Earlier text: CLEANLINESSTHE THIRD COMMANDMENT.
By W. N. Glenn
THE name of God is sacred. He says of himself, "I am a jealous God" (Ex. 20:5); "My glory will I not give to another" (Isa. 42:8). He will not sanction with any degree of allowance the worship of any other god, nor will he tolerate any irreverent use of his name. The ancient Hebrews were very particular in this respect; it is said they would not at all pronounce the name of the Creator, and approached even the writing of it in a very solemn manner. In their journeyings in the wilderness God cautioned them particularly in regard to his Angel which should go before them, saying, "Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him." Ex. 23:20, 21. So great is God's regard for his name that he made it the subject of a special commandment in his perfect, unalterable law, the transgression of which is sin. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain." In the general carelessness regarding the law of the Lord, which the Son of God obeyed implicitly (John 15:10), which he magnified beyond any former comprehension of its boundless scope, it is no wonder there is so little idea of what would constitute a breach of its terms. The most common conception of this command, even by the majority of those who acknowledge its binding force, is a very narrow construction of the letter, to say nothing of the much broader spirit. In general, the idea of what would be deemed a transgression of the third commandment is limited to what is commonly called profane swearing, or cursing. While those who so daringly use the name of Deity in this manner do most flagrantly violate the holy law, that habit so universally indulged is by no means the only very common manner of taking the name of the Lord in vain. The name of God is often used in vain in what purports to be worship, especially in public worship, though private worship is by no means free from this species of sin. The formal, faithless prayer to God is taking his name in vain. The Scripture warning is, "Use not vain repetitions, as the heathen do;" then the meaningless repetition of the name of the Lord in prayer is taking his name in vain. Prayers preceding and in behalf of exercises and objects which are contrary to God's word and law, or conducted in a spirit of lust and levity, are examples of taking his name in vain. They are not simply of no avail, they are sinful. Much that passes popularly for praise is nothing but taking the name of the Lord in vain. Singing praises to God merely for display, or for the purpose only of adding entertainment to any occasion, is only taking the name of God in vain. The use of sacred songs for pastime or pleasure is mockery to him whom only the lips honor, while the heart is far away (Isa. 29:13, 14). It is flagrant violation of this commandment for companies to sing songs of praise in a thoughtless, trifling vein, interspersing jokes and laughter at every interval of the song. This custom is so common that special attention seems imperative. Listless, careless singing of praise to God, with eyes and mind wandering everywhere but on the words and sentiment of the song, is taking his name in vain. The use of God's name in a spirit of levity, or in any unnecessary manner, is vain and sinful. Many have read the word of God and searched its pages for the sole purpose of finding curious expressions, making light of its facts and teachings, and perpetrating jokes. Such uses, especially on the part of those who profess to serve the Lord, are blasphemous and vain. When we reflect that all insincere profession of Christianity, or insincere or ignorant worship of God, is in direct violation of the command, "Thou shalt not take the name of the Lord thy God in vain," it is plain that the transgression of this clause of the decalogue is far beyond the general conception of the evil. It is also a marked transgression to display the name of God in unwarranted places, or to make any illegitimate use of it whatever. There is a growing demand in this country that God's name and authority should be recognized in the national Constitution, and his worship enforced by the civil enactment of his law and so-called Christian institutions. This, too, in face of the admission (which is given as a reason) that the general tendency of the people, not excepting the nominal church, is to estrangement from the word and worship of God. "Wherefore the Lord said, For as much as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." Isa. 29:13, 14. "Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, everyone to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not. And when this cometh to pass (lo, it will come), then shall they know that a prophet hath been among them." Eze. 33:30-33. Those who seek such a pretended recognition of God at the hands of a people charged by the advocates of the measure as being given over to the world, squarely demand that the government shall, in the name of its subjects, take the name of the Lord in vain. Should Christian people, to say nothing of others, be a party to such transgression of God's law? W. N. GLENN. SUNDAY CLOSING AND PROHIBITIONISTS.
By M. C. W.
A CORRESPONDENT, writing to the California Voice from San Bernardino, gives his reasons why he could not sign a petition to close saloons on Sunday. He says:— "I have had no hand in permitting the business by license. I do not wish to put my name to a petition with those who have, and thus make the world believe that I am in favor of, and perfectly willing for it to run every day except Sundays, and that I thought a crime which was sending its thousands to hell would be greater committed upon Sunday than upon any other day." Whereupon the editor remarks:— "A good many people decline to sign petitions to close dram-shops on Sunday, a plan which perfectly satisfies many others to let the accursed hell-traps run six days forever. It is well to close them Sunday as a preparation for closing them every day. But those who help to license them at all, deserve to have them pour out their cornucopia of curses upon them every day. It is not to be supposed that the Lord ever gave a community or an individual a cent of credit for closing their grog-shops on Sunday if they opened them weekdays. It is a question whether it is any worse at all to steal, kill, or sell rum on Sunday than on other days. The intentional crime cannot be easily aggravated." This is rather talking on both sides of the question. We believe that we see something of the "strait betwixt two" which some of our prohibitionist friends are in. Many of them do not believe in Sunday laws, do not believe in it as a piece of religious legislation, and they know it to be a failure as a temperance measure. They are halting between the duty of doing just what they believe to be right, and the fear of offending the Sunday people. We pity them; but we wish they would stand for the right. If they are too weak to do that, we wish they would take the other side, unless they are gaining strength in supineness. We have not much faith in such a remedy, however. One can see where the Voice stands, but why does it not say so squarely? It ought to know that Sunday closing is no "preparation for closing them every day." It favors Sunday, but it does not help the prohibition cause, and it never has. And "it is [not] a question whether it is any worse at all to steal, kill, or sell rum on Sunday than on other days." A Sunday murder is no worse than a Monday murder, or a Tuesday murder. That is not a crime which is not condemned by law. If the statute law licenses men to sell liquor, they are not committing crime in selling liquor according to the law. The traffic may be sinful, wrong, fraught with great evils to individuals, society, and the State; it may be the breeder of crime, and therefore ought to be made criminal; but as long as it is licensed by law it is not criminal; it is under protection by the law. And it does not help it any to say, "We will license it only six days." That law is just as evil which would license theft six days as seven days. And such a law would not degrade theft, but exalt it to a legitimate business. Forbidding it one day would simply bring honor to that particular day upon which theft is forbidden. Sunday-closing acts and Sunday-closing petitions are ever in favor of Sunday, a religious institution held by a certain class. Let Sunday stand on its merits, like every other institution of the church. And let prohibitionists who believe this stand to it. Seeming defeat in the right is ever true victory, while seeming victory in the wrong is ever humiliating defeat. Lincoln’s Religious Views
By Editor
The Truth Seeker, an infidel paper published in New York City, has just concluded the publication of a series of fifteen contributed articles designed to prove that Abraham Lincoln, instead of being a Christian, as has been most strongly claimed by some, was a "freethinker." The testimony seems conclusive, but what difference does it now make what Mr. Lincoln's religious views were? The Christian religion does not rest upon the faith of any man, no matter how eminent, and the sooner both Christians and infidels come to recognize this fact the better. The majority of the great men of the world have always rejected Christ, and, according to the Scriptures, they always will; and the efforts of Christians to make it appear that certain great men who never professed Christianity were in reality Christians, is simply saying that Christianity cannot stand on its merits, but must have the support of great names to entitle it to favorable consideration. Even if it could be shown that Mr. Lincoln was a member of some church, Christianity would gain nothing, even as infidelity gains nothing by the evidence offered by the Truth Seeker that he was not a Christian. Unfinished Monuments and Public Memory
It does not take long for the good and worthy to pass from memory. Marian Harland, editor of the Home Maker, is doing all in her power to build the half-finished monument to Mary, the mother of George Washington, which was falling into decay. It looks doubtful as to whether the monument to General Grant will ever be finished. Both that and the monument to Mary Washington will probably wait unfinished long after the monuments to H. W. Grady and Jefferson Davis are completed. It is impulse and emotion that move the masses, and the Southern people are people of impulse. (Lesson 25, March 22, 1890.) 1. FOR what did Christ take away the sacrifices of the law of Moses? 2. What do we learn in the Scriptures is the will of God? 5. What did the Lord Jesus say in his prayer for our sanctification? John 17:17. 6. Is the truth necessary for our sanctification? Ans.—It is; error, however fine in appearance, however firmly believed, has no sanctifying influence. 9. What is necessary in order to be sanctified through the truth? 1 Peter 1:22. 10. Can all truth be obeyed? Ans.—It cannot. To be obeyed it must be in the form of law. There can be no obedience where there is nothing commanded. 11. Is that truth sanctifying which does not call for obedience? James 2:19. 12. Is it therefore of no profit because it will not sanctify? See note. 13. What did God say the children of Israel should be if they would keep his commandments? Ex. 19:6. 14. Can we, then, be sanctified by our obedience to the law? Ans.—We cannot. See note. 16. After our High Priest offered his sacrifice, where did he go? Heb. 10:12. 17. What is he expecting—waiting for? Verse 13. 20. What is meant by the holiest? Ans.—It is, literally, the holies, that is, the heavenly sanctuary. 21. By what means do we enter there?—Id. 22. Do we enter there actually, or in person? Ans.—No; we enter in the person of our Priest, as a man is said to appear in court when his advocate is there for him. 23. By what manner of way do we enter there? Verse 20. 24. With what is the new and living way in contrast? Ans.—With the sacrifices of the Mosaic law, which were dead when their blood was offered in the sanctuary. 25. What is that way?—Id. See note. By 2 Tim. 3:16, 17 we learn that all truth is profitable, but truths are not all of the same nature, and are not all equally profitable. Some truths are primary, some are secondary. In James 2:19 we are told that we do well if we believe that there is one God; that is a very important truth, which, unfortunately, some nations of the earth have entirely forgotten. But it does not call for obedience—nobody can obey an abstract statement of that kind. It only calls for belief. And the demons believe it, and they remain demons still, even though they tremble before that truth. They are not sanctified by their belief, because it works no change of character; it is dead. But he who does the will of that one God is sanctified thereby, because he thereby forms a character in harmony with that will. While the law of God is that primary truth, which directly sanctifies, other truth is secondary; it can only work indirectly in our sanctification. But it leads toward sanctification, even indirectly, only when it leads us toward the law—to the way of obedience. WE could be sanctified by obedience to the law if we had never forfeited our justification and destroyed our ability by disobedience. Instead of now being justified by the law, we already stand condemned, for we have all disobeyed it. Rom. 3:9, 19, 23. Sin has perverted our natures, so that alone we can do nothing. John 15:5. But that does not destroy the fact that the law is perfect, and is justifying in its nature. That the law cannot justify us is not the fault of the law—it is our own fault. The law did not fail in the fall of man; the law does not become sin because we sin. Rom. 7:7-14. The law is the measure and rule of the righteousness of God; it witnesses to that righteousness. Rom. 3:21. By our fall we are far below the righteousness of the law, and we are now dependent upon another to raise us up to where its righteousness may be fulfilled in us. Rom. 8:4. THERE is a fund of instruction in this expression155in Heb. 10:20. It is not a "way of life," as some have construed it, but a way ever new, ever living. Our Sacrifice is alive forever, and his blood is ever fresh, precious, incorruptible. 1 Peter 1:18, 19. This great truth is denied by the Catholics by their doctrine of transubstantiation. They affirm that there is no sacrifice now available for man, except upon their altars, where the wafer and wine are turned into the actual body and blood of Christ. In that doctrine the sacrifice of Christ is not even new, but needs ever to be renewed; the body and blood need a constant re-creating. By it the contrast between the daily offerings of the old law, and the one offering of Christ, is utterly destroyed. The Sabbath-School.
By W. N. Glenn
Notes on the International Lesson.
BETWEEN the last lesson and the present one is the record of Christ healing “a man full of leprosy”—evidently a very aggravated case. It is worthy of note inasmuch as it shows that Christ fully indorsed the “ordinances of divine service” (Heb. 9:1) under the Mosaic dispensation. After that occurrence he withdrew himself into the wilderness to pray. If such an one as he could so much realize the need of private personal devotion and communion with the Source of all wisdom and power, how much more his weaker followers! “AND it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem.” We do not learn from the lesson where this occurred, but from Mark 2:1 we learn that it was at Capernaum. Matt. 9:1 says it was at “his own city.” Some might infer that his own city was Nazareth; so it was at one time, but after his rejection by the people of Nazareth, Jesus had made Capernaum his principal place of abode. And the fact that there were Jews at this meeting from so many different quarters is evidence that Capernaum was a most fitting place from which to disseminate his message to all parts. THESE “doctors of the law” are called scribes in verse 21, as also in Matt. 9:3 and Mark 2:6. They were not at the meeting for the purpose of learning, but to criticise the words and deeds of this wonderful teacher, of whose fame they were becoming very jealous. “And the power of the Lord was present to heal them.” The Revised Version omits the final word “them,” which better expresses the idea. “AND, behold, men brought in a bed a man which was taken with a palsy; and they sought means to bring him in.” Mark 2:3 says the sick man was “borne of four,” that is, carried by four persons. Of this disease McClintock & Strong's Cyclopedia says: “The term palsy, or paralysis, is used by the ancient physicians in a much wider sense than by our modern men of science. It includes not only what we call paralysis, which is rarely very painful, but also catalepsy and tetanus; i. e., cramps and lock-jaw. Catalepsy is caused by a contraction of the muscles in the whole or part of the body, and is very dangerous. The effects upon the parts seized are very violent and deadly. For instance, when a person is struck with it, if his hand happens to be extended, he is unable to draw it back. The cramps, in Oriental countries, is a fearful malady, and by no means infrequent. It is caused by the chills of the night. The limbs when seized by it remain immovable, sometimes turned in, and sometimes out, in the same position as when they were first seized. The person afflicted resembles a man undergoing the torture, and experiences nearly the same exquisite sufferings.” TRUE faith will not take No for an answer. This poor paralytic and his faithful attendants could not gain an entrance to where Jesus was by the ordinary means because of the great multitude of people. So they got up on the house-top, removed some of the tile roofing, and let the sufferer down through the opening in presence of the Lord as he spoke to the assembled audience. The faith that will not acknowledge defeat is the kind of faith that prevails with God. Jacob wrestled all night and would not let the angel go until he received the desired blessing. See Gen. 32:24-29. And Jesus spake the parable of the importunate widow to illustrate prevailing prayer. See Luke 18:1-8. “MAN, thy sins are forgiven thee.” It appears that Jesus responded to this demonstration of faith before any verbal petition was uttered. It was “when he saw their faith” that he vouchsafed the greatest of all blessings, namely, the forgiveness of sins. This was of far more importance than that which the man had come to crave,—the healing of his disease. NOW the scribes and Pharisees thought they had gained their point; surely it was blasphemy for any man to claim the power to forgive sins. This no one could truthfully deny. But Jesus was ready to show that he was not a mere man, and had the power to forgive sins. They had acknowledged that none “can forgive sins but God alone.” He demonstrated his supernatural power in a double sense; first, by reading their thoughts,—“Why reason ye in your hearts?” second, by working a wonderful miracle in attestation of the power to forgive sins. He made a test of this miracle telling them it was “that ye may know that the Son of man hath power on earth to forgive sins.” WAS the test successful? Did “the power of the Lord which was present to heal” respond when summoned as a witness to his power to forgive sins?—It did. “And immediately he [the sick man] rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.” The command to “rise up and walk” was an additional test of the emaciated paralytic's faith. Was it sufficient for the test?—He went away sound in body, and at peace with God. It all came by the grace of God, through faith, as Paul says in Eph. 2:5. THESE things were “written for our learning” (Rom. 15:4), as all other scriptures, “that we through patience and comfort of the Scriptures might have hope.” Unless this result be experienced, the lesson will have been studied by us in vain. No amount of Scripture study will avail for our benefit unless this unwavering, persistent faith shall be thereby inculcated in the heart. A STREET SCENE IN OKLAHOMA.
A STRANGER came into the city on Saturday, and took a low-priced hotel. To-day—Monday—at noon his inquiries gave the landlord the idea that he was without money. The landlord in a few minutes asked him to pay his bill. The stranger said he could not until he could get something to do. The landlord made out the bill, took it to the city sheriff, who furnished him with the necessary legal authority, and both went to the hotel and presented the bill. The stranger said again he could not pay it. The landlord and sheriff went to the man’s room, took his trunk, and carried it to a street crossing close by—one of the most public places in the city. The sheriff announced that the trunk and contents would be sold at auction to pay a board bill. A hammer soon smashed the lock. The stranger pleaded that the trunk and contents be sold together to some one person, that he might have a chance to redeem it if he could. The sheriff answered that it would not bring enough if sold in that way, as there were costs to be covered. Article after article was brought out, held up, spread out, and knocked off for almost nothing, much to the fun of the crowd. Among other things the sheriff brought out a book. It was morocco bound, and had a clasp. He held it up and opened it. It was a Bible. The noisy crowd became quiet; the Bible was knocked off in silence to the first bidder for twenty-five cents. One or two articles more were sold, when someone spoke out, “That man ought to have his Bible,” and added, “I’ll give ten cents to buy it back for him.” Another said, “I’ll give five.” Immediately twenty-five cents were paid in. The man who had bid off the Bible gave it back. Someone else called out, “A man that carries a Bible in his trunk is not the man that doesn’t pay his board bill!” Another asked, “How much is that man’s bill?” In three minutes’ time the amount of the bill was chipped in. The articles sold were called for. Everything was brought back, and the money returned. The stranger was given his Bible, his trunk and contents, and his board bill paid.—Rev. Lemuel Jones, in Congregationalist. Baptist Progress in Sweden
THE Baptists are making marked progress in Sweden. Revivals seem to be the order of the day among them. In the last two decades their church membership has increased from 4,900 to 32,308. In the single year of 1888, the baptisms numbered 2,390. BOSTON rum and British opium are demoralizing portions of the Oriental world. They are checking missionary effort as effectually as anything on heathen soil. A man whose testimony cannot be questioned says that often while he is preaching, the taunt is thrown up to him from the audience, "Who brings the opium?" The wars of 1840, '57, and '60, cannot soon be forgotten, and are dark stains on the pages of English history. Such testimony to the estimate of a moral principle can scarcely be found, as when, at the command of the Chinese emperor, ten million dollars worth of opium was destroyed. The notable act of our fathers in throwing a few hundred chests of tea into the Boston harbor, as a protest against an iniquitous principle in government, dwindles in the comparison. And when the British authorities still pressed their case on China with argument and gun-boat, the pathetic answer of the heathen monarch awakens our heartiest admiration: "It is true that I cannot prevent the introduction of the poison; but nothing will induce me to derive a revenue from the vice and misery of my people." Rev. B. P. Kephart, a missionary in Africa, says that the steamer that brought him had on board 10,000 casks of rum, eleven cases of gin, 460 tons of gunpowder, and fourteen missionaries, all on their way to Africa to convert the heathen. Rum, gin, gunpowder, and opium, from Puritan Boston and Christian England! The cheek should mantle with the blush of shame. Is there not enough loyal Christian sentiment in these two great nations to utter an indignant protest so loud that the governments shall be moved to action, that this shameful traffic in the bodies and souls of the heathen may be effectually stopped? —Selected. THE GOSPEL AMONG THE CHINESE.
THE Chinese Evangelist, of New York, gives a list of 123 Chinese schools and missions in this country. The average attendance, so far as given, is about 1,600. This total does not include the missions of the Pacific Coast, in connection with which there are 217 Christians. In this city and Brooklyn there are thirty-five schools with an average attendance of 700, of whom sixty-four are Christians. A Chinese Christian lady brought her jewels one morning to her husband to build an opium refuge, and when he expressed surprise, she said, “I have taken Christ for my adornment, and surely that is enough for any Christian woman.” A Christian missionary, on entering a new field in China, was kindly received by the mandarin, who promised to do all in his power to help him. “I have not heard your doctrine,” said he, “but I have seen it. I have a servant who was a perfect devil, but since he received your doctrine, he is another man, and I can now trust him.”—Selected. GATHERED FROM VARIOUS MISSIONARY JOURNALS. THERE are thousands of “Red Kaffirs,” says Mrs. Osborne, who recently traveled through that portion of Africa, to be found in the Eastern province of the Cape Colony, “as dark and ignorant of God as any in Central Africa.” They are easily accessible. THE Ahirs (cow-keepers) in Benares have decided to expel from their caste all who use intoxicating liquors. Other smaller castes have followed the example thus set, and in this way 40,000 or 50,000 of the inhabitants of Benares have become total abstainers. J. HUDSON TAYLOR estimates that with 1,000 additional missionary evangelists in China, every man, woman, and child in that vast land could be reached with the gospel message before the end of 1895, and he asks the prayers of Christians for that number to be speedily supplied. MR. THOMPSON, of the American Board’s Shansi Mission, tells of a parsimonious convert whose heart the gospel had opened, and he has lately grown very charitable. He recently gave half a month’s pay to the famine sufferers. The gospel is doing in China what it very often fails of doing at home. A JAPANESE remarked that his difficulty about becoming a Christian was that having borrowed money his creditor would, as soon as he was baptized, expect him to pay it at once. So long as he was not a Christian, it made no difference whether it was paid or not. This certainly is a compliment to Christianity. THE Doshisha, the great Christian training school of the American Board in Japan, has been but fourteen years in existence. Under the superintendence of Mr. Neesima, this institution has been wonderfully blessed, and ranks very high even in the estimation of some of the highest Japanese officials. Of its 900 students 172 made profession of faith in Christ last year, 98 at one time; 142 made a similar confession the year before, and most of the students are Christians. “ONE LANGUAGE AND ONE SPEECH.”
ONE came from the far-off South Sea Island, the other from the country of the Ganges; of different races, speaking different languages, with customs and habits of life quite unlike, what had these two in common? How might they communicate their thoughts to each other? They met upon the deck of a missionary ship, strangers, yet they had a common interest. The question was, How to express it? Both had learned of Christ and his love through the missionaries, and when one pointed to his Bible, the other responded by holding up his own. Then they shook hands; it was a hand-shaking full of meaning. It meant that their hearts were one in Christ. Then they smiled in each other’s faces. That seemed to end their exchange of thought. No, suddenly the Hindoo exclaimed, “Hallelujah!” The New Zealander shouted back, “Amen!” These two words, of another language than their own, each had engrafted upon his native dialect, even as they had taken the love of Jesus into their hearts. And thus, a Christian heart could hold communion with another Christian heart.—Ex. Protestant Missions in India
THERE is only one Protestant missionary to about every 250,000 people in India. FACTS CONCERNING THE SHUT-IN SOCIETY.
By Daisy Boython
THE Shut-in Society originated in 1877, among a few sufferers. It rapidly increased in numbers till it became necessary to organize, which was done in 1884. Associate members from five different States were present. In 1887 the band numbered 2,000 names, which has been continually increasing as the many sufferers hear of it. The objects of the society are: 1. To relieve the weariness of the sick-room by sending and receiving letters and other tokens of remembrance. 2. To testify of the love and presence of Christ in hours of suffering and privation. 3. To pray for one another at set times; daily, at twilight hour, and weekly, on Tuesday morning at ten o'clock. 4. To stimulate faith, hope, patience, and courage in fellow-sufferers, by the study and presentation of Bible truths. The society consists of regular members and associate members. The regular members are invalids, blind, deaf, or the aged; to be wholly or partially shut in from the outside world constitutes one a proper candidate for membership in the society. The associates are those who are out in the busy, work-a-day world. Each associate is made acquainted by letter, through the executive committee, with one or more Shut-ins, thus bringing the bright sunshine and something of the busy world into the quietness of the sick-room, while they in turn oftentimes teach lessons of patience and cheerfulness under suffering and privation. All regular members under nineteen years of age are classed in the "children's department," and called the "Sunshine Makers," because they endeavor to impart some little ray of brightness into other lives. There are also children who are not sick, that are called "Cup-bearers," and occupy the same relation to the Shut-in children that the associates do toward the adult Shut-ins. Many a little Cup-bearer has been made happy by sending a ray of sunshine into the hearts of those who are living in the shadow of affliction. Some twenty circle letters are coming and going on their rounds among the children of the Shut-in Society. Even those who are well and able to be about their daily avocations watch for mail-time; how much more then do the Shut-ins look forward to the mail, which brings them words of comfort from friends far and near. It takes so little to make a bright day for such as these. A bright card, a few pieces of satin or silk, a paper now and then, just the thought of having someone remember you, comes like a healing balm to the weary heart. It is more blessed to give than to receive; and the Shut-in remembers this, as he sends on his precious treasures to others with whom he has become acquainted. Have you never seen an invalid sit and work for hours with a handkerchief or a bright string, placing it in different positions and tying it into innumerable knots, just to pass off the time? The "wheel-chair department," the "men's department," and the "missionary department" come under our notice. The society does not furnish wheel-chairs; but such as are donated to this department by associates and others, are distributed among those needing them. Those who wish wheel-chairs send in their names to the superintendent of this department, and their names are entered on the list, and they stand their chances of receiving a chair suited to their needs. Many a poor sufferer has been wheeled out into the warm sunshine by this means, who has not been out for many a long day. The "invalids' auxiliary" comes under the head of "missionary department." They who are lying on beds of suffering, or reclining on wheel-chairs, send up their offerings, many of them as the "widow's mite," to the superintendent of this department, all of which money is used in missionary work. The Shut-in Society is assisting in the Margaret Williamson Hospital in China. There the poor afflicted creatures are doctored by hundreds, and at the same time are taught of the love and salvation of Jesus Christ. The "invalids' auxiliary" is supporting a young girl there. She has been converted, and is a bright, intelligent girl. These members who cannot send money, sometimes send fancy-work, until from one State and another there is enough collected for a sale. The money is then used in the "missionary department." This giving, however, is not demanded, only those who wish to, and can do so. Each Christmas a package of letters, with a bright card in each, is sent to some person as a Christmas greeting for those who are shut in by their own misdeeds, who cannot say with those sending them, "And the Lord shut him in." The sailors, who are to a great extent shut out from the world, as they traverse the mighty deep, have been taken into consideration by the Shut-ins. Small libraries of some twenty books to each ship are being presented to many of the ships. Some send books they have, others send money to help buy books, others make scrap-books. Little bags, containing everything necessary to keep one's wardrobe in repair, are also made by loving fingers, and sent in His dear name. Hidden away in these little bags, to be discovered sometime, is a comforting text or a letter that will cause the brother on the vast waters to pause and think. So though the Shut-ins are shut in from the work of the world, the dear associates have brought the work in to them. The Open Window is the paper published in the interests of the society. On the cover is the picture of an open window, the curtain seemingly blown back by the breezes. Wound round the words, "The windows of my soul I throw wide open to the sun," is the lovely passion-vine, the crown and cross plainly visible in the flowers—a very suggestive emblem I think. If the weary ones endure the cross of suffering and privation, by and by the crown of everlasting happiness shall be awarded them. I pick up the little Open Window from off my table, and think of the many hundreds of weary ones watching for its coming, of the many thin fingers turning its leaves, and the eager eyes scanning its pages. In through this little Open Window come bright, cheering talks from the editor, letters from associates and Shut-ins, news from missionary work, the Sunshine-makers' Department, and bright rays of sunshine through the Bible-readings. All regular members pay fifty cents for the Open Window, if able, if not some kind associate pays for them. Associates and other subscribers pay one dollar per year. I think of the little leaflets bearing comforting words, flying hither and thither. If only one of these could speak as it flies from one to another, from State to State and from the islands of the sea, how many weary hearts it could tell that it had cheered and comforted. I believe God can and does assist in this work, as well as any other, and causes the right words to be sent to the right person. How often these words of comfort and sympathy have dropped into hearts tossed to and fro, scarcely knowing whether to let go their hold on God or not, and have soothed the troubled waves and strengthened the weak! Is not this a beautiful home missionary work—carried on among the associates and the invalid members, and they in turn among themselves, the sailors in their shut-outness, and the prisoners in their shut-inness? Many warm friendships are formed among the Shut-ins, which are helpful on both sides. Brothers and sisters in Christ, is not this work one in which our Father will smile approvingly? "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Anyone wishing further information concerning the Shut-in Society may address Mrs. Helen E. Brown, Secretary and Treasurer, 146 East Fifty-second Street, New York City. SCOLDING.
By Zion's Herald
WITH some, scolding is chronic. Life is one long fret. The flesh is feverish, the nerves unstrung, the spirit perturbed and in a state of unrest. The physical condition and the material surroundings may have a strong tendency to disturb our equanimity and to exasperate our feelings; but we are to bear in mind that scolding never did anybody any good, and withal grows to be very uncomfortable to the party who indulges in it.157Inappropriate to anybody, scolding appears most hateful in parents and ministers. Set to be dispensers of kindness and love to those with whom they are more especially associated, it is horrible to see gall distilled instead of charity that blesses both parties. Scolding turns a household into a pandemonium, and a church into an inquisition. Bear in mind that kindness and gentle speech are a great deal easier to practice than their opposites. Why practice the worst thing when harder? Arrest yourself in the indulgence of this bad habit right here. Begin now, and put yourself under bonds to be good-natured.—Zion's Herald.