Earlier text: GIVEN FOR OUR LEARNINGSOUTH AFRICA AS A MISSION FIELD.
By Stephen Nelson Haskell
AT different periods of the earth's history, the Lord has in an especial manner honored one nation or continent more highly than another. Palestine was chosen as the land wherein the Saviour should make his earthly sojourn. Asia was thus made to be the abode of the Son of God, and her inhabitants were privileged to be among the first to hear the teachings that fell from the divine lips, and to witness the example of him who is the Pattern of all the world. Europe and England have been the scenes of the Reformation; their mountains and caves have proved refuges for the people of God on many occasions, and noble men and women have been raised up from time to time among those nations, to carry forward new reforms in the church. And now in the last days the Master of the vineyard has so ordered and shaped human events that on the United States has been bestowed the honor of cradling the Third Angel's Message. But has Africa been forgotten? has the Lord never bestowed any honor on this large continent?—Yes, Africa also has been made to play a part in the drama of divine history. She was an asylum for the patriarchs in days of old, for here it was that Abraham, Isaac, and Jacob were preserved in times of famine. She was a refuge for Jeremiah when he was rejected of his own people; and, above all, it was here that Joseph and Mary fled with the infant Jesus, to escape the cruel decrees of Herod, the king. It is true that at the present time there is no country that is in a state of greater darkness than Africa, but it is also true that there is no place on the face of the earth that contains so many different tribes of savages as does the soil of Africa. There is no place in all the earth where all denominations are putting forth greater efforts to civilize and to Christianize the inhabitants than in Africa, and in many once dark spots the true light of the gospel commences to burn with a glorious luster. This is not only true of the central portion of the continent, and those places from which little is heard, but also in the southern lands a great work is being done, and there are but few tribes that are not represented to a greater or less extent in the ranks of Christianity. Much effort is being put forth at the present time to elevate the standard of Christianity and the social state of society in the modern nations of the earth, but are there not worthy souls here among the natives of Africa? Similar instances may be seen in the Bible. At one period we read that there were many lepers in Israel, but none of them were cleansed except Naaman, the Syrian. In the days of Elijah the prophet there were many widows in Israel, or among the professed people of God, and yet it was a woman of Sarepta that was chosen to shield this servant of the Lord. There are precious souls in every nation, and there is a truth to be carried to them. God calls for consecrated laborers to do this work, those who are not afraid of hardship and danger, those who will have such a hold on the arm of Heaven that they will not shrink beneath the most bitter discouragements and the most trying circumstances. Again, there is a providence to be seen in the wonderful way in which many colored people have been brought as slaves from other lands to this continent. Many of these were of royal blood and of the most enlightened class. Here the missionaries have access to them, and they learn of the wondrous love of Jesus. They are taught concerning that great God who reigns supreme above all other gods, and now that they are at liberty, they, having themselves heard the glad tidings of salvation, seem to have a burden to take it to their friends and relatives in the islands of the sea, from whence they originally came. Thus the wisdom of God can be seen in bringing all of these different tribes and nationalities to this country; for in many of the places from which they came it is impossible for white men to live, and the light of the gospel would have been retarded from spreading its beams all over the globe. We should be thankful to God that all the closing work has not been left with us to do; were this the case, it would take us years and years to do the work; but we should praise the Master that he has in his mercy and love put it into the hearts of others to go out and labor with these people, and prepare the way for us, thus making our work a lighter and an easier one. God has given us a special work to do, but he has given to others also a task to perform, and it is certainly not out of place for us to assist them by our prayers, and by manifesting an interest in their work. Many men of different crafts are employed in erecting a building, but should he who puts on the finishing touches claim all the honor of the work? He has in truth done less than any of the others. We have the final work to do in preparing a people to stand before the throne of God without spot or blemish, but there are others whom God is using to pave the way for us. May God help us to view these things in their true light, and set a proper estimate upon them. S. N. H. (Lesson 14, January 4, 1890.) 1. WHY were there many priests of the order of Aaron? 2. Why is there but one of the order of Melchizedek? 3. How often did those priests offer up sacrifice? "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's; for this he did once, when he offered up himself." Heb. 7:27. 4. For whom did they offer sacrifice?—Ib. See Lev. 9:7. 5. How often did the high priest of the new covenant offer sacrifice? Heb. 7:27. 6. What sacrifice did he offer?—Ib. 7. Did he make any offering for himself?—Ib. 8. Why did he not offer for himself, as the other priests did?—Ib., and verse 26. 9. What kind of high priests were made by the law of Moses? "For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated forevermore." Verse 28. 10. What is meant by their having infirmity? Ans.—They were frail, imperfect, not enduring. 11. What kind of priest was made by the oath? Verse 28. 12. What was the oath to which the apostle refers? "The Lord has sworn, and will not repent, Thou art a priest forever after the order of Melchizedek." Ps. 110:4. 13. What were the main points of difference between the two orders of priesthood? See note. 14. How does Paul sum up his argument? "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens." Heb. 8:1. 15. What does he mean by such a high priest? Ans.—Such as has been described in chapter 7. 17. Of what is he a minister? "A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Verse 2. 18. In what scriptures do we first learn of the sanctuary? Ex. 25:1-8. 19. Who was to make the sanctuary?—Ib. 20. What was the object of the sanctuary? "And let them make me a sanctuary; that I may dwell among them." Verse 8. 21. How many apartments, or rooms, had the sanctuary? "And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy." Ex. 26:33. 22. What were these rooms called?—Ib. 24. What was in the second, or most holy? "And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy. And thou shalt put the mercy-seat upon the ark of the testimony in the most holy place." Ex. 26:33, 34. "And the priests brought in the ark of the covenant of the Lord unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubim." 1 Kings 8:6. 25. According to what was it built? "According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." "And look that thou make them after their pattern, which was showed thee in the mount." Ex. 25:9, 40.778 HEBREWS 7 is a most interesting chapter. The subject of the Melchizedek priesthood was introduced in chapter 5:6; but the depth of the subject, and the reflection that the brethren to whom he was writing had not properly improved their opportunities, and were not well prepared to appreciate the weighty truths of which he had to speak, led the writer to make a digression, in which he first described their condition, and then gave them a most solemn admonition, pointing out their great danger, and then gave them encouragement, setting before them the example of Abraham, and the faithfulness and righteousness of God in keeping his promises. By a happy and natural process he turns the subject of our hope, which rests on the promises made to Abraham, in the direction of the priesthood of Christ after the order of Melchizedek, from which he had been diverted, which is the great object of this letter. WITHOUT indulging in any curious speculations, or dealing in any inferences, we find at least ten prominent points of difference between the two orders of priesthood. We will enumerate them as follows:— 1. Christ's priesthood is kingly; it is on the throne of his Father in heaven. Aaron had no kingship. 2. In his priesthood no genealogy was reckoned. In Aaron's line no one could act unless his genealogy was clear and undisputed. 3. He was born of the tribe of Judah, though that fact was in nowise material to his priesthood. The other priests were of the tribe of Levi, and this was a necessity. 4. He can save completely, or to the uttermost. Their priesthood and service made nothing perfect. 5. His priesthood is in heaven. Theirs was earthly. 6. His priesthood is perpetual, not transferable. Theirs was temporary; their death caused a succession. 7. He is ever without sin. They had infirmity, and were sinners, even as others. 8. He offered but one sacrifice. They offered many, daily, year by year continually. 9. He offered no sacrifice for himself. They had to offer for themselves. 10. He was constituted priest by an oath of God. Their priesthood was arranged through a mortal man. It would be difficult to add anything to the evidences of the dignity and efficiency of our High Priest. It was pertinent that the Lord should inquire what more could have been done to his vineyard—his people—that he has not done. Isa. 5:1-7. What fruit shall we render to him for such wondrous provision for our salvation? At this point the apostle sums up and applies the argument, and then passes from the difference of the priests to the difference of the covenants under which they served, including the difference of the offerings. This line of argument he continues until he comes to the close of all priestly work, and the coming again of the Son of God unto the full salvation of them that look for him. THE ENTRANCE OF THE GOSPEL IN JAPAN.
How many times can the Christian student of history see instances of where the hand of Providence has guided and shaped various influences till they have culminated in glory to God and the salvation of souls. In fact, it is specially marked in nearly all countries where God has had many people. This is true of Japan. To Commodore Perry, an American, is ascribed much of the work of opening Japan to the gospel, but Commodore Perry and America were one line of influences. Another equally important was working within the island empire. Yokoi, the Japanese statesman and true man, was one of the agencies used of God to open Japan to the gospel. Rev. W. E. Griffis, of Boston, Mass., in a little pamphlet entitled, "New Japan and the Gospel," gives a brief sketch of Yokoi's life and work, which we know will be of interest to our readers. We give the substance of Mr. Griffis' words:— To tell a long story briefly, Yokoi was born in 1808, and remained a bachelor until forty, that he might become a masterful scholar. Hating mere pedantry and erudition, Yokoi sought to know truth, and to reform his native land, so sunk in heathenism, idolatry, superstition, sensualism, and despotism. He waited long years vainly for an opportunity that never came until the American flag mirrored its stars and stripes in the waters of Yeddo Bay. Then, rising to the occasion, and brave as a lion, Yokoi, despite dangers to his life, declared in favor of intercourse with foreigners, reform of hoary abuses and cruelties, and the lightening of the people's burdens. One of the first to recognize his character and abilities was the Baron of Echizen. Inviting Yokoi to be his teacher and counselor, this enlightened nobleman made his court at Fukui, the center of light, learning, and reform. When called to be premier in Yeddo, the Lord of Echizen made Yokoi his right-hand man, and noble were their labors in the interest of reform; but the time of cleansing the Augean stables had not yet come, and on the premier resigning office, Yokoi retired to his farm in Higo. There he conceived the plan of sending Japanese lads to study in the United States, and his nephews, Isé and Numagawa, the first of hundreds to follow, arrived at New Brunswick in 1866. He also taught the people to improve the products most in demand in Europe and America, and thus increase Japanese commerce. Greatest of all, this admirer of the American Constitution, government, and people, obtained from missionaries in Shanghai a copy of the Bible in Chinese, and, reading it, was convinced of its truth. Though disapproving of some of the forms which Christianity had assumed in the history of Europe, we may say truly that, without having seen a missionary, and when there were no Christians whom he knew of in Japan, and no church, Yokoi was essentially a Christian. In a letter to a friend he wrote: "In a few years Christianity will come to Japan, and capture the hearts of the best young men." On the 3d of January, 1868, the crisis of a century and a half of internal preparation, hastened powerfully by the advent of Perry and foreigners, was precipitated; the Tycoon was overthrown; feudalism received its first blow; and the government which rules Japan was inaugurated. Yokoi was at once summoned to the new cabinet, and made a counselor of the emperor. Even before he arrived the new constitution had been proclaimed, the mikado taking oath to enforce the five articles on which it was based. These, proposed by Mr. Yuri, of Fukui, a young disciple of Yokoi, were:— - The formation of a congress, or deliberative body.
- The decision of government measures according to public opinion.
- Abolition of uncivilized customs.
- Impartiality and justice displayed in nature to be made the basis of action.
- Intellect and learning to be sought for throughout the whole world to establish the empire.
New Japan was thus born. Arriving promptly in Kioto, Mr. Yokoi, then sixty years of age, and the oldest of his colleagues, began his incessant labors in the interest of morality, freedom, reform, and justice. He proposed at once the elevation to citizenship of the degraded Yéta class, who, though human beings, had been treated for centuries as beasts. He plead for freedom of speech and the press, the equalization of taxation, and the noble ideas which, on the 11th of February, 1889, were settled in the present constitution of Japan. In one year he had done a mighty work in building up New Japan, despite threatened assassination; but his end was near. On the 15th of February, 1869, on his return from the palace, he was set upon by six men, and shot, beheaded, outraged, and his headless trunk left in the streets of Kioto. The only reason given by his assassins and by Japanese historians for the dastardly deed is that Yokoi was suspected of harboring "evil opinions," by which was then meant Christianity. Thus died a patriot, and we think we may say (not a church member, but) a Christian. He died for Japan, for freedom, for man, for Christ. "The noblest place for man to die
Is where he dies for man."
The blood of this martyr was the seed of New Japan. Shall it be the seed of the church of Christ also? AMONG THE CHURCHES IN CALIFORNIA.
By WM. INGS.
AFTER attending the camp-meeting at Arroyo Grande, I visited the company of Sabbath-keepers at Santa Barbara. I remained with them from November 1 to 7; held nine meetings, and sold over 4,000 pages of books. They had been longing for someone to come and break to them the bread of life. Some had grown cold by not paying heed to the Saviour's admonition to watch and pray. All promised to be more watchful in the future. They have a church building free of debt. The building and lot were given them by a brother that loved the truth. They are not yet organized as a church, but desire to be in the near future. If they walk in the counsel of God they can be a light to the many inhabitants of Santa Barbara. November 7 to 25 I spent in Los Angeles and neighboring towns, namely, Santa Ana, Norwalk, Pasadena, El Monte, and Rivera. It had been about five years since I visited some of these places. I was glad to greet old friends and form new acquaintances. At Santa Ana I held three meetings and one Bible-reading. After a discourse on the Sabbath, on the necessity of doing just what the Lord commands, we had a social meeting. Confessions were made with brokenness of spirit, and about all of the church took part, and the Lord came very near to his people. They have a building of their own all done but plastering. They have a membership of about forty. I visited the Norwalk church, held two services, visited some of their members, took some subscriptions for our periodicals, sold some books, and left them much encouraged. The church at Pasadena is a growing church, and they have a good field for labor. Quite a number are interested in the views held by us. One came to Los Angeles to have the ordinance of baptism administered to him. I held one meeting and Bible-reading with them. They are very desirous to have the living preacher visit them often. They have a comfortable house of worship, a love of the truth in their hearts, and a mind to work. There are some scattered brethren in and around El Monte. They have a Sabbath-school, and are endeavoring to maintain a spiritual interest. I visited them at their homes, held some Bible-readings with them to strengthen their faith in the near coming of Christ, and what was necessary to be prepared for that event. I spoke to a few friends at Sierra Madre, at Dr. Gibbs' sanitarium. In company with Brethren Hunter and Owen I labored in the interest of our people at Los Angeles; pointed testimonies were greatly needed to correct some evils that had crept into this church. One was disfellowshipped, and others saw mistakes that had been made, which were repented of, and we feel hopeful for them. Los Angeles is a good missionary field, it779being a winter resort for Eastern people. The hotels and depots furnish excellent places for our periodicals, where they will be read by thousands. God has given us favor with those having charge of these public places, and now all the leading hotels and every depot are being supplied with reading matter by the local Tract and Missionary Society of that city. Distributers are used in the depots, and holders in the hotels. From Los Angeles I went to Bakersfield. I found a small company, most of whom embraced the truth in Minnesota, and are now in the faith, and eager to learn all their duty. I remained with them nine days and held seventeen meetings, quite a number of which were Bible-readings. I gave the readings during the day, and held public services evenings. The interest increased to the last. The last meeting held, many had to leave for the want of room. This seems to be a good field for tent labor. Two good souls took their stand and were baptized. A company was formed of eleven members, and a leader, treasurer, and secretary chosen. It is hoped that a church may soon be organized. We also organized a Tract and Missionary Society, with ten members. A club of twenty SIGNS was taken and also a club of twenty Sentinels. A good supply of tracts was ordered, and there was a willingness manifested to work. I sold some books, took one subscription for the SIGNS, and left them glad of my visit, and sorry that my stay could not be longer. My tour South has been an enjoyable one to me, and I trust it has been profitable. TULARE CITY AND FRESNO.
By A. W. Bartlett
I AM glad to report that God has brought two more precious souls to the knowledge and acceptance of the “commandments of God and the faith of Jesus” since our last report. We have taken down our tent, and transferred our meetings to a commodious hall which we have secured free of rent. We are encouraged in our work here, and look faithfully for the blessing of God to rest upon it. Having learned that no one was appointed to report the Fresno church dedicatory services of the 27th of October, even at this late date I will briefly report that very interesting and important occasion. The church is a substantial brick edifice, with bell and clock tower, about 58x106. The details I do not now recall; suffice to say that it is a magnificent building, throughout. The spacious auditorium and gallery, seated with opera-house chairs, in circular order, will accommodate from one thousand to twelve hundred persons. Back of the pulpit, in letters of gold, is the law of God. Just below the pulpit is a movable baptismal font, and below this is the platform for the organ and choir. The platform is so arranged that the organ can be depressed during baptism, so as not to obstruct the view of the audience. The full house, the light softened by the stained plate-glass windows, the tone and color of all the surroundings, made an impressive picture. Back of the auditorium the building is divided into two stories, each of which is composed of two rooms, connected by folding doors, by which the two rooms can be made one. These rooms are very convenient for Sabbath-school, and also for day-school; this I believe was the design of the builders. The day appointed for dedication was one of California's finest, and at half past two o'clock the great auditorium was filled, some being turned away from the house, not being able to find seats because of the press. The services were conducted by Dr. W. H. Maxon, Elder M. C. Wilcox, Elder E. R. Jones, Elder J. H. Cook, and the writer, who preached the dedicatory sermon. The Lord blessed, and the large congregation was favorably impressed. Fresno is undoubtedly a good field in which to labor for Christ, and if the Fresno church abide in the Vine they will bear rich fruitage unto him. A. W. BARTLETT. December 10, 1889. SOME PRINCIPLES OF CHRISTIAN BENEVOLENCE.
By The Advance
1. MONEY is a great power in the modern world for doing good through the school, the college, and the church. 2. It is better to use money in one's lifetime in benevolence, and have the enjoyment of the giving and of its results, than to devise it by bequest. 3. Avarice, a most easily-besetting sin, is most easily prevented and best removed by generosity. 4. People think they enjoy more keeping their money. It is the testimony of those who have been touched by the spirit of sacrifice, that the delight of giving is greater than the delight of keeping. 5. It is our duty to give at any time, not as God is prospering us at that time, but as he has prospered us at all times. 6. Some persons are converted in head, fewer in heart, fewer still in stomach, fewest in purse. 7. All our money is to belong to God. If it does not so belong to him now, it is to be made so to belong.—The Advance. METHODIST EPISCOPAL MISSIONS.
By Editor
THE Christian Advocate (New York), in its issue of November 28, 1889, gives a summary of its members in foreign missions, and annual appropriations thereto, some of which may be of interest to our readers. We give below (1) the name of the mission, (2) when it was founded, (3) the number of members, (4) the number of probationers, and (5) the appropriation:— | NAME OF MISSION. |
DATE OF FOUNDING. |
NO. MEMBERS. |
NO. PROBA- TIONERS. |
APPROPRI- ATIONS. |
|---|
| Germany, |
1849 |
7,296 |
2,203 |
$20,460 |
| Switzerland, |
1849 |
4,846 |
906 |
5,840 |
| Norway, |
1853 |
3,863 |
3,453 |
14,000 |
| Sweden, |
1853 |
12,333 |
3,453 |
25,068 |
| Denmark, |
1857 |
1,361 |
214 |
8,362 |
| North India, |
1856 |
3,733 |
4,186 |
70,500 |
| South India, |
1872 |
582 |
157 |
21,000 |
| Bengal, |
1872 |
750 |
438 |
18,300 |
| Bulgaria, |
1857 |
99 |
45 |
19,220 |
| Italy, |
1872 |
920 |
174 |
45,085 |
| Mexico, |
1873 |
1,155 |
949 |
59,207 |
| Japan, |
1872 |
2,854 |
849 |
55,666 |
| Korea, |
1885 |
11 |
27 |
16,074 |
| Africa, |
1833 |
2,641 |
161 |
5,000 |
| South America, |
1836 |
717 |
616 |
8,000 |
| Foochow, |
1847 |
2,297 |
1,267 |
21,888 |
| Central China, |
1868 |
305 |
304 |
37,732 |
| North China, |
1869 |
655 |
373 |
43,699 |
| West China, |
1881 |
9 |
7 |
5,000 |
Appropriations to various other fields amount to $454,987. A PAMPHLET has just been issued in England which seems to be causing some further sensation in missionary circles. It is entitled, "A Few Facts about Foreign Missions," and is from the pen of a minister of the Church of Scotland, for years residing in India. He conclusively shows the failure of "missions" which expect to obtain spiritual results from intellectual work. He gives the figures of a church which has, of late years, given itself almost entirely to secular educational work in South India, with the following results: In the year 1869 there were 546 native Christians; in 1879 there were 419, and in 1888 there were only 343. These figures are not of new converts, but of the whole native Christian body in connection with the church.—Bombay Guardian. The Burden That Carries Us
By St. Bernard
"My burden is light," said the blessed Redeemer. A light burden indeed, which carries him that bears it. I have looked through all nature for a resemblance of this, and seem to find a shadow of it in the wings of a bird, which are indeed borne by the creature, and yet support her flight towards heaven.—St. Bernard. BRILLIANTLY shines this name in the resplendent list of great explorers. To America, to newspaper enterprise, and to the New York Herald in particular, belongs the credit, while to the whole world accrues the benefit, and to the human race the glory. Christianity is the indirect cause of it all. What sent Stanley to Africa?—The uncertainty of the fate of Dr. David Livingstone. What sent him there from Scotland?—The love of Christ constrained him; his motive in exploration was not primarily his own glory or that of the British Empire, but Christian civilization. In searching for the intrepid missionary, Stanley displayed heroism, sagacity, and genius, which attracted the notice, elicited the admiration, and won the confidence of the world. His subsequent hardships, labors, and discoveries have made him more famous than any of his predecessors. They have opened the richest portions of the continent to commerce, revealed the extent, and led to what it is hoped will prove effectual measures for the suppression of the slave-trade, and thrown open avenues for the entrance of Christianity. After Stanley went William Taylor, not less courageous, if possible more enthusiastic, without the patronage of earthly kings, but endeavoring to possess the land in the name of the King of kings—Stanley young and virile, Taylor having reached the age when nature longs for repose. The sovereign ties which have patronized Stanley seek commercial gain and territorial expansion; Taylor goes with the apostolic proclamation, "I seek not yours, but you." A special glory of Stanley's career is that after discovering Livingstone he has rescued Emin Pasha; but its most far-reaching result will be its relation to the overthrow of the slave-trade, and that he has "made a breach through which can shine the only Light that ever lightened the world."—The (N. Y.) Christian Advocate. SOUR APPLES, OR SWEET?
By Rev. James H. Taylor
"WHERE is the apple basket?" asked Mary Littlewood, as she "hopped and skipped" into the house. She was just home from school. The little white school-house where she went was nestled under the trees on one corner of her father's farm, nearly a half mile away. A spring burst from the bank of the ravine below, and an elm tree, whose roots the spring moistened, drooped its graceful branches, making a shade as welcome to the children as the cool water, with the tin cup ever hanging on a projecting root. There they sported at recesses, and there they ate their noon lunch in summer days, when heat and dust made a tramp home at midday anything but pleasant. The boys had built a play-house for the girls,—a framework made of old limbs gathered from the adjacent grove, and a covering of hemlock boughs. The girls had partitioned it into kitchen, sitting-room, and bedroom, where their dolls were cuddled into beds made of wild flowers, and curtained with long shreds of moss. Rare fun it was! There were ten of them, but really only nine had much to do with their sports; for Betsy Baker was an odd one. It was not easy to say just what the trouble was; but—poor child!—nobody liked her, or wanted to be in her company. When all the others were busy in the play-house, Betsy only sat around, for the most part doing little but look on. Sometimes she would go and get a piece of board from a broken fence to help finish the floor, or make a seat. She even contributed her doll to complete the family, and carried water from the spring in their toy tea-pot, and did other such outside work, but was rarely inside. She knew the other girls did not like her, and she sometimes went off alone and said to herself, "I'm a good mind to stay at home, and never come to school again, the girls act so to me." But Betsy did continue in school week after week. The others all had their intimate friends, but to her all were about alike, and none would even walk to school with her if any other was near for company. So the summer wore away, and Betsy wished for the last day long before it came. But it came. When Mary Littlewood skipped into her home asking, "Where is the apple basket?" the last day was at hand. "In the pantry," said her mother. "But what do you want of it?" "To-morrow is the last day of school," said Mary, "and I want to go down to the sweet-apple tree, and get one apple for each little girl, and have them for our nooning in the play-house. May I? Say yes, mamma; for none of the other girls have a sweet-apple tree like ours!" "Well," said her mother, "if you can find enough that are ripe and mellow." Off Mary scampered, so delighted that she carelessly stepped on a little chicken as she turned the corner of the wood-house, and it went crying and limping to its mother in the coop. Mary followed until she saw it cuddled into the old hen's down. Then, saying, "I guess it will be all right by morning," turned with her basket for the apple tree. Here and there they lay on the ground, turning up their yellow cheeks, and seeming to say, "Here we are!" She quickly counted them into her basket,—nine of them. "But," Mary said, "there are ten; that is, if I count Betsy Baker!" She found she was talking aloud to herself; but, looking around to see if anybody could have overheard her, she continued:— "Nobody likes Betsy, anyhow. I'm sure I don't! And I'll just go to the sour-apple tree, and get the meanest little thing I can find; and that'll make ten, and be a good joke, too!" So off she set, and found a little, gnarled, hard apple, that looked sour. "There," she said, as she threw it into the basket, "that looks just about as sour as Betsy acts!" Walking toward the house, and thinking of her mother, Mary felt uneasy about the sour apple; and so, setting the basket down, she put the sour one in the bottom, and the sweet ones atop. Mary's mother met her on the back porch, and was quite delighted at the good hit of finding such handsome specimens for the occasion. But, handling them one by one, she came upon the little hard one. "What is this, Mary?" said her mother. "You've made a mistake, and got one from the sour tree." "No, no mistake at all," said Mary. "I got that one on purpose for Betsy Baker. She is a little plague anyhow, and that is just fit for her." "But, Mary," said her mother, "do you think you would like to have anybody treat you so, if you were Betsy Baker?" "I'm not Betsy," said Mary, "nor a bit like her, either." "But suppose you were," insisted her mother. "Suppose you had been born with a bad temper, and suppose your mother had been unkind to you, as they say Betsy's is to her; would you like to have little girls treat you so? And, besides, what does Jesus say about doing to others as we would have them do to us?" Mary dropped her eyes, and, hanging her head, set the basket into the pantry, and saw it no more until next morning. When school-time came, she started with her two baskets,—one of lunch, to which her mother had added a glass of jelly because it was the last day, and the other with the apples. Mrs. Littlewood had said no more about the sour apple, but left Mary to think it out for herself alone. Evening came, and Mary returned with her two baskets empty; but her heart was full of delight. "Well, my child," said her mother, "did you have a nice lunch with the girls?" "Oh, it was lovely!" cried Mary; "just lovely! The teacher gave us a half hour extra, and we made a little table in the play-house, and invited the teacher in with us; and I gave her the glass of jelly, because there was no apple for her. But she passed it around to us all; and the apples surprised them so! Then we all gave the boys outside a piece of our apples and some of the jelly too." "And," interrupted Mrs. Littlewood, "what about Betsy and the sour apple?" "Well, mamma," said Mary, "you see when I said my prayer last night, and came to, 'Forgive us our debts as we forgive our debtors,' I couldn't say that. It made me think of Betsy and the apple so. I don't know why; I didn't owe Betsy anything that I knew of. But, somehow, when I would start and say 'forgive,' I couldn't get any farther until I told God I would give Betsy a sweet apple. So I said I would, and then I went to sleep. This morning, you know, I was late to breakfast. Well, I hurried down to the sweet-apple tree, before anybody else, to get one for Betsy. And, don't you believe, one had fallen in the night that was almost as large as any two others! Why, it was so big!" putting her two fists together. "So I said, 'Poor little Betsy has been unhappy, and had no fun all the time, and now I'm going to give her that biggest and yellowest apple of them all.' So, on my way to school, I threw the little sour one over into the pigs' pasture. I got into the school-house without the children's seeing me, and hid my basket under my sun-hat. At recess I went around and whispered to all the girls, and said, 'Betsy Baker hasn't had any fun all this term; she has been unhappy all the time, and not into the play-house any hardly. Now let's invite her in to-day, and see if we cannot make her happy for once.' The girls all agreed, and I went to Betsy myself, mamma, and asked her to go into the play-house. You ought to have seen how her eyes brightened, and her whole face looked as I never saw it look before. When I brought out the apple basket, with that great yellow one on top, an 'oh, oh!' as13big as the apple went all around. But when I went right past some other girls to Betsy, first of all, and gave her that big one, they all were still as death. Betsy looked up into my face so surprised—only looked—and I had to put the apple into her lap. Then she almost cried, and next she laughed, and we all laughed and laughed until we cried, just to see how happy Betsy was. I don't know as we had ever seen her laugh before, and you can't believe how changed she was! She played all noon-time and next recess, and the girls all liked her, too. Why, we hardly knew it was Betsy at all, and the girls all said: 'Next term we will have Betsy in the play-house all the time.'" "Well, Mary," said her mother, "which do you think is better, when people are unhappy and disagreeable, to treat them unkindly or kindly—to give them sour apples or sweet ones?" And Mary just then thought of the little crippled chicken, and went singing around the corner of the wood-house.—Rev. James H. Taylor, in S. S. Times. [The following poem, taken from the London Star, of June 12, 1792, shows that the contents of the whisky jug were known a hundred years ago.] WITHIN these earthen walls confined
The ruin lurks of humankind;
More mischiefs here united dwell,
And more diseases haunt this cell,
Than ever plagued Egyptian flocks,
Or ever cursed Pandora's box. Within these prison walls repose
The seeds of many a bloody nose,
The chattering tongue, the horrid oath,
The fist for fighting nothing loath,
The nose with diamonds glowing red,
The bloated eye, the broken head. Forever fastened be this door!
Confined within, a thousand more
Destructive fiends of hateful shape,
E'en now are planning an escape. Here only by a cork controlled,
And slender walls of earthen mould,
In all the pomp of death, reside
Revenge, that ne'er was satisfied;
The trees that bear the deadly fruit
Of maiming, murder, and dispute;
Assault, that innocence assails;
The images of gloomy jails;
The giddy thought, on mischief bent;
The evening hour in folly spent,—
All these within this jug appear,
And Jack, the hangman, in the rear! Thrice-happy he who, early taught
By nature, ne'er this poison sought;
He, with the purling stream content,
The beverage quaffs that nature meant;
In reason's scale, his actions weighed,
His spirits want no foreign aid,
Long life is his, in vigor passed,
Existence welcome to the last—
A spring that never yet grew stale;
Such virtue lies in Adam's ale.