Earlier text: OVER AGAINST YOUR OWN HOUSENEW YORK LETTER.
By Calvin P. Bollman
SUNDAY IN THE METROPOLIS.
FOR some years the writer has resided in California, a State without a Sunday law, and since coming to this city, in a State having such a law, it has been a matter of not a little interest to note the difference, if any, in favor of the city in which Sunday labor and certain kinds of Sunday business are forbidden. For nearly two years the saloons of New York have been closed on Sunday, the law against the sale of liquors upon that day being rigidly enforced; but in a half hour's walk on a recent Sunday I saw more intoxicated men than in a five years' residence in Oakland, California, with an occasional Sunday visit to San Francisco. I cannot, therefore, escape the conclusion that Sunday closing of saloons is very far from being an effective temperance measure. The fact is that men who want liquor, if they know that they cannot buy it on Sunday, will lay in a supply on the previous night, and, as in buying by the quart or gallon they get more for their money than in buying by the glass, they drink more than they otherwise would. They have it in their homes, and teach their children to drink, or invite in friends and all drink together, and all become more or less drunken. Prohibition is a good thing, and should be enacted and enforced wherever practicable, but it should not be confined to one day of the week, nor should the law be depended upon to do that which can only be done by earnest, persistent effort on the part of Christian people, namely, the formation of a public sentiment that will make absolute prohibition possible. To secure the passage of a prohibitory law in advance of public sentiment, and then to settle down satisfied and allow the law to become a dead letter, is one of the worst services that can be rendered to the cause of temperance. Facts, overpowering, demonstrative facts, showing the evils of the traffic, should be kept constantly before the people, and the rising generation should be educated to shun alcohol as they would a viper, and for the same reason, because there is death in it. In this way, and only in this way, can prohibition be made lasting and effective. But I did not design saying so much on this question, important though it be. My subject is "Sunday in the Metropolis," and to it let us return. The law allows milk, meat, and bread to be sold for an hour or two on Sunday morning, consequently the shops for the sale of these articles are open during the allowed time, after which they are closed. Barber shops likewise do business for a few hours, and drug stores all day. Street-cars run, and generally ply their trade, but the Fifth Avenue stages are withdrawn, professedly in obedience to the fourth commandment, and run only in Central Park, where presumably the fourth commandment is not in force! This line of stages is controlled by the president of the so-called American Sabbath Union. The parks are open on Sunday, but the public museums and art galleries are closed. The rich can go to these places on other days, and the poor—well, as an ardent Sunday-law advocate argued last summer, it don't do the poor any special good to see such things anyway? Notwithstanding all the professed philanthropy in the Sunday-law movement, its spirit is as selfish as anything can be. It would close, if possible, every avenue by which poor people can enjoy an occasional breath of fresh air and a sight of green grass and trees. In New York Central Park is the great place of resort on Sunday, and, thanks to the street-cars and elevated roads, large numbers of even the comparatively poor and the hard-working people can now visit it at least occasionally; but stop these means of rapid and cheap transit on Sunday, as the American Sabbath Union proposes to do, and there are thousands in New York who could know nothing of any such pleasure from one year's end till another. If Mr. Crafts and his co-workers for "Sabbath reform" want to really benefit the laboring classes, as they profess, and their movement is in the interests of better health, I know of no greater service they could render the poor of New York at so small an outlay of means as to enable them to spend every pleasant Sunday in the park. Liquors and intoxicated persons could be rigidly excluded, and such ministers as would volunteer to do so might be permitted to preach at certain hours and in certain places to such as chose to listen; and such services should be protected from interruption. But this plan will never be adopted, for it would not meet the minds of the aristocrats who are at the head of the Sunday-law movement, and who are manipulating it in the interests of the guilt-edged Christianity of the day. But it may be asked, How do the masses spend Sunday? It is hard to say. As before intimated, many spend it in drunkenness. Those who can go to the parks or on excursions if the weather will permit, but thousands, especially youth and children, spend the day in the streets. The public reading-rooms, which, on Sunday above all other days, should be open all day, are closed for all but a few hours in the afternoon and evening. But notwithstanding a Sunday law and the Sunday agitation, New York has no better or more general Sunday observance than has San Francisco or Oakland—all of which goes to show that at best such laws are of doubtful utility, even in securing a quiet rest-day. C. P. B.
January 28, 1890. The Sabbath-School.
By W. N. G.
Notes on the International Lesson.
"AND Jesus being full of the Holy Ghost." It will be remembered that the token given to John was, "Upon whom thou shalt see the Spirit descending, and remaining on him." This idea of the Spirit remaining on him explains the fact of his being "full of the Holy Ghost." This precedent ought to be ample assurance of faith in the promise, "I will never leave thee, nor forsake thee." Heb. 13:5. "So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me." Verse 6. This is the principle that Jesus always acted upon. HE was "led by the Spirit into the wilderness." Mark expresses it more forcibly, saying, "Immediately the Spirit driveth him into the wilderness." This would indicate that Jesus did not voluntarily run into temptation, but would go where the Spirit urged, though strong temptations might lie in the path of duty. He was always led by the Spirit, but this seems to have been an instance of unusual pressure upon him. "BEING forty days tempted of the devil." We do not suppose that this was the first temptation Jesus ever had. Peloubet justly comments as follows: "It is not probable that Jesus lived thirty years in Nazareth without enduring many temptations and overcoming them; but this period of temptation was in reference to his great work as the Messiah. The new responsibilities required a new testing. Everything depended on this hour. If Jesus should enter safely upon his work as the Messiah, then the kingdom of God would come and Satan's kingdom be broken forever; and Satan could not let this crisis pass without exerting every possible power to defeat the Son of God and his mission of salvation." ON the reality of the temptation, President Theo. D. Woolsey says: "The temptation of Christ was a real temptation, as real as our temptations, and without miraculous aids to victory, but only such aids as we all may possess. For why was he tempted by a sagacious tempter if he could not by any possibility be led into evil? And if he himself knew that he could not sin, what could the transaction have been to him but a mere formality? Or how is he an example to us, if his temptation is an unreality. No! they dishonor Christ's work who think thus." THIS sentiment is in harmony with Heb. 2:18: "In that he himself hath suffered being tempted, he is able to succor them that are tempted." Then his temptation was of such a character as to cause him to suffer, which would hardly have been the case had it been a mere formality. "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." Heb. 4:15. Any Christian may know by his own temptations what was the character of the temptations of Jesus. OF the word "devil" used in this connection, the Cambridge Bible says: "The Greek word is diabolos, slanderer, accuser; the Hebrew, Satan, is one who opposes, an adversary. The Greek word conveys the additional ideas of (1) deceiving, (2) calumniating, (3) accusing." From these definitions we get some idea of the assaults made upon Jesus in this terrible conflict, in addition to the106three main points specified in the scriptural account which forms the present lesson. Abbott says: "The term 'the devil' is always used in the Bible to signify an evil spirit, never to personify the evil in man or in the world." AFTER the long fast of forty days, Jesus was very hungry. When individuals are in an unusually spiritual frame of mind, they think less about eating than under ordinary circumstances; other servants of God have undergone long fasts on special occasions. Both Moses and Elijah fasted forty days. At Jacob's well, when Jesus talked with the woman of Samaria and her neighbors, his disciples pressed him to have something to eat; "but he said unto them, I have meat to eat that ye know not of." In explanation of this remark, he said, "My meat is to do the will of him that sent me, and to finish his work." See John 4:31-34. WHILE Jesus was hungry from his long fast, his adversary thought to take advantage of his appetite. The devil had overthrown the first Adam by tempting the woman with something "good for food;" and as he succeeded so well in that case, when she was not necessarily hungry, he no doubt thought the one who had come to remedy that fall might be caught in the same way, especially after a forty days' fast. But the "last Adam" (so called in 1 Cor. 15:45) did not yield to the tempter as did the first, but he skillfully used the weapon which the Holy Spirit had given for the purpose,—the word of God, "It is written, That man shall not live by bread alone." THE same weapon of defense is at our command in all temptations. Are we prepared to wield it? If so, we may likewise resist evil. The indulgence of appetite no doubt unfits many for the free use of the gospel armor. These who strive for honors in the athletic contests,—in foot-races, or prize-fights,—suffer severe ordeals of temperate diet, and exercise of such kinds as are deemed necessary for success; yet they only strive for a "corruptible crown." Paul says of himself, "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." 1 Cor. 9:27. It would seem from these examples that the denying of appetite is an important item in the conflict with sin. THE next point in the great test to which Jesus was subjected was on the point of political ambition. The devil called his attention to all the kingdoms of the world, and the glory of them, which he claimed as his, and made this offer: "If thou therefore wilt worship me, all shall be thine." What a tempting offer that was designed to be, Satan had conquered Adam, to whom all the dominion had originally been given (Gen. 1:28), therefore he claimed the earth as his own by conquest. Here was Jesus, who had come to redeem the earth for himself, by suffering and death. How magnanimous was the adversary, to just offer to give it to him without any further trouble, just for the paltry consideration of a little homage to him. But the acceptance would have been fatal to the whole plan of redemption, and Satan would have been victor again. But the self-denying Jesus, "whose right it is," was too spiritually-minded to be overcome in that way. His ever-ready weapon was brought into effectual use once more,—"It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." THEN the devil thought to tempt him to do some rash thing, just to show that he was the Messiah. Coming in obscurity and poverty, for the purpose of manifesting himself to the world in that exalted office, why not do something wonderful to prove to his greatest adversary who he was? "If thou be the Son of God, cast thyself down from hence," etc. Of course, if he was the Son of God the angels would keep him from harm; why not prove it at once? This was the devil's forlorn hope as a means of overcoming the sinless One by taking advantage of his long fast. And it likewise failed, defeated by the same sharp weapon, the word of God, "sharper than any two-edged sword:" "It is said, Thou shalt not tempt the Lord thy God." Here is fidelity worthy of imitation. Neither hunger, nor proffered wealth and honor, nor cajolery, could move the humble Nazarene from his determination to satisfy the law with his own life, that the law-breaking race might be saved through his resurrection to a future life. (Lesson 22, March 1, 1890.) 1. WHO spoke to Israel in behalf of the Lord when the first covenant was made? 2. What did he do with the blood? 4. Is there any difference in these texts? Ans.—The first says, made; the second, enjoined. The Hebrew word used has a number of significations. The conditions of the covenant were not arranged between the parties, but were matters enjoined. 6. What more did Moses sprinkle with blood? Heb. 9:21. 7. In the typical law, were all things purified by blood? Verse 22. 8. What was the nature of the exceptions? See Num. 19. See note. 9. What is necessary to the remission of sin? Heb. 9:22. 10. Why was the blood chosen to make atonement? Lev. 17:11. 11. What is meant in Gen. 9:6 by the words, "Whoso sheddeth man's blood"? Ans.—As the life is in the blood, it is equivalent to saying, Whoso taketh man's life. 12. What should be the fate of him who sheds the blood of man? Gen. 9:6. 13. What does this teach? Ans.—That only blood, or life, can atone for life. 16. What was necessary in the earthly sanctuary? Heb. 9:23. 17. Were the earthly holy places purified by the blood of bulls and goats? Lev. 16:14, 15, 19. 18. What are the earthly things called? Heb. 9:23. 19. Do the heavenly things need purifying?—Ib. 20. How did the patterns become defiled? See note. 22. Why did Christ take our sins upon himself? Ans.—Because he is our High Priest; the priest bears the judgment of the people. Ex. 28:29, 30. 23. Where is he filling his priestly office? See Heb. 8:1, 2. 24. Are the heavenly things defiled by our sins going to our priest? 25. With what is it necessary, the heavenly things to be cleansed? Heb. HERE again in very good faith, that which we do not believe is true. But we learn that such was the case, and in this instance their tradition must have been correct. In the account of the erection of the tabernacle, and the dedication of the holy things, it is recorded that they were anointed with oil, but the sprinkling of blood is not mentioned. This, however, does not involve any contradiction. THE fact that some things, and in some cases persons, were purified without blood, as see Numbers 19, does not disagree with the reasonable statement that without shedding of blood is no remission; for, in cases of purification with oil or water, there was no sin. There were misfortunes, as in certain sicknesses, or accidents, fleshly defilements. But the wages of sin is death, always, and where the penalty is death nothing but life can meet the demand of the law. Now as the blood is the life of man (Deut. 12:23), it is given to make atonement. Lev. 17:11. The offering of blood for life signifies life for life. Hence the statement that we have redemption through the blood of Christ. It means that our lives are purchased with his life. God's appointments are in strict accord with reason and justice. No objection against the true doctrine of the atonement is more persistently urged than this, that there can be nothing in heaven that needs cleansing. Such pleading for heaven reminds us of the zeal of Peter in vindicating his Lord. Matt. 16:21-23. But to prove that the heavenly sanctuary does need cleansing because of our sins taken by our Priest, and that nothing but the blood of Christ can cleanse it, is the whole drift of the apostle's argument. Take away this great truth, and his labored argument would be without any logical conclusion. Not only were the earthly sacrifices typical of Christ's sacrifice, and the earthly priests typical of his priesthood, but the earthly sanctuary was typical of the heavenly holy places. And of course the cleansing of the sanctuary on earth with the blood of bulls and goats was typical of the purifying of the heavenly things with better sacrifice. In the whole argument of this remarkable letter, nothing is made more plain than this. The Missionary.
By R. A. Young
A LETTER FROM PITCAIRN ISLAND.
PITCAIRN ISLAND, August 1, 1889. MAY God's richest blessings abundantly rest on the SIGNS and its readers. Thinking that some of the readers of your excellent paper may be interested in a letter from our little island, I have undertaken this to forward to you by the earliest opportunity, that, whatever of its contents should prove of sufficient interest, may, if desirable, be printed. The British ship Cressington was here for a few hours yesterday, after a passage of forty-one days from San Francisco. Two boats from the shore went off to the ship, but had just got within speaking distance when the captain cautioned the men against approaching in the boats near to the forepart of the vessel. He bade his visitors welcome on board. "But," said he, "before proceeding any further, I must tell you that we have had fever on the ship, but you cannot be more careful of your safety than I am, and I think all danger is past." Only a few days before, two men had died within a short time of each other, and there were two other cases, one of whom was scarcely expected to survive. An abundance of fresh fruits was on board, for107which the men were thoroughly grateful, and wanted to insist on the island men to receive something in return, but they firmly declined, chiefly through fear of contagion. Their treatment on board was most kind from the captain down. Several numbers of the SIGNS for the present year were given by Captain Bromley, the first for this year that we have received, the request for late copies having proved unsuccessful when offered on board the other ship that called. The people here regard the SIGNS OF THE TIMES as unrivaled and perfect in its whole get-up. The latest number we now have is that for June 10, wherein is reprinted the short account of the Firth of Clyde's visit of a day at this island last February. The "religious reading" that Captain Smith alluded to was doubtless the request for the SIGNS and "Thoughts on Daniel and the Revelation," which are very highly valued by all the reading people amongst us. In some families, the books are used daily at family worship, and the reading of those excellent works has awakened in the more thoughtful minds here an interest in those wonderful prophecies that we have never dreamed of having before. Last year, towards its close, a late edition of the "Thoughts on Daniel and the Revelation" was presented to the people here by the chief officer, Mr. Nelson, of the L. Schepp. The gentleman was an old acquaintance, and as he was leaving San Francisco, he, in the event of reaching this island, brought the book—in whose teachings he thoroughly believed—as a gift to the islanders. It is most profusely illustrated, enhancing still more its value. In appreciation of his long and faithful service as pastor of this people, the book was presented as a New Year's gift from the community to Mr. Simon Young, and, next to the Bible, it holds the most honored place in our family worship. We have experienced great disappointment in the non-arrival of Elder A. J. Cudney, for whose coming we have looked in vain since a year ago. We read, in the SIGNS for May, 1888, a notice of his leaving Oakland, to proceed to Honolulu on his way here. Later, we read his printed letter, saying that the prospects were favorable for a speedy passage to this island. About the same time we learned that Brother J. I. Tay was in Tahiti, and understood that he was to accompany Elder Cudney. We waited their coming on the British ship of war expected last year, but none came, and our only alternative was to pray and wait in faith the Lord's time. Last month, July 11, H. B. M. S. Cormorant paid us a visit. The captain inquired if Mr. Cudney ever reached here, as he met him in Honolulu, on the eve of leaving, a year ago, and intrusted several things to his care to bring to us. He was answered in the negative, and a while after someone else on the ship informed us that Elder Cudney did actually leave Honolulu on the schooner Phebe Chapman, which has never been heard of since. As nothing was seen of Brother Tay when the Cormorant was at Tahiti in June, we inferred that he must have returned to Oakland. We were the more sorry to call, as we have a call, as the call is collected for the grand work of the time. Thoroughly enjoyed, for we all, men, women, and children, had looked forward to that season as the time universally observed to commemorate the Saviour's birth. Taking a hint from Mrs. E. G. White's article in the SIGNS about the proper observance of the day thus commemorated, we were very busy making and embroidering baskets to sell, and preparing coconuts by drying them in sugar. Bananas were also dried and put up in bundles and boxes, besides fresh fruits, all of which were eagerly bought by the crews of passing ships that touch here on their passage from, and occasionally to, San Francisco. In this way we manage to make a little money, and the little children were, if possible, more eager than their elders in having something to put in the "Lord's box." Some of the wee ones provoked many a smile when contributing their mites. One little fellow tried hard to coax his mamma to change pieces with him, as his was a twenty-five-cent piece, which he called a "shee," meaning shilling, and mamma had a silver dollar. But he was made to be satisfied with his gift. Another little boy of three, with eyes beaming bright with eagerness, brought his dime, then ran back to papa and mamma for another piece, but had to be told to wait until the next collection is made. One little tot begged "for one money for put in ne noddy," having heard a young sister say that the money was for the "Lord's box," and his infant understanding could scarcely take in either the words or their meaning. Our Christmas offering amounted to over forty-four dollars, and this, with the contributions made at two different times before, brings the sum to one hundred dollars. We hope to be able to do as well next Christmas, God willing, and trust him for the means of conveying our offerings to you. There is something I would mention which we would be most thankful to have you supply. It is the third and fourth numbers of the "Progressive Series of Sabbath-school Lessons," by Prof. G. H. Bell. Seven years ago, among other reading matter, Mr. Palmer sent some dozen or so copies of the two first numbers of the series, and but a copy each of Nos. 3 and 4. Our two classes of the youngest children are using Nos. 1 and 2, but it is a somewhat difficult matter to make one copy of either of the others answer for a class of eight or nine scholars. As regards religious works, our real need is some prepared lessons for our Sabbath-school classes. The "Synopsis of Present Truth," by Prof. U. Smith, supplies lessons for our two classes of oldest scholars, and, so momentous are the subjects of which the book treats, that four of the elderly married women have joined the ably-conducted class of Miss Mary Ann McCoy, who successfully uses the prophetic chart while teaching. The copy of the Synopsis was left by Brother Tay three years ago. The other class using the lessons consists of our young men, married and unmarried. This is in our early-morning Sabbath-school. Our afternoon series on Sabbaths is conducted in the church, and four in the school-room adjoining, all having the same lessons. At present we are going through the series prepared by Elder J. H. Waggoner. From some of the SIGNS we received yesterday, we learn, with sincere regret, that that servant of the Lord has been called to lay down his arms on life's battle-field and rest—"rest from his loved employ;" and we feel that a "prince and a great man" in the ranks of the Lord's army has fallen. May He prosper His work, and raise up men of like faith and activity to carry it forward, and fulfill the predictions of the warrior now at rest, that "the truth will triumph—triumph soon." I close this long letter with the fervent request that our brethren and sisters in the faith would remember this people in their prayers, asking God to exercise his converting power in the hearts of those among us who believe in the importance of present truth, but are still strangers to God and his grace. LABOR REPORT.
By William Miller Healey
Since camp-meeting I have spent most of the time in Healdsburg, Calistoga, Fresno, and a few days in Santa Rosa. In all these places we have had good meetings. While they were largely intended for our own people, there has been an outside interest, and several have accepted the faith; others are interested and need further instruction. People have had so much error for truth, and darkness for light, that it requires time to educate them upon so many things. More of this work ought to be done by our people outside the ministry. Brethren, prepare to teach the message, and so hasten the coming of Christ. Do not leave so much for the ministers. RELATION OF PRAYER TO MISSIONS.
IN 1829 some prayerful souls in Boston formed a Band of Faith, agreeing to meet monthly to give and pray for the conversion of Japan. When the contributions had reached the sum of $600, they loaned it to the American Board until Japan should be opened. Many fervent prayers were offered. Twenty-five years passed away, and still Japan folded the beauty of her mountain-sides about her, grimly closed her ports, and dared a foreigner to set foot upon her shores. Many of the original members of the Band of Faith had gone from earth, not having seen the desire of their hearts, when, in 1854, came Commodore Perry's treaty. This was followed by the treaties of 1858 and 1869, and then commenced a series of victories for Christ unparalleled in the history of modern missions. The Christian church has again and again within the past decade taken up the refrain of, "Glory to God in the highest." The statistics of the missions in Japan show the marvelous response of God to the prayer of that handful of men and women in Boston sixty-one years ago.—Christian at Work. Native Preachers in Madagascar
THE young native preachers in Antanarivo, the capital of Madagascar, have banded together for the purpose of sending some of their number to the brethren in the outlying MRS. OWEN was a widow; poor, everybody said; but Elder Richardson said to his wife one day as they went away from calling on her, "I always find James 2:5 running in my head after a visit with her: 'Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?'" If only Mrs. Owen could have known he said this of her, and just why he came to, I think she would have felt comforted and her faith strengthened this Sabbath morning, January 5, 1890, as she sat bathing the fevered brow of her baby girl, now almost six years old, but such a midget in size that she did not look more than four. The snow had come down in soft, fleecy whiteness one night a few days before, and playing in it Ruthie had taken a violent cold, so that not only did it prevent their going out to meeting, but brought anxiety to the mother's heart. All the morning this scripture ran through her mind, "In everything give thanks." When the little hot hands would reach up and hold her mother's face for "a good kiss, mamma, for I am so hot," it came; when the cough would come and the voice so hoarse would say, "Water, my froat is so drwy," then it came, just the same; and when finally the little one dropped to sleep at last, it came still. "O my Father, how can I? Teach me how, if I must!" she had murmured, and then she sat still, with the tears chasing each other thick and fast, till she saw her one other child come running home from meeting. Quickly wiping them away, she hastened to meet and quiet him, lest he should waken his sister. "O mother, mother! we had a jolly meeting to-day, tell you what!" and his eyes over her lap, and looking into her face, he went on:— "I never, never was to such a good meeting before; the man said it was just for young folks and childrens to-day, and so 'twas, but he told the old folks to stay and not hitch about, and run around, so's to 'sturb us, and they didn't. He told us religion was for us, just as soon as we really, really were sorry we were naughty. Jesus was ready to save us, and we don't have to wait to grow up to be big folks for it; I thought we did, and that's one reason why I've always wanted to be big so bad; that, and so's I could take care of you and Ruthie; how is she?" "She is very sick, dear. I am anxious about her." Rollie looked at his mother a long time; she wondered what he was thinking. "What is it, my son?" "I was trying to think what the man told us about being that way what you are 'bout Ruthie; I know he said something about the Lord caring more than we do, but he didn't say it so. Mother, you know if I had minded you good, and brought Ruthie in quick out of the snow, she wouldn't have been sick. Can't God make Ruthie well?" "If he chooses he can; 'with God all things are possible.'" She answered as if in a dream, wondering why she did not have faith enough to reach out to the Great Physician, as did the ruler of Capernaum, when Rollie broke in again:— "You see Ruthie would have come in in a minute if I had; she would not have staid at all without me; I'm all to blame for her being sick." "If my boy is really sorry he staid out longer, because it was wrong, I am sure God has already quite forgiven him." A radiant smile broke over his face. "And if I ask God not to let Ruthie die, cause I am truly sorry, will he make her well do you suppose? Wouldn't you ask him if you were me?" What did make Mrs. Owen wait again? Was it that she thought God would not listen to her child in his own and sister's behalf? Dared she tell him no, and quench the rising faith and hope in his child heart? While she hesitated he went on:— "You know, mother, he told us to-day, that man did, that we must never forget to pray for everything we needed; he said God heard good boys and girls just as quick as he did good men and women, for he wouldn't disappoint little folks, not at all, if he could help it, not once, if we asked for good things and was clear through and through sorry for every naughty, bad thing we had ever done. I'm sorry, I know. Wouldn't you ask him if you were me, mother?" And already, in his intensity of desire to have all consequences of his disobedience done away with, and Ruthie made well, he had clasped his chubby hands together and stood, half turned toward his little chair, waiting her answer. Quick came the remedy of the man's own words, by "If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?" Rollie caught the words, and in an instant was on his little knees, praying,— "Dear God in heaven, I am sorry I didn't mind mother all the times, and that I made you feel so bad, and you're better than everybody to forgive me so much, and I know if you would do that you will make my poor little sister well, so that we can both love you together, and mind always better, after now; do it quick, won't you please? For Jesus' sake. Amen." And before his mother could get her breath from astonishment at his own made-up prayer, he had risen with a beaming countenance and glad smile. "O mother, seems as if I heard him say, 'All right, Rollie, I'll do it.' Let's go see if she isn't well!" and he fairly pulled her into the sitting-room, where she had left Ruth asleep not twenty minutes before. She raised up as they entered, and looked almost as bright as her brother, and cleared her throat: "My froat don't hurt like it did, mamma." "Of course it don't, and pretty soon it will be every bit well, 'cause I asked God," Rollie said. "I am hungry, can't I have some toast, mamma?" But the mother was speechless; had she been dreaming, or was she dreaming still? Surely a remarkable change had taken place in Ruth's condition within the space of a few minutes, and she could not, would not, doubt that God had honored her child's, not her own, faith, and answered his simple petition "even while he prayed." She felt her own faith increase, and her heart sang, "Praise God from whom all blessings flow," as she hastened to the kitchen to prepare the first meal Ruth had taken any interest in for several days. Rollie ran from sister to mother, talking all the time. "O Ruthie, I love God, and you, and everybody more than I ever did before. He made you better the minute I asked him. If I hadn't been naughty and kept you out in the snow you wouldn't have been sick, but I was so 'shamed and sorry I guess God pitied me; the man said to-day, if we wanted God to answer our prayers we must not think he wouldn't, and I didn't a bit; I wanted you to be made well so very much I just knew God would say yes instead of no, and he did, and you are almost well; when you get your dinner and be dressed you will be." Ruthie did not know it, but there was something besides cream on her slice of toast; it was two great salt tears that fell out of her mother's eyes as she bent down to take it from the hearth—glad, happy tears, for in that hour her child had taught her more real simple faith than she had learned in all her Christian experience before. He had taken God at his word, and his simple faith had received the blessing. Oh, the blessings that wait for the children of God, if they would but learn how to believe; if they would not by their unbelief make him a liar—that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?*** TRUDGING along the slippery street,
Two childish figures, with aching feet
And hands benumbed by the biting cold,
Were rudely jostled by young and old,
Hurrying homeward at close of day,
Over the city's broad highway. Nobody noticed or seemed to care
For the little ragged, shivering pair
Nobody saw how close they crept
Into the warmth of each gas-jet
Which flung abroad its mellowy light
From gay shop windows in the night. "Come under my coat," said little Nell,
As tears ran down Joe's cheeks, and fell
On her own thin fingers, stiff with cold;
"'Tain't very big, but I guess 'twill hold
Both you and me, if I only try
To stretch it a little. So now don't cry." The garment was small and tattered and thin,
But Joe was lovingly folded in
Close to the heart of Nell, who knew
That stretching the coat for the needs of two
Would double the warmth, and halve the pain
Of the cutting wind and the icy rain. "Stretch it a little," O girls and boys
In homes overflowing with comforts and joys!
See how far you can make them reach—
Your helpful deeds and your loving speech,
Your gifts of service and gifts of gold;
Let them stretch to the households manifold.
—Selected.