Is not that just what we all desire? “And to this end I will study to know the principles which constitute His character” (how are we to know these principles unless we study them?) “as they are set forth in His word, and to practically live them out in the common affairs of everyday life, as He shall help me by His Holy Spirit.” That would be an everyday, practical, Christian life, would it not? On the worker’s card I read, “I surrender myself”—to whom?—To the “power of the Holy Spirit.” It is both strange and sad that those who claim that we now are to receive the Holy Ghost will turn from such a call. Let us be careful not to grieve the Spirit by refusing “to be taught a woman’s true ministry in our own home, among our neighbors, and in our immediate social circle,” and the loneliness will vanish in a blessed sense of the loving companionship of Christ. HAVING read several articles in the REVIEW for lightening women's labor, especially that of washing, a few thoughts suggest themselves to my mind. In the first place, my washing is made easy by the use of a tin washer, made in the shape of a funnel with a wooden handle placed in the small end. This handle also serves as a stick with which to remove clothes from the boiler. The washer is used the same as the old-fashioned pounder, both in the tub and in the boiler, using it about five minutes in each, with hot suds. Very little, if any, rubbing is needed. But I wish to speak more particularly of the ironing, which seems the harder part of the work, especially when the mercury goes up to more than one hundred degrees for days together. When I take garments from the line, I fold them evenly, and lay them smoothly in the basket. This is all the ironing needed for such things as sheets, towels, and many other plain things. The starched garments, if made without ruffles, are soon disposed of with hot irons; for the most difficult part of ironing is the trimmings. Besides, the Lord has told us that we should not spend our God-given time in making and caring for trimmed garments. I know a good sister, whom I love dearly, who has several children, and leads a very busy life. She often says she has very little time to devote to reading or prayer; yet her own and her children's garments are always made after the prevailing fashion. The children go to the public school, and might have to bear ridicule if their garments were plain, according to the word of the Lord. But suppose they do? Are we not training our children to stand the peculiar trials that shall come upon them as well as ourselves in these last days? Why should we flatter ourselves that they can escape ridicule and be ready for translation? Why not teach them now, while we have them with us, to bear reproach for Him who bore shame and reproach for them? If we allow pride to foster and grow by imitating the world in trimmings on our hats and garments, shall we be prepared to meet Him who has said that all the proud shall be as stubble? Dear sisters, shall we not make our garments plain, leaving off the ruffles, the braids, the embroideries, thereby lessening the work of making and ironing? and shall we not spend the time thus saved in the study of God's word? May the Lord help us to “get ready.” NANNIE had a bright silver dollar given to her. She asked her father to change it into dimes. “What is that for, dear?” he asked. “So that I can get the Lord’s part out of it.” When she got it into smaller coins, she laid out one of the ten. “There,” she said, “I will keep that until Sunday.” When Sunday came, she went to the offering-box in the church vestibule and dropped in two dimes. “Why,” said her father, as he heard the last one jingle in, “I thought you gave one tenth to the Lord?” “I said one tenth belongs to Him, and I cannot give Him what is His own. So, if I give Him anything, I have to give Him what is mine.” Suggestions for Washing.
By H. T.
SEEING many suggestions in your columns in regard to washing, I am moved to add my experience. Late Sunday evening I sort out my clothes, and put the finest to soak in hot suds. As I use a pounder, very little work is necessary. I wring these clothes out, and put them on to boil (as boiling is a purifier); and so continue until the white clothes have all been boiled. I put them in my rinsing tubs, and immerse with cold water, then fill my boiler with fresh water for the morning's work. This takes about an hour and a half for a large wash. I rise two hours earlier Monday morning, rinse out my white clothes, and hang them to dry. Then come my flannel and colored clothes. This work is accomplished in about two hours. After breakfast I straighten up my wash room, which consumes another half hour. For me it makes washing much easier to divide time and labor. H. T.