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Signs of the Times, Vol. 8, No. 12.

The Mother's Duty—Christ Her Strength

Signs of the Times

Mar 23, 1882

Seventh-day Adventist Missionary Society · Oakland, California · Mar 23, 1882

The Mother's Duty—Christ Her Strength.

By Ellen G. White

BY MRS. E. G. WHITE.
HE who said, “Suffer little children to come unto me, and forbid them not,” still invites mothers to bring their little ones to be blessed of him. Even the babe in its mother's arms may dwell as under the shadow of the Almighty, through the earnest faith of that praying mother. The first and most urgent duty which the mother owes to her Creator is to train for him the children that he has given her. “Even a child is known by his doings, whether his work be pure and whether it be right.”
Infant children are a mirror for the mother, in which she may see reflected her own habits and deportment. How careful, then, should be her language and behaviour in the presence of these little learners. Whatever traits of character she wishes to see developed in them, she must cultivate in herself.
When children repose confidence in their mother and love and obey her, they have learned the first lessons in becoming Christians. They must love and trust and obey Jesus, as they love and trust and obey their parents. The love which the parent manifests for the child, in faithful care and right training, faintly mirrors the love of Jesus for his children.
In view of the individual responsibility of mothers, every woman should develop a well-balanced mind and a pure character, reflecting only the true, the good, and the beautiful. The wife and mother may bind her husband and children to her heart by unvarying love, shown in gentle words and courteous deportment. Politeness is cheap, but it has power to soften natures which would grow hard and rough without it. Christian politeness should reign in every household. The cultivation of a uniform courtesy, a willingness to do by others as we would like them to do by us, would banish half the ills of life. The principle inculcated in the injunction, “Be ye kindly affectioned one to another,” lies at the very foundation of domestic happiness.
God designed that persons of varied temperament should associate together, that by mutual consideration and forbearance, prejudices might be softened, and rough points of character smoothed. Marked diversities of disposition and character frequently exist in the same family; when this is the case, each member of the household should sacredly regard the feelings, and respect the rights of all. Thus harmony may be secured, and the blending of the varied temperaments may be a benefit to each. Christian courtesy is the golden clasp uniting the members of the family in bonds of love that become closer and stronger every day.
Many a home is made unhappy by the useless repining of its mistress, who turns with distaste from the simple, homely tasks of her domestic life. She looks upon the cares and duties of her lot as hardships, and that which might be made not only pleasant and interesting but profitable, becomes the merest drudgery.
Many who do well under favorable circumstances seem to undergo a transformation of character under adversity and trial; they deteriorate in proportion to their troubles. God never designed that we should thus be the sport of circumstances. We are not responsible for circumstances over which we have no control, and it is useless to deny that these often affect our life work; but we commit sin when we permit circumstances to subvert principles; when we are unfaithful to our high trust, and neglect our known duty.
The wife and mother is frequently so occupied with her household cares that she becomes thoughtless of the little courtesies which make home pleasant to the husband and children. While she is absorbed in preparing something to eat or to wear, the husband and sons come in and go out as strangers. Very many who find nothing attractive at home, who, perchance, are continually greeted with scolding and murmuring, seek comfort and amusement in the dram-shop or in other forbidden places of indulgence.
The mistress of the household may perform her outward duties with exactness, while at the same time she is comparing her lot with what she styles the higher life of woman, and cherishing unsanctified longings for an easier portion, free from the petty cares and exactions that vex her spirit. She little dreams that in that widely different sphere of action to which she aspires, trials fully as vexatious, though perhaps of a different nature, would certainly beset her. While she is fruitlessly yearning for a different life, she is by her sinful discontent casting from her the blessings which a kind Providence has already granted.
The true wife and mother will pursue an entirely different course. She will perform her duties with dignity and cheerfulness, not considering it degrading to do with her own hands whatever it is necessary for her to do in a well-ordered household. If she looks to God for strength and comfort, and in his fear seeks to perform her daily duties, she will bind her husband to her heart, and see her children coming to maturity honorable men and women, having moral stamina to follow the example of their mother.
There is no chance-work in this life; the harvest will be determined by the character of the seed sown. Mothers may neglect present opportunities, and let their duties and burdens fall upon others; but their responsibility remains the same, and they will reap in bitterness what they have sown in carelessness and neglect.
Mothers, your influence and example are affecting the characters of your children. Your compassionate Redeemer is watching you with love and sympathy, ready to hear your prayers, and to render you the assistance which you need in your life-work. Joy, peace, long-suffering, gentleness, faith, and charity are the elements of the Christian character. These precious graces are the fruit of the Spirit. They are the Christian's crown and shield. The most exalted aspirations can aim at nothing higher. Nothing can give more perfect content and satisfaction. These heavenly attainments are not dependent upon circumstances, nor the will or imperfect judgment of man. Our Saviour, who understands our heart-struggles and the weakness of our natures, pities our infirmities, forgives our errors, and bestows upon us the graces which we earnestly desire.
Jesus knows the burdens of every mother's heart. He is her best friend in every emergency. His everlasting arms support the God-fearing, faithful mother. That Saviour, who, when upon earth, had a mother that struggled with poverty, having many anxious cares and perplexities, in rearing her children, sympathizes with every Christian mother in her labors. That Saviour who went a long journey for the purpose of relieving the anxious heart of a Canaanite woman whose daughter was possessed by a devil, will hear the prayers of the afflicted mother of to-day and will bless her children.
He who gave back to the widow her only son, as he was carried to the burial, is touched to-day by the woe of the bereaved mother. He who wept tears of sympathy at the grave of Lazarus, who gave back to Mary and Martha their buried brother, who pardoned Mary Magdalene, who remembered his mother when he was hanging in agony upon the cross, who appeared to the weeping women after his resurrection, and made them his messengers first to spread the glad tidings of a risen Saviour,—he is woman's best friend to-day, and is ready to aid her in her need if she will but trust in him.
If Jesus is woman's friend and helper, surely the husband, the father of her children should not feel it beneath his dignity to sympathize with the mother in her cares, and assist in bearing her burdens. He should feel the sin and littleness of adding to her trials by bitter words. He should manifest a noble generosity of spirit toward her, not watching with a critic's eye every little neglect on her part, every failure to meet his peculiar ideas.
Christ respected and honored woman. There is not an instance in his entire life wherein by word or act he gave the least encouragement to speak or think disparagingly of woman, or gave the impression that she was not to be respected and honored equally with man.
In order to be a good wife and mother, it is not necessary that woman's nature should be utterly merged into that of her husband. Every individual being has a life distinct from all others, an experience differing essentially from theirs. God does not want our individuality lost in another's; he desires that we shall possess our own characters, softened and sanctified by his sweet grace.
He wants to hear our words fresh from our own hearts, and not another's. He wants our yearning desires and earnest cries to ascend to him, marked by our individuality. All do not pass through the same exercises of mind, and God calls for no second-hand experience. Our compassionate Redeemer reaches his helping hand to us just where we are. Though Jesus has ascended to Heaven, he has not lost his sympathy for you, mothers; he looks with tender love upon those whom he came to redeem.

THE REDEEMER'S TEARS.

By Rev. E. P. Marvin

Hosannas filled the air, Ascending Olivet; But as they near the city drew Jesus beheld and wept.
He wept o'er sinners lost,— The loving Son of God. Amazing grief! He shed his tears For those who shed his blood.
Gethsemane was near, The trial and the cross; But all forgotten was his woe, In pity for the lost.
He knew their crimson guilt, He knew their righteous doom; Yet did his heart in pity melt, O'er judgment woes to come.
O suffering Son of God, Let me thy spirit share: Who shed thy tears and precious blood, To save us from despair.
Oh, may my life redeemed, Now consecrated be, To save the perishing from death, And bring them home to thee! —Rev. E. P. Marvin, in Messiah's Herald.

Faith as a Shelter

The infidel man who boasts that he is not confined by the narrow faith of the Bible, is like the man on the bleak wintry moor, who boasts that he is not hampered by the petty limitations of a house to shelter him.

Constitutional Amendment.

By W. H. Littlejohn

BY ELD. W. H. LITTLEJOHN.
NOR is this matter at all relieved by the statement found in John 20 : 26, that after eight days, Thomas being present, he appeared unto them a second time under similar circumstances. For even should we grant that this was on the next Sunday evening—a matter in which there is, at least, room for a difference of opinion—the subject is merely complicated the more, so far as the view of our friends is concerned, since here a second opportunity, and that a most excellent one, for calling the attention of the disciples to the new character which a once secular day had assumed, was entirely neglected. In this also, as in the first instance, the conversation was of a nature to show that the object of the interview was to give additional evidence (because of the presence of Thomas) of the re-animation of the body of Christ, without any reference to its effect upon the character of the day upon which it occurred.
But such silence, under such circumstances, in regard to so important a matter, is, in itself, conclusive evidence that the change claimed had not really taken place. Furthermore, it will not be urged that more than two out of the five first days which occurred between the resurrection and the ascension were days of assembly. Had they been, as it had been decided, according to the view of those urging the transition, that the Sunday should not be hallowed by positive declaration, but simply inaugurated by quiet precedent, then the presumption is, that this precedent, instead of being left upon the insufficient support of two Sabbaths out of five, would have been carefully placed upon the whole number. Nor would the precaution have ended here. In a matter vital in its nature, certain it is that the honest seeker after truth would not be left to grope his way through a metaphysical labyrinth of philosophic speculation in regard to the effect of certain transactions upon the character of the time upon which they occurred; or the bearing of certain meetings of Christ and the apostles upon the question as to whether Sunday had assumed a sacred character, when at the same time his perplexity was rendered insupportable by the fact, that the historian states, that like meetings occurred on days for which no one will claim any particular honor.
Take, for instance, the meeting of Jesus with the apostles at the sea of Galilee (John 21), while they were engaged in a fishing excursion. Assuredly, this did not take place on Sunday; else, according to the view of our friends, they would not have been engaged in such an employment. Just what day it was no one is able to decide; but all agree that its character was in no way affected by the profoundly interesting interview which occurred upon it between the Master and his disciples. If it were, then there is at least one holy day in the week which we cannot place in the calendar, since no one can decide whether it was the first, second, third, fourth, fifth, or sixth.
If, however, you would have a still more forcible illustration of the fact that religious meetings, were they never so solemn, can in nowise alter the nature of the hours on which they occur, let me call your attention to the day of the ascension (Acts 1). Here is an occasion of transcendent glory. If the statements in the sacred narrative of events, which transpired during its hours, could only be predicated of either one or the other of the first-day meetings of Christ with his disciples, it would at least be with an increased show of reason that they could be woven into the tissue of a Sabbatic argument. Here are found many of the elements essential to the idea of religious services, of which the instances in question are so remarkably destitute.
In the first place, those who followed our Lord to the place of meeting were intelligent believers in the fact of his resurrection.
In the second place, the assembly was not confined to a mere handful of individuals, seeking for retirement within an upper room where they were in the habit of eating, drinking and sleeping; but it transpired in the open air, where Jesus was in the habit of meeting with his followers.
In the third place, the congregation was made up of persons whom the Holy Spirit had thus brought together for the purpose of becoming the honored witnesses of the resurrection and ascension of Christ.
In the fourth place it was graced by the visible forms of holy angels in glistering white, who participated in the services.
In the fifth place, Jesus himself addressed them at length, lifted up his hands to heaven, and brought down its benediction upon them, and in the sight of the assembled multitude, steadily and majestically rising above them, he floated upward until a cloud received him out of their sight.
In the sixth place, it is said, in so many words, that the “people worshiped him there.”
Now suppose, for the sake of the argument, that some modern sect should endeavor to transform our unpretending Thursday, which was really the day of the ascension, since it was the fortieth after the resurrection, into one of peculiar dignity, claiming in defense of their position, the example of Christ, and urging that the course which he pursued could only be satisfactorily explained on the ground that he was laying the foundation for its future Sabbatic observance, how would our friends meet them in such an emergency? Deny the facts, they could not, for the record is ample. There would, therefore, be but one alternative left.
If transactions of this character are of such a nature that they necessarily exalt the days upon which they occur, to the rank of holy days, then Thursday is one, and should be treated as such. No line of argument, however ingenious, could evade this conclusion, so long as the premises in question were adhered to. Planting himself squarely upon them, with the consent of modern Christendom, the advocate of the newly-discovered holy day, finding the record perfectly free from embarrassments in the nature of transactions which would appear to be incompatible with the notion that everything which Christ and his apostles did was in harmony with his view, if possessed of that skill and ability which has marked the efforts of some modern theologians in such discussions, could weave a web of inference and conjecture almost interminable in its length.
All the facts connected with the meeting could be expanded, and turned over and over, and exhibited from innumerable stand-points, so as to yield the largest amount of evidence possible. Having dwelt at large upon everything which was said and done at Bethany, he might return with the solemn procession to the great city. Having done this, he would not fail to call our attention to the fact, that they did not conduct themselves in a manner such as men might have been expected to do under the circumstances on a common day, but that on the contrary, impressed with the sacredness of the hours which had witnessed the glorious ascension of the Son of God, they immediately repaired to a place of assembly, manifestly for the purpose of continued worship.
Again, scrutinizing with polemic eye every syllable of the history, in order to extract from it all the hidden testimony which it might contain, his attention would be arrested by these words, “A Sabbath-day’s journey.” Immediately he inquires, Why employ such an expression as this—one which occurs nowhere else in the sacred volume? Certainly it cannot be the result of accident. The Holy Spirit must have designed to signify something by such a use of the term in the connection under consideration. A Sabbath-day’s journey! What importance could be attached to the fact that the particular point from which Christ ascended was no more than a Sabbath-day’s journey from Jerusalem. The expression is not sufficiently definite to designate the precise spot, and must, therefore, have been employed to express some other idea. What was it? Undeniably, it was introduced into this connection because of the nature of the time on which the journey occurred. It was a Sabbath-day, and, as such, it was important that succeeding generations should not be left to infer from the account given, that it was a matter of indifference to the Lord how far travel should be carried on such an occasion; but, on the contrary, that he was jealous on this point, and that the expression in question was employed to show that the procession of Christ’s followers, and Christ himself, bowed reverently to the national regulation respecting the distance to which it was proper for one to depart from his home during the continuance of holy time.
But this line of argument, though plausible in itself, and superior in fact to that which is many times used to support the tottering fabric of first-day observance, would not, we fancy, persuade an intelligent public to introduce a new Sabbath into their calendar. The verdict which even those with whom we differ would be compelled to render would be that which both reason and piety would dictate; namely, that the fatal defect in the logic was the want of a “Thus saith the Lord.”
Passing now from the first six of the eight texts which relate to the first day of the week, let us give to 1 Cor. 16 : 2, and Acts 20 : 7, a consideration of sufficient length only to enable us to assign to them the proper place which they should occupy in this controversy. While it will be observed that they present the only mention of the first day of the week after leaving the gospels, and while it is remembered that they are separated from the occurrences there narrated by the space of twenty-six years, it is a remarkable fact that the first of them, if not in itself clearly against the conception of Sunday sanctity, at least affords no strength for the argument in its favor. It reads as follows: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Cor. 16 : 2.
Now, bear in mind that the inference here is, that the gatherings spoken of were to be made in the assemblies of the Corinthians, the presumption following that, as they must have been in the habit of convening on the first day of the week, the apostle took advantage of this fact in order to secure the desired collections for the saints at Jerusalem. You will observe consequently, that the postulate, or assumed point in the discussion, is that the Corinthians were at the church, or place of meeting when the “laying by,” which was ordered above, took place. If, therefore, this be not true, the whole logical superstructure which rests upon it necessarily falls to the ground.
Let us inquire after the facts. Does the apostle say, Let every one of you lay by himself at the church? or does he command that his pro-rata donation should be placed in the contribution box of the assembly? We answer: There is not a word to this effect. Nor is this all; the very idea of the text is diametrically opposed to this notion. Before the contrary can be shown to be true, it will be necessary to demonstrate that which is absurd in itself; namely, the proposition that what an individual has voluntarily placed beyond his own reach and control by putting it in a common fund, can at the same time, be said to be “laid by him in store.”
Furthermore, Mr. J. W. Morton, a gentleman who has given the subject mature reflection and careful investigation, by a comparison of the different versions and the original, has demonstrated the fact that, if properly translated, the idea of the passage is simply that, for the purpose of uniformity of action, and to prevent confusion from secular matters when the apostle himself should arrive, each person should lay by himself at home the amount of his charities according to his ability. We give the following from his pen: “The whole question turns upon the meaning of the expression, ‘by him;’ and I marvel greatly how you can imagine that it means ‘in the collection box of the congregation.’ Greenfield, in his lexicon, translates the Greek term, ‘by one’s self; i. e., at home.’ Two Latin versions—the Vulgate, and that of Castellio—render it, ‘apud se,’ with one’s self, at home. Three French translations, those of Martin, Osterwald, and De Sacy, ‘chez soi,’ at his own house, at home. The German, of Luther, ‘bei sich selbst,’ by himself, at home. The Dutch, ‘by hem-selven,’ same as German. The Italian of Diodati, ‘appresso di se,’ in his own presence, at home. The Spanish of Felipe Scio, ‘en su casa,’ in his own house. The Portuguese of Ferrara, ‘para isso,’ with himself. The Swedish, ‘naer sig self,’ near himself. I know not how much this list of authorities might be swelled, for I have not examined one translation that differs from those quoted above.”—Vindication of the True Sabbath, p. 61.
The simple fact is, therefore, that while the text in question yields no proof that Sunday was then regarded as a day of convocation, it was one which might be encumbered with matters which would necessarily call attention to the pecuniary affairs of individual Christians, and so avoid the necessity of their giving thought to such things when Paul himself should arrive; thereby preventing delay on his part, and leaving them free to devote their whole time to the consideration of religious themes. Thus much for 1 Cor. 16 : 2.

Laziness

LAZINESS grows on people. It begins in cobwebs and ends in iron chains. The more work a man has to do the more he is able to accomplish, for he learns to economize time, and adds to his strength by exercise.

Upsetting Moses.

ONE of the wits of the National Baptist has written a "Saw-mill Dissertation" on the subject of "Upsetting Moses," from which we take an extract: Jim Manley began the talk. "I say, deacon, Darwin's theory of evolution is a little hard on Genesis. Of course we don't know yet how it will turn out; but it looks a little as though they were going to upset Moses."
The deacon made no answer. He surely must have heard Jim's remark. Presently he was observed to be counting his fingers slowly, and with pauses for thought, between each enumeration. After awhile Jim ventured to ask, "Counting your saw-logs, deacon, aren't you?"
"No," said the deacon; "I'll tell you. Your remark set me to thinking. I was just counting up how many times in the course of human history, somebody has upset Moses. First of all, two old jugglers, named Jannes and Jambres, undertook this; but they failed. Then a certain king named Pharaoh went at the work of upsetting. He must have found it more of a work than he anticipated, for he has not reached home yet. Then, three leaders of liberal thought, Korah, Dathan, and Abiram, went at the job. They failed in the upsetting part; but they secured a bit of ranch for themselves which they and their children hold quiet possession of, until this day. Later on a king named Nebuchadnezzar entered upon the upsetting business. He did not succeed either. He spent seven years chained to a stump; and when he had changed his mind, was a sadder and wiser man. His successor met with still greater disaster in a similar attempt. Since that time there have been no end of persons who have tried to upset Moses. Some ancient heathen, Celsus and Porphyry, and Julian the Apostate; and latterly these German critics, and these scientists, so called, are at the same thing.
Years ago, when I was in Boston, I heard of a meeting of Freethinkers at a place called Chapman Hall. I could not resist the temptation to go just once and hear what they said. I found about twenty persons there. Three or four of them were women; all the rest were men. And what do you think they were doing? They were engaged in the old enterprise of upsetting Moses. And yet Moses hath to-day, in the synagogues of Boston, more persons that preach him than he ever had before.
It is astonishing how much upsetting it takes to upset Moses. It is like upsetting a granite cube. Turn it on which face you will, there it stands as solid as ever. The cube is used to being upset, and does not mind it. It always amuses me when I hear a fresh cry from some new quarter, averring that some man whom nobody has ever before heard of, has found out a sure way of doing what all others have failed in. And now here comes Jim Manley; and Moses has to be upset again. Ah, well—" and the deacon sighed.
There was a roar of laughter which made the rafters of the saw-mill ring, and all joined in it except Jim.—Christian Observer.

Say Your Prayers In Fair Weather.

A SHIP was overtaken by a storm. The tumult of the wind and the waves was rendered more fearful by the flashes of lightning and the roar of thunder. One of the sailors, overcome with terror, fell down upon his knees upon the deck, and prayed for mercy and deliverance. At that moment the captain shouted an order for which all hands were wanted. Seeing the man on his knees, he ran at him and shook him by the collar crying: "Say your prayers in fair weather!"
The captain was, in one sense, right, and his words carry a useful lesson for all times and places. There is never a time when true prayer—the lifting up of the heart to God—is not seasonable. But there are times when prayer must not interfere with the work of hands and limbs. The duty of this sailor was instant obedience to the captain's order, and he deserved the rope's end with which he was threatened, for being on his knees on deck instead of up the rigging along with his comrades.
Two Scottish ministers were once crossing a loch in the Highlands. It was a ferry, and the boat was full of passengers. A sudden storm arose, as often happens in these mountain waters. It seemed a time of peril. One of the passengers exclaimed, "Let the ministers pray, or we'll a' be drowned." "Na, na," said the head boatman; "the little ane may pray, but the big ane maun tak' an oar and pull while he prays."
The boatsman's advice was sensible like that of the captain who told the sailor to say his prayers in fair weather. It was wise advice also, in recognizing the fact that prayer—the praying of the heart, which alone God regards—is possible when the hands are engaged in work and duty. Abraham's pious servant prayed while he was waiting with the camels at the well near the city of Nahor. Nehemiah "prayed to the God of Heaven," while he was standing in the presence of Artaxerxes, before he answered the king's question. "Men ought always to pray." Every work and every occupation of daily life is to be sanctified by the word of God and by prayer.
On the other hand it is quite true that times of trouble and trial are especially times for prayer. It was out of the depths, and, as it were, out of the belly of hell, that Jonah cried for salvation: "When my soul fainted within me, I remembered the Lord; and my prayers came in unto thee into thy holy temple." It was in the anguish of his troubled spirit that the publican smote upon his breast and prayed, "God, be merciful to me a sinner." It was when sinking in the waves that Peter cried, "Lord, save, or I perish!" Whether literally or figuratively, a storm is the time for setting men to cry on the Lord for deliverance. "He commandeth and raiseth the stormy wind, which lifteth up the waves. They mount up to the heavens, they go down again to the depths; their soul is melted because of trouble. They reel to and fro and stagger like a drunken man, and are at their wits' end. Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses. He maketh the storm a calm, so that the waves thereof are still. Then are they glad because they be quiet; so he bringeth them to the desired haven. Oh! that men would praise the Lord for his goodness, and for his wonderful works to the children of men!"
It is never too late to pray. While there is life there is hope. It was in his old age, after a long life of wickedness, and of making others to sin, that Manasseh prayed and was pardoned. It was on the cross that the penitent thief sought and found mercy. And Jesus is able to save to the uttermost all that come unto God through him.
Still the lesson is good, "Say your prayers in fair weather." It is a desperate venture to delay till a death-bed the cry for mercy. Some cases of salvation at the eleventh hour are on record, to save men from despair; but they are few, not to encourage men to presumption. It is rare that men who have not sought God in life find him at death. Sickness is seldom a time for attending to matters of importance; and no matter is to be compared in importance with the safety of the soul. The senses may be dulled and the brain oppressed; and if the mind be clear, there is rarely time for all the thoughts that press into the short interval of remaining life. Besides, the Spirit of God does not always strive with men. Very solemn are these words of warning: "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me."
They that know God in prosperity have not to seek him in adversity. He is near to them that call on him. The best preparation for trial is habitual prayer. The forlorn and too often hopeless cry for mercy in the stormy time of peril does not come from those who have been accustomed to "say their prayers in fair weather."—The Word, The Work, and The World.

Reward of Blasphemy.

By Mrs. I. J. Hankins

By Mrs. I. J. Hankins.

BECAUSE sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. The following incident shows that God's judgments are not always deferred until some distant day :—
"In Union County, Arkansas, on the fourth of November, last, three young men were discussing the probabilities of rain from a cloud in the west. The youngest one of the group, John Freeman, referred to the drought, and remarked that a God who would allow his people to suffer thus could not amount to much. Instantly a bolt of lightning flashed from a cloud overhead, and the young man fell dead. Nearly every bone in his body was mashed into jelly while his boots were torn from his feet, and his clothing from his lower extremities.
"The body presented a horrible appearance, being a blackened and mangled mass of humanity. His companions were stunned and thrown on the ground, but not seriously injured. The funeral of the unfortunate young man occurred next day and attracted a large crowd, the larger portion of whom were drawn thither by the rumor of the strange events preceding the death of the deceased. When the body was deposited in the grave and the loose earth had been thrown in until the aperture was filled, and while the friends of the dead yet lingered in the cemetery, a bolt of lightning descended from a cloud directly over the burial place and struck the grave, throwing the dirt as if a plow had passed through it. No one was injured, but those present scattered, almost paralyzed with terror."
Do not say that a freak of nature caused the young man's death. There is a God, and the day of judgment hastens on. Soon it will dawn upon our vision. Do we realize it? Can we know the misery and suffering that will be brought to the wicked? Oh, could we once realize these things as we will when they burst upon us, how different would our lives! How careful would we be of our words and actions, and how hard would we try to walk in the narrow path. Probation still is lengthened out to us, and let us improve it as we will wish we had when the dear Saviour comes to gather his jewels.

The Religion Needed.

WE want a religion that bears heavily on the "exceeding sinfulness of sin," and on the exceeding rascality of lying and stealing—that banishes small measures from the counter, small baskets from stalls, pebbles from cotton bags, clay from the paper, sand from sugar, chicory from coffee, alum from bread, and water from the milk cans.
The religion to save the world will not put all the big strawberries at the top and the little ones at the bottom, nor make one half a pair of shoes of good leather and the other half of poor leather; it will not put Jouvin’s stamp on Jenkin’s kid gloves, nor make Paris bonnets in the back room of a Boston milliner shop; nor let a piece of velvet professing to measure twelve yards come to an untimely end in the tenth, nor a spool of silk at twenty yards be nipped in the bud at fourteen and a half; nor all wool delaines and all linen handkerchiefs be amalgamated with clandestine cotton; nor coats made of rags pressed together be sold for legal broadcloth.
It does not put bricks at five dollars into chimneys it contracts to build of seven dollar material; nor smuggle white pine into floors that have paid for hard pine; nor leave yawning cracks in closets where boards ought to join; nor daub the ceilings that ought to be smoothly plastered; nor make window blinds of slats that cannot stand the wind, and paint that cannot stand the sun, and fastenings that may be looked at, but are on no account to be touched.
The religion that is going to sanctify the world pays its debts. It does not consider that forty cents returned for one hundred cents given is according to the gospel, though it may be according to law. It looks on a man who has failed in trade and who continues to live in luxury, as a thief.—Sel.

Dancing and Religious Profession

By Censer

To a minister of religion such a love of the world as dancing displays, would be utter ruin. No position, ability, or character could uphold him. What is inconsistent in the minister, is inconsistent in professors of religion. That which casts suspicion upon his piety, casts suspicion upon theirs. How would impenitent men regard an invitation to repent of sin and turn to God, if it came from one with whom they had danced the evening before? It would have the same effect with a similar exhortation from a dancing preacher.—Censer.

Think Before You Speak

It will not always do to say what you think, but you would better be careful always to think what you say.
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