were to be found and learned stranger things than they had ever thought of. After a few years the youths who went to the old church could scarcely be recognized. The same sweet welcome was given by the old church bell but how changed were the people who assembled together! Where all had been love and faith before, there was now doubt and discord. For had they not dabbled in science? Some of the more learned ones even whispered that the old clergyman should be replaced by a younger man, one more advanced in culture and training. True his head was bent and very grey, his hands shook and voice trembled and at times it was almost difficult to understand him, his prayer was so weak and broken. But at the bed-side of the sick he was always welcome, the infirmities of age were forgotten there. For over half a century he had held himself in readiness to attend the bedside of all who might call upon him to speak cheering, hopeful words to the dying. But now our little community has become educated and they are able to criticise. As we look around the church we are lost in wonder as to what has come to the people. The older ones are sadder and a spirit of unrest seems to have seized upon the middle aged, while the very children have lost something of their charm.

In a short time factories and manufactories are running; clouds of smoke ascend from the valley to the mountain top which had never been touched by anything less pure than the rain from the cloud or the mists from the valley below. Nature itself was making a silent protest against the invasion of her solitude. The trees which had borne abundant fruit before were barren now.

The older people shook their heads and attributed the cause to the doubts and unbelief which had arisen in their lovely valley. The more learned ones assigned the smoke from the factories to be the cause. Death was of more frequent occurrence to the inhabitants than formerly. This dread visitor came at rare intervals and to the very aged before the advent of education and commerce. But now the little children and youths were frequently stricken with strange diseases, which baffled all skill.

And after a time enterprise steps in and a railroad is built, and with it every vestige of the happy valley disappears. The old church is torn down, and a new one of grand proportions and elaborate workmanship is built on the old spot. The venerable head of the clergyman has lain low for many a year, and in his place stands an eloquent divine, with all the modern ideas, who, in trying to prove the doctrines of his church to be the true faith, leaves the doctrine of Christianity out—and that too has gone; buried beneath the ruins of the old church and in the grave of the old clergyman.

Now let a person pass through the valley and they will look in vain for a vestige of the once beautiful spot. There is a-hurrying to and fro. On the faces of the young can be seen lines of care and thought. The innocent faces and sweet manner of the young girls have given place to a look of consciousness. The pretty, quaint dresses have gone and fashion has sway. The quiet, dreamy look and manner of the young men has given place to a worldly air. The mists which arise from the valley are mixed with the foul smoke of the factories and engines, and where all was peace and quietness; chaos reigns supreme.

An enthusiast is saying:

Philanthropists in many ages and many lands have put forth great and noble efforts for the benefit of mankind and as we advance in knowledge and civilization the ways and means chosen have undergone many modifications. It has dawned upon philanthropists that they must have some knowledge of the religion of humanity before the change can be very marked, in the lives of those they would assist. The religion of humanity is the noblest, the grandest of all religions. It is the one which our Saviour taught while on earth; the one which he taught his disciples to follow; one which requires no trained intellect or cultivated mind, but simply an understanding of the human heart, the human mind, and human passions. In it there are no creeds to learn, no dogmas to understand, but the simple lesson of "Do unto others as you would they should do unto you," which is the foundation of genuine religion. Phariseeism is the curse of modern times, "Stand aside for I am holier than thou," is the spirit too often shown among—so called—Christians. The teaching of our Saviour; his life and good words mean little with many persons. The story of Mary Magdalen is simply a story, and conveys nothing to their minds. A supplication from such a one as she would meet with no return. The drawing of the skirts aside for fear of contamination, the cold looks and averted gaze, prove that at least, one noble lesson has been disregarded.

In the German town of Andernach there is a huge wooden image of the Saviour on the cross. And this is the legend which all the simple peasants believe.

"One stormy night a poor, sinful creature was wandering about the streets with her babe in her arms, and she was hungry and cold, homeless and friendless, and no one in Andernach would take her in. And when she came to the crucifix, she sat down on a stone at the foot of the cross and began to pray, and prayed till she fell asleep with her poor little babe on her bosom. But she did not sleep long, for a bright light shone full in her face, and when she opened her eyes she saw a pale man standing before her. He was almost naked, and there was blood upon his hands and body; and great tears stood in his beautiful eyes and his face was like the face of the Saviour on the cross. Not a word did he speak, but he looked at the woman compassionately, and gave her a loaf of bread, and took the babe in his arms and kissed it."

No need to talk of spiritual things to people who are suffering from hunger and cold. If the moral nature of the poor is to be reformed, their surroundings must be improved. "The mind becomes that which it contemplates." It would be impossible for any one surrounded by crime and poverty to understand or be made to comprehend the loving kindness of a God who placed them in such a condition and amidst such surroundings. No one, unless they were fanatics, would think of distributing religious tracts to the poor half starved ignorant portion of a large city. The human portion of their natures must be benefitted before any great results in moral improvements can be attained. Commence at the beginning. Teach them the laws of hygiene: teach them their duty, not from any reward which they may expect in the next world, but for the sake of right and the happiness it will afford them in this world.

I am often struck with the idea that the religion which is taught from our pulpits frequently helps to nourish all that is most selfish in our natures. We are taught that for every kind act we perform, we may expect a reward hereafter. In worldly matters we would have a poor opinion of a friend—or one calling herself such—who for every small act of kindness shown us, was constantly thinking of the benefit she was to derive from it. Why will the reasoning not apply to spiritual matters? Such teaching develops all that is lowest in human nature. And again we are told that by doing certain things which are sinful in the sight of God, we may expect punishment hereafter; consequently many people are deterred from wrong doing, simply from fear; not because of any inner consciousness of wrong doing, but for fear of the consequences of their sin. Would it not be well to teach and train the human mind to the belief that any act committed which is injurious to ourselves or our fellow creatures is wrong, because the act in itself is wrong and not because we are to be punished in the future.