WITH scourge and cross
And penitential tears,
Lives on and on a sacred rite
Of old Spain's earlier, darker years.
Bowed down with weighty cross,
Bleeding from every pore,
The weary march of days and nights
Ends at the chancel door.
Here, with pains which rack
The quivering, bleeding flesh,
'Mid fearful horrors dark,
Where chains together clash,
'Mid stifled sigh and groans suppressed,
Wavering lights, like wandering souls in quest
Of times long past and forever o'er,
Fitful appear, then fade
In darkness deeper than before,
'Mid scenes from which the
Stoutest hearts must turn aghast,
The Penitente absolution finds
For sins committed in the year that's past.
There is a strange custom existing among the Mexican inhabitants of New Mexico, Arizona, portions of Colorado, and doubtless other parts of the West. It is considered by them as a part of their religious duty to whip, or scourge, themselves as a penance for sin, and is called penitenting. This custom evidently came from Spain, and was handed down by the Spanish conquerors to their descendants, and they aver that it was practiced by their forefathers as far back as their recollection reaches. It has the nature of a secret organization, all the members being solemnly bound by an oath not to divulge what occurs inside their casa secreto, or secret house. This rite, while not obligatory on the part of the members, is nevertheless encouraged to such a degree, and is so popular with this class, that it will doubtless be many years ere it falls into disfavor and becomes obsolete, as so many other relics of ancient barbarism have done since the promulgation of the broad views of a progressive people in a progressive age.
Not until the onward roll of civilization shall have reached this people, and swept away the ancient barriers of their superstition and prejudice on its broad, resistless tide, is this rite destined to sink into oblivion, and become a relic of the past, existing only in the pages of history—a fact noticeable mainly from its having occurred at so late a period. As we have just witnessed this ceremony and self-inflicted punishment in all its old-time severity, we will endeavor to describe it, for the benefit of those who may desire to learn something of the manners and customs of this primitive people of the far West.
This rite is performed annually, and continues three days and nights, commencing on Wednesday and ending on the night of Good Friday. The Penitentes, and those who wish to become such, either on their own account; or, as is often the case, acting as substitutes for those who are unwilling or unable to endure the scourging, and therefore prefer paying largely to one who will act for them, assemble at daybreak Wednesday at the casa934secreto. This is a building set aside for their use, solely for this purpose, and is located two hundred feet from the iglesia, a sort of rude church. Like the latter, it is built of adobe, having small windows set high in the wall near the flat dirt roof. It is long and narrow, and contains two rooms. Here those who are not already initiated receive the first degree in the secret order of Penitentes, which all may witness, as it takes place outside the building.
The Penitentes, clothed only in a pair of light cotton drawers reaching from waist to knee, with a silk mask covering the face, are approached by the master of ceremonies, who is dressed and masked as the others. With a sharp stone he cuts open the back of each Penitente from a point midway between the shoulders to the waist line. The blood gushes forth in torrents from the wound thus made. If they still persist in their demand to be made Penitentes, as they invariably do, they are taken into the casa secreto, and what occurs inside is never divulged. All that could be learned was that the floors were covered with bloody crosses made by the hand of the Penitente dipped in his own blood, and that the walls were bespattered with the same, and literally plastered with bits of flesh and cuticle torn from the lacerated bodies.
When they again appeared, all masked as before, they were divided into two parties,—Scourgers and Cross Bearers, the Scourgers, or whippers, having what they called una latigo palmea,—a whip made of the Mexican palmea, or soap weed. The broad, thorny leaves, which are imported from old Mexico for that purpose, are plaited into a strong, heavy whip, measuring six inches at the base, tapering to three inches at the handle, and three feet in length. Thick and bristling with needle-like thorns, it is a fearful instrument of punishment. With this held in both hands, they deal themselves such blows, first over the left shoulder, then over the right, each blow falling on the middle of the back, that that portion of their body soon becomes a mass of clotted gore.
Thus they march in single file, following one of the members, who, walking backward, holds before them a crucifix. These were followed by the Cross Bearers, led by attendants. These crosses, being made of eight by ten pine timber, twelve to fifteen feet in length, are very heavy, and are borne on the left shoulder, the end dragging upon the ground. Every one hundred yards the whole procession halts, while all prostrate themselves prone upon the earth, which was covered with snow on the first day. Here they implore their gods to remit their particular sin, whatever it may be. Arising, they continue the flagellations in the hope of appeasing the wrath of their enraged deity by the running of blood. In this respect the ceremony is similar to the blood-atonement of the Mormons. This marching and halting continues until they arrive at a large wooden cross set on the mesa, half a mile from the casa secreto. Here the crosses are rested, while all walk on bare knees three time around the large cross, over rough, uneven ground, covered with sharp stones. Then, arising, the Penitentes resume their scourging, and the Cross Bearers their burdens, returning in the same manner as they came out.
In the meantime a second procession is formed, consisting of men, women, and children, the men with heads bared, and the women enveloped in long black mantillas, or shawls. Leaving the building called the iglesia, or church, at the same time the Penitentes leave their house, they march to the same place, keeping two hundred feet away from the other procession. In this party four men, called the image bearers, go first, bearing a large wooden image holding a cross on its left shoulder. These are followed by the fifers, and the old men chanting, the rest bringing up the rear. The same ceremonies are observed in this as in the other party; and, after returning in the same manner, they separate, and do not meet again until night, when they again gather for services, which are conducted in a very primitive manner, the old men reciting and chanting, while the people are seated upon the floor of the building. The services in the building are soon over.
(To be continued.)
A LESSON FROM REAL LIFE.
By Ellet Joseph Waggoner
BY ELDER E. J. WAGGONER.
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1.
"Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." Verses 18, 19.
"The kingdom of God is not in word, but in power." 1 Cor. 4:20. The promises and the gifts of the gospel are not matters of mere theory, but of fact. And, in order to show us the reality of the power, Jesus Christ came to earth and demonstrated it in such a way that all can comprehend it. In the life of Christ we shall find every gospel truth illustrated. Let us see something of how the above texts work in real life.
A woman whose life had been slowly and steadily wasting away for many years, and who had spent all her living in a vain attempt to recover her health, and was only made to suffer the more from the experiments of many physicians, heard of the great Physician, and went to him. She was timid, and the multitude of people pressed about Jesus so closely that she could scarcely approach him; but "she said within herself, If I may but touch his garment, I shall be whole." Her faith was rewarded, for as she touched the border of his garment, immediately she was fully healed.935
Although Jesus was crowded and jostled by the people, he instantly detected that gentle touch. That touch was different from every other, because it was the touch of faith, and it drew power from the person of Jesus. When the disciples wondered that in the midst of such a crowd he should ask, "Who touched me?" he said, "Someone did touch me; for I perceived that power had gone forth from me." That power was the power of his life, for it supplied the woman's need, and what she wanted was life.
Here we have something that our mind can lay hold of and our senses can appreciate. A real thing was done. Something real went from Jesus into the woman. It was not imagination; it was not a figure of speech; but it was an actual fact that the woman was healed. She had the life that she before lacked, and that life came from Jesus. We can never know what life is—only its Author can understand it—but we do know the need of it, even of the righteous life of Christ, and here we see how it is obtained, for the words of Jesus to that poor woman show that she was healed in the same way and by the same means by which we are justified and have peace with God. He said unto her, "Daughter, be of good comfort; thy faith hath made thee whole; go in peace." Luke 8:48. If we should apply the words of the apostle Paul to her particular experience, we might read, "Therefore being made whole in body by faith, she had peace with God through our Lord Jesus Christ." Perhaps this may enable someone to grasp more fully the reality of the righteousness which comes by faith of Jesus Christ.
Nothing is said about forgiveness of sins in this instance, but we may be sure from other instances that such faith as the poor woman had brought healing of soul as well as of body. But no one need have a doubt as to whether this is really parallel to Rom. 5:1, and an illustration of the truth there stated, for we find the same words used with express reference to sins. In the preceding chapter (Luke 7) we are told of the sinful woman who anointed the feet of Jesus, after her tears of repentance had washed them Jesus did not repel her, but said to her, "Thy sins are forgiven." And then followed words almost identical with those with which he dismissed the poor woman of whom we have been reading. To the woman who was well in body, but mortally diseased with sin, Jesus said, "Thy faith hath saved thee; go in peace." Luke 7:50. Compare Luke 8:48.
This proves beyond all possibility of doubt that the same thing is done in the forgiveness of sins that was done in healing the woman with the issue of blood. The method is the same, and the results are the same. Therefore, as we know that something real was done for the diseased woman, so we may be sure that something real is done for the repentant sinner. Just as something real, although invisible, went from Jesus into the person of the diseased woman, making her perfectly well and strong, even so we are to know that something real comes from Christ into the person of the repentant sinner, making him whole, and free from sin.
That something is nothing less than the actual life of Christ. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Verse 7. The blood is the life; and so it is the life of Jesus Christ that cleanses us from sin. This is what we read in Rom. 5:10, in continuance of the statement that, being justified by faith, we have peace with God through our Lord Jesus Christ: "For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life."
Many think that the forgiveness of sins by the imputed righteousness of Christ is something that exists only in the mind of God. Of course they acknowledge its reality, yet at the same time they do not realize it. There is always something unreal about it in their minds. The trouble is that they fail to grasp and to make real the living connection between Christ and them. There is between the true disciple and Christ a connection as real as that between the vine branch and the parent stalk. The forgiveness of sins is too often thought to be illustrated by the payment of a poor man's debt by a rich friend. If a rich man pays the debt of a poor man, then the shopkeeper credits the poor man with the sum, and the record on the books shows that the debt is canceled. Of course the poor man is benefited, but he does not actually receive anything that will keep him in future. But it is different when God for Christ's sake forgives sins.
Christ "gave himself for our sins." Gal. 1:4. His life is given to be manifest in our mortal flesh. 2 Cor. 4:11. Just as the sap flows through the vine to the farthest branches, and just as the life of Christ went into the poor, diseased woman, to make her perfectly well, so the sinless, endless, inexhaustible life of Christ flows into those who have faith in him, to cleanse them from sin, and to make them walk in newness of life.
His life on earth was one of obedience to the commandments of God. John 15:10. The law of God was in his heart (Ps. 40:8), so that his very life was the fullness of the law. He fulfilled the righteousness of the law. Matt. 5:17. That is, the fullness, the perfection, of the law appeared in his life. And it is by this life that we are saved. It is not that we are counted righteous because Jesus of Nazareth was righteous eighteen hundred years ago, but because "he ever liveth," "the same yesterday, and to-day, and forever," to save by the power of his endless life all that come to him.
Jesus fulfilled the righteousness of the law, in order "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:4. The Revised Version reads, "That the ordinance of the law might be fulfilled in us," and gives "requirement" in the margin, as an alternative. The idea is, therefore, that Christ kept the law, in order that its utmost requirement might be fulfilled in us, not by us, but in us, for whereas we have no power to do even what we know to be right, Christ dwelling in us does the right by his own power through our members when we yield them to him. This he does for all who trust him. And thus it is that "by the obedience of one shall many be made righteous."
We may thus know two things, first, how we are made partakers of Christ's life, and, second, what the nature of that life is, and what it will be in us. The miraculous healing of the poor woman shows us the first. The second we learn by reading the ten commandments, and by studying the life of Christ. All that was in his life when he was on earth is in it now, and that is what he gives to us. And that which was not in his life cannot possibly be given to us in it. Everything that is not in his life is sin, and Christ is not the minister of sin.
THE SEED OF THE WORD.
By G. D. Ballou
BY ELDER G. D. BALLOU.
I HOLD in my fingers a grain of corn fresh from the stalk. This kernel contains life, but we cannot see the life within, yet we know the life is there, and we know it by a certain kind of faith born of experience in dealing with corn, or by the experience of others. So the word of God is called seed, and in it is eternal life. 1 Peter 1:23: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." This word "incorruptible" is the same word elsewhere rendered "immortal." This seed of the word is the product of that "eternal life, which was with the Father, and was manifested unto us" (1 John 1:2),—the product of Christ's love and mercy manifested to a fallen world, through the hearts of those who had been redeemed by his grace.
By that faith which is the gift of the Holy Spirit we may discern this life in the word, and receive it into our hearts. As the grain of corn, when planted in good soil, watered with the rain, and warmed with the sunshine, will spring up and bear fruit after its kind, so the word of God received into the heart by a spirit of loving obedience, and watered with God's grace and warmed by his love, will produce after its kind. The character of Christ will spring up in the child of God as fast as the word is taken in by living faith. Thus we become partakers of the divine nature. 2 Peter 1:4. Thus, too, we put on the new man which, after God, is created in righteousness and true holiness (Eph. 4:24)—the very essential principles of that "eternal life." It is the experimental knowledge of this life in the word which renews us in the image of God. Col. 3:10.
Blessed thought, that there is in the word of God the same living, creative power that ever was there—the same life that gave life to all nature. And more blessed the thought that our faith, born of the Spirit, can take this word in, and we be transformed by having the life and character of Jesus grow into our lives until we are all like him.
This word is immortal, and as we receive it we are taking in the immortal seed, which will, in the resurrection morning, spring forth into the full fruition of eternal life. How precious then is the word of God! Shall we not treasure it up in good and honest hearts, that we may bring forth fruit with patience? Luke 8:15.
Baltimore, Md.
SURE ENOUGH.
By George W. Willis
A GREAT many people get into deep water and mist and fog because they fail to make a distinction between sin and its collateral results, such as pains and aches and bodily infirmities. I recollect, after one of my meetings near Pittsburg, I complained of being very weary; I was much fatigued. One of the brethren reproved me, and said:—
"If you were living as near the Lord as you ought to, and had sufficient faith in Jesus Christ, you would never feel tired in body."
And I said, "The blessed Jesus himself felt fatigued at times, and resorted to the mountain side and the solitary retreat for rest and prayer."
The gentleman replied, "I want to tell you he never did that after his resurrection."
And I said, "After my resurrection I don't expect to feel fatigued either."
At this remonstrance he gave me a strange look, and we said, "Good-by."—Rev. Geo. W. Willis.
THE CITY OF GOD.
By M. E. Durkee
BY M. E. DURKEE.
THERE'S a city, we're told
In the Scriptures of old,
Where the gates are not shut by day,
For Christ is the light,
And there cometh no night—
The darkness hath all passed away.
All the sorrow and care,
All the ills hard to bear,
Are forgotten and left outside—
All the envy and strife,
All the woes of this life,
In that city can never abide.
A new song shall we hear
When our Lord shall appear,
He for whom we have waited so long.
Ope the gates, open wide,
That the nation outside
Which keepeth the truth and are pure
May enter within,
Where is no guile nor sin,
Praising Him to whom praises belong.
INSPIRATION OF THE BIBLE.
THE Bible declares that it was written by inspiration of God (2 Tim. 3:16), that holy men of old spake as the Spirit of God moved them (2 Peter 1:21). It is also shown that there is a controversy going on between the Lord, the Saviour, and Azazel, or Satan, the one trying to save, and the other to destroy man; and that the Book is a revelation of these facts, and a history of the plan of salvation, or, in other words, a revelation of the gospel of Jesus Christ, written for the guidance of all those who should wish to seek salvation through the Lord Jesus Christ. This being so, then the evidence of its divine origin must be ample in the fact of its preservation during the ages of its existence, and in the counter evidence of an evil influence seeking its destruction. If there is an actual warfare between the hosts of righteousness and of sin, and if the Bible is to point man onward toward righteousness and save him from sin, then the evidence must be plain and positive of a superior influence guarding and preserving the precious word from destruction, and there must be an equal volume of evidence showing the existence of an influence instigating the destruction of the record. Does this evidence exist?
The Pentateuch, the first five books of the Bible, were written in B.C. 1491. Moses wrote them, or the greater part of them. We have to come down 600 years this side of the lifetime of Moses before we find any authentic record of other books being in existence. At that time we find the poems of Homer and Hesiod, but we are obliged to pass on down 400 years, to the time of Ezra and Nehemiah, or 1,000 years after Moses' time, before we find historical works, those of Herodotus and Thucydides. Its great antiquity, and the fact that it existed alone, as a written oracle, for so many centuries, is a strong presumptive evidence of its divine origin, while the fact that it still exists by the millions of copies, and is translated into over 100 different languages, in the face of the fact that all other ancient works have disappeared, except a few untranslated Egyptian books, proves that a supernatural care has guarded its existence.
The Israelites were its custodians. This people were often persecuted and dispersed, yet the Holy Bible was always preserved. Israel was enslaved by the Midianites in B.C. 1256 (Judges 6:1); again by the Syrians in B.C. 856 (2 Kings 13:3, 7); Judah by the Egyptians in B.C. 972 (2 Chron. 12:1-9); again by the Babylonians B.C. 607 (2 Kings 24:8, 10, 14); and Samaria by Assyria, B.C. 730 (2 Kings 17:5, 6); so that, in time, all Israel, and all its three landed divisions, went into slavery. And it is even asserted that after the seventy years' captivity in Babylon the ark itself was burned, yet the Bible or Scriptures were saved (Dan. 9:2; Neh. 8:1, 2; 2 Macc. 2:13). The forces of evil have made many and desperate attempts to destroy the writings from off the earth, but signally failed each time. Among these may be mentioned the attempt of Antiochus Epiphanes, who burned every copy he could find. 1 Macc. 1:56, 57. Yet God miraculously preserved his word. 1 Macc. 1:63; 2:27. Jezebel attempted to destroy the prophets of God, and with them the holy writings, yet Josiah and Hilkiah, the high priest, found a hidden copy. 2 Kings 22:8; 2 Chron. 34:14.
The internal evidences of its inspiration are numerous. Among some of them is the elevating influence it exerts on man, causing him to develop a nature unnatural to humanity. If the book was written by a human being, it would be simply an epitome of human nature, but it presents a standard of morality above, that of mortal man, hence must have been indicted by a mind dwelling in a condition, and familiar with a life superior, to the existence and knowledge of humanity. This the book declares to be the immortal (not subject to death) existence of a spirit world where God dwells, and the Scriptures hold out the hope of such a life to all who follow its guidance. It is therefore justly said to be the record and means of God's favor, or grace, to man. John 17:17.
The belief in this book, and the following of its teachings, made Israel a superior nation to any that were contemporary with it. "Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?" Deut. 4:6, 7. When its teachings are followed, purification of life always follows, a complete change of opinions and habits results (Zeph. 3:1-7). See the description of the condition of Israel, with their change after the book of the law was found by Hilkiah, the priest, in 2 Kings 22:8-13 and 2 Chron. 34:30-33. So Jeremiah says: "Is not my word like a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" Jer. 23:29. The study of and the belief in the Scriptures results in the same change of the life, the effect being an utter destruction of selfishness, the natural condition of the human heart. This alone is an indubitable proof of its spiritual or divine origin, for no natural being could conceive of or formulate the details of a plan which would produce such results. All works of similar character not pointing to and elucidating the precepts of the Bible, never have affected, nor can effect, anything higher than an outward civility, which is simply dissimulation, or hypocrisy—an attempt to appear what one is not.
Then, too, the perfect harmony and agreement of all its parts and relations, prove its spiritual origin. Written by men occupying different social positions, with varying mental calibers, and living in dissimilar stations, at different periods of the world's history—beginning with Moses, a learned Egyptian by adoption, followed by David, a shepherd; Solomon, a king; Daniel, a statesman; Ezra, a priest; Amos, a herdsman; Matthew, a tax gatherer; Luke, a physician; Paul, a learned Pharisee, and Peter and John, poor fishermen, we have a galaxy of writers living during a period of 1,500 years, all writing of God, his plans8designs, and purposes, and all agreeing with and amplifying the writings of every other,—Moses framing laws; Joshua writing history; David, psalms; Solomon, proverbs; the prophets, prophecies; the evangelists, biographies; Paul and others, letters; yet all speaking the same thing from different standpoints. The law of Moses abounds in ceremonies, and was adapted to only one nation. Deut. 16:16. The New Testament writers preach a religion having few and simple ceremonies, a religion capable of universal application (Mark 16:15), yet the two systems, so dissimilar in special usages, agree with each other in all material points (Heb. 7:18, 19). How is it possible to account for this amazing harmony of purpose, except we believe the statement of God: "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1:22.
MELINDY'S CHRISTMAS GIFT.
By Helping Hand
“All life aims are vain that aim at anything less than heaven.”
Miss Peck was called “queer.” Nevertheless, she was acknowledged by all to be good, and many of her “queers” were excellent in results. Sameness, ruts, a stereotyped way of doing things, her soul abhorred. This trait of character amounted almost to a weakness. It explained, however, many of her odd and out-of-the-common-course doings.
Christmas, ’92, was not a happy one for Miss Peck. Her conscience troubled her. For days she had been restive. In the midst of doing up Christmas presents to be sent away, she sat down to think—“cogitate,” she called it.
“Melindy Peck,” she said to herself, “you know just as well as you want to know that you’d never sent Sarah Perkitt that sunflower tidy if sunflowers had been in fashion, and these in particular had not looked more like crooked-necked squashes than flowers. That isn’t honest.
“Then you’ve gone and given rich Cousin Patty a two-dollar cup and saucer. You don’t like Patty, but she has money to leave. That’s cheating—her and yourself.
“There’s the minister’s wife. She has money in her own right. She don’t need or want your things. But the truth is you don’t like to have your neighbor, Sarah Jane Bemis, get ahead of you at the parsonage.”
The first waking moment, it has been said, is the rudder by which the whole day is steered. Miss Peck’s rudder was decidedly awry. When she opened her eyes on the new day, her mind was full of the presents she “must give and didn’t want to, and those she’d like to give and couldn’t.” When the various packages were ready for shipment, Miss Peck using up quite a quantity of paper, patience, and time, she wondered who there was left on earth she would take solid comfort in giving to. Father, mother, Katie, dear little Joe, all gone. Only far-away cousins and a few friends left. “What is there in this life for me, anyway?” she said wearily.
She was alone, and her head ached, which facts were, no doubt, the keynote to some of her mental misery. A brisk walk to the post office with the parcels cleared the fog in a degree.
“I’ll give next year not a thing that ain’t honest, and I can’t put heart into—see ’f I do. Melindy Peck is going to turn over a bran’-new leaf.” This was said in the evening, as she sat over her kitchen fire. “I s’pose we will have to give an account of the money we spend in making Christmas presents—wish ’twan’t the fashion—just the same as anything else. If we do it to be seen of men and wimmen, verily we’ll have our reward. Whatsoever we do must be to the glory of God.”
The stars came out, and still Melindy sat by the fire. Her hands were clasped as they lay in her lap, her head bent, as if in prayer.
Softly, reverently, she repeated the passage, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me”—unto Me.
As the weeks went on, the people at Clifton Corners noticed a change in Melindy Peck. She seemed what they called “exty chirk,” although there were no signs of “exty luck.” In fact, it began to be whispered about that Melinda was living “near.” She sold her chickens—although chicken meat was her favorite meat—and bought shin bones for soup oftener than was her wont. Neighbors who dropped in to tea reported, “Not a sign of cake was to be seen.” One female detective remarked, “No pies are to be found at Miss Peck’s.”
“Who could she be a-hoarding for?”937One really interested friend kindly inquired if any of her small investments failed to pay. Melindy assured him that her income was the same as it had been, and more than she required for actual wants.
“Mother Baker,” who liked to think everybody was on the very verge of a good time, hoped “Melindy was thinking of taking a trip, although she saw no symptoms [indications], in the shape of a new gound and bunnit.”
In all things, throughout the world, the persons who look for the crooked will see the crooked. Clifton Corners was in the world, therefore not exempt.
A few, having the restraining grace of common sense, let Melindy and her affairs alone. Others were uneasy, for the sole reason that they couldn’t “see what Melindy Peck can mean by being so saving.”
The blows which wound most often are those which never are aimed. Melindy received no blows, was only a little avoided, a little overlooked.
Christmas week, 1892, finds a fierce snowstorm at Clifton Corners. Melindy is in her warm kitchen, seated at a spotless table. Around her are elaborate preparations for letter writing. Her school dictionary is in her hand, “The Art of Polite Letter Writing” open before her.
Painstaking and anxious she looks, as she bends over her paper, head much on one side, and her mouth following the strokes of her pen.
One letter is at last done, quite to Melindy’s satisfaction. It reads:—
DEAR COUSIN PATTY: I send you a little card, to show you are not out of mind. I am not making presents to folks this year. It came over me last year that I ought to do different. I determined to give this year to the One I love best all I could spare and save. That is Jesus. Jesus is to have a Christmas present from me, Melindy Peck. I send you my best love. Your cousin, MELINDY.
Various societies received a singular letter, with money inclosed. They were all alike, and read:—
“Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” My Christmas present to Jesus.
MELINDY PECK.
In time the people of Clifton Corners found out what Melindy did with her savings. In the presence of this knowledge, her oddities paled and faded—not until they had learned the lesson that one may be queer yet good, saving to be generous, and that God looks at the heart when he judges.
WORKING FOR THE LORD.
By G. W. Johnson
BY G. W. JOHNSON.
"I WANT to go into the work." How often we hear this expression from the lips of God-fearing men and women, who have already consecrated their lives to the Master, yet are continually looking forward to some time when circumstances will be favorable for such work! Each person has a desire, perhaps, to labor in this way or that way, yet he feels that he will not be laboring for the Master until he has acquired a certain proficiency in that line. He feels that in order to perform any real labor for Christ he must go out into some unknown field. There is some great gulf between him and the Master's vineyard, and he must cross over if he would enlist in his service. My dear brother, if this has been your experience, let it be one of the past.
When you enlisted in the service of Christ, you became his servant and a worker for him, and until you are a deserter from his cause you are his servant. Doing what? Unless you are doing his work, whose work are you doing? If you are not serving the Master, whom are you serving? Rom. 16:16; Matt. 6:24. My brother, you are in the work. You are in the Master's vineyard, and God wants you to work to-day, and whatsoever is right he will repay you. What is your work to-day?—Hoeing the garden, or driving your team, or it may be some other of the various occupations to which necessity calls you. That which is your work to-day, do with your might, and for the Master's sake, realizing that the hand of the Lord is in it.
Make every part of your work bear the stamp of a Christian. Let your Christian life shine out in every hour of labor, conversation, and at the home fireside. Do not engage in a work on which you cannot ask God's blessing. We can look back over our past lives and see many places where we could have accomplished a good work if we had only been faithful, if we had only realized that God wanted us to be faithful just then.
Brethren, we must learn to "be faithful now." We must learn to rely upon God just where we are before he can intrust to us new and untried work.
Grand Ford, Or.
WAITING FOR JESUS.
By Mary B. Pettys
I AM weary and worn with the toil of life,
Pressed down with a weight of care,
Disheartened and fainting under the strife,
And the burden so heavy to bear;
But I know there is rest for the body and soul
At the feet of the crucified One,
And I'm seeking that rest in my closet alone;
I am waiting for Jesus to come.
In vain Satan whispers, "There's much to be done,
And duty is calling away,"
But I hear a faint whisper that comes from the throne,
"'Tis Jesus, and he bids me stay.
The door of thy closet is open, perchance,
And worldly thoughts entering in;
The world with its cares must all be left out
If thou wouldst have Jesus within."
O Father, thou knowest how weary I am,
How heavily laden with care!
I come to thee now in Jesus' dear name,
And I know thou hast oft heard my prayer;
I must have thy blessing, O God, on my soul;
'Tis for this in my closet I bow.
One touch of thy power and my heart is made whole;
Oh, give me the healing touch now!
Thou art my Redeemer; thou diedst for me;
And I am thine, blessed Saviour, thine own;
The shadows of darkness are fleeing away,
And the glory shines clear from the throne.
All weary and heavily burdened I came;
But I praise thee for what thou hast done.
The victory is mine through the blood of the Lamb;
I waited and Jesus is come.
—Mary B. Pettys.
KINDNESS.
By Mrs. W. E. Lowry
BY MRS. W. E. LOWRY.
KINDNESS will go farther and yield more happiness than all the haughtiness we can possibly assume. How much easier, too, it is to act kindly to our fellow-men, and even to the animals about us, than to effect a rude and boisterous demeanor, which is sure not only to make others despise us, but on reflection cause us to despise ourselves. A kind, sympathizing word falls like oil on the ruffled waters of the human breast. Every kind act we bestow will have its influence, and eternity alone will reveal the result. A gentle word of affectionate reproof will bring repentance even to the hardened heart. A kind word or obliging action, though it be but trifling, has a power superior to the harp of David in calming the unrest of the soul.
Who has not erred at least once in life, and perhaps hundreds of times? If censured and criticised, to what depths of infamy would not thousands have descended, whose temptations may have been peculiar and pressing, and to which others may not have been exposed. Perhaps they have manfully fought against them, yet yielded to the sin. Afterwards they would give worlds to recall the act, and repented in dust and ashes. Should they be forsaken? Heaven says, Forgive. And whoever will not forgive, surely the love of God is not in them.
God grant that we may scatter the blessings of benevolence in the habitations of distress, and minister to the poor and friendless. May he help us to search into the causes of sorrow and distress, and ever refrain from unkind or hasty words.
FRESHENING UP.
By The Voice
But if one is not to "throw off" weariness by having a cup of coffee or taking some nice hot tea, what is he to do with his tired feeling?
If it is near a meal time, take a half hour's rest in the open air, and then make a moderate but very slow meal. For immediate and temperate relief, take a glass of hot malted milk or plain hot milk and water salted can be recommended. Hot water is distasteful to some.
As to the half-hour's rest before eating, some will prefer to spend it in gentle outdoor exercise, others in a chair by the fire, others flat on a bed. This will depend on the sort of work done, and on the individual. Those who can refresh themselves by applications of cold water have a most valuable tonic at hand. Many to whom an indiscriminate cold bath would only cause depletion and depression, can get immense relief by sitting in a shallow bath of cool water with the feet in warm water, and then, with a sponge, laving the cool water up and down the middle of the back. This acts on the nervous centers in the spinal cord, and powerfully influences circulation in the body, as much as cold water on the face and neck gives a sense of refreshment there.
But when all is said, it still remains that, when tired, the thing of all things to do is to rest, and to rest fully and freely. Postponement becomes, then, the key to final accomplishment. When a pendulum begins to slow up and stop in one direction, by all means let it set off at once in the other, and swing as far as it will. The next return stroke will atone for the cessation of this one. That it should go on swinging its full stroke is the main thing. The rest needed may be a ten-minute stop in harness, or a full night's sleep, or two months away from everything. What matter if two years afield is the condition of obtaining full vigor for ten years following? A few days or months or years of over-exhausting labor rarely yield results so important as to make the partial breaking down of the man himself profitable either to himself or anyone else. So, in conclusion, when tired, accept the fact without resentment, and look mainly to natural agencies for recovery of the energy wished for.—The Voice.