Review and Herald, Vol. 83, No. 21.
Behold, He ComethPage 1
Earlier text: Behold, He ComethThe San Francisco Earthquake
By Ellen G. White
While at Loma Linda, the second night after the dedication of the sanitarium, there passed before me a most wonderful representation. During a vision of the night, I stood on an eminence, from which I could see houses shaken like a reed in the wind. Buildings, great and small, were falling to the ground. Pleasure resorts, theaters, and hotels, and the homes of the wealthy were shaken and shattered. Many lives were blotted out of existence, and the air was filled with the shrieks of the injured and the terrified. The destroying angels of God were at work. One touch, and buildings so thoroughly constructed that men regarded them as secure against every danger, quickly became heaps of rubbish. There was no assurance of safety in any place. I did not feel in any special peril, but the awfulness of the scenes that passed before me I can not find words to describe. It seemed that the forbearance of God was exhausted, and that the Judgment day had come. The angel that stood by my side then instructed me that but few have any conception of the wickedness existing in our world to-day, and especially the wickedness in the large cities. He declared that the Lord has appointed a time when he will visit transgressors in wrath for persistent disregard of his law. At about one o’clock I awoke, and was impressed to write out some things regarding the supreme rulership of God, and the sacredness of his law. When I met my secretary early in the morning, I told her that wonderful representations had been passing before me in the night season. After breakfast, we received a message asking us to go to Los Angeles by the afternoon train; but I was unable to take any part in preparing for the journey. I was as one dazed by the awful scenes that had passed before me. We went to Glendale, near Los Angeles, and the following night, April 17, further representations passed before me. I seemed to be in an assembly, setting before the people the requirements of God’s law. I read the scriptures regarding the institution of the Sabbath in Eden at the close of the creation week, and regarding the giving of the law at Sinai; and then I showed that the Sabbath was to be observed “for a perpetual covenant,” as a sign between God and his people forever, that they may know that they are sanctified by the Lord, their Creator. Then I dwelt upon the supreme rulership of God above all earthly rulers. His law is to be the standard of action. None are to pervert their senses by intemperance, or by yielding their minds to satanic influences; for this makes impossible the keeping of God’s law. While the divine Ruler bears long with perversity, he is not deceived, and will not always keep silence. His supremacy, his authority as Ruler of the universe, must finally be acknowledged, and the just claims of his law vindicated. Much more instruction regarding the long-sufferance of God, and the necessity of arousing transgressors to a realization of their perilous position in his sight, was repeated to the people, as received from my instructor. Wednesday morning, April 18, I was to speak in the church at Los Angeles, where the Southern California Conference was assembled. As we neared the church, we heard the newsboys crying, “San Francisco destroyed by an earthquake!” With a heavy heart I read the first hastily printed news of the terrible disaster. Two weeks later, on our homeward journey, we went by the way of San Jose, Mountain View, and San Francisco. As we traveled northward, we saw some of the effects of the earthquake; and when we entered San Jose, we could see that large buildings had collapsed, and that others had been seriously damaged. At Mountain View, the new post-office and some of the largest stores in the town had been leveled to the ground. Other buildings had partially collapsed, and were badly wrecked. When we saw the fallen walls of the Pacific Press, we were sad at heart; but we could not help rejoicing over the fact that no lives were lost. Here, as also in San Francisco, the Lord mercifully spared his children. We were glad to learn that the proposal of our brethren in Washington, that the situation of our institutions at Mountain View and in San Francisco should be presented in all our churches, met with general favor, and that all will be invited to contribute something toward a fund for their relief. We believe that our people will respond liberally in offerings to meet the present necessities of our institutions that have suffered. There is no necessity of urging our people to help these institutions; for we believe that all will respond with gifts, and with a tribute of thanksgiving to God for his protecting care over his children. In this their hour of need, the managers of the Pacific Press are not idle. They have enclosed their building, and are now repairing the damaged rooms inside. The machinery was injured but little, and very soon the presses were at work. The office is now busy with the publication of a special edition of The Signs of the Times, containing an account of the earthquake, and some articles regarding the meaning of such disasters. A commendable effort is being made to give this Earthquake Special a large circulation, and to accompany its distribution with many books and tracts. Just now, when people are thinking seriously, literature on the meaning of the signs of the times, wisely circulated,8will have a telling effect in behalf of the truth. At this time, when awful calamities are sweeping away the most costly structures as if by a breath of fire from heaven, many sinners are afraid, and stand trembling before God. Now is our opportunity to make known the truth to them. Brethren and sisters, will you put on the Christian armor? “Your feet shod with the preparation of the gospel of peace,” you will be prepared to walk from house to house, carrying the truth to the people. Sometimes you will find it trying to do this kind of work; but if you go forth in faith, the Lord will go before you, and will let his light shine upon your pathway. Entering the homes of your neighbors to sell or to give away our literature, and in humility to teach them the truth, you will be accompanied by the light of heaven, which will abide in these homes. God’s judgments are abroad in the land. Shall we allow these things to come upon the world without telling the people the meaning of these terrible calamities, and how every one may escape from the wrath to come? Shall we let our neighbors remain in darkness without a preparation for the future life? Unless we ourselves realize where we stand, the day of God will come upon us as a thief. Time is precious. The destiny of souls is in the balance. At infinite cost a way of salvation has been provided. Shall Christ’s great sacrifice be in vain? Shall the earth be entirely controlled by satanic agencies? The salvation of souls is dependent on the consecration and activity of God’s church. The Lord calls upon all who believe in him to be workers together with him. While their life shall last, they are not to feel that their work is done. Until the time comes when Christ shall say, “It is finished,” his work for the saving of souls will not decrease, but will grow in importance, and be far-reaching. On our way home from Mountain View, we passed through San Francisco, and for an hour and a half viewed the destruction wrought in that great city. Buildings that were supposed to be proof against disaster, are lying in ruins. In some instances buildings were partially sunken into the ground. The city presents a most dreadful picture of the inefficiency of human ingenuity to frame fire-proof and earthquake-proof structures. San Francisco has been laid low, but other cities still remain standing. The mercy of God is shown by his long forbearance. He is holding back his judgments, waiting for the message of warning to be sounded to all. There are many who have not yet heard the testing truths for this time. The last call of mercy is to be given more fully to our world. The Word of God portrays the wickedness and corruption that will exist in the world in the last days. As we see the fulfilment of prophecy, our faith in the final triumph of Christ’s kingdom should be increased. We should go forth with courage to do our appointed work. The Lord is soon to come. In fire and flood and earthquake, he is warning the inhabitants of this earth of his soon approach. O, that the people may know the time of their visitation! We have no time to lose. We must make more determined efforts to lead the people of the world to see that the day of judgment is near at hand. Carefully prepared literature on the significance of the scenes we are now witnessing, is to be circulated everywhere. Our understanding is to be quickened by the Holy Spirit. O, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done! A thousand times more work for God might be accomplished if all his children would fully consecrate themselves to him, using their talents aright. A Strong Foundation
By John M. Hopkins
“If the foundations be destroyed, what can the righteous do?” Ps. 11:3. “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” 2 Tim. 2:19. The church of Christ is spoken of in the Scripture as a temple, or a spiritual house. Now the question arises, Upon what foundation does this temple rest? Is the foundation strong and secure? In the first place, the foundation of all is the character of God. He is the fountain, the source, the life, of all things. He is the perfection of truth, the perfection of holiness, the perfection of wisdom, of love, of power, and of strength. Not only is he the source of all these perfect qualities, but he is all this inherently; and not only for to-day, but from eternity to eternity. This is God. And David declares, “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.” Ps. 90:2. This is God in character; this is God in eternity. This is the strong foundation. He is the foundation, and the whole Christian church rests upon this foundation. It rests upon infinite wisdom, upon infinite strength, upon infinite truth, upon infinite love, upon infinite justice; it rests upon the eternity of God. And all this blessedness was manifested to the world in the person of Jesus Christ, the Son of God, the Son of man. Of him the prophet Isaiah declares: “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation.” Isa. 28:16. Of him Paul says: “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone.” Eph. 2:20. Of the Son it is said: “For it pleased the Father that in him should all fulness dwell.” Again: “For in him dwelleth all the fulness of the Godhead bodily.” And next follows the blessed assurance: “And ye are complete in him, which is the head of all principality and power.” Col. 1:19; 2:9, 10. Here, then, beloved in the Lord, is the Christian’s strong foundation. It is in Christ, the living expression of the eternal God among men. And all this was expressed by Christ in his teaching, in his knowledge and understanding of the very thoughts and motives of men, in the mighty miracles he wrought, in the acts of love and mercy he performed for the suffering, in his godlike fortitude under temptation and trial, in the judgment-hall, upon Calvary, in his triumphant death and resurrection, and in his glorious ascension. And now, beloved, as God is true, as Christ is true, as Christ for us met and vanquished the foe in every assault he made upon him,—as Satan could not overthrow this strong foundation then, no more can he now. Wherever you are, my brother, my sister, you stand upon this strong foundation, so that you may boldly say, “The Lord is my helper, and I will not fear what man shall do unto me.” Heb. 13:6. “God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.” Ps. 46:1-3. As sin increases, as the controlling Spirit of God is withdrawn from the earth, just so rapidly will these destructive agencies now working in the earth increase in frequency and power. And as spiritual wickedness increases, the Holy Spirit will be withdrawn from the hearts of men, and they, with their leader, Satan, will make the way of the righteous more and more difficult. We have already quoted a part of Isa. 28:16. The remaining part of the text reads: “He that believeth shall not make haste.” Verse 17 reads: “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place.” The “winds” of false doctrines and political strife are indeed blowing, and will blow more furiously. Those who “keep the commandments of God, and the faith of Jesus,” in these closing hours of probation are the special objects of Satan’s hatred and destructive power. Deception in every form must be met and resisted. But the Lord’s people can meet it only with the truth, in the name, and strength, and wisdom of God. And here is the sure, the strong foundation. Let us, in our closets upon our bended knees, study the Word of our God. Let us make sure that our house is built upon the rock Christ Jesus, always knowing, always rejoicing, in the blessed assurance that “the foundation of God standeth sure.” “Instead”
By R. W. Cowdery
INSTEAD of the thorn there shall come up the fir tree,
Instead of the brier the myrtle shall spring,
Back to its primeval freshness and beauty,
God will creation triumphantly bring.
Streams in the desert shall heal the parched places,
The rose in the wilderness fragrance shall shed,
The mountains and hills shall break forth into praises,—
Wonderful word of Jehovah—“Instead.” How sweet the assurance to hearts that are weary!
What hope it awakens, what strength doth convey!
Sunshine shall follow the days that are dreary,
Sorrow and sighing shall vanish away;
Symbol and type and the gospel's glad story
Say to the fainting, “Lift up your head,
Soon shall this sad earth be filled with God's glory;
He, for the curse, will give blessing instead.” Behold, on the altar a victim is lying,
Upraised is the knife in the patriarch's hand;
The child of the covenant promise is dying,
An offering made at Jehovah's command;
When, lo! at the word of the angel from heaven
The son is restored as “alive from the dead.”
The Lord for himself hath a sacrifice given,
The ram in the thicket is offered instead. Alone in the garden, while others are sleeping,
The sinless Redeemer a suppliant kneels,
His earnest entreaty, his blood-drops, his weeping,
To the heart of the Father his anguish reveal.
Though bitter the cup that the Surety has taken,
Though heavy the stroke that must fall on his head,
He goes to the cross to be cursed and forsaken,
To give us the cup of salvation instead. Now saved on the ground of his infinite merit,
His people rejoice in the soul-cleansing blood,
Transformed by the might of his indwelling Spirit,
They hear day by day precious “fruit unto God.”
All glory and honor and majesty giving
To him who redeemed them, their glorious Head.
They count it their joy evermore to be living,
No longer “to self,” but “to Jesus” instead. Believer, rejoice! for the glad day is nearing
For which all creation still travails in pain,
When Christ, our Redeemer, in glory appearing,
Shall take to himself his great power and reign;
When, Satan the evil usurper expelling,
To earth's farthest limits his kingdom shall spread,
And peace and prosperity sweetly be telling
That Jesus Emmanuel ruleth instead.
—R. W. Cowdery, in London Christian. Daniel and the Critics
By T. C. O'Donnell
WHEN the higher criticism arose in Germany about a century ago, it asserted the utmost professions of loyalty to Christianity and of desire to strengthen the faith of the people in the Bible. Whatever its real purposes may have been at the time, it is certain that in its later and more radical developments it has revealed a deep-seated antagonism that seems inspired by the malice of the evil one himself. Proof of this is seen in the fact that those parts of God's Word most violently attacked are those which most abundantly testify to the stability and truthfulness of the Christian religion. From the first, the book of Daniel has been the chief storm-center. The battle began with two lines of attack, historical and literary criticism. Both schools of critics placed the date of its composition in the period of the Maccabees, 164 to about 100 B. C. Some of the reasons advanced are most childish and fanciful, and cause us to wonder that their authors have held so long a sway over the minds of Bible students. For instance, certain technical words in Daniel 2, ten in number and mostly of Greek form, were declared to prove its authorship to lie in the period when Greek influence was strongest in Judea, that is, in the Maccabean age. These words have been abandoned one by one until now only two are contested, and these are easily explained by the cosmopolitan nature of the Babylonish court, proved by new tablets and inscriptions. Then, too, the general structure of the language, with its variations in style, was urged as being peculiar to the second and third centuries B. C., and as proving the writer of Daniel to have been little more than a mere compiler of legend and historical fact. Now, however, critics, some even among higher critics and expert in Semitic languages. The professor is discussing the vast difference between the literary style of the Apocryphal book of Ecclesiasticus, written about 200 B. C., and the Hebrew literature of two and three hundred years previous, to which period he assigns the canonical book of Ecclesiastes:— “If by 200 B. C. the whole Rabbinic farrago, with its terms and phrases and idioms and particles, was developed, . . . then between Ben Sira [the author of Ecclesiasticus] and the books of the Old Testament there must lie centuries, nay, there must lie, in most cases, the deep waters of the captivity, the grave of the old Hebrew and the old Israel, and the womb of the new Hebrew and the new Israel. If Hebrew, like any other language, has a history, then Isaiah . . . must be separated from Ecclesiastes by a gulf; but a yet greater gulf must yawn between Ecclesiastes and Ecclesiasticus, for in the interval a whole dictionary has been invented of philosophical terms such as we traced above, of logical phrases, . . . legal expressions, . . . nor have the structure and grammar of the language experienced less serious alterations. . . . Hypotheses which place any portion of the classical or old Hebrew scriptures between the middle Hebrew of Nehemiah and the new Hebrew of Ben Sira will surely require some reconsideration, or at least have to be harmonized in some way with the history of the language before they can be unconditionally accepted.” Bishop Westcott has this to say on the same point:— “The character of the Hebrew of Daniel bears the closest affinity to that of Ezekiel and Habakkuk, or in other words, to those prophets who lived nearest to the assumed age of Daniel; but it is less marked by peculiar forms and corruptions than that of Ezekiel. The Aramaic, like that of Ezra, is also of an earlier form than exists in any other Chaldaic document. . . . In addition to these two great elements—Aramaic and Hebrew—the book of Daniel contains traces of other languages, which indicate the peculiar position of the writer. The use of Greek technical terms marks a period when commerce had already united Persia and Greece; and the occurrence of peculiar words which admit of an explanation by reference to Aryan, and not to Semitic, roots is almost inexplicable on the supposition that the prophecies are a Palestinian forgery of the Maccabean age.” Daniel, then, which belongs to what Professor Margoliouth terms the classical or old Hebrew, can not by the structure of its composition be assigned to so late a period as that of Ben Sira's Ecclesiasticus. While speaking of Ben Sira, we might notice another point raised against Daniel. That is the fact that Ecclesiasticus, in a somewhat extended list of old Jewish heroes, omits the mention of Daniel. But, as Bishop Westcott wrote,10“the omission is not more remarkable than that of Ezra and the twelve lesser prophets.” And to quote Professor Margoliouth again:— “Ben Sira, writing about 200 B. C., enumerates the famous men of the chosen line. In this list the name of Daniel does not appear. Had Daniel formed part of Ben Sira's canon, the latter must have known of the work; and had he known of it, he must have mentioned Daniel among the famous men of Israel. This is how the argument seems. But the last premise is false, since he does not mention Ezra, although he mentions Nehemiah, and the destruction of one link destroys the whole chain.” The want of influence by the generally accepted Daniel on his contemporaries is also urged against the idea of a Daniel of so early a period as the captivity. Then when Ezekiel's two references to his piety are adduced, as evidence of his renown, we are curtly told that the idea of one so young as Daniel exercising so strong an influence over his nation is preposterous. But Daniel, according to the chronology worked out by many of the critics themselves, must have been at least forty years old, an age at which many of the world's greatest statesmen and warriors have arrived at the summit of their power. The work of our Saviour among men was finished before he reached twoscore years. Nor did his influence cease with his own generation. Many of the books of the Apocrypha bear marked evidence of an intimate acquaintance with Daniel on the part of their authors, and as Professor Bevan, also a prominent higher, and even a destructive, critic, says, “The more we realize how vast and how profound was its influence in post-Maccabean times, the more difficult it is to believe that the book existed previously for well-nigh four centuries without exercising any perceptible influence whatsoever.” Exactness in the detail of Daniel's prophecies is urged against the integrity of the book. But exactness ought to be the first characteristic of a prophet, and it is to him as essentially a prophet that the Lord himself refers to Daniel in Matt. 24:15. So when we take away the prophetic character of Daniel's work, therefore, we make utterly meaningless and empty the Saviour's words. If we turn from textual to historical criticism, we also find Daniel holding his own against destructive criticism. For years the greatest difficulty confronting the student of the Bible was the reconciliation of certain statements affecting the chronology of Daniel, Ezekiel, and Jeremiah that seemed contradictory. But closer study of the Bible itself, and the discovery of new inscriptions on the ancient monuments, afford constant affirmation of the truthfulness of the divine record. The camp of the critics is divided. Position after position is being surrendered to the friends of the book of Daniel.—T. C. O'Donnell, in The Present Truth. Meroz was a small village on the confines of Issachar and Naphtali, on the way of the fugitives of Sisera’s army when pursued by the army of Israel, under Barak. The inhabitants of this village were cursed bitterly (Judges 5:23), not because they were suspected of sympathy with the enemies of Israel, nor because they in any active way aided in the escape of fugitives, but simply because they came not to the help of the Lord against the mighty enemies of Israel. Their sin was the sin of omission, only; and in their eyes, doubtless, it was, if indeed they considered it a sin at all, a very little one. But God’s estimate was different. He sees not as men see, but looks upon the motives of the heart, and in this action of neutrality he saw that which called forth his bitter condemnation. In refraining from taking part in this battle the inhabitants of Meroz were moved by what they made themselves believe were good and sufficient reasons, but which were, nevertheless, worthless. Their sympathies were probably with Israel; they hoped for a victory for God, and perhaps expressed themselves as on the side of Barak; but when it came to active participation in battle, they preferred to be excused. Perhaps they thought of their numbers, and reasoned: We are so few that we are not of sufficient account to make any difference as to the result of the battle, and therefore we will keep from any action or interference whatever. But their refusal to act for Israel immediately arraigned them on the side of Israel’s enemies. By permitting the enemies of God to pass through their village unmolested they themselves became enemies; for he that is not for God is against him. They maintained as they supposed strict neutrality, and doubtless thought that even if they did not do any good, they were doing no harm; but God thought otherwise. It was their business to be actively engaged for God, instead of in a condition of neutrality, which all their protestations of sympathy could not redeem from criminal indifference. Perhaps they lacked faith in the result of the battle, and thought it would be as well not to be actively engaged; for then, in case of defeat, they would escape the vengeance of their enemies. They preferred to stand well in the opinion of the Canaanites, and so prepare themselves against any possible contingency. They might have said, We believe that Israel is the people of God, and this is his battle, and he will win the victory anyway, and we can enjoy the fruits of victory just as well without risking our lives and reputations in the conflict. But whatever may have been the excuses of Meroz, they availed them nothing, and for their criminal negligence God cursed them. The sin of Meroz is a very common sin to-day. Many sympathize with the Israel of God in word only, and when the need comes for each one to bear his part in actual warfare against the foes of God and truth, excuses are multiplied. It is astonishing what a poor estimate some put on their own abilities all at once — people, too, who are not lacking in self-esteem on other lines of work; but when it comes to the work of God, they are suddenly bereft of all talents, and consider themselves of so little account as to have no influence whatever on the results to be attained. Refusing thus to come to the help of God in his battle against sin and error, will they not, like Meroz, have to bear his curse? Some lack faith. They are inclined to think that this is indeed the people of God, and that they are fighting the battles of truth; but defeat is possible, and in the event of reverses it is just as well not to be very actively identified with them. Some desire to stand well in the eyes of the world, and this is impossible if they are actively engaged in the Lord’s cause; for an aggressive Christian life is likely to interfere with their business interests, and to prevent them from occupying the place in society to which they aspire. So they come not to the help of the Lord against the mighty. Who will bear the curse of Meroz? Are you negligent? Are you cowardly? Are you faithless? Are you for any reason whatsoever excusing yourself from active work in the Master’s cause? Remember Meroz and God’s curse for the sin of omission.—Selected. Dedication
By S. Wilcox Stocker
I CAN but offer Thee a lowly home,
Lowly as that to which thou cam'st of yore;
Yet, if thou wilt, O Saviour, deign to come,
That home shall be a palace evermore. I can but offer thee a lowly gift,
Not mine the gold, the frankincense, the myrrh;
But if thou wilt receive, thy love shall lift
My humble gift above earth's treasures rare. I can but offer thee a simple song,
Not mine to use the poet's glowing fire.
Yet if thou listen, it shall seem among
The swelling anthems of the heavenly choir. I can but offer thee a sinful heart,
How sinful knowest thou, who for sin died;
But if thou take it, sin shall all depart,
Nor e'er return, if thou within abide. Take, then, O Saviour Christ, take all I bring,
My home, my gift, my song, my yearning heart,
Take all, for all are thine, my God, my King;
These have no lasting good from thee apart. A Prayer for the Times
By R. Hare
LET the warrior dream of the battle-field,
Let the statesman dream of the throne,
Let the sailor plow the tossing deep,
Where storm winds love to roam;
Let hurrying crowds seek the city mart,
And the city's glare and din,
Where human life in shaded strife,
Drinks from its cup of sin. But give me a home in the wildwood free,
Where the mountain daisies spring,
Where forest trees clap their hands in joy,
And feathered songsters sing;
Yes, give me a home far, far away
From the million's trampling feet,
Where twilight calm brings the soul its balm,
And earth and heaven meet. Then let the soldier seek the field,
And the sailor plow the deep;
Let statesmen wrangle over laws
They never mean to keep;
Let premiers war o'er capital
Where empire halls should stand,
Till passing years bedew with tears
Their sacred plot of land! But give me a home mid the laughing flowers,
Where soft winds lullaby,
Where nature walks with unshod feet
While gladsome days go by;
Yes, give me a home where Mother Earth
Filleth her lap with bloom,
Where the hand of God still decks the sod,
And gives it sweet perfume. The Open-Air Life
By Dr. Robertson Wallace
A GREAT deal of the disease to which man is subject is due to the unnatural conditions of life imposed on him by the march of civilization. The “natural man” was designed expressly for the open-air life, and the process of his adaptation to an intra-mural existence has been both slow and painful, and only the fittest of his kind have survived. An indoor life means the deprivation to a greater or less extent of such vitally important things as fresh air, sunshine, pure water, and opportunities for abundant bodily exercise. Because of the scarcity of fresh air and the super-abundance of foul, consumption has become a veritable plague in the land; for lack of sunlight, anemia, rickets, the stunting of growth, and lack of vitality are rife; for want of pure water, so necessary to the upkeep of a healthy body (which consists of seventy-five per cent of water), people poison their systems with bad beer and worse whisky; while the important organs of the body become torpid and disordered because the natural machinery is allowed to rust, so to speak, in idleness. There is reason for believing that the natural man was fairly long lived, simply because he lived a more natural life than is possible for his up-to-date descendants, who have to battle with such modern terrors as influenza, appendicitis, and neurasthenia. And when he died, he died simply, as he lived, without any evidences of that “complication of disorders” so common in these days of high living and not very plain thinking. Probably the most beneficial and convenient way of obtaining all the benefits of outdoor life is to camp out, and this is a mode of life which appeals strongly as a rule to most young men, possessing, as it does for most of them, the crowning charm of novelty. Tent life in fine weather is an ideal mode of existence, as it enables one to obtain the maximum of light and air, combined with due protection from the ruder elements. It also, as a rule, entails a certain amount of work, just sufficient to give a keener relish to the hours of idleness which follow. Early to bed and early to rise are among the orders of the day for campers-out, and though early rising per se is not to be counted as a shining virtue, the early riser in the country undoubtedly breathes a strangely exhilarating air which appears to be peculiar to those sunny summer mornings. One of the first effects noticeable in the camper-out is an increase both in appetite and in digestive power, because, owing to the greater purity of the air breathed, oxidization of the tissues is more rapid and perfect, so that the body’s demand for food, as well as its capacity for effectually dealing with it, is greatly enhanced. And pure air not only favors a brisker tissue change, but also facilitates the removal of those many and various products of the combustion of the tissues—the ash and clinker of the human furnace—which, when incompletely removed, are so productive of serious forms of disease. Another advantage of life under canvas is the prolonged exposure of the body to the health-giving and energizing rays of the sun. The light-colored clothing generally worn by campers-out favors this salutary action of the sunlight, which is dangerous only when its intensity is excessive. It is often forgotten how great an influence is exerted on the bodily tissues by the action of light alone, which is as necessary to the due elaboration of the blood of the human beings as it is to the production of the chlorophyl of the vegetable kingdom. We are well aware how injurious to the healthy growth and development of flowers and fruits is the prolonged exclusion of the sun’s rays, but we are apt to forget, when we immure ourselves by day in sunless offices or warerooms, how proportionately deleterious to our health is the lack of sunlight. To those who are liable to chest troubles, the open-air life may be especially recommended. Most of the serious affections of the lungs are due primarily to a lack of fresh air, combined with the respiration of poisoned air laden with animal impurities and the germs of disease. Bad air is just as irritating to the lungs as bad food is to the stomach. The stomach, however, is at an advantage in that it can reject food which is likely to prove injurious to the system, whereas the lungs have no such privilege, and must admit the most dangerous impurities which happen to be present in the atmosphere respired. In crowded towns, when even the ventilation of the very streets themselves, let alone the houses, leaves much to be desired, people are poisoning themselves and one another daily, each literally breathing death to his neighbor. Under canvas, all the danger of poisoning by the volatile toxins of human respiration is avoided. Considering the healthfulness of camp life, its comparative cheapness, and its many other advantages, I am surprised that it is not very much more in vogue than appears to be the case. For healthy young fellows it affords the best means of spending a holiday, the beneficial effects of which must be lasting. It is especially advantageous to those engaged for the best part of the year in crowded shops or offices in large towns, where pure air and uninterrupted light are at a premium. In fine weather it is a form of life well adapted even for the slightly delicate, who can pitch their tents either inland or by the seaside, according to their choice or as the climatic conditions demanded by their own particular case require.—Dr. Robertson Wallace, in The Young Man. IT is not shade alone that makes it cooler under a tree in summer. The coolness of the tree itself helps, for its temperature is about forty-five degrees Fahrenheit at all times, as that of the human body is a fraction more than ninety-eight degrees. So a clump of trees cools the air as a piece of ice cools the water in a pitcher. That is why the legislature has authorized the park authorities of New York City to plant trees in the tenement districts. If the air can be made cooler and purer by the trees, fewer children will die of heat ailments. As four thousand more children die in New York during June, July, August, and September than in any other similar period of the year, the importance of adopting every known means to save life is undisputed.—Youth’s Companion.