THE reports of the local press of Sleepy Eye, Minn., report the following as having been put forth by the Union Congregational Church of that place, coupled with an appeal to newspapers, and other churches, to aid in securing a reform touching Sunday. The utterance was in these words:—
Resolved, That we, the undersigned Christian Church of Sleepy Eye, Minn., do most emphatically declare, in the light of Sacred Scriptures and of the true Christians in every age, that the playing of games, such as ball playing, croquet playing, billiard playing, cards, chess, checkers, and all such games, for pleasure, diversion or otherwise, on the sabbath day, commonly called Sunday, is unlawful, and degrading to good morals.
The interest awakened by this appeal brought out a reply from a Roman Catholic, as follows:—
REPLY TO SUNDAY OBSERVANCE.
It is stated that Sunday laws are civil laws, and have nothing to do with religion. They were born in a union of Church and State, and at a time when the rulers were Roman Catholics. The object of them was to enforce respect for a religious dogma, as their titles and wordings clearly show. When the separation of the Church and the State took place in the Constitution of the United States, there could, in fact, be made only a civil disguise of them, which, from time to time, had always been boldly thrown off; for all persons are equally entitled to protection in their religious liberty, and no person ought, by any law, to be molested in person or estate on account of his religious belief or his religious practice.
The imprisonment of the Seventh-day Adventists in several States, and fines of about $55 in each of many individual cases, for performing bodily labor on the Lord's day, commonly called Sunday, prove that the government assumes the right to enforce a religious dogma of the Catholic Church. We have civil duties we owe to the State and to each other. The Bible numbers them all. But when the law of the State enforces on us a dogma which we do not find in the Bible, and which is solely a Roman Catholic one, what will those Christians say to it who pronounce the Bible their sole teacher in doctrine and morals? The Episcopal Church in her twentieth article of religion admits that the church cannot ordain anything contrary to God's written word. The Augsburg confession in 1530 clearly admitted that the observance of the Lord's day had been appointed by the Catholic Church only.
The historian R. Baird writes: "The rulers of Massachusetts put the Quakers to death and banished Antinomians and Anabaptists, not because of their religious tenets, but because of their violation of civil laws. This is the justification they pleaded, and it was the best they could make of it. Wherever there is a union of Church and State, heresy and heretical practices are apt to become violations of the civil code, and are punished no longer as errors in religion, but as infractions of the laws of the land. These defenders of the Inquisition have always spoken and written in justification of that awful tribunal, for who has not read of the Spanish Inquisition, of the Protestant Inquisition in England and Germany? In fact, have we not here in this free country great and little inquisitors, who may denounce us to the government should we work on Sundays, and thus incur the penalty of paying a fine of about $55, or ninety days' imprisonment?"
The Catholic Church for over one thousand years before the existence of a Protestant, by virtue of her divine mission, changed the day from Saturday to Sunday because he who called himself the Lord of the Sabbath, endowed her with his own power to teach. "He that heareth you heareth me;" he commands all who believe in him to hear her, under penalty of being placed with the "heathen and publican;" and promised to be with her to the end of the world. She holds her charter as teacher from him—a charter as infallible as perpetual. The Protestant world at its birth found the Christian sabbath too strongly entrenched to run counter to its existence. It had to acquiesce in the arrangement, thus implying the character and right to change the day, for over three hundred years. The Christian sabbath is, therefore, to this day the acknowledged offspring of the Catholic Church as spouse of the Holy Ghost, without a word of remonstrance from the Protestant world.
Those who admit the Bible alone as the teacher and guide in faith and morals, must know that it most emphatically forbids any change in the day, and calls for a perpetual covenant. It is an apostasy from an assumed fixed principle; as self-contradictory, self-stultifying, and consequently as suicidal as it is within the power of language to express.—Geo. Pax, Catholic Rector.
A testy and superficial reader wrote us a few days ago, declaring his great disgust that we should bring out such facts as the above from Roman Catholic sources. That they are disturbing to Sunday-keeping Protestants, we freely admit. But they are facts so far as they show that the church and not the Bible is the author of Sunday observance. Being facts they will continue whether Protestants love them or fear them, whether they condemn or commend us for rehearsing them. There is one way of escape, accept the Sabbath and get off from Roman Catholic ground. It may not be a pleasant alternative, but there is no other. To call us bad names for presenting facts does not hurt us nor remove the facts.—Evangel and Sabbath Outlook.
Inward Silence
By Frederick William Robertson
ONLY in the sacredness of inward-silence does the soul truly meet the secret-hiding God. The strength of resolve, which afterwards shapes life and mixes itself with action, is the fruit of those sacred, solitary moments when we meet God alone.—Frederick William Robertson.
ACCIDENT VERSUS DISOBEDIENCE.
By Margaret Montgomery
BY MARGARET MONTGOMERY.
"Didn't you see that child tumble?"
"Oh, yes; but she didn't hurt herself!"
"Are you going to take no notice of it?"
"Notice of it? Why, she didn't hurt herself one particle!"
"Do you mean to say you are not going to punish her at all? She was very awkward. Don't you think you ought to break her of it?"
"The idea of punishing a child for getting a fall! She is no more awkward than other children. Every child has its bumps. They are so close to the ground that little falls don't hurt them."
"But for the child's good you surely will take some notice of it. She ought to be taught to look where she is stepping, and this habit of falling be broken up. Don't you think you ought to send her to bed, or not let her go out driving this afternoon, or at least go and shake her? I think it is dreadful for her to be so careless."
"I don't understand you. How could I be so unjust? Shake my baby, and punish her because her precious little feet have walked the earth too short a time to take firm steps! You have strange ideas of right, and it is very evident you do not know a mother's heart."
"Hum—yes—but yesterday afternoon your baby fell and you shook her, and called her a naughty, naughty girl, and kept her at home from the little tea party, and sent her out of the room in disgrace! Why was she naughty yesterday and not to-day?"
"It was not for falling yesterday that I punished her, you know very well, but because she was disobedient, and had broken my lovely jar that I had told her not to touch."
"Then you punished her because she disobeyed you, and not because she was so unlucky as to fall and break the jar?"
"Certainly I did. I cannot and will not have a disobedient child."
"My dear, you are mistaken. You told her not to take anything on that table. She took that box off and you saw her take it and told her to put it back. She took that book and you let her have it. Then she started to take your handsome jar, and when you called, she turned and fell and broke the jar, and you know what followed. If she had put it back on the table in safety, would you have punished her for disobedience? She was no more disobedient in touching the jar than the box or book. Baby eyes don't gauge obedience by money value. Honestly, did you punish her for disobedience or for an accident? For all the handsome jars you own, I would not have a child feel me so unjust as yours must you, for I heard the sobbing lips say, 'I didn't mean to break it, I slipped.' Children understand justice well, and, alas for us and them! injustice as well."
Does the little incident need location or names? Could its location never have been your home? Could the mother never have borne your name, the child that of your little one? No? Happy mother and blessed child!—Home Maker.
HE KNOWETH THE WAY THAT I TAKE.
"I know not—the way is so misty—
The joys or the griefs it shall bring,
What clouds are o'erhanging the future,
What flowers by the roadside shall spring;
But there's One who will journey beside me,
Nor in weal nor in woe will forsake;
And this is my solace and comfort,
'He knoweth the way that I take.'"
"I stand where the cross roads are meeting,
And know not the right from the wrong;
No beckoning finger directs me,
No welcome comes to me in song;
But my Guide will soon give me a token,
By wilderness, mountain, or lake;
Whatever the darkness about me,
'He knoweth the way that I take.'"
"And I know that the way leadeth homeward
To the land of the pure and the blest,
To the country of ever fair summer,
To the city of peace and of rest;
And there shall be healing for sickness,
And fountains life's fever to slake;
What matters beside I go heavenward—
'He knoweth the way that I take.'"
Written in pencil at the foot of the slip was the one word "Mother." For eleven years that sweet message of hope had been waiting to be read by him, and with streaming eyes and choking sobs he threw himself on his knees before God, and thanked him in the truest words of all his life that that far-away, yearning, patient mother had been spared to rejoice in the knowledge that her prayers of years had been answered, and her only son had come into his inheritance at last.
That night the subject of that son's discourse was "Our Mothers;" and his text was taken from Prov. 6: 20-22.—The Rest Islander.
THE SUN BATH.
By Dr. C. W. Lyman
BY DR. C. W. LYMAN.
INSTANCES are continually coming up of persons whose depressed and sickly condition is found to be due to their passing their time in dimly lighted rooms, and who promptly recover when they change to sunny rooms or an outdoor life. I recall one case in which a city merchant had suffered for years from an obstinate eruption on the skin of his face and body, and had consulted many specialists, and taken many sorts of treatment in vain. It finally occurred to one of these specialists (the last one) to inquire what sort of an office the patient worked in. It then appeared that he owned an entire office building, rented out all but a certain dark suite of rooms on the first floor, with windows opening northward into a dim courtyard, and used that himself, as no one else wanted it. When this man was transferred to a sunny south room, his skin affection passed away without other aid. Now when effects like the above are seen to follow the contact of light with the face and hands (the rest of the body being, of course, hidden in clothing) and with the air of a living room, one asks whether the occasional exposure of the810tire body to direct sunlight might not have powerful and in some ways beneficial results?
That such is the case there can be no doubt. The solariums on the roofs of the houses of the ancient Greeks and Romans testify to the benefits obtained by them from sun baths. In recent times we have an institution under Dr. Rikli, at Veldes, Austria, where for forty years past patients have been treated chiefly by systematic sun bathing. In our own country consumptives are being sent to spend the winters near the Yellowstone region, where, in spite of heavy snow underfoot, they are found to do well if constantly out in the strong sunlight, breathing the cold, pure air of that region.
While sunlight may not have so direct a relation to life and growth in animals as in plants, there can be no doubt that it has a very real and extensive connection in the case of animals. We not only need sunny rooms, and hours in the open air and sunlight, but we can also give ourselves a real treat from time to time by sunning the entire body on a protected flat roof, in a bay window screened so as to admit the sunlight above, or in whatever way can be arranged. Ten minutes (for beginners) up to half an hour every day in the sun will be found to act as a tonic of the first order.
However, persons with cerebral affection or a tendency to bleedings are better without much sun bathing.—N. Y. Voice.
WHEN TO MAKE HASTE.
If anything unkind you hear
About someone you know, my dear,
Do not, I pray you, it repeat
When you that someone chance to meet,
For such news has a leaden way
Of clouding o'er a sunny day.
But if you something pleasant hear
About someone you know, my dear,
Make haste—to make great haste 'twere well—
To her or him the same to tell,
For such news has a golden way
Of lighting up a cloudy day.
—Selected.
AFTER MANY DAYS.
A FEW mornings ago a member of the mission, a Christian young in holy experience, was asked to lead the prayer service that evening. He was unused to public speaking; he had never led a meeting of any kind in all his thirty odd years of life; and he assented to the request with much perturbation of spirit.
During all that day he was busily engaged in work that would admit of no delay; yet the thought of the impending trial—for it was a trial—lowered over him like an inky cloud, and filled him with vague dismay.
At length as the sun drew near the western bluffs, and the slim shadows of swaying trees crept shyly out into the laughing waters of the lake, he pushed his work aside, and with a choking fear of failure on him, and a wild longing to be spared the trying ordeal, he took up his Bible, and began turning over the leaves in the hope of meeting some verse that might prove an inspiration to him.
The Bible had been given him one New Year's morning eleven years ago, by the sweetest, tenderest, dearest mother that ever blessed the life of an unworthy son; and though—until within the last few weeks—he had scarcely opened it, yet he had carried it with him wherever he had gone, for sin had not yet so eaten into his soul that he could cast from him a gift placed by the dear mother hands in his own.
As he sat anxiously turning over the leaves, with a prayer on his lips that he might be able to say some word that would reach some heart that evening, he came upon a newspaper clipping lying between the sixth and seventh chapters of Proverbs. Three verses of the sixth chapter were marked, and these were the verses:—
"My son, keep thy father's commandment, and forsake not the law of thy mother;
"Bind them continually upon thine heart, and tie them about thy neck.
"When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou wakest, it shall talk with thee."
He turned to the newspaper clipping, and this is what he read:—
GIGGLING GIRLS.
By The Christian
THERE are persons who giggle on every occasion—when they speak, or when they have nothing to say, when they meet friends, when they retail gossip, when they visit, and when they converse; ever and anon the sensitive ear is pained by this shallow, senseless giggle, which means nothing and expresses nothing but the emptiness and shallowness of the giggler's soul.
It is not necessary to laugh unless there is something to laugh at. No person is bound to giggle out of compliment to company, and as for making one's self agreeable by giggling, such an undertaking is hopeless. People who love laughter and mirth hate the empty mockery of giggling girls.
Good friends, there is nothing wrong in silence. A person may be sober and yet be sensible. A hollow laugh is no sign of gladness or good cheer. A faint and kindly smile which speaks of friendly interest and genuine good will is worth a thousand silly, girlish giggles, which tell of empty hearts and sometimes empty heads.
Good friends, please do not giggle.
Laugh if you will, if you have anything to laugh at, but don't undertake to giggle your way through this world, and only win a reputation for foolishness and emptiness thereby. Let your aspect have in it something of sincerity, candor, frankness, and good common sense, and you will find that it will make you a dozen friends where empty giggling will not make you one. And the friends who come to us through candor and frankness and faithfulness are friends that are worth having, and who remain and stand by us; but gigglers do not know what true friendship means, nor do they understand how to exercise it.—The Christian.
“PROTESTANT INDIAN MISSIONS.”
By Editor
UNDER the above heading the Rev. R. J. Cresswell wrote to the New York Observer some time ago. We are sure that the facts set forth will be of interest to our readers, and therefore give them in Mr. Cresswell’s words, condensing when possible:—
“‘The Catholic Church alone has labored to save the Indians from extermination.’ So writes a Romish priest in the public press. This and kindred misstatements are widely scattered, and quite generally accepted as true. What are some of the facts? Take the Dakota Indians for example. What is their present condition? The Flandreau Band, in Moody County, South Dakota, own their own homes—good homes and fine farms, well stocked. There is not a Catholic Indian in this settlement. Every adult is a Protestant communicant; most of them are Presbyterians. Their superintendent is the Rev. John Eastman, a native Presbyterian minister of much power, in the prime of his life. Every child of school age is in school. The great ambition of the young men of this band is, not to become hunters and trappers, but ministers and teachers of their ignorant brethren elsewhere.
“Sisseton Reserve, in Roberts County, South Dakota, containing 1,000,000 acres, is inhabited by 15,000 Sisseton and Wahpeton Indians. Very few of them are Catholics. The Indians themselves twice refused Archbishop Ireland permission to establish a mission among them. The Rev. Stephen Return Riggs established Good Will Mission at this agency twenty-four years ago, and it has been ever since in efficient operation. It is now in excellent condition. It is supported by the Woman’s Board of the Presbyterian Church. It has 150 students in training. The government also supports a school here. Of the 382 children on this reserve, more than 300 are in school. But very few are absent whose physical condition will permit their attendance. On or very near this reserve there are eight strong Presbyterian congregations and two small Episcopal Churches. Some of these church edifices are very beautiful and commodious! These Indians own their own lands in severalty, are quiet, industrious, and intelligent. There is considerable wealth among them, and will be much more when the government pays them in full. This fact partially explains the great anxiety of the Catholic ecclesiastics to force a Catholic mission upon the band.
“On the Fort Totten Reserve, near Devil’s Lake, in North Dakota, the majority of the Indians are Catholic in their faith, so far as they have any. Archbishop Ireland claims it as a Catholic reserve altogether, yet even here there are two Presbyterian congregations, with a good membership and many adherents. So strong is the Protestant sentiment here that they entertained in 1886 the great annual Dakota conference of Christian Indians.
“Very many years ago the Presbyterian Church organized the Presbytery of Dakota, for the management of this peculiarly blessed work. It now consists of 18 Indian congregations, with 1,200 communicants, manned by native ministers and officers, having under their care all the machinery of the Presbyterian Church. The Congregational Association, organized more recently, comprises six congregations, as well organized, manned, and equipped as their Presbyterian brethren are. These Indian Presbyterians and Congregationalists are very generous in the support of their local work, and also in sending the gospel to their pagan brethren. Their average annual contribution to missions is more than $1.00 per capita. A part of the fruitage of their missionary efforts is the establishment of a Presbyterian Church and mission stations in Manitoba among their people, who fled across the British line in 1862. Their Y. M. C. A. also supports a mission in the deep wilds of the great Sioux reservation.
“Besides these organized churches, twenty-four in number, the home board of the Presbyterian Church and the American Missionary Association have many schools and mission stations at Greenwood, South Dakota; Santee, Nebraska; Poplar Creek, Montana; Fort Berthold, North Dakota, and at several points on the Sioux Reserve. They own a good press, by which they provide a religious literature for the whole tribe. They publish a monthly journal, the Word Carrier, in both languages. They prepared the Dakota dictionary, which was published by the Smithsonian Institute. But their crowning work was the translation of the whole word of God into the Dakota tongue. It is published by the American Bible Society. What Catholic mission ever did such a work as that for any tribe? Fully one-fifth of the Dakota tribe is now under the control of the missionaries of these two great Protestant denominations. Many young men and maidens are in their schools in training for ministers and teachers of their own people. The number and power of such are increasing very rapidly. The Episcopal Church is also prosecuting a vigorous missionary work in behalf of this tribe.
“And what is true of the Dakotas is true also of the other Indian tribes of the United States. The Presbyterian Church has great interests in the Indian territory, and she controls largely the missionary work among the Maskans. The American Missionary Association has many important missions in successful operation among our Indian tribes. The other great Protestant missionary organizations are also doing efficient service on these lines. Protestant teachers, with open Bibles, are abroad among these tribes. Success is crowning the efforts of those missionaries of811a pure faith. The Protestant missionaries are generally opposed to contract schools. The Catholics favor them because thereby they draw several hundred thousand dollars annually from the national treasury.
“Edinburg, North Dakota.”
TO RESTORE THE FRESHNESS OF WORN CLOTHING.
THE mystery to many people how the scourers of old clothes can make them almost as good as new is explained in the American Analyst as follows:—
“Take, for instance, a shiny old coat, vest, or pair of pants of broadcloth, cassimere, or diagonal. The scourer makes a strong, warm soapsuds, and plunges the garment into it, souses it up and down, rubs the dirty places, if necessary puts it through a second suds, then rinses it through several waters, and hangs it to dry on the line. When nearly dry, he takes it in, rolls it up for an hour or two, and then presses it. An old cotton cloth is laid on the outside of the coat, and the iron passed over that until the wrinkles are out; but the iron is removed before the steam ceases to rise from the goods, else they would be shiny. Wrinkles that are obstinate are removed by laying a wet cloth over them, and passing the iron over that. If any shiny places are seen, they are treated as the wrinkles are; the iron is lifted, while the full cloud of steam rises, and brings the nap up with it. Cloth should always have a suds made especially for it, as that which has been used for white cotton or woolen clothes will leave lint in the water, and it will cling to the cloth. In the same manner we have known the same coat and pantaloons to be renewed time and again, and have all the look and feel of new garments. Good broadcloth and its fellow cloths will bear many washings, and look better every time because of it.”—Scientific American.
A PROMISE.
By William P. Merrill
THERE is a word of God
That comes to hearts distressed;
Its sweetness is by no one known
Save him to whom it comes alone:
“My presence shall go with thee,
And I will give thee rest.”
‘Twas spoken long ago,
Near Sinai’s lofty crest;
But still it speaks, and still it cheers
The heart oppressed by doubts and fears:
“My presence shall go with thee,
And I will give thee rest.”
Hard trials may assail,
Temptations may molest;
Life’s tempests ne’er can him appall
Who hears God’s whisper in it all:
“My presence shall go with thee,
And I will give thee rest.”
O Lord, fulfill thy word,
And make me truly blest;
Lead where thou wilt on life’s dark way,
If only I can hear thee say:
“My presence shall go with thee,
And I will give thee rest.”
But only when my head
Is pillowed on thy breast
Will eye have seen and ear have heard
The fullness of that precious word:
“My presence shall go with thee,
And I will give thee rest.”
—Rev. William P. Merrill.
The Enduring Influence of Every Person
By Thomas Carlyle
It is a high, solemn, almost awful thought for every individual man that his earthly influence, which has had a commencement, will never through all ages, were he the very meanest of us, have an end!
Reflections of the Great Master Workman
By Kate W. Hamilton
WHAT must he be, the great Master Workman, seeing that all the unselfishness, compassion, and love that are continually shining out in our humanity are but faint reflections of him?—Kate W. Hamilton.
Repeated Sin
Commit a sin twice and it will not seem to thee a sin.—Talmud.
NOTES ABOUT INDIA.
By Eyre Chatterton
TO REALLY know Indian life one must know what an Indian village is like, and how its inhabitants live. Over 90 per cent of the vast population of India are found in villages. They are more directly dependent upon the soil than is our home population. And if this is true of all India, as we hear on good authority, it is especially true of our large district.
In the district of Hazaribagh, with its 7,000 square miles, and a population of over 1,200,000, the only places approaching the size of a home town are: Hazaribagh, 16,000; Chattra, 12,000; Ichak, 6,000; and Giridih, with a considerable population, brought together by the coal mines. The rest of the population find their homes in villages of every size, from villages like Gola, Goomia, Ramgarh, Bishongarh, with populations of considerably more than 1,000, to very small Santal villages, and even to the drifting wattle-made abodes of the vagabond Birhoors, who seldom remain in a place more than a few weeks, wear scanty clothing, and are as aboriginal in their tastes as I should fancy any aborigines in the world.
The day of small things with a missionary is when he can only visit the villages and stammer out a few words, and not feel the least bit certain whether he has conveyed his meaning to his hearers or not. But the time is always coming, if he persists, when the stone laid on stone will begin to shape into the long-wished-for building. And then he will see that each day's work went towards the great result, though at the time many a day gave no return of joy, and only made one ask what was the good of doing it at all.
How some of my readers would have enjoyed the strange sensation of sitting, as I have done, within the precincts of a mosque and reading part of the fourth chapter of St. John's Gospel to a small body of Mussulmans!
I cannot forget, too, another scene I witnessed one morning within the temple of the sun god in Hazaribagh. I was passing along the road with Bhattacharya, and we had just reached a large tank where people bathe themselves and wash their clothes, when I heard the voice of a man singing in the adjoining temple. We approached the temple and entered the door, from whence we could see into the shrine where the idol was placed. There, lying on the ground before his idol, banging his head on the floor, was a man. He was singing most earnestly, and his voice was not unmusical. Presently he rose from the ground, and, standing on one leg before the idol, began to sprinkle it with water. After this he rapidly walked around the outside of the temple, singing all the time, and then again returned to his position before the idol. Shortly after this he raised from the ground a little brass lota, in which were curds, and left this temple to offer these curds in another temple to Mahadeva or Shiva. This was part of his morning's work before going to the Kacherri, where he is employed as a government clerk.
On another occasion, while the head of the Oxford Mission and two others of its members were staying with us, we were invited one evening to the neighboring village of Lakheh, which is for the most part inhabited by Mussulman tailors, and sat for nearly an hour in the mosque while a distinguished maulvie (an expounder of the Koran) from Delhi spoke to us and to a large gathering of Mussulmans on the subject of religion. At the end of his address he stated (it had only lasted for an hour) that he regretted he could not speak longer, but he was quite willing, if we could get a quiet place in the bazaar, to speak to us again for several hours on religion.
It is, perhaps, one of the sternest trials laid on a missionary in a new country that he is debarred by ignorance of the language from doing almost any active work when he first enters it. Like all trials, it leaves a man better or worse, according to the power he possesses of casting himself on God's grace. With some natures the strain is very severe. The Master whom we profess to follow met all his temptations and sorrow with a perfect victory, because his eye was ever fixed on the joy that was set before him of redeeming man. In this he offers us an example.—Rev. Eyre Chatterton.
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Paton's Return to the New Hebrides
Dr. J. G. Paton has started on his return to the New Hebrides. After visiting the different churches in this country, Canada, and Scotland, he goes back with earnest resolve to work among the still unevangelized islanders. He has received funds almost enough to provide for the new vessel which is to do the work among the different islands. He secured five additional laborers, some of whom had already left, but death has taken away two, so that only three new stations can be occupied at present.—N. Y. Independent.
Persia's Cholera and Sanitary Neglect
THE empire of Persia is a hotbed for the cholera, and there is every reason why it should be so, if there is truth in the report recently made of the British Consul at Resht, a town of 40,000 inhabitants, with regard to the sanitary arrangements of the town. "The cesspools that exist in each house," he says, "are mere wells, more or less deep, which have no exit. Drinking water is obtained from wells sunk within ten or twenty yards of these cesspools. There are no sewers, and, although gutters exist in some streets, they are worse than useless, for they have no means of carrying away the accumulated water, and consequently they are oftener than not full of stagnant green liquid. The rubbish out of the kitchens and stuff that goes into the dust bin at home, here is thrown out in certain corners of streets and open spaces, where it is allowed to accumulate. Ponds have been artificially made where water out of the gutters accumulates, and when in winter it freezes, this filthy, muddy water is turned into ice and collected in ice houses for consumption the following summer."
The Double Work of Mission Hospitals
Rev. Dr. Swanson, a medical missionary in China, tells the following incident, which an exchange says illustrates the double work done by mission hospitals:—
"An old woman came to one of our hospitals lately and asked to see the doctor, and she told the doctor what she wanted. She said: 'The head man of our town was with you here, and he was an extremely bad man. He thrashed his wife and made his children miserable; he gambled away his money, and his mouth was so foul all the waters of the rivers could not wash it clean. He came here and he has returned home; but the tiger is changed into a lamb, and his wife is astonished at the change. He has ceased thrashing her; they are now quite comfortable, and he never says a bad word.' 'Well,' asked the doctor, 'what do you want?' She replied: 'Don't tell anyone, but I have a foul mouth; I do a little grumbling, and I fear very much my daughters-in-law are not as comfortable as they should be, for I am not a good woman; and I have come here for some of the medicine that has cured that old man, so that I may be what I ought to be.'"
WALK IN THE LIGHT.
By Ellen G. White
THE children of God are wise when they trust in that wisdom alone which comes from above, and when they have no strength but that which is from God. Separation from the friendship and spirit of the world is needful for us if we would be united to the Lord and abide in him. Our strength and our prosperity consist in our being connected with the Lord, chosen and accepted of him. There can be no union between light and darkness. God intends that his people shall be a peculiar people, separate from the world, and be living examples of holiness, that the world may be enlightened, convicted, or condemned, according as they treat the light given them. The truth that has been brought before the understanding, the light that has shone upon the soul, will judge and condemn if it be neglected or turned from.
In this degenerate age error and darkness are preferred rather than light and truth. The works of many of Christ's professed followers will not bear the test, when examined by the light that now shines upon them. For this cause many do not come to the light, lest it should be made manifest that their works are not wrought in God. Light discovers, makes manifest, the evil hidden under darkness. Men of the world and men who are Christ's servants indeed may be alike in outward appearance, but they are servants of two masters, whose interests are in decided opposition to each other. The world does not understand or discern the difference; but there is an immense distance, a vast separation, between them.
Says Christ, "Ye are not of the world, but I have chosen you out of the world." The true followers of Christ cannot enjoy the friendship of the world and at the same time have their life hid with Christ. The affections must be withdrawn from the treasures of earth, and transferred to the heavenly treasure. How difficult was it for the young man who had great possessions to withdraw his affections from his worldly treasure, even with the promise of eternal life before him as his reward!
When all that we have and are is not consecrated to God, selfish interests close our eyes to the importance of the work, and the means that God calls for is withheld. But he who has lent us this means for the advancement of his cause, will frequently withdraw his prospering hand, and in some way scatter the means thus withheld, and it will be lost to its possessor, and lost to the cause of God. It is not preserved in this world or in the world to come. God is robbed, and Satan triumphs.—Testimony for the Church No. 20.