We admire strong faith. We believe great possibilities to be within the reach of strong faith. We consider strong faith and deep experience in divine things almost inseparable, and the one standing in relation to the other as cause and effect stand related. We look on some as having strong faith, and wish we had such a faith—a faith such as Abraham had. What is "Abrahamic faith"?—A faith such as Abraham had. Was there anything particular in his faith? Must not the faith of "the father of all that believe" have the same elements as the faith of every true believer? And must not believers of all ages exercise the same faith in the same manner in which Abraham exercised it? Is not "Abrahamic faith" the heritage of all believers? Are we not the children of promise—Abraham's faith posterity? May the following suggestions aid us in comprehending and attaining unto our great faith privileges.
Abraham was surrounded by idol worship; it was practiced in his own family, perhaps himself addicted to it in the earlier part of his life, but when God called him he renounced it all, and chose the true, the living God as the object of his faith. Henceforth he had no faith in idols; he did not trust in reason; he had no faith in his own wisdom, or goodness, or sufficiency, but he had faith in God. The true God was the center of his faith, the center of his life. Whatever might come, under all trials and difficulties, not only in theory, but deep down in his heart, he believed in the true God. The idea of a true and living God was a true and living reality to his faith. "Abrahamic faith" will not trust in reason. It renounces self. It believes in the true God. It lays a solid foundation. It admits of no rival, of no side issues, but centers in the one true God.
Abraham had as much faith in what God377said as he had in God. God's word had meaning in his estimation. When God spoke, Abraham believed that he meant what he said, and relied on his word. We never find him criticising, explaining away the meaning, speculating on, or toning down the Lord's words; he simply believed what God said, and acted as if he believed it. When God spoke, he expected the fulfillment of his word just as positively as if he already saw it. It is not in the nature of faith to change or modify God's word, but to believe it, take hold of it, and prove its truthfulness. May we not all have this simple faith of Abraham—just be childlike enough to believe all that God says? If our faith always had this simplicity, we would have less trouble about believing.
It was enough for Abraham to know that his God called and commanded. However dark the way before him, however contrary to his feelings the bidding, however difficult or arduous the work to be performed, it was enough for him to know that God directed him. He did not stop to argue the case, or even to ask what the outcome would be, but simply obeyed. When called to go to a strange land he did not stop to inquire about the particulars of the journey, nor to ask how he should fare; neither did he send out spies to search out the way and the land and report the distance or difficulties, the "but's," the "if's," and the "peradventures"—he simply went. "Abrahamic faith" obeys promptly, even when some Isaac is to be offered. When faith can see the way open for only one more step in the way of God's bidding, it takes that step promptly and confidently. It deals with the present and leaves the future in God's care, obeys, and leaves results with God.
It was sufficient for Abraham to know that God had promised. He believed, no matter what seemed to stand in the way of the promise. His faith knew no impossibilities. Those things which nature and human reason declared to be in conflict with the promise, he "considered not," they were not in the way of faith—gave him no concern. He lost sight of all discouraging and seemingly contradictory circumstances and arrangements, and simply "believed God." His faith was beyond human reasoning, resting in the promise. "Abrahamic faith" rises above human agencies, above difficulties, above discouragements, above secondary causes, above self, above the cares of the world, the malice of Satan, and the powers of darkness, and rests in God and looks to the promise.
The sum and substance of "Abrahamic faith" is crowded into three words, "Abraham believed God." Two parties,—God, Abraham, and a connecting link—believed. This was the bond of union making them one. "Abraham believed God," that is all. How wonderfully great, yet how inexpressibly simple! To such an unmixed, simple faith, all God's promises stand open. If we would have this faith, we must simply believe God. Oh, that it might echo throughout the length and breadth of the church, and deep down in the inner chambers of every heart—"believe God"!
IS THE WORLD GROWING BETTER?
By Editor
IN reply to this question we collate a few expressions, from many that are accessible, of authorities which all will admit were in position to know whereof they spoke. The Christian says:—
The annual increase of population far exceeds the number of conversions to Christ. The State of New York has more heathen by deliberate choice within her borders than there are members of churches in the heathen world. And while from 100,000 to 200,000 are supposed to be yearly evangelized, the total number no more than equals the annual victims to alcohol in the three Christian countries of Germany, Great Britain, and the United States.
A recent issue of the Missionary Review gives these facts:—
In the year 1800 the common estimates rarely placed the population of the world as high as 800,000,000. Let us suppose it even 1,000,000,000—an estimate that would usually be considered extravagant. Of this 1,000,000,000 it is claimed that there were 200,000,000 Christians of all kinds, Greek, Romish, and Protestant. This leaves 800,000,000 of the non-Christian population of the world in 1800. The present population is reckoned by the highest authorities at about 1,400,000,000. Of these 400,000,000 are claimed as nominal Christians. Suppose these to be all true Christians—and none will claim that—we have 1,000,000,000 yet unsaved. That is, there are 200,000,000 more souls to be reached and rescued by the gospel than there were in 1800—now ninety-three years ago.
Rev. Dr. Kitteridge, Chicago, Presbyterian, says:—
It matters not in what direction you look, sin is on the increase, and the church is losing ground in her conflict with sin; she has almost ceased to be felt as a power. If a majority of our church organizations were to-day to become extinct, the world would hardly know it.
Says Bishop Foster:—
Rum engenders poverty, poverty and rum engender crime. From the government rum shop the wild beast hunts his prey. Is christendom struck with judicial blindness that she sleeps? Are her eyes holden that she cannot see? There are armies marching and countermarching, with banners on which are emblazoned Dynamite, Anarchism, Communism, Nihilism, No Sabbath, Down with the Church and State, recruited from the dramshop and officered from the kennel. Are we so deaf that we do not hear the tramp of the gathering legions? Nations that fatten the wild beasts of passion will be devoured by the wild beast of rapine and ruin.
The late Hon. J. B. Finch, speaking of the United States, says:—
There is not a large city in the land that is not controlled by its grogshops.
Henry Ward Beecher, shortly before his death, used the following scathing language:—
All the framework of society seems to be dissolving. On every side we find men false to the most important trusts. Even the judges on the bench are bought and sold like meat in the shambles. One must go into court with a long purse to obtain justice. The judiciary of New York stinks like Sodom and Gomorrah. Men say they hardly know a court in which to trust a case. It is no longer an honor to sit on the bench; for if the judge be an upright man, his character will be contaminated by the great majority of his associates.
Rev. Robert Atkins, of Liverpool, England, speaks on this matter thus:—
Preaching in ceiled houses, sabbath after sabbath, to the same congregation, appears to me but little better than mockery, when the awful state of Christendom arises before me, overshadowed as it is with the cloud of Almighty vengeance. . . . Apostasy, apostasy, apostasy, is engraven on the very front of every church; and did they know it, and did they feel it, there might be hope; but, alas! they cry, "We are rich and increased in goods, and have need of nothing;" and this blasphemy is added to apostasy.
The editor of the Golden Rule says:—
The Protestants are outdoing the popes in splendid extravagant folly in church building. Thousands on thousands are expended in gay and costly ornaments to gratify pride, and wicked ambition, that might and should go to redeem the perishing millions. Does the evil, the folly, the madness, of these proud, formal, fashionable worshippers stop here? These splendid monuments of popish pride, upon which millions are squandered in our cities, virtually exclude the poor, for whom Christ died, and for whom he came specially to preach. No wonder God withholds his holy influences. No marvel the heavens are brass, and the earth iron.
The Advent Watchman says:—
One of the religious papers tells a story in relation to church gambling, which contains a lesson worthy of repeating. A member of a church went to his pastor and entreated his personal intercession with his favorite son, who had become ruinously addicted to the vice of gambling. The pastor consented, and, seeking the young man, found him in his chamber. He commenced his lecture, but before he had concluded, the young man laid his hand upon his arm and drew his attention to a pile of splendid volumes that stood upon the dressing table. "Well," said the young man, "these volumes were won by me at a fair given in your church; they were my first venture; but for that lottery, under the patronage of a Christian church, I should never have become a gambler."
The Philadelphia Times says:—
Honesty has fled from the world, and sincerity has fallen asleep. Piety has hidden herself, and justice cannot find the way. The helper is not at home, and charity lies sick. Benevolence is under arrest, and faith is nearly extinguished. The virtues go a-begging, and truth has long since been buried. Credit is turned lazy, and conscience is pinned to the wall.
Says the Hornellsville Times:—
The records of the past have never presented a more fearful and corrupt state of society than now exists throughout most parts of the United States. The newspapers from every quarter are becoming more and more loaded with the records of crime.
The Cheerful Giver
"To BE a cheerful giver means something more than being free with money."
The Cost of Stinginess
"THERE is nothing for which a man has to pay so dear as for the privilege of being stingy."
Benevolence and Church Suppers
"A BENEVOLENCE that can be extorted only by a church supper, gets no credit in heaven."
THE FIRST COMPLETE BIBLE.
By St. Louis Republic
THE first complete Bible printed in England was issued in 1535, without any publishers' name. It was the work of the celebrated Miles Coverdale, who incorporated, with revisions, Tyndale's books of the New Testament, as well as his Pentateuch and Book of Jonah. It was thus only partially original as far as Coverdale was concerned, the remaining portion being a translation of a translation. No perfect copy of this edition is known to be in existence. A copy sold a few years ago in London for a sum equal to $600 had the title, nineteen leaves, and the map missing. The Coverdale Bible is the one mentioned in these notes heretofore as the "Bug Bible" and the "Treacle Bible," on account of two curious passages found therein. The passage in Jeremiah which we now read as, "Is there no balm in Gilead?" is made by Coverdale to read as, "Is there no more treacle at Gathahad?" The psalm which says, "Thou shalt not be afraid of the terror by night," reads, "Thou shalt not need to bee afrayed for any bugs by night." The ninth psalm, in that portion which should say, "Put them in fear, O Lord," Coverdale makes to say, "Set a schoolmaster over them."
—St. Louis Republic.
Preaching That Offends
"THERE is something wrong with the preaching that never offends anybody."
The Chronic Fault-Finder
“The chronic fault-finder has a devilish spirit, whether he knows it or not.”
Seeking with the Whole Heart
"No one who comes honestly seeking with the whole heart is ever turned away."
Repentance and Meanness
"THERE is something wrong with the repentance that doesn't make a man quit his meanness."
AUNT JANE'S REMEDY.
By Rev. M. W. Foshay
BY REV. M. W. FOSHAY.
"MAMMA, what is the matter with our Sabbath school?"
"Why, dear child, I do not know. I have not been to the school since I was hurt, you know. You ought to be the one to tell me."
"Well, I am sure I cannot."
"What makes you think there is anything the matter?"
"Why, because it does not seem as if I cared whether I went or not; and half the girls look as if they felt the same way."
"I do not like to hear my daughter talk that way. It is very strange if you cannot tell why you feel so."
"I have been trying to think about it, but it does not help me any. I can't tell you any reason why, only I just feel so."
"If you cannot tell me anything about it, I do not see how I can help you. You will have to wait until your Aunt Jane comes. She is a great hand to find out the causes of things; and, besides, she is very much interested in Sabbath schools. She will go with you, and can see for herself."
So Nellie Brooker waited for the appearance of her aunt, who was soon to make a promised visit. It was agreed that nothing was to be said about the school till the visitor had an opportunity to attend and observe its condition.
Aunt Jane came in due time, and was as duly taken to Sabbath school by her niece. Nothing was said about it until the quiet of the afternoon. Then Nellie asked:—
"How did you like Sabbath school, auntie?"
"Very well. I always like Sabbath school."
"Yes, but how did you like ours? Was it good?"
"Of course it was. I never knew of a bad Sabbath school. They are for studying the Bible. I see that's what you all did this morning."
Nellie could not understand why her aunt should answer her questions in such a way. But her mother, more used to her sister's peculiarities, saw that she had discovered what the matter was in the school, and was waiting to find out just what Nellie wanted before saying much.
"Now, auntie, you're teasing me. Do you think our Sabbath school is as interesting as any Sabbath school?" continued Nellie.
"No, my dear, I do not. Now tell me just why you ask."
"Because I've thought it wasn't for a long time, and I asked mamma what the trouble was, but she could not tell, and told me to wait till you came."
"Nellie's description was so vague that I had nothing to judge from," said Mrs. Brooker. "In truth, she couldn't tell me anything at all, only how she felt."
"I do not wonder at it. Older heads than hers have been puzzled over the same state of affairs."
"Now, auntie, dear," said Nellie, "you have been and seen; do tell us just what the matter is."
"There isn't interest enough."
Nellie waited for her aunt to go on, but she did not.
"Why, I know. That's what I said. But what is the reason?"
"That is just the reason. There is not interest enough—because there is not interest enough. This may sound foolish, but it is not. A Sabbath school is just like a prayer meeting; if you want it interesting, you must take an interest in it. Now, I saw you smiling and bowing to girls across the room while your teacher was trying to gain your attention. Half of the other scholars were doing the same thing, while three-quarters of the rest were looking at the clock, to see how the time was going. Now, I suppose you think you have a dull teacher, don't you?"
"Why, I love her dearly. But—"
"But you have listened so irregularly to what she has said that you do not know much about her as a teacher."
"Well, it hasn't seemed interesting," answered Nellie, a little abashed.
"What hasn't seemed interesting?"
"Why, why—anything."
"Now, Nellie, I am going to stop bothering you, and I'm going to give you a very short lecture and a little advice. The trouble is with the whole school. In the teaching, it is mostly with the scholars; in the opening and closing exercises, it is with everybody. Just about half of them read, and do that as if they wished they didn't have to. It is not good to try to introduce anything to increase the interest while things are in such a state. Such additions as supplementary lessons, special questions and the like, are all right, if they accomplish their purpose to heighten the general attention; if they do not do this, you are worse off than if without them. All are, no doubt, ready to blame the superintendent, while he, poor man, as I could see for myself, is nearly worried to death over the state of affairs. If he is to blame anywhere, it is in not knowing in what direction the difficulty lies. You, Nellie, must show him how to improve the school."
"Why, auntie, I wouldn't dare say anything to him about it."
"You will not have to. Just call on the girls in your class, and in a confidential sort of way tell them you think you all ought to do something to enliven the school; tell them that you are going to study your lesson, and see how many questions you can answer, and ask them if they won't do the same. They will all agree to it readily enough. When next Sabbath comes, be prepared to pay strict attention to all that your teacher says. The result will work itself out. You will have plenty of time before I go away, the last of the week, to see your classmates and let me know if they will aid you. You or your mother can write me more about it after a while. I should not be so confident about this way of doing if I had not made a study of the matter. I'll tell you sometime how I saved a small country Sabbath school from sure death in the same way. If you can find half a dozen sensible people in the school, it can always be made interesting. You have many more than that in yours."
When Miss Howard asked her class the first question the next Sabbath, she was preparing to answer it, as usual, herself; but before she had time, Nellie and two others had given the answer. She looked surprised, almost startled, but went on with the lesson after a moment's pause. Before the girls had any idea the time was half gone, the bell sounded. Questions had been answered, and they had asked several, and were deeply interested in the explanations.
"Girls," said their teacher, as they rose to go, "girls, you do not know how much you have helped me to-day."
That was all she said; but as she smiled at them, and they saw tears of joy in her eyes, they felt that they had never known before what a dear teacher they had.
As they were taking their places for the closing exercises, Jennie Mayo, of another class, whispered, "I wish I was in your class. Our class is so dull."
"Learn your lesson, answer all the questions you can, and ask all the class to pay attention, and it won't be so dull."
A few Sabbaths after this the superintendent made a short address, as follows:—
"For several weeks I have been very much gratified to see the attentive manner in which two or three classes have spent the time for the study of the lesson. I believe the increased interest in our opening exercises, which you all cannot have failed to notice, has been due to this. After considerable thought, I am disposed to believe that the lack of interest in our school has been due to our want of attention to what we have been trying to do, rather than to the absence of anything to gain our interest. Let us all try for a few weeks to make the most of our exercises and our lessons, and notice the result."
Some three or four weeks after this, on coming in from Sabbath school, Nellie said to her mother: "I do wish that old bell wouldn't ring so soon. School isn't half long enough. We can't get a chance to ask nearly all the questions we want to."
Mrs. Brooker smiled, and wrote to Aunt Jane, who also smiled, and said to herself, "It's wonderful how interesting anything is, when people interest themselves in it."—Golden Rule.
A GIRL'S RELIGION.
The author of "How to Be Happy though Married," published by the Scribners, has written a book on the "Five Talents of Women." He begins his chapter on "A Girl's Religion" with the story of the daughter of Jairus, and then goes on to say:—
"People are often puzzled about religion, and mystify themselves with problems which they fancy must be solved before they can become religious. There can, however, be little difficulty in understanding the only religion that a girl need much care to have. That is a very simple thing; for it begins and ends with a serious attempt to obey the Good Shepherd's word, 'My little lamb, I say unto thee, arise.' If a girl loves and tries to follow the Lord Jesus Christ, let her do so in a girl's way, and in a girl's place, and her face, instead of becoming long and sad, will reflect the bright happiness of her heart. Girls will be, and ought to be, girls; and a girl need not cease to be a girl because she is a Christian. She379ought to play games and amuse herself like a real girl. But in all she ought to show the Spirit of Christ. She ought to be cheerful, good tempered, and industrious. She ought to be free from frivolity and selfishness. She ought to have a horror of everything spoken or written that is in the smallest degree impure. She ought to be gentle, kind, and generous. She ought not to be ashamed to say that she refuses to do something because it is wicked and she fears God. She ought to take no part in the ridicule of sacred things, but meet the ridicule of others with a bold statement that for the things of God she feels the deepest reverence.
"To be conscientious in duty, to go on errands of charity to the poor, to have the passions laid and the temper sweetened by a habit of prayer, to draw from the fountain of truth that truthful habit which expels all affectation and makes her at once confiding and worthy of confidence—this is the soul of all that enters into a woman's accomplishments; and without this her woman's accomplishments must want a soul, which is the most grievous of conceivable wants."
HE KNOWETH BEST.
By Public Ledger
WHAT if the way seems long and weary
Thy tired feet are forced to tread?
Some day thou shalt look back with wonder,
And say, "My steps were gently led;
The way was short."
What if the rough stones wound thee sorely,
And to thy pathway terrors lend?
Turf soft and green thou wilt find only
When thou hast reached thy journey's end,
Where thou shalt rest.
What if thou seest more of shadow
About thy path than sunshine's light?
The days that are but gray and cloudy
End sometimes with a radiance bright,
At sunset time.
What if the work be very heavy
Thou doest now with many fears?
When all thy work slips from thy fingers,
Thine own shall say with falling tears,
They were brave hands.
What if the things thou most desirest
Are given to those who prize them not?
Perhaps some day thou shalt see clearly
That they would not have blessed thy lot.
He knoweth best.
What if the blessing of God's favor
Seems held from thee, thy work to crown?
Some day thou shalt see that his mercy
Did forever and aye shine down
On thy faint heart.
—Public Ledger.
THE ART OF EXACT EXPRESSION.
It is popularly supposed that the use of language, spoken or written, is to convey the precise meaning of the speaker or writer. Unfortunately, it very often conveys something quite different. We have the best authority for saying of the children of men that they go astray as soon as they are born, speaking lies. It may be that this hereditary obliquity of speech does in part account for the fact that the average man or woman finds it very difficult to convey the exact meaning intended.
I am not speaking at all of politicians and lawyers, whose profession it is to play with language and to juggle with words. Were they not allowed to do so, their occupation would soon be gone. It is not for their interest to study the art of exact expression, but rather the art of making the worse the better reason seem. We dismiss them entirely.
But there are men in other professions who would find it to the advantage of the community, if not to their own, if they would apply themselves to the study of this art. A full understanding and practice of it would save a long-suffering people from the unseemly exhibitions of so many heresy trials. “Unfortunate terminology” is indeed an unfortunate factor, but a very important and common one in these trials. It may not be so easy to define one’s meaning clearly in theological and metaphysical matters as in chemistry or mathematics; but it is far more important. Incertitude and vagueness of definition on the part of the preacher may result in incertitude of belief on the part of the hearer. We must, however, concede in favor of the preacher the difficulty of exactly defining the different shades of thought and opinion concerning creeds and confessions.
It certainly ought to be expected of the business man that he should know how to write an intelligible business letter, and to express himself with so much clearness that a would-be customer could understand his meaning. Yet this very last Christmas time a lady who was in correspondence with a business house in Boston(!) concerning some intended Christmas purchases, was obliged to write three times before she could get an intelligible reply to her queries. Even then she had to call in outside assistance before she could feel quite certain what meaning was intended, and “the lady from Philadelphia” and the woman suffragist from Kansas who came to the rescue had to devote all the strength of their intellects for an hour or more to the study.
The art of exact expression ought not to become one of the lost arts. As life grows more complex with all the new discoveries and appliances, language ought to grow more terse and direct and exact. We have not time to spend in unraveling the meaning of words and phrases.
Some of us may be too old to acquire this art, if we have not already learned it. Hence we say:—
“Wanted—in every common school, academy, college, university, and theological seminary, a professor of the art of exact expression.”—Anna F. Raffensperger, in Christian Union.
THE POWER OF APPETITE.
By Christian Temperance; Bible Hygiene
God designed that the appetite should be man's servant. When controlled by the moral and intellectual powers, it is one of God's blessed gifts; but when it becomes master, it is a debasing tyrant, crushing out of man that which is noble and godlike.
We go back in imagination over long ages, until we stand amid the glories of Eden before sin entered, and there we meet the painful fact that one of the weakest points in the character of Adam and Eve, while in all the perfection of manhood and womanhood, was the appetite. Their failure to exercise self-control upon this point—together with their curiosity and ambition—led to their fall. As the consequent moral darkness and downward tendency increased with each successive generation, the reign of appetite became more debasing and supreme. If appetite could move our first parents to an act of base disobedience, what must be its power over men and women of the nineteenth century, in whose physical, mental, and moral nature the taint of the fall still exists, with all the aggravations which have been acquired since Adam and Eve passed out of the gate of Paradise?
It is true that among the patriarchs and prophets were men who walked with God, and were the masters, not the slaves, of appetite,—like Daniel and his friends, who refused to defile themselves with the king's meat and wine. The apostles treat of Christian temperance in a most pointed manner. The apostle Paul says that "every man that striveth for the mastery is temperate in all things," and then adds, by way of application to the Christian life, "I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway."
We live in an age remarkable for Bibles, the Sacred Scriptures now being read in two hundred and sixty-seven languages and dialects; and yet there has probably never been a time when the people of Christian lands have been more completely under the rule of appetite. The gospel is preached everywhere. The present is said to be an age of wonderful light and gospel liberty; but unfortunately, the gospel as too often preached in our time hardly touches the appetites and passions of men. And why should it, when so many of the teachers of religion do not feel called upon to renounce wine and tobacco or to restrain appetite?
Many temperance men, with the waning cause of temperance as it relates to intoxicating drinks on their hands, are feeling that but little can be done in reforming drunkards, or in restraining young men from becoming such, while they indulge in the use of tobacco. The only way to cure men of the love of whisky is to restore the appetite to its natural state. And this can never be done while the common and free use of tobacco, tea, and coffee is continued. The only way to make real temperance men is to teach the people to abandon all unnatural habits, and to use only those things which God designed for the use of man, and these in their natural state, as far as possible.
One has only to reflect a moment in order to be overwhelmed with astonishment at the unnatural, expensive, debasing habit of tobacco using. We need not say that it is a filthy habit. If tobacco chewers would only swallow that which is so sweet in their mouths, instead of spitting it out, to the annoyance of cleaner people, their path would be less offensive; but instead they eject on the street, in public places, and on the cars, that which is extremely odious to all who are not initiated in the disgusting habit.
TOBACCO COMFORT.
NEXT to the whisky stain comes the filth of tobacco, which is one of the world's dirtiest tyrants. Riding from the ferry to the railway station, I noticed that a decent woman tried in vain to escape the volley of tobacco juice that used the fresh straw on every side of her as a spittoon.
A man opposite came as near to her feet as he could and not hit her every time. On one side a big boy made quite a puddle of tobacco juice in the straw, and on the other side the man aimed his expectorations away from her, which was the only relief the poor thing had, for there was no vacant seat for which she could exchange her own.
"But I smoke like a gentleman," says a boy at my elbow. Ah, yes! and if you could only continue to smoke like a gentleman, it might not be so bad; but the moment you thrust into your little sister's face lips that smell of tobacco, to give her your brotherly kiss; the moment when you are uneasy after dinner, and have to leave wife, or mother, or friend, till you have had your smoke; the hour when you are cross, and nervous, and uneasy, because you failed to get your cigar at the accustomed time, you have ceased to smoke like a gentleman, and are smoking like a slave.
A gentleman cultivates no habit that cannot be laid aside if the happiness and comfort of others demand it, and no gentleman but prides himself on holding in his own hands the reins of personal control.
When tobacco cannot be resisted, he falls to the position of a servant to a very poor master indeed. The only way to keep free from this dominion, too, is to let it utterly alone.
It stunts the growth, my narrow-chested, spindle-legged boy, who would be glad to believe you would grow, by and by, into the fine proportions of a man. And if it did nothing but prevent that growth, the manliness in you would scorn anything that would do that.
It takes, not only the energy from the nerves and the vigor from the limbs, but the brightness from the eye and the sweetness from the breath; and if you don't care for these things now, by and by, when some sweet girl turns away her head while you talk to her, you will find yourself wishing you had cared.
Now, these two things, strong drink and tobacco, are among those that, entering in at the lips, defile the whole man. One word more, by way of warning, as to something that, coming forth from the lips, shows the degree of inward defilement that the soul has already reached.
Guard your speech, that it be pure. Banish from your memory, if possible, every vile or profane utterance you ever heard, and never, under any provocation, reveal an impure stream within, by letting impure words flow from your lips.
Think what a promise of glorious manhood there is in a life as high and pure as must grow out of bodily conditions like those we have considered. Is it not the true manhood worth striving for and worth keeping?—Exchange.
Keep Out of Darkness
"If you want to keep out of darkness, never let the sun go down upon your wrath."
Zenana Schools
By Stephen Nelson Haskell
INDIA. NO. 9.
BY ELDER S. N. HASKELL.
Zenana Schools.
INDIA, possessing every class of society, and missionaries of every caste of mind, ever studying to develop new phases or methods by which they can reach the people, has open doors through which the gospel can enter without any serious obstruction. One of the very successful methods is by schools for females under the age of twelve; for at that age it is expected that all female children will have husbands furnished them. This is done without any expressed thought or desire on the part of the individual. Schools, therefore, have been established, conducted at the expense of missions, where these children are gathered by native women each morning and instructed to read and write and to memorize portions of Scripture. These portions of Scripture are classified according to the subject, without note or comment. These subjects embrace the Bible teaching upon the subject of idolatry, upon sin, the law of God, and the life and character of Jesus Christ; and also the promises are arranged, adapted to their youthful minds.
These missions vary in size according to the financial strength of the supporters, and the devotion of the workers. Native teachers are employed as instructors in these various schools, while European ladies, and in some instances the Eurasian ladies, have the supervision of these teachers. They visit the schools, instruct the teachers, and thus become general laborers or instructors, watching the interest of the instructed to see that everything is conducted in a manner that God's blessing can attend their efforts.
The number of schools under each mission varies from few to many. Calcutta abounds in schools of this kind, and also has orphanages for the unfortunate children, especially for the girls, as they are looked upon as more unwelcome visitors in India. In one of these mission schools where there are about fifty native teachers, there are some thirteen Eurasian ladies that have charge of these fifty native teachers. Where they are not Eurasian instructors that have in charge this work, they are European ladies sent from home, which is more common. The native teachers live, eat, and drink by themselves, preserving their own custom of sitting upon the floor and of cooking their food, but continually instructed by those who have them in charge; while these ladies who have them in charge live in a family by themselves, following their own customs as to their living, dressing, etc. The success of these schools depends upon the character of these lady instructors, the mould which they give the native teachers, and there is no class of people more susceptible of being moulded than a devoted Christian Hindu woman. They have not inherited an independence of character like Americans or Europeans. They are therefore more subject to influences, and are more easily moulded. If a self-sacrificing spirit actuates these instructors, it reflects in these children who are taught in the schools, and principles are inculcated that they carry with them through life.
There are scores of young ladies that could find a position among these instructors, who, did they carry with them a live spirit of devotion to their Lord and Master, fresh from this country, would reach in a most direct manner the thousands of the youth of India. The instruction in these day schools is about the same as in the Sabbath schools in this country. Is there not then here an open door for scores of young ladies to go to learn the language and then engage in the work of God as his providence opens the way? Is there not here a field where even an experience can be gained as to the method and manner of labor? Would it not be an excellent training school for young lady missionaries who have a burden for work in India? But how shall we go? perhaps some will say. While we were in Calcutta, we met with a lady from Indiana, a bright, intelligent woman. She was making it her home at an orphanage, and was also connected with some of these mission schools. Upon being asked what mission she was connected with, she replied: "I am laboring for no particular mission. I gave myself to the work of India; I came here at my own expense; I am paying my own board at this mission; I am studying the language, and I am seeking daily to make myself as useful as possible in any branch or phase or manner of the work that presents itself to me."
Are there not scores that could go in that same way? Is this not God's work? How many thousands of young ladies who are at home have made a good profession, and possess in their hearts a love for souls, that are literally dying spiritually for the want of spiritual exercise in the salvation of others! It may be said, There are plenty of fields at home where such may become useful, and they have been useful. Doubtless this may be true; but to enter such open doors as we have here described would enlarge their experience, and would aid where at the present time help is greatly needed.
Can we look upon a field like India, with open doors in every part of the land, to every class of society, to every caste of people, to those who are crying to God daily to be relieved from the oppression that is brought upon them, as widows, because the death of their husband is chargeable to their sins which they committed before they were born, and consequently are doomed to a life of servitude and sorrow, and not be stirred with sympathy for a land like this? Are there not those who read these lines whose hearts will be stirred when they see such doors open, and feel to say from the depths of the soul, "Here am I, Lord, send me"? Should you possess a few hundred dollars, could you invest it in a more laudable enterprise than this, in bearing your own expense to this field and supporting yourself while there, until God's providence especially leads you to your definite field of labor? Are there not men and women who cannot go to these various fields themselves, that will support a consecrated young lady to go in the manner above described? We believe that there are hearts that will respond to these open doors, and if they do not possess the means themselves, will pray that God may move upon the hearts of some who do have means, that their expense may be borne to this or other fields, they themselves trusting God's providence to care for them and direct them in their specific field of labor.