Earlier text: My Health RestoredThe Comet—A Strange Thing.
By Editor
THE following is the opening paragraph of an editorial in a recent number of the San Francisco Alta, entitled "Cemetery Cataclysm":— “Under this heading the Providence, R. I., Journal has a good square talk about the present comet. It is very hard to understand how Christians of any denomination can believe that the appearance of a comet denotes the destruction of the world, because they all believe that no man will ever know the hour of the last day, and that the Messiah will come as a thief in the night to judge the world.” The strange thing in this matter is that these vagaries concerning the comet having any relation to the end of the world are always found in the secular papers. We have never yet seen the least intimation of such an idea in any religious paper, nor heard of it as existing among "Christians of any denomination." And the article from which the above is taken goes on to speak of such predictions emanating from certain professed astronomers. Now it is a well-known fact that Adventists never profess to base their calculations of future events on astronomy; their sole reliance is the Bible—the "sure word of prophecy." But this is the kind of proof in which the secular world takes no interest; and with regret we add that too many Christians, and even Christian ministers, are likewise faithless as to the certainty of that which inspiration has designated a "sure word"—"a light shining in a dark place." We are told that we do well to take heed unto it; yet we recently saw an article in a denominational paper speaking sneeringly of those who profess, or try, to understand the prophecies! Surely we are in strange and "perilous times." Ministers, members, and people unite to depreciate the study of God's word; while the "professor" of "science"—too often "falsely so-called"—is listened to with wonder and delight. We have no fear of comets; we take no interest in "perihelion" theories of coming trouble. But we have unbounded confidence in the Bible, and in its prophetic declarations. We believe we are nearing the time spoken of by Daniel the prophet, when "there shall be a time of trouble, such as was not since there was a nation." We think the people of the world are not mistaken in this one thing: they are looking for a terrible conflict among the nations of the earth, and they are expecting it to grow out of this much-vexed "Eastern Question," in which the fate of Turkey is so directly involved. We believe the wonderful preparations for war which the governments of Europe have some time been making are for the "battle of the great day," spoken of in Rev. 16, and other scriptures. To show how the world regards Bible proof as compared with professed scientific vagaries, we relate the following: Several years ago there was a great scare got up over the "signs of heaven," at which "the heathen are dismayed," see Jer. 10:2, and certain citizens of Battle Creek, Mich., came to our publishing office, located in that city, to inquire what we knew about the matter. They were told that we took no interest whatever in predictions on such a basis; that they did not amount to anything. But they were also informed that we had some very reliable evidence concerning some very interesting and important events soon to transpire. This evidence is in the Bible; in the words of the prophets who were inspired of God to acquaint us with certain facts; to warn us of coming dangers, and to incite us to diligence in the discharge of our duties in view of dangers and troubles impending. But, with an air of the utmost unconcern, they left the office. Their minds had been quieted concerning the danger from comets and conjunctions of planets, and as to what the Bible said, they had no trouble on account of that, or any interest in it. There is a great deal of the "form of godliness" in these days, but there is very little respect for the word, the commandment, the authority of God. Popularity has taken the place of reverence. "Yea, truth faileth; and he that departeth from evil maketh himself a prey." Margin—is accounted mad. Isa. 59:15. But God has made a precious promise to those who love the truth when iniquity abounds. (Matt. 24:12.) "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." Isa. 59:19. The Spirit of the Lord reveals his will in the inspired word. And may the Lord give his people grace to rally to the standard of "present truth," whereby they "may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke 21:36. Position of the Reformers Concerning the Sabbath and First-Day.
By John Nevins Andrews
DR. HESSEY illustrates Calvin's ideas of Sunday observance by the following incident:— “Knox was the intimate friend of Calvin—visited Calvin, and, it is said, on one occasion found him enjoying the recreation of bowls on Sunday.” Without doubt Calvin was acting in exact harmony with his ideas of the nature of the Sunday festival. But the famous case of Michael Servetus furnishes us a still more pointed illustration of his views of the sacredness of that day. Servetus was arrested in Geneva on the personal application of John Calvin to the magistrates of that city. Such is the statement of Theodore Beza, the life-long friend of Calvin. Beza's translator adds to this fact the following remarkable statement:— “Promptness induced him to have this heresearch arrested on a Sunday.” The same fact is stated by Robinson:— “While he waited for a boat to cross the lake in his way to Zurich, by some means Calvin got intelligence of his arrival; and although it was on a Sunday, yet he prevailed upon the chief syndic to arrest and imprison him. On that day by the laws of Geneva no person could be arrested except for a capital crime; but this difficulty was easily removed, for John Calvin pretended that Servetus was a heretic, and that heresy was a capital crime.” “The doctor was arrested and imprisoned on Sunday the thirteenth of August [A. D. 1553]. That very day he was brought into court.” Calvin's own words respecting the arrest are these:— “I will not deny but that he was made prisoner upon my application.” The warmest friends of first-day sacredness will not deny that the least sinful part of this transaction was that it occurred on Sunday. Nevertheless the fact that Calvin caused the arrest of Servetus on that day shows that he had no conviction that the day possessed any inherent sacredness. John Barclay, a learned man of Scotch descent, and a moderate Roman Catholic, who was born soon after the death of Calvin, and whose early life was spent in eastern France, not very remote from Geneva, published the statement that Calvin and his friends at Geneva488“Debated whether the reformed, for the purpose of estranging themselves more completely from the Romish church, should not adopt Thursday as the Christian Sabbath.” Another reason assigned by Calvin for this proposed change was, “That it would be a proper instance of Christian liberty.” This statement has been credited by many learned Protestants, some of whom must be acknowledged as men of candor and judgment. But Dr. Twisse discredits Barclay because he did not name the individuals with whom Calvin consulted, and produce them as witnesses; and because that King James I. of England at one time suspected Barclay of treachery toward him. But no such crime was ever proved, nor does it appear that the king continued always to hold him in that light. His veracity has never been impeached. The statement of Barclay may possibly be incorrect, but it is not inconsistent with Calvin's doctrine that the church is not tied to a festival that should come once in seven days, even as Tyndale said that they could change the Sabbath into Monday or could “make every tenth day holy day, only if we see cause why,” and it is in perfect harmony with Calvin's idea of Sunday sacredness as shown in his acts already noticed. Like the other reformers, Calvin is not always consistent with himself in his statements. Nevertheless, he has his judgment concerning the several texts which are used to prove the change of the Sabbath, and also respecting the theory that the commandment may be used to enforce, not the seventh day, but one day in seven, and it is fatal to the modern first-day doctrine. John Knox, the great Scottish reformer, was the intimate friend of Calvin, with whom he lived at Geneva during a portion of his exile from Scotland. Though the foundation of the Presbyterian Church of Scotland was laid by Knox, or rather by Calvin, for Knox carried out Calvin's system, and though that church is now very strict in the observance of Sunday as the Sabbath, yet Knox himself was of Calvin's mind as to the obligation of that day. The original Confession of Faith of that church was drawn up by Knox in A. D. 1560. In that document Knox states the duties of the first table of the law as follows:— “To have one God, to worship and honor him; to call upon him in all our troubles; to reverence his holy name; to hear his word; to believe the same; to communicate with his holy sacraments, are the works of the first table.” It is plain that Knox believed the Sabbath commandment to have been stricken out of the first table. Dr. Hessey, after speaking of certain references to Sunday in a subsequent work of his, makes this statement respecting the present doctrine of the Sabbath in the Presbyterian Church:— “On the whole, whatever the language held at present in Scotland may be, it is certainly not owing to the great man whom the Scotch regard as the apostle of the Reformation in their country.” That church now holds Sunday to be the divinely authorized memorial of the resurrection of Christ, enforced by the authority of the fourth commandment. But not thus was it held by Calvin and Knox. A British writer states the condition of things with respect to Sunday in Scotland about the year 1601:— “At the commencement of the seventeenth century, tailors, shoemakers, and bakers in Aberdeen were accustomed to work till eight or nine every Sunday morning. While violation of the prescribed ritual observances was punished by fine, the exclusive consecration of the Sunday which subsequently prevailed was then unknown. Indeed, there were regular ‘play Sundays’ in Scotland till the end of the sixteenth century.” But the Presbyterian Church, after Knox's time, effected an entire change with respect to Sunday observance. The same writer says:— “The Presbyterian Kirk introduced into Scotland the Judaical observance of the Sabbath [Sunday], retaining with some inconsistency the Sunday festival of the Catholic Church, while rejecting all the other feasts which its authority had consecrated.” Dr. Hessey shows the method of doing this. He says:— “Of course some difficulties had to be got over. The Sabbath was the seventh day, Sunday was the first day of the week. But an ingenious theory that one day in seven was the essence of the fourth commandment speedily reconciled them to this.” The circumstances under which this new doctrine was framed, the name of its author, and the date of its publication, will be given in their place. That the body of the reformers should have failed to recognize the authority of the fourth commandment, and that they did not turn men from the Romish festivals to the Sabbath of the Lord, is a matter of regret rather than of surprise. The impropriety of making them the standard of divine truth is forcibly set forth in the following language:— “Luther and Calvin reformed many abuses, especially the discipline of the church, and also some gross corruptions in doctrine; but they left other things of far greater moment just as they found them. . . . It was great merit in them to go as far as they did, and it is not they but we who are to blame if their authority induce us to go no further. We should rather imitate them in the boldness and spirit with which they called in question and rectified so many long-established errors; and availing ourselves of their labors, make further progress than they were able to do. Little reason have we to allege their name, authority, and example, when they did a great deal and we do nothing at all. In this we are not imitating them, but those who opposed and counteracted them, willing to keep things as they were.” Joining Hands with Infidelity.
By Uriah Smith
OUR Lord asks the question: "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" Although it is claimed that this should read, "Shall he find this faith on the earth?" referring to a faith that the Lord will come and avenge his own elect as stated in the sentence preceding, which may be the true idea; we are constrained to ask the question in a more general sense, applying it to a belief in God's word, in view of the unaccountable and unsolicited surrenders which many of the professed defenders of the gospel are making to the baldest infidelity. This work is becoming so notorious as to be a marked feature of our time; and what is the more singular about the matter is, that these Christians do not confine themselves to infidel attacks and yield only to their claims; but they manufacture difficulties for themselves and then dispose of them just as infidels dispose of their supposed difficulties; that is, by denying the inspiration of those in whose writings these are found, and attributing them to ignorance, misconception, or carelessness of expression. How long will it be possible for any degree of reverence for the Scriptures to be maintained in the public mind when they are thus wantonly sacrificed in the house of their friends? In justification of these remarks we cite the case of H. W. Beecher, who has openly renounced all evangelical views of man's nature, present moral condition, relation to God, the atonement, and in short, the whole remedial system as instituted by God and Christ for the salvation of men. His position is essentially infidel. The Christian at Work, unable to reconcile the imprecatory psalms with the sermon on the mount, coolly concludes that David, though sometimes inspired, at other times put in matter on his own account. The Independent thinks Paul was not up with the times but labored under great misapprehension in some things he wrote about the coming of the Lord. President Woolsey declares that some things which Christ said should take place in his own generation did not take place then; and he don't know what to make of it. And so we might go on. This is indeed an easy way to dispose of those things which perplex them. But what is the result? The whole Bible is thrown to the dogs by such treatment. To one who reads the Bible with a willingness that scripture shall interpret scripture according to the literal system of exposition, a system that lies at the basis of every reform in doctrine since the dark ages, the difficulties and perplexities of these men over which they stumble upon infidel ground, appear very puerile. But it does not seem to occur to them that any traditionary dogma may be discarded, or that any Romish errors yet remain to be renounced. While it seems to us so easy to propose a remedy, that does not alter the fact that this new way of disposing of the Bible which has so suddenly sprung up in leading circles must be deplorable in the extreme. U. S. Why Not?
By Ellet Joseph Waggoner
We are constantly told by the adherents to Sunday observance that the main idea of the fourth commandment is rest; that the particular day on which men should rest is of minor importance; that the Lord saw that rest would be a necessity to mankind, and wisely provided for it, but left it for men to determine which day would best suit their convenience. People can worship God just as well on Sunday as on Saturday; and since this is so, it is evident that the day which is most convenient for the majority, is the day which the Lord intended should be kept. Thus they argue. Now for a practical application. The President of the United States has appointed Thursday, November 30, as a day of public thanksgiving and prayer. Any individual can plainly see by reading the proclamation, that the greatest stress is laid on the giving of thanks, and that but very little is said in regard to the day on which thanksgiving services should be held. If people are only properly thankful, it can certainly make no difference to the President on what day they express their thanks, since there is nothing in the day itself. Now, it is a fact that to stop work, and shut up stores on Thursday, Nov. 30, as many good people will feel under obligation to do, will be a great inconvenience. Not only will it be an inconvenience to those who thus rest, but it will seriously interfere with the business of many who do not intend to pay any attention to the President's proclamation. And since the giving of thanks, and not the observance of any specified day, is the real point of the proclamation, it is evident that its requirements will be fully met if the people meet in their respective churches on Sunday, December 3. That day will be the most convenient for the great majority of the people, and hence it seems clear that the President really designed that the thanksgiving services should take place on that day. And further, there may be some eccentric people who will imagine that the President really meant what he said, and will keep the identical day mentioned in the proclamation, thus showing that they are bound by the form, and cannot grasp the spirit of the proclamation. But since such fanatical persons will form only a small minority of the inhabitants of any State, it will be highly proper, and absolutely necessary, that the majority should pass a law compelling all to keep thanksgiving on the third day of December. This will insure uniformity. It is true that uniformity of practice might be gained by all uniting to celebrate the day which the President appointed, but since, on account of the inconvenience, all will not do this, it is manifestly better to choose some day upon which nearly all can agree, than to have many people observing no day of thanksgiving whatever. And now we ask our Sunday friends if such a course would be obeying the President's proclamation. Would it be showing proper respect to the Chief Magistrate of the United States? Would it not be putting the will of the governed above that of the ruler? No one will hesitate to say that such a course would be, to say the least, highly disrespectful. And now the question arises, Is not the great Jehovah, the creator of the universe, entitled to be treated with as much respect as the President of the United States? If not, why not? Children’s Missionary Activities
By Mrs. A. C. Bainbridge
Can Children Be of Any Use in the Missionary Work?
HAVING tried for three years, we say, They can. Now, when the long evenings are at hand, and often cold or rainy days; when there is no school, and out-door play cannot be permitted, the ever-recurring question, "O, mother, what shall I do?" can be answered pleasantly and profitably by a few lessons in this work. Very soon an interest is awakened, and the children feel that they are a part of the society, and united with God's people at least in work. Let them have a box with a cover, that will contain their paper-wrappers, tracts, envelopes, postal cards, report book, etc. The latter may be prepared in a very simple way. The first page like this, and its use explained:— Let the second page be headed, "Letters Written," and put the date at the left of the name of each person to whom a letter or card is sent during the quarter. At the end of each month let the list be added, and the result placed under "Letters Written," on page 1. The third page may be headed "Work," and the manner in which it is kept will appear like this:— On the 7th of Oct., three, five, or more names may be written four spaces apart. By the side of each name should be written the number of the copies of the SIGNS, and name of the tract, etc., that is sent. When this is finished, add the number of periodicals and pages of tracts, and put the results in their proper places on the first page. On the 14th of Oct., other papers and tracts are sent to the same persons, and the results recorded; also on the 21st and 28th. This gives ample time for them to be read. Then follows a letter, short and plain, telling why the papers were sent, asking of the interest aroused, and expressing a willingness to continue sending, if desired. At first, if letter writing is a new exercise, they may be copied from a model written by an older person, perhaps something after this style:— Date .......................
MR. J. A. HATCH—Dear Sir: I am a little boy (or girl) trying to help the missionary cause. I have sent you a few tracts and papers. I hope you have read them, for I think they will help you to understand the Bible. I will gladly send you more, if you do not object. Write soon.
Truly yours, ....................... We ought to teach them that the work is entrusted to us to do, and the results lie with God; and though our letters and papers may not be noticed by those to whom we send them, they are accepted of God if we engage in the work for a love of the truth and an earnest desire to save souls. We should lead them to pray for each individual addressed, and encourage them to use their own means to defray at least a part of the expenses. Above all, parents should seek wisdom and strength from God that they may be able to lead where they wish their children to follow. During the winter, all classes of persons have more leisure to read, and as events are fast fulfilling the prophecies that tell us the end is near, we should encourage all to work with greater diligence. Laytonville, California.
By E. A. Briggs
I HAVE just closed a course of meetings at Laytonville, which resulted in the establishment of a company of eleven adult Sabbath-keepers. Previously there was but one Sabbath-keeper in that whole region; but it is hoped this little company will hold up the true light so that it may shine far around. A Missionary Society of ten members was organized; a club of eighteen Signs ordered, and fifty-four dollars pledged to forward the missionary work. I found the brothers and sisters at Willits of good courage, and baptized two last Sabbath at that place. The church at Ukiah, I find firm in the truth, in spite of bitter opposition. Bless the Lord for the flood of light which is now shining forth regarding the present truth.489E. A. BRIGGS.
Ukiah, Oct. 24, 1882. As usual, Bro. Butler set before them the importance of purchasing and reading our books. At the last service he looked bad, yet he would not give up till the next day, when he left for home. Thus closes another of our yearly gatherings. Waynseboro, Miss., Oct. 18, 1882. In company with Elders Osborn and Butler, I left the Kentucky camp-ground, Oct. 10, and arrived at Nashville, Tenn., the next morning at 8 A. M. From what could be observed from our rapidly moving train, it has been a bountiful year with them there. All day Wednesday was used up getting to Pleasant View, twenty-five miles away, where the camp-meeting was to be held. It was 9 P. M. when I reached the comfortable home of Bro. Geo. Anderson. Our way that day was over the "Hill of Paradise" but I could not see why it should have such a beautiful name. The meeting was held in a fine oak and chestnut grove near the town. The brethren were on hand at the beginning of the meeting, and they remained to the close. The preaching was calculated to warn our people of the dangers which surround us; that we have reached the time to which our Lord refers in Matt. 24:12, "And because iniquity shall abound the love of many shall wax cold;" and Paul in 2 Tim. 3:1-5, "In the last days perilous times shall come" &c.; and that we will have to be as shining lights in the midst of this wicked and perverse age if we will stand when the Lord comes. This seemed to affect the people some, yet not so much as we hoped. There are many Seventh-day Adventists who are saying in their hearts, My Lord delayeth his coming, by the selfish, world-loving spirit which they manifest in their daily lives. While there are a large number who do deny their faith by their works, there are a few who are letting their light shine, and we are glad to believe there are some of the latter in this Conference. It is a time when we must put forth an earnest, daily effort or be overcome by Satan. The business of the Conference passed off harmoniously. Eld. S. Fulton was elected president of both the Conference and Tract and Missionary Society, and his wife secretary and treasurer of the latter. The outside attendance was good, and the best of attention was given to the word spoken, Our liquor dealers' circulars talk of educating the public in the interest of liquor to prevent prohibitory laws. The idea of whisky being an educator is interesting. Whisky turned school-master! That is good. Whisky is indeed an old professor, and has been engaged in the business of teaching for some centuries. He has many colleges and universities all over the land. All the States have at times granted him charters, and in many instances gave him magnificent endowments. Yes, whisky is a noted educator. Did you ever see his pupils? They all wear badges—red noses and bloated faces for one class, and pale faces and sunken cheeks for another. Whisky qualifies his graduates for business. He turns out thieves, murderers, wife beaters, and makes widows and orphans by thousands. It is a fine school—the pupils generally learn well and succeed in business. The tuition is pretty high. It costs everything one owns to graduate in the whisky school. We have known men to pay down all their money, land, fame, home, home comforts, wife and children, down even to the hungry babe, yes, give all in payment of his tuition in the whisky school. And then comes the degree, for whisky always confers on its graduates a doctorate—U. D., untimely death. This document is highly ornamented. It is written in the blood of wives and children by a pen of sorrow. A rattling skeleton, standing in fire and holding hissing serpents in each hand, which entwine the skeleton's neck and bite his heart, is the coat of arms inscribed on the terrible parchment. We prefer that our children should be trained in the school of prohibition.—Banner, Little Rock, Ark. From a private letter written by Eld. A. A. John, who is laboring at Great Grimsby, England, we extract the following:— Since in the providence of God I have been called to this distant field, it gives me pleasure to see signs which indicate that God has a few people here who are willing to obey his word. I would not have you think that the prospects are at all flattering. No. Every advance step that is taken requires earnest effort to take it. I am convinced that the masses will be warned by “open air” meetings in the market-places and on the streets. This plan has been carried out, by the Methodists and others, very successfully. The SIGNS has done, and will do, a good work for a certain class between the aristocracy and peasantry. Many persons have thought that in Great Britain, Elder Loughborough had an easy and desirable field; but it is a mistaken opinion. Although the English language is spoken here, the idiom is so different from what it is in America, that we are not always understood, and many times we cannot understand others. We are compelled to conform to their modes of expression. Even in missionary work, I have had to adopt a certain English expression, so that I can be understood. No. 34 of the SIGNS is before me, and I must say that I am proud of it, and am thankful that I have the privilege, unworthy as I may be, to offer it to the people of England as our representative missionary paper. I notice a few changes in the make-up of this number. Though I liked the appearance of the SIGNS before, I think this is an improvement. I will examine myself, and endeavor to make some change in my make-up that will better fit me to represent it. The work here at Grimsby is advancing slowly, but, I trust, surely. Seven are already keeping the Sabbath; several others are convinced, for whom we hope. Although the battle goes hard, we are trusting in God for grace to do the work, and we feel that victory will be sure. We pray for the over-burdened ones in America. It gives us joy to think that our pilgrimage is nearly ended, and that the everlasting rest will soon be given to those who have borne the burdens so long. May God help us to finish our course with joy. Five Thousand in One Year.
THESE are the figures that represent the net profit of one saloon in Michigan during last year. The keeper of the saloon, as we were informed, had formerly been a clown in some of the leading shows of the country. Abandoning the show business, he betook himself to drunk-making, and settled in Michigan. The patrons of this drunk-maker were largely laboring men, at work on the railroad. These men, without exception, were poor men who were entirely dependent on their daily labor for a subsistence for themselves and their families. Their wages were not large at the best, yet from these men this one saloon made a clear profit of $5,000 in one season. Let us look at this transaction from the different stand-points from which it presents itself, and if possible get a correct idea of the monstrous crime involved in the business. In the first place the inequality between the men who paid and the man who received the money involved in this transaction, is very marked indeed. On the one hand was a class of hard-working, industrious, self-denying men; on the other a genteel loafer, who probably never did a dozen hard days' work in his life; yet the loafer gets the money, and the hard-working men and their families remain in poverty and want. Is there any justice in this? We hear a good deal said about the cruelty of capital in its dealings with labor, but I never knew a case where capital defrauded honest labor to such an extent as this in so short a time. Did any dry-goods merchant ever make a clean profit of $5,000 out of so small a number of hard-working men in the short space of one year? Did any bloated bond-holder ever ask so large a per cent. of the hard earnings of the poor? Again this genteel loafer, more properly villain, gave these men absolutely no "value received" for their hard-earned dollars. No dry-goods merchant, clothier, grocery-man, miller, or other tradesman could give so poor a return for money paid them, and not be arrested for swindling. No swindler or burglar, saloon-keepers excepted, would be allowed to take a like sum of money from a similar number of men without landing in the State's prison. The fact that these men, under the influence of depraved tastes, were willing to be swindled does not change the moral aspect of the case in the least. The fact that the great State of Michigan recognizes this transaction as legitimate does not change the nature of the crime in the least. Again that which this ex-clown, and present saloon-keeper gave these men in return for the $5,000 not only did not benefit them, but actually injured them. No intelligent man in his sober senses can deny this. Without the liquor which this apology for a man sold these men they would have been healthier, wealthier, and wiser by a good many per cent. They would have been more efficient workers on the railroads, better husbands and fathers, better citizens, and in every way better men. In view of these facts, what shall we say of the business, falsely so called, of this saloon-keeper? Is it too much to say that it is a nuisance and ought to be suppressed? Is it too much to say that this saloon-keeper is a criminal, and ought to be punished? — Lever. PRESIDENT ELMENDORF, of the Chicago Citizens' League, in a temperance speech recently delivered at Youngstown, Ohio, gave it as his opinion that in Chicago one woman in every twenty-five is a drunkard. And this degrading vice is not confined to the lower classes, but invades all ranks of society. Neither is it peculiar to Chicago. Drunkenness is as prevalent in other cities, and the speaker said he has reason to believe that women and boys are becoming victims of strong drink. Mr. Elmendorf gave the following startling chapter of personal experience, the scene being laid in Chicago:— “I took a ride one Sunday night between eleven and one o'clock, visiting the chief police stations. My eyes were opened as to female inebriety. In the Desplaines Street station alone, I saw thirty-five girls reeling into their cells, singing, ‘O how I love Jesus,’ and other Moody and Sankey songs. They had just been arrested in one State Street dive—one of the infamous number well named by the Inter-Ocean ‘the hell hole.’ At all the stations, without exception, I found drunken women, and generally they were noisy. In one case I arrived just as a batch of five young women were being locked up, and so beastly besotted were they that they had to be carried into the lockup. All were richly dressed. “Among the non-criminal classes do you hold that your indictment holds good? “Very measurably, though I doubt if the average is so high. Of late years the custom has been to send liquors home; and I know there is a great deal of drinking among women on account of this increased facility offered in bottled liquors. This is the opinion of several eminent Chicago physicians. A proof of the increased intemperance of the sex is the now admitted need, and effort to supply it, of an inebriate woman's home—a Washingtonian Home for the sex.”—Review and Herald. Canon Basil Wilberforce, at a meeting of the Southwark Help-Myself Society, described a recent visit to a mission room at the London Docks, where he had asked any one who wished to, to get up and say what God had done for him. An old sailor rose and said how bad he had been—felt that he was even a devil's castaway; but six years ago, in that little room, he was led to see that he was a great sinner, but that Christ was a great Saviour, and that on the cross was nailed every one of his sins. He signed the pledge, and threw away his pipe; and had been upheld by God; because every morning he prayed that he might be protected. Returning recently from Hongkong, this old sailor had an accident, and was badly scalded; he was very ill. When he began to recover the doctor said :— “You must take some port wine.” “No,” said the old sailor, “I am a teetotaler.” “But,” said the doctor, “you need it to strengthen you.” “Doctor,” said the old man, “do you think I shall die if I don’t take the wine?” “Then,” said the sailor, “when you get into the St. Katherine’s Docks, go round to the little room, and tell them that the old man died sober.” THERE is a great danger among active Christians of undervaluing heartiness in work. The discussion of methods is apt to put out of sight other elements of success. Critical minds are disposed to sneer at self-forgetting enthusiasm, and too often this foolish contempt is allowed to check the promptings of affection. This is a fatal mistake, a cruel wrong, which ought to be rooted up. Religious work is like music—it is worth nothing without soul in it. One may imitate a tune by turning the crank of a hand-organ, but he only is a musician who thrills us by the vibrations of his own heartstrings, who makes us feel that he feels the sentiment which the tune expresses. In no work is heartiness more effective than in direct labor for the salvation of men. The truth spoken in love, the plea made from unalloyed affection, the loyalty which is manifestly a personal attachment to the Saviour—these make the conquering force which it is not in the heart of men to withstand. And it is a mockery to attempt Christian work without it. Heartily, as to the Lord, should be the motto of every one who believes that God is love, and that love rather than knowledge is the seat of power.—The Testimony. Feeding Upon Truth
By Coleridge
It is not enough that we swallow truth; we must feed upon it, as insects do on the leaf, till the whole heart be colored by its qualities, and shows its food in every fibre—Coleridge.