The text at the head of this article is a favorite quotation of some who would make void the law. But the attempt is abortive. The text teaches the very thing they quote it to deny; for how could there be the fulfilling of the law if there were not the law to fulfill? How could you fulfill a decree unless there were a decree to fulfill? But if they had only remembered the previous verse, they would see the items of the law spoken of.
The fulfilling of the law, in other words, is but the adding up, or the totalling, of the law. And to speak of the adding up, or totalling, of a sum without the items that aggregate that sum, is absurd.
“Love is the fulfilling of the law,” illustrated, is simply this:—
First Commandment..... 1
Second Commandment... 1
Third Commandment..... 1
Fourth Commandment... 1
4—Love to God.
Fifth Commandment..... 1
Sixth Commandment... 1
Seventh Commandment.. 1
Eighth Commandment... 1
Ninth Commandment..... 1
Tenth Commandment... 1
6—Love to man.
John 14:21-24; 15:10-12; 1 John 5:2, 3; Luke 10:25-28; Matt. 22:34-40.
10—Love (to God and man), the sum total, or the fulfilling, of the law. He loves God who keeps the first four; he loves man who keeps the second six. He fills the law full who keeps both. Nor can he keep the one without the other, for both tables, like the Man-Christ, are so connected, and the individual precepts in both so interrelated, that each commandment stands, or all fall together. 1 John 4:20, 21; 5:2; James 2:10, 11; Matt. 5:17-19.
“Fear God, and keep His commandments: for this is the whole duty of man.” Mark you, He requires of us whole, not part duty.
To fulfill the law without the law makes me remember a story: An illiterate father once called his son to write a letter for him. Dictating, he gave the boy a word which the lad could not spell. “Father,” asked the son, “how do you spell that word?” “Spell, my boy?” “Don’t spell it; put it down so.”
Can you have a whole without the component parts?
“Love is the fulfilling of the law.” Ah, yes; if it takes love to fulfill the law, then the law is not that hateful thing some would make it. It is loveful—it is full of love.
In the one word “love” is comprehended all there is of God, for “God is love,” and “God so loved the world, that He gave His only begotten Son.” In all God’s universe, there is but one law, and that law, love. Read 1 John 4:7-21; 2:3-5. “Love is the fulfilling of the law.” It is the law of love; and the man after God’s own heart will exclaim, “O how love I thy law!”
“My little children, let us not love in word, neither in tongue; but in deed and in truth.” 1 John 3:18. “This is the love of God, that we keep His commandments.” 1 John 5:3. “And hereby we do know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him.” 1 John 2:3, 4.
A MODEL SABBATH-SCHOOL.
By W. W. Prescott
The Sabbath-school ought simply to be the Church studying the Word together; and the idea sometimes prevailing that the Sabbath-school is a sort of subordinate side issue, while the most important thing is the preaching service, is a wrong thing.
If the Church as a whole should simply give its time to the real study of the Word, and that with the chief purpose of getting good, the profit would oftentimes be greater than it is.
So I shall not deal with the technical side of the Sabbath-school separate from the Church. It seems to me that the main thing to be considered is the benefits and the possibilities that would come to the Church if the Church as a body would study the word of God faithfully. So when I speak about a Sabbath-school, I mean the church gathered together for devotion and study of the Scriptures.
It seems to me that a model study of the Scriptures, or a model Sabbath-school if you wish to use that term, would be this: Where the word of God is the text-book, where Christ crucified is the theme, and where the teachers are filled with the teaching Spirit of God. It might almost seem a trite thing to say that; but I believe there is need of saying that very simple thing, and of giving very serious attention to it.
First, where the word of God is the book studied. I believe we have been “helped” so much that we have been pretty nearly helped out of the Bible. I do not believe such help as that is helpful. We have had crutches and canes to walk with so long that we have almost lost the use of our walking powers. We have been told what is in the Scriptures, rather than ourselves finding out by personal study what is in the Scriptures, until we have, to a very large degree, a lamentable degree, lost the power of finding out for ourselves what is in the Scriptures.
I believe there are too many books published about the Scriptures; too many helps about the Word; and we spend our time too much with the “helps,” and too little with the thing itself.
I want to emphasize as the foundation thing, that the book to be studied is the Bible itself, the word of God—and that from the Bible itself. I was very much surprised to be told not long ago, that there were few members of the Sabbath-school, comparatively speaking, especially the younger portion, who bring their Bibles habitually to Sabbath-school. I suppose the reason may be because their lesson is printed in the paper.
The Bible is the book from which to study the lesson; and from early childhood we ought to learn to study the book itself, and to handle the book itself, and to read from the book itself. In writing to Timothy, his son in the faith, Paul said: “Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures which are able to make thee wise unto salvation.” There is a distinct loss in separating portions of the book from the book itself, and simply studying certain verses brought together and printed elsewhere. The book itself is the book to be studied.
The theme is Christ crucified. This brings us to a direct consideration of what the word of God is. God has put His own life into human language. Of Christ here in the flesh it is said, “The Word was made flesh, and dwelt among us.” That is, the Word of God, the life of God, was put into a form, and was presented to the world in action, in conduct, that men might be acquainted with the character of God. God put himself into humanity, that through humanity He might come into touch with humanity, and thus give himself to humanity. That mystery of God in the flesh we speak of as the mystery of the incarnation. The same mystery is found in the Scriptures.
That God might make himself known to humanity, He has taken human language, and incarnated himself, His own thought, His own life, in it. And in the word of God, whether by that we mean Christ in the flesh or Christ in language, there is the same mystery of the incarnation. There is no other book, there is no other word, in the universe like it.
Think for a moment of the Scriptures as they were given to the people when Christ came in the flesh. In those Old Testament scriptures we have a revelation of Christ. Hear His own statement as He spoke with the people: “Ye search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life. I receive not honor from men. But I know you, that ye have not the love of God in you. I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only? Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” John 5:39-47.
Read the 39th verse: “Ye have not His word abiding in you: for whom He hath sent, Him ye believe not.” The evidence that they did not have His word abiding in them was that when His word appeared in flesh, there was no answer in them to that Word in the flesh, and they rejected it. They did not have the word of God abiding in them, in their flesh.
When the word of God appeared in the flesh, the two did not answer, the one to the other, and in their flesh there was no response to the manifestation of the word in His flesh. Therefore He said, “Ye have not His word abiding in you: for whom He hath sent, Him ye believe not.” Then He said, “Ye search the Scriptures.” (R. V.) O, yes, they did that; they could even tell the number of words, even the number of letters in the books of the Bible. O, yes, they searched the Scriptures. “In them ye think ye have eternal life: and they are they which testify of me.” But when I am here to impart the life, you do not believe in me. “Ye will not come to me,” which shows that they did not find Him in the Scriptures; they really did not get life from the Scriptures, because when He of whom the Scriptures testified, and who was a revelation in the flesh of the life that was in the Word, was manifested in the flesh, they would not come to Him that they might have life.
He speaks of the time when Moses wrote. He said, Moses “wrote of me.” Moses was their authority to whom they appealed. Now He said, “Had ye believed Moses, you would have believed me: for he wrote of me.” Not that once in a while, in some verse in the five books making up the Pentateuch you will find a reference to Christ, but the whole theme upon which Moses wrote was Christ: whether he was writing of creation, in the first chapter of Genesis; or whether he was writing of the building of the tabernacle, in the twenty-fifth of Exodus and onward; or writing of the services of the tabernacle, or of the ministry of the tabernacle especially set forth in the book of Leviticus; or whether he was rehearsing and giving them the law the second time, in the book of Deuteronomy,—the one theme with which he was dealing was Christ.
They read and studied those books, and did not see Christ, did not recognize what the theme was, because their eyes were blinded, because they were not seeking life, light, and salvation from the Scriptures, and they were not being guided into such a knowledge of the Scriptures as is life.
The theme of the Old Testament scripture is Christ, whether it be in direct statement, or whether it be in history, or biography, or prophecy. No matter what form it takes, the one theme of the Old Testament scripture is Christ,—not simply Christ as the Son of the living God, but Christ as manifested and to be manifested in the flesh. It is revealed in action; it is revealed in concrete form, in biography, in history. Of course there stand out in a marked way Noah, and Moses, and Joseph, and Abraham, and Daniel, and a score of others,—their lives revealing the teaching concerning Christ, not manifesting Christ apart from humanity, but Christ manifested among men, and in man; because the whole theme, the center and heart of all this question of salvation, is in the manifestation of Christ in this mortal flesh. Any theory about Christ, any mere intellectual view of the revelation made, is as nothing. It must be the manifestation of that life in human conduct.
What we need to know about above every other thing is not simply the fact that the life is pure, and is holy; but how that life which is pure and holy may be revealed in flesh that is impure and unholy. That is Christianity. Every one knows his own tendencies toward evil. Every one knows the plague of his own heart; every one knows the battle that he fights; every one knows the need of a power to come upon him, to dwell in him, to rule over him; and that power is the power of the Eternal manifested in humanity. That is Christianity.
Now when that experience is lacking, you may have much form, much ceremony, much creed, but you do not have Christianity. The first thing is to have that power of an endless life, the power of holiness, and let that make its own creed and conduct. That is the only creed that is worth anything anyway. It is the creed of conduct. It is the manifestation of life in living, and not a statement of how it ought to be.
Now that is the revelation of Christ that is made, not simply in these biographies, but in the whole course of history. From the time that man was driven out of the garden because of sin, until God was manifested in the flesh, there is a revelation, a prophecy of the coming of Christ in the flesh. It is not the general course of history that led up to that time; but it is that course of divine history which is set forth in the Scripture. It is not simply that there are certain texts in the Old Testament scripture that are referred to as setting forth the coming of Christ in the flesh. It is the whole course of history as it moves on. The children of Israel are a constant revealing of this truth. Their history when they walked in the counsel of God; their history when they departed from the counsel of God; their history when they were in captivity; their history in their deliverance from captivity; the revelation of the power that delivered them,—all these themes are simply making up one complete whole theme, and that is the revelation of Christ in humanity.
When we study the Scriptures, it is not simply to study words, words, words; but it is to study Christ; it is to become acquainted with the revelation of Jesus Christ, that God has made unto us. An intellectual study is not sufficient. What did Christ say to these persons who studied the Scriptures so minutely that they counted the words, and counted the letters? They came to Him with the question about the future; and He said, “Ye do err, not knowing the Scriptures, nor the power of God.” And yet the words were familiar to them. They made everything of the words; but instead of finding Him in the words, they put themselves into the words, and then the words were mere weakness. Then they could not understand the revelation of Christ.
The same thing is true at this time. It is no study of the Bible at all to form a conclusion first, and then look in the Bible to find reasons enough to establish that conclusion. That is no study of the Bible at all. The purpose of Bible study is not to establish propositions; it is not to arrive at certain definite conclusions which we put into words. The purpose of the study of the Bible is that we may feed upon the life. W. W. PRESCOTT.
(Concluded next week.)
ACTION OF ALCOHOL ON THE BODY.
By Frederick M. Rossiter
FREDERICK M. ROSSITER, M. D.
(Battle Creek, Mich.)
ON THE SKIN.
The effect of alcohol upon the skin depends upon the strength of the preparation. It causes a cooling sensation because of the rapid evaporation. If evaporation is prevented, it causes redness, irritation, and inflammation. If alcohol placed on the skin is covered by a watch crystal, it will produce a blister. It dissolves the fat, and continuous applications will harden the skin; because alcohol has a great affinity for water, and abstracts the moisture from the skin. Alcohol is used by many surgeons in preparing their hands for surgical work, because it is considered to be antiseptic and disinfecting. It also has an astringent action upon the blood vessels in the skin when first applied, as well as a slight anaesthetic effect.
IN THE MOUTH AND THROAT.
Here the action of alcohol is very much the same as on the skin. The effect is more decided, as the mucous membrane of the mouth is much more susceptible. It produces a marked sensation of warmth because of the irritation of the nerve endings and a dilatation of the blood vessels. Strong alcohol produces a burning sensation, and in one unaccustomed to its use, it produces blistering followed by ulceration.
It also abstracts water from the mucous surface; and in the course of time the tissues of the throat become hardened, interfering very much with the voice, and modifying the tone in singing.
IN THE STOMACH.
One of the first effects of alcohol in the stomach is the producing of a sensation of warmth, which rapidly diffuses all over the body. It is this sensation that drinkers crave. It is one of the powerful influences that draws a man into a saloon even when he wishes to avoid drinking. The craving finally becomes so all-absorbing that reason and self-restraint yield, and he gives way to his passion. Alcohol in very dilute solutions acts as an irritant to the sensitive coat of the stomach, and so causes an increased flow of fluids, — an effort of nature to protect itself. It causes a dilatation of the blood vessels of the stomach, and hence marked congestion of this organ. If the alcohol is very strong, or is taken in large quantities, the passive congestion is so extreme that the stomach is almost black. This is usually the condition in delirium tremens. Because of its irritant properties, alcohol causes an excessive flow of mucus into the stomach, and so catarrhal conditions are common. Because of its anaesthetic properties, it paralyzes the nerve endings in the stomach, and prevents them from making protest against this outrage. One under the influence of alcohol never knows when he has eaten and drunk enough.
Alcohol causes nausea and vomiting. Strong drinks, when taken into an empty stomach, act like any other poison. An ounce of pure alcohol poured into the stomach of a dog will cause instant death. The papers are constantly reporting the death of young children who accidentally get hold of a bottle of whisky or brandy left within their reach. The continued use of alcoholic drinks destroys the little glands that form the gastric juice, and because of the stagnation of the blood, ulceration results. It hardens and thickens the wall by causing connective tissue to form in the place of the glands, thus producing permanent structural changes.
ON DIGESTION.
All scientific investigators are agreed that alcohol in large quantities is a poison, but as to its action and benefits when taken in moderate doses, there is great diversity of opinion, and there has been waged for years a vigorous contest upon this question.
Alcohol precipitates the pepsin, or throws it out of the gastric juice, preventing its action in the digestion of food. It likewise precipitates albumen and peptones, and at the same time abstracts the water from these substances, rendering them hard and indigestible. This action, however, varies according to the strength of the alcoholic drink. Alcohol weakens and slows muscular contractions, hence it diminishes the peristaltic movements of the stomach and intestines. As long as alcohol remains in the stomach, digestion is retarded. Professor Chittenden and Dr. Mendel, of Yale University, undertook elaborate experiments three years ago to determine the effects of alcohol upon digestion, and they found that digestion was retarded in every case in which alcohol was present exceeding two per cent. In a few cases the process was slowed by one-half per cent. Beer, one of the most freely used drinks to-day, contains from four to seven per cent of alcohol.
Alcohol diminishes or destroys the sense of hunger by depressing the sensory nerve endings; so we see that when a man is drinking heavily for several days, he is disinclined to take much food. Even this is an effort on the part of nature to save the man's life; for when he does take food, he never knows when he has had enough. Alcohol is less intoxicating when taken on a full stomach, for it is more slowly absorbed, and hence enters the blood in small quantities. This accounts for the prevalence of the social drink taken at the close of the meal. A drink that would make a man drunk if taken into an empty stomach may not cause intoxication when taken after a full meal, although the ultimate effort is just the same, being distributed through a longer period of time.
ON THE BLOOD.
Alcohol is absorbed from the stomach and intestine, and circulates in the blood as alcohol. It unites with the water and hardens the albumen in the blood, and so interferes with its incorporation into the living tissues; it abstracts water from the red blood cells, causes the cell to shrink, and lessens its oxygen-carrying powers, preventing the hemoglobin of the blood from parting with its oxygen; hence it directly interferes with the vital process of oxidation, so necessary to a healthy organism. The blood elements being robbed of water, the fluid must necessarily be restored, and so intense thirst is created to replenish the waste. The drinker feels that nothing will quench the thirst but alcoholic drinks, and so one drink leads to more.
Alcohol is a much more decided irritant in the blood than it is in the skin; so as it circulates through the liver, it acts as an irritant; it irritates the heart, the brain, the nerves, the lungs, the kidneys, and the sexual organs. Alcohol abstracts water from the walls of the blood-vessels, and in the course of a few years the drinker has arterio-sclerosis, or a hardening of the arteries; furthermore the vessels are exceedingly brittle, especially the blood vessels of the brain, and apoplexy is often threatened.
SOME DAY.
By A. L. Hollenbeck
A. L. HOLLENBECK.
Some day the skies will brighter be;
Some day no gloom we'll ever see;
We shall be happy, then, and free,
Some day!
Some day in deserts now so bare,
Fountains will flow; and flowers rare
Will grow and blossom everywhere—
Some day!
Some day: let us in patience wait!
Borrow no care, nor mourn our fate;
We'll reach with joy the golden gate—
Some day!
AN EXHORTATION.
By Jennie E. Barrows
JENNIE E. BARROWS.
COURAGE, brother,
Time is fleeting,
And our work
We’re near completing.
“Yet a little while, and He that shall come will come, and will not tarry.”
Let us strive to become more and more in harmony with our Lord, that when He descends from heaven in clouds of glory, we may be found waiting and watching for Him, not with sadness and weakening confidence, but with rejoicing, trusting hearts.
The Lord has promised that if we will do His will faithfully, He will give us a home in His kingdom, where our precious Redeemer has gone to prepare a place for us. And soon He will come to receive us unto himself, that we may be ever with Him. What a blessed promise! The Lord has spoken it, and every word of God is true. Let us seek to do His will, that we may be found worthy of the promise.
The Lord asks our best service, and if such is rendered Him, we may hope to hear Him say, “Well done, thou good and faithful servant.”
Sometimes it may seem hard to say, “Thy will, O God, be done;” but if we will become more consecrated, putting all our trust in Him, we shall be strong for that which is right in God’s sight. His ways are ways of truth, and all His works are for some purpose which seems good in His sight.
If we will keep our eyes upon Jesus, walking in the light of the Holy Spirit, we shall see as the Lord sees, and do His works. O that more could say, I am ready for the Lord’s bright home! Let us work as never before for the salvation of souls. Our faith is the victory that shall overcome the world.
While we wait and pray for the Lord’s soon reappearing, we shall not cease to praise Him for the privileges He gives us and for His many blessings.
Even the Snowflake Lets a Shadow Fall
“Even the snowflake lets a shadow fall
As to the earth it softly sinks to rest,
So may the noblest, purest souls of all
Seem sometimes wrong to those who know
them best.”
The Legacy of Character Left to Children
“THERE are no men or women, however poor they may be, but have it in their power, by the grace of God, to leave behind them the grandest thing on earth,—character,—and their children might rise up after them and thank God that their mother was a pious woman or their father a pious man.”
LIVING IT DOWN.
The Christian.
IT is easy to suspect a man of being a rascal, to charge him with being a rascal, and even to prove him a rascal, provided that lies are good evidence, and he has no opportunity of contradicting or disproving them.
But suppose when you have proved that a man is a rascal, the man himself refuses to be a rascal. What can be done then? Proving a man a rascal does not make him one: it only shows the rascality of those who have tried to blacken and defame an honest man.
“A while ago an honest mechanic did a day’s work in one of the houses of a Massachusetts town. That night the house was robbed. The workman was at once suspected, and his house searched. Though no evidence of his guilt could be found, he was put under the ban of the community; his friends shunned him, his employers gave him no work. A large family of children depended upon him for support, but his hands could find nothing to do. He asked for a trial. No one would bring charges against him. He was advised to leave the town, and that course seemed the only means of relief. That, however, would be construed as a confession of guilt. He determined to remain and live down suspicion. Unlike many in similar situations, he neither took to drinking, lost his religion, became sour, nor blamed men for regarding him as they did, since he would have done likewise under similar circumstances. He just remained firm and kept hoping. After two years the real thief was found, and the persecuted man was vindicated.”
DO YOU SING AT HOME?
THERE is perhaps no pleasanter pastime in the family circle than the singing of sacred song. Many a home where there is little of beauty, or ease, or luxury, is made pleasant by “thanksgiving and the voice of melody.” If there be joy in the heart and music on the tongue, many rough places in life are smoothed and made plain, many dark spots are brightened and made cheerful.
Those families who know nothing of sacred song miss some of the purest pleasures that fall to the lot of mortals. Family prayer is a duty and privilege, but family praise is none the less so, and there is nothing that binds hearts more closely to the home than those “songs which mother sang;” and old tunes in which the voices of parents and brothers and sisters join, form a bond of union which unites hearts when mountains rise and oceans roll between them. Sometimes the wayward son, wandering in a far-off land, hears the song his mother sang, and is charmed by its music to know and serve his mother’s God.
Careful and melodious singing in the home fits persons for singing elsewhere, especially if persons are taught to sing correctly, gently, and tenderly, and without much instrumental accompaniment. Then the hymns learned by the young linger long in memory, a precious heritage against days of darkness and of sorrow.
Let parents set the example of song, and children will be sure to follow. Take time now and then, and enjoy an evening of sacred song. Let the voice of rejoicing be heard in the tabernacle of the righteous, and prayer and praise ascend to the throne of God. Let each child have his hymn book, and he will learn to prize it next to the Bible, and will from it gather many precious truths which will go with him to life’s latest hour. Whoso offereth praise glorifieth God. Let us have more praising and less murmuring, more songs and fewer complaints. Instead of fretting because of evil doers, let us pray; instead of repining at our lot, let us leave our burden at the cross, “and bear a song away.”
“Hast thou no words? Ah! think again;
Words flow apace when you complain,
And fill your fellow creatures’ ears
With the sad tale of all your cares.
“Were half the breath thus vainly spent,
To heaven in supplication sent,
Your cheerful song would oftener be,
‘Hear what the Lord has done for me.’”
—Selected.
THE WORLD'S UNKNOWN.
By L. D. Santee
ELDER L. D. SANTEE.
I sing of the ones whose sad faces uplift,
Of the names that the sculptor ne'er chiseled in stone,
Who were beaten, and distanced, outrun by the swift,
Who have failed in the race, and to fame are unknown.
I sing of the poets whose sad lips are dumb,
Whose hands are engaged in the struggle for bread,
Of those that to highest estate never come;
Their dreams are forgotten, their poetry dead.
I sing of the artists whose souls caught the ray
Of the gold in the sunset, the morning's bright flush,
But alas! hard surroundings brought labor each day,
And the toil-hardened hand had no time for the brush.
I sing of the author, his heart filled with pain,
Whose chances were wasted, whose talents abused,
Stern want chilled the fire of his pen and his brain,
And his name is forgotten, his books are unused.
I sing of the many who failed in the race,
Who die with their gifts undeveloped, unknown,
Whose names on the marble the sculptor ne'er traced,
By them was the meed of success never known.
I sing of the bleeding feet, treading time's years,
That toiled through the day with a resolute will;
There is hope in a holier, happier sphere,
Those graces may bloom that on earth have been still.
A FEW HOUSEHOLD HINTS AND RECIPES.
By May Wakeham
MAY WAKEHAM.
(Fremont, Neb.)
TINWARE, when new, should be greased well on both sides with lard, and baked a few minutes in a hot oven. It will then retain its bright, new appearance.
The gum which oozes from the cherry tree, if placed in a bottle with sufficient warm water to dissolve, makes an excellent mucilage.
After having the hands in strong soapsuds or lye, dip them in vinegar. It will destroy the effects of the alkali, and keep them soft and smooth.
One part lemon juice to two of sweet oil makes a good furniture polish. Apply with a soft cloth, and rub well.
RECIPES.
Apple Pudding, No. 1.— Slice two or three good cooking apples in a pudding dish. Add about a cupful of seeded raisins, and sufficient water to cover well. Spread over this to the depth of about an inch toasted bread crumbs, which have been moistened with hot water. Cover, and bake until the apples are tender.
No. 2.— Break a few slices of zwieback in a deep dish. Scatter over it a few seeded raisins, and cover with hot apple sauce, sweetened to taste. Fill the dish with alternate layers of sauce and toast, pouring juice over the top layer to moisten. Place a weight on top, and set in a cool place until ready to serve. Cherry or peach sauce is also good.
Prunes.— Take nice prunes; allow them to simmer slowly in sufficient water to cover well, for about an hour. Dip them out, and let cool. Then remove the skins, and as many of the pits as will easily slip out. Return to the kettle, and cook until tender. You will be repaid for the extra trouble.
AN ANSWER TO THE CALL FOR RECIPES.
By F. E. G.
F. E. G.
As a call is made for recipes for the preparation of health foods, at home, that will take the place of meat and mush, I send a few, which I hope may be a help to some one. I wish first to express my gratitude for the comforting words and helpful hints that the dear REVIEW, especially the Home department, brings to us each week.
NUT MEAT.
1¾ pounds nut butter.
3 tablespoonfuls white flour.
1 tablespoonful cornstarch.
½ teaspoonful salt.
1 pint cereal coffee.
Mix thoroughly, and steam in a double boiler four or five hours. This is nice, and when cold, may be sliced as cold meat, or cut into small squares and cooked with beans, or it may be used in many other ways in which one would use cooked meat.
Here is another recipe. This does not require cooking, and is to be eaten cold:—
3 cups nut butter.
1 cup malt.
1 cup gluten.
Mix the flour and butter first. Good molasses may be substituted for the malt, which seems much like molasses, but is more easily digested; and nicely browned white flour may be used instead of the gluten, though the results will not be so satisfactory.
NUT BUTTER.
A good homemade nut butter may be made from the peanuts. Get a nut mill from Battle Creek, or an Empress meat chopper, with a piece of fine perforated tin fitted to the plate against which the knives work, the smooth side of the tin being next to the knives. Roast the nuts until the hulls may be removed easily by rubbing in the hands. Grind, and put what is wanted for table use in a double boiler, and cooked three or four hours. Mix, as needed for the table, with a little water, and salt if desired. The butter that is used in cooking need not be cooked unless one prefers to do so.
GRANOLA.
Although this is not as nice as the granola made at Battle Creek, it answers well as a substitute:—
6 pounds white flour.
2 pounds graham.
2 pounds oatmeal.
Soak the oatmeal half an hour, knead thoroughly, roll out in sheets one-fourth inch thick, and bake. When all is baked, pile your dripping pans full, and rebake in a moderate oven. Break in small pieces, and grind in the Empress meat chopper (with the perforated tin removed) or in a coffee mill.
NO. 3 GLUTEN.
3 pounds white flour.
1 quart water.
Mix and let stand one hour, then add one gallon of water, and wash until the water is thick starch; turn off nearly all the water, add flour enough to mix, cut in pieces about the size of a walnut, and bake slowly, after which grind fine. This is much superior to the common baby foods, and may be used in the same way, as well as in many other ways.
NUT MEAT ROAST.
Cut very fine or mash one-half pound of the nut meat; mix two cups of granola with three cups of warm water, and season with a little salt and sage; put in alternate layers of the granola and the nut meat, finishing with the nut meat. Press this together, and bake until it is a light brown.
FINAL FATE OF THE CANDLESTICK.
The sacred instruments of the tabernacle are of great interest to all who are interested in the subject of the sanctuary—their origin, history, and what finally became of them. Their origin is stated in the history of the tabernacle erected by Moses in the wilderness. Exodus, chapters 25-31. Two of these vessels, the ark and the candlestick, are subsequently specifically mentioned, and hence become matters of peculiar interest, and excite further inquiry.
After the temple of Jerusalem was destroyed by Nebuchadnezzar, the ark is mentioned among the things lacking in the second temple. These the Jews reckon up in five particulars: (1) the ark and mercy seat that was upon it; (2) the Shekinah, or divine presence over the mercy seat; (3) the urim and thummim; (4) the holy fire of the altar; (5) the spirit of prophecy.
As the ark did not appear in the second temple, the query arises, What had become of it? On this query there has been expended much conjecture. That it, with the other larger furniture of the sanctuary, was not carried to Babylon is generally admitted, as, if it had been, it would have been brought back with the other sacred treasures which had been carried thither (Ezra 1:8-11), and some mention would, without doubt, have been made of it. A passage in the Apocrypha seems to give a plausible, and by no means impossible, explanation of the disposition that was made of it. The record says that Jeremy the prophet, “being warned of God, commanded the tabernacle and the ark to go forth with him, as he went forth into the mountain where Moses climbed up and saw the heritage of God. And when Jeremy came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door. And some of those that followed him came to mark the way, but they could not find it. Which when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather His people again together, and receive them unto mercy.” 2 Mac. 2:4-7.
Certainly the ark has not been seen since; and the place where the prophet Jeremiah is said to have concealed it, is still unknown.
The want of the ark was, however, supplied as to outward form; for an ark was made of the same shape and dimensions as the original, and placed in its appropriate position in the second temple; but it contained no tables of the law. In place of the tables two scrolls were prepared, on which were inscribed the Ten Commandments.
Subsequent mention is made also of the candlestick. It was taken back to Jerusalem; and when Jerusalem was taken by the Romans, was carried by Titus to Rome, and sculptured on the “Arch of Titus” in that city; and here doubtless we get the true form of the candlestick; namely, a central shaft, and three diverging arms on each side.
Where did the candlestick go from Rome? Did it ever get back to Jerusalem? If so, how and when, and what became of it? These questions were lately propounded to us by a Sister Welch, of the Sanitarium. Promising to look up the matter for her on these points, this is what we find:—“In Solomon’s temple, instead of this single candelabrum (or beside it, as the Rabbins say, but what became of it is not known; see Keil Temple Sol., page 109), there were ten of pure gold, one half of which stood on the north and the other on the south side of the holy place. These are said to have formed a sort of railing before the veil, and to have been connected by golden chains, under which, on the day of atonement, the high priest crept. They were carried away to Babylon. Jer. 52:19. In the temple of Zerubbabel there appears to have been only one candelabrum again. See 1 Mac. 1:21; 4:49, 50. It is probable that it, also, had only seven lamps. At least that was the case in the candelabrum of the Herodian temple, according to the description of Josephus.—War, 7:5. This candelabrum is the one which, after the destruction of Jerusalem, was carried with other spoils to Rome, where, after the triumph of Titus, it was deposited in the Temple of Peace, and according to one story, fell into the Tiber from the Milvian Bridge during the flight of Maxentius from Constantine, Oct. 28, 312 A. D.; but it probably, in 455 A. D., became a part of the plunder which Genseric transported to Carthage.—Gibbon 3:291. It was, however, again, about 533 A. D., recaptured from the Vandals by Belisarius, and carried to Constantinople, and was thence sent to Jerusalem (Gibbon 4:24), from which time it has disappeared altogether. It is to this candelabrum that the representation on the Arch of Titus at Rome was intended to apply. See Fleck Wissenschaftl. Reisse 1, 1, pl. 1.”—McClintock and Strong, Biblical Cyclopedia, art. Candlestick.
This, probably, gives us the last reference to the candlestick, in earthly records. But this matters not, since we know where it is now. The great anti-type of the golden candlestick glows before the throne of God in heaven, symbol of the seven spirits of God, which penetrate through every crevice of the universe, beholding without partiality the deeds of men, whether they be good or bad.