I
' t
"THY KINGDOM COME"
A Brilliant Sunday Sermon By Rev.
Dr. Barbour.
Make An Eloquent Plea for Fellowship
Cum ol the Dearth of Candidatea For
th Ministry.
BnooKT.Ylf. N. Y. In the Emmnnncl
Tlnptist Church, St. .lames' place nnd La
fayette avenue, Sunday morning, tlie Rev.
Dr. Clarence Augustus Harbour, pnstor of
the Lake Avenue Baptist Church, Roches
ter, N. Y., preached on the subject, "Thy
Kingdom Come; a l'lca for Fellowship.'
the text wns trom Matthew vi:Wi my
kingdom come. Dr. Harbour said
Matthew's srosnel is distinctively the
gospel of the kingdom, but in a very true
sense the Ilible throughout is the book of
the kingdom. If, as one haa suggested,
the conception of a suffering Redeemer
runs as a blood-red cord through tho
Scripture, it is no less true that the con
ception of the all-embracing kingdom and
the nil-conquering King runs through all
the Scripture as a cord of royal purple.
My fundamental proposition is that the
kingdom of supreme and transcendent
importance. The kingdom of God, tr-nt
divine polity over which Jesus Christ is
King of Kings and Lord of Lords that
claims pre-eminent fealty.
The kingdom is of greater importance
than the local church, of greater import
ance than any communion in any com
munity, of greater importance than any
single denomination With any different
conviction the denominations easily be
come "sects." something cut off in svm-
rathy, as well as in organization nnd be
lief, from the rest of the Christian world.
There is real danger that the local
church or the denomination bo exalted
above the kingdom of God. You know
that our Roman Catholic friends say that
Protestantism is split up into innumerable
little sects, quarreling among themselves.
"In the Protestant missionary work of
Japan," they say, "the Japanese, seeing
the headquarters of fifteen different nnd
non-co-operating sects in the square of
Tokio, wrote to America. 'Do not send us
any more kinds of religion.' We of the
Catholic Chuch are everywhere the same
in America, in Africa, in Asia, in Kurope,
in almost every city and village of every
land: the same form of worship, the same
articulate nnd compact organization. We
are the church, one and united." We
might answer that this is not necessarily
a ground for self-congratulation; that
wherever there is freedom of inouiry, free-,
dom of opinion, freedom of will, there is,
bound to be diversity. But we are not
row discussing the truth or falsehood,
the good or evil, in Roman Catholicism;'
ire sav that this argument the Roman.
Catholic uses with powerful effect.
True it is that narrow denominational
ism is belittling nnd deadening. That waa
a significant remark mndc by one of our'
college presidents. "The men who least
comprehend what I am tryinc to do in this,
college are some professors of the college.!
Thev are noble, self-sacrificing men. but'
each one considers his own department the'
only really important one, and the idea!
of building tin a university is something
which none of them can grasp." So there
nre self-sacrificing denominationnlists, who
have no adequate concention of the dig
nity nnd importance of tho church univer
sal the vast embracing kingdom of Ood.
"The field is the world," says our Mas
ter, nothing less; any smaller conception
is a caricature of Christianity, a belittling
of our faith; nny ideal short of united
effort for tne conquest of the world-field
is an ideal unworthy of the Christian
name. "The good seed, these nre the son
ot the kingdom; the words immediately
follow the reference to the world-fie'd.
'"Ihe good seed, these ae the aona of the
kingdom," not the membership of any lo
cal church, nor of any single denomina
tional body.
I bdieve that we nre cominr to recog
nize th essential unity of the kingdom of,
God. Many mountains, one globe; many
ravines, one mighty earth mass, vastly'
greater than the wrinkles on her face;
many regiments, one army; many denomi
nations, one church; manv creeds, one
faith; many way no the hill, one city at
the top, where sits the King on His
throne. Denominnt.ionalism, wisely man
aged, may be used for mutual provocn-'
tion to love nnd good works. Perhaps it,
is hotter to be broken up externally, that
each denomination may do its own work..
But there must be recognition, nnd that
recognition more than a normal one, of
the practical fellowship, the co-operative
fellowship of believers. '
I am a Bapti.it bv birth, by training, by
conviction. I yield to no one in mv loy
alty to essential Bnntist principles. There
are Cnngreirntionalists and Presbyterians
and Methodists with equal loyalty. But.
the Christian should b no bigot, and no
snecies of bigotry is more offensive than,
that of the denominational bigot.
Let no one misunderstand. We are not
of those sentimentalists who decry eccle-:
s'jstical and denominational organization.'
We are not of those who idealize the man
who ncrchea on the denominational fence.'
The fence-litter is nauseating as lukewarm
.water. ,
We counsel no sacrifice of conviction,
but a mirroring forth of the snirit of our,
divine Lord, who prayed for Ilia disciiia
and for those who shoti'.d believe on Him
through their word, "that thev all may b
one, even as Thou. Father, art in Me, and
I in them, that they also may be in us,'
that the world may believe that Thn-i
didst send Me," that as of old the world
nay recognize us as His, in that these
Christiana "love one another."
finch a spirit is a Ion way beyond the
spirit of "toleration." Yet even toleration
is in advance of what we have known,
fjen in this "land of the free." In the
Yarvard baccalaureate of this year Dr.;
Dvke eloquently said of the Puritan;
Something too little of sunlight may.
nave come in through the narrow windows,
jf his house. But that house had founda-,
tions. nnd the virtues lived in it." With,
all deference due to our national forefath-'
trs and to them deference is due there1
cre tensnts in the house other than
those readily recognizable as virtues. In
tolerance, intense nnd bitter, was charac
teristic of Puritanism. The Puritan failed
to annrchend the first princinles of relig
ious liberty. That it was his independence
of conviction nnd his demand for freedom
f worship wltich banished him from his
native land, but renders his failure in this
repeet the more consoicuous. He had no
jWitv for those who read the truth
through other eyes than his. The freedom
nich he demanded for himself he would
Jot accord to those of different faitb. To
in view nf truth the whole community
must yield aasent; to his standards of
orship all must conform. And this pur
(nse to secure uniformity of worship did
ot content itaelf with seeking to correct
Tor by the gentler arta of persuasion;
"or muat be rooted out. at whatever
. The arm of the State is invoked to
Jcure uniformity. Upon the shorts of
tne New World are re-enacted scenes of
nich these exiles should long since have
Ifown weary. The Puritan rivals in cru
J'ty the persecutors from whom he has.
Jed. We see Holmes, and Clark, and
Irandall dragged before the Governor and
enteiiced to heavy punisnmcnt. We hear
Jas ahrill cry of their clerical accuser as
"mites Holmes before the judgment
!Tt, "The curse of God go with thee."
r see the three frail Quaker women
rourged through the aettlement, until re
Wveved it last at the point of death. W
Ann Hutchinson, her reason well nigh,
driven through the deep anows to
jrih at the hands of savages. No ele
&t of horror is wanting to the scene.
". imprisonment, whipping, mutila
uohs, banishment, death, await those who)
"ler stress of present convictions seek1
be faithful to the lesson of fidelity to
tonsciance learned from their Puritan
i '"? and associates in the land from
"aicb they have come. Such intolerance
"as hideous enough, though it waa baaed
, J4r,' niwn strength of conviction,
'stk r tba Pendulum haa swung to the
J '"'. extreme. We are in a day when
jjhwvous moral malaria steals subtly
."J the fiber of sv-ong endeavor.' The age
.Orunk with materialist.!, the south wind
b 7. 'tlV- and multitude are enervated
tnf fthing touch. Home would stem
iofi that n hi dy tm towers of a
Christian life and character and of
iaii, aplendid structure of the king
' aJI.of, ."od are going to leap up in the
4 ''onah's gourd; that w are
noi T1 me morning to
Xia . ""Idinf miraculously finished,
endeavor to, tba-'siet-atouo.
T'nrtcritandT meTthe heart of the""cfiureh
still beats strong nnd true, but great
masses of nominal Christians are in a lotus-eating
atmosphere, listless, idle, unac
complishing. Toleration is A long advance from Intol
erance, but toleration easily becomes in
difference, and both nre utterly inade
quate to express the ideal relationship be
tween bodies of Christ's followers. Toler
ate? Endure? Be indifferent? Shame on
those who would thus crucify the Christ
nfrcsh! "Like n mighty nnny moves tho
cburch of God," shoulder to shoulder,
heart beat answering to heart beat, steps
swinging in time to the martial music of
the church militant and the church trium
phant, "Like n mighty nnny moves the
church of God." No regimental sacrifice
of conviction, but above the flag of the
regiment, the flag of the nrmy above the
standard of the denomination, the white
banner of the Captain of the host, tho
Commander of the nrmies of the faithful,
the King, omnipotent and eternal! Not
intolerance, not toleration, not indiffer
ence, but fellowship, is the rallying cry,
nnd we may believe that it finds a sympa
thetic chord in every henrt of this great
company.
A good beginning has been made. Fed
eration is fellowship put into practice.
Federation of churches and of Christian
workers has ceased to be a dream. It is
far from uncommon to-day. in single com
munities, in counties, in States. Let mo
indicate a very few of the lines which have
been suggested nnd actually followed in
this federated work. A religious census of
given community, resulting in n religioim
directory, showing church nnd Sunday
school membership and attendance; Chris
tian citizenship efforts, including those
against the legalized saloon, nnd against
the desecration nnd annihilation of the
day of rest, a bulwark of our national life
now thrown down nnd trampled in the
dust our brethren under other national
flogs are not free from the bitterness of
this assault; n common rallying for the
preservation or the securing of nn ideal
public school system; where it can be done
a wise direction of denominational enter
prises in the way of the founding of new
churches, thus tending to economy of ef
fort nnd wise stewardship of resource, but
chiefly, chiefly, co-operation in the vital,
invaluable work of the church universal in
evangelization, this above everything else
the joining hands of those who believo
that the world is lost without Jesus Christ
in harmonious nnd loving fellowship of
action for tho world's salvation. In nil of
these endeavors we may work together,
Mir henrts beating ns one in our common
love nnd loyalty to our common Lord.
Let me suggest two thoughts which may
strengthen us in our fellowship.
First The enemies of Christ nnd Ilia
followers nre neither dead nor sleeping.
Luther said,. as a renrrsentation of the
church in his day: "Who would rnmt a
picture of the present condition of the
church let him paint a young woman in a
wilderness, or in some desert place, nnd
round about her let him figure lions, whoso
eyes are glaring upon her nnd whose
mouths nre open to devour her substnnco
ind her beauty." That is the natural con
dition of the clrirch. When the church
In that orre, in this age. in anv nge, is truly
alive, nnd is fulfilling her destiny, she will
find about her, ns of old. men more cruel
than ravenous beasts. The gospel means
battle. It is rightly on the offensive, not
Ihe defensive. The gonel divides, when
it is manifested in a disciple whose em
bodying of the gospel is strong enough to
livide anything. The block will bear nl
mot unmarked the edge of an axe han
dled by the feehlo finder" of nn infant, but
the axe goes (leaving through th wood
when the cd'xc comes down under the
"weeping nower of n strong man's arm.
True, multitudes of nominnl Christians
live on most amiable terms with the
world, nnd know next to nothing of anv
tribulation or opposition occasioned by
their profession of Christianity. But that
Is not because there is anv real alteration
in the consequences of close union with
Jesus. It is because their unio.i is so very
slight and superficial. The world loves its
3wn. and what can it find to bate in the
hoalg of people whose religion is confined
to their tongues mnstlv and has nothing to
do with their lives? It i,ns not censed to
be n hard thing to be a real and thorough
Christian.
To be sure, onposition finds different
foes to-dnv than in some other davs. You
know to what lengths u has go"e. The
Inquisition, the massacre ot M. Hnrtliolo
mew. the veien of Philip II. of Snain. the
Duke of Alva with his setanic deeds in tho
Nethcrlanus. the fires of Smithfie,d. these
are not so far in the nast that nista of
oblivion have shrouded them. But let
us understand, mv fellow Christians, that
the world n-id the flch and the r'vi are
igninat (uristinn building nnd Christian
livine still, just a they always were.
I an not peneve in people looking tor
trouble, searching for some one who will
onsent to persecute them, but I have an
Idea that the sting of Smithtield fires and
Ihe wrenching of Torouemada'a rack, if
those experience could be reneated, might
correct some vagaries ot modern theology.
The tliundertni summons of tim enemy
at the door might be a wholesome nnti-
dnte tor aomo conditions in our churches
f to-dav. There is something in the call
to battle, battle for a cause which is
tighteous and supremely worthy, which
Itir the deepest and the best in us. Is
It true that there is to-day litUe of the
heroic m religion Jto appeal to men? Alas
'or us if that be ao.
The statement come from some of our
theological seminaries that there is aomo
ilearth of candidates for the ministry.
Why? Why is it that the ministry doe
aot appeal to every atalwart. able, earnest,
inselfish Christian man in his co-llcge days?
It doe to some. A part of the product
it our seminaries to-day waa never sur
passed. But. why does not the claim of
this great vocation press upon every aucii
tn one until it is soberly settled one way
or the other? It is not because young
men arc afraid. There was no difficulty
in filling un the ranks of the Rough Rider
regiment, though every man knew that ho
was taking his life in his hands when he
rolunteered. There was no lack of volun
teers for servico when the Merrimac was
to be sunk at the mouth of Santiago har
bor, though it meant a voyage into the
jaw of death. Eight men were needed;
you know the response to the call for voir
unteers.
I will not believe th.'t thero is among
our young men a lack of courage, a lack of
willingness to suffer. Can it be that young
men have made up their minds that with
the present spirit in the church there is
little demand for the heroic in her minis
try? Thev say that a minister makes hie
church. He does leave hi stamp upon the
church, but it is no less true that tho
church makes the ministers. And tliu
Minister will not go far beyond what tho
;hurch rcnuires, or at least he will not go
far bevond the point to which the church
will follow him. If the church of the liv
ing God is to any considerable degree hon
eycombed with indifference, permeated
with the dry rot of lethargy, if the heroin
element in the church ia dying, then tho
ehurch may hold itself responsible for any
diminution in number, and for any lessen
ing of stalwart efficiency in its leadership.
No man of strength and self respect i
going to submit to being regarded merely
a a convenient adjunct to weddings and
funerals, as a kind of family pet to hw
coddled and fed with sweetmeats. If the
church wanta much that is heroic in her
leaders, she must have much that is heroic
in herself. There must be a recognition
of the fact that the foea of Christ nnd of
His followers are neither dead nor aleep
ing; that eternal vigilance, eternal self
sacrifice, everlasting and strenuous strug-
fie, are the price of progress and of vie
orv now sa always.
Second The insistent call for service
haa not ceased. Dean Frederick W. Far
rar, who haa but recently - passed from
among us, has said: '"la not tins fatally
true, that the lives of very manv are friv
olous, useless, egotistical; that the lives of
very many are wasted and self-ruined by
their own vilest passions; that the live
of soma sra like a mero poison snd pesti
lence to all around them; that it is the
lives of few only which are noble and gen
erous, brave and unselfish, merciful and
just, pure and true? And the main curse
of most lives i that thev think only of
self snd live only for self." I hop that
the words contain an exaggeration. I can
but believe that each of us knows in his
own circle lives which, though they be
hidden from public view and knowledge,
are "brave and unselfish," "pure and
true." -But the words of the great church
man are a challenge and an anpeal. The
insistent call for service ha not ceased.
Thank God. history shows that th call
Its uoLtsts. ia. am. In 1'ie joaiil ittxaia
I
orthc lire or this world It is good to think
of men and women who have not plcnsed
themselves, but have gone about doing
pood, great snnls who in their stubborn
devotion to the truth, in detestation of
fnlsehood nnd lies, have fared n lying
world nnd the hatred of the bae and the
storm of weak and cowardly criticism, not
holding their lives dear unto themselves.
' I hear some one say, "We have nn such
call ns they," but we have. The only call
they hail we have the call of the need.
We might, the humblest of us, be useful.
Perhnns very few eyes will be wet fur us,
'and they not for long, while others, with
.less of opportunity than ourselves, have
gone down to the grave amid the benedic
tions of the poor. Ah, the insistent call
for service has not ceased. Can we not
strive to rise, to rie unitedly, to rise in
ever strengthening fellowship,' into such A
lifo ns is described bv the words apoken
of our blessed Lord, "Ho went nbout
doing good."
The great Methodist tender, John Wes
ley, the bieentennary of whose birth has
jnst been celebrated throughout the Chris
tian world, nnblv said: "I desire A league,
offensive and defensive, with every soldier
of Christ." So say we. Let it be repeated
in ever increasing volume until the earth
shall be full of the knowledge of the Lord
ns the waters cover the sea. "Wo desire
a league, offensive nnd defensive, with
every soldier of Christ."
Two Kinds nF ftympnthy.
Sympathy is a word set over from the
Greek, nnd means "suffering with." Hence
one who sympathizes with another suffers
with Him. In our careless use of tho
word we do not nut so much menning
into it. As generally employed, it means
that one has n gentle touch of pity for nn
other who is in trouble. In order to have
it signify anything worth while we should
put its full meaning into it when we use it.
There are two kinds of sympathy, savs
Wcllsnring. There is n so-called sympathy
that is simplv depressing. If one is in
trouble it makes his trouble seem greater
nnd harder to pear. It weeps with one,
but not in n comforting wnv. On the con
trary, it ninlics one feel that he indeed has
ocasion to weep, nnd that there is no real
solace for him. If one is cast down be
cause of his health, it makes him almost
m've up nil hope of recovery. In his
friends Job hnd sympathizers, but he was
justified in saying to them: "Miserable
comforters are ye all."
The other is a sympathy that puts heart,
nope, manhood into one. If one is cast
down it leaves him cheered. Afterwards
tho obstacles do not look so formidable or
the clouds so b'nek. In our despondent
words we matrnify our troubles; helnful
sympathy enables us to sec them in their
true proportions. This kind of sympathy
not only weeps with those who are sor
rowful, but speaks n comforting word. It
docs not merely pity the unfortunate, it
puts out a hand to lift him up. If one
really sympathizes suffers with another,
he will do something besides condole, if
something besides condolence is needed.
Sympathize with others, as you would
Jiko to have others sympathize with you.
Subjects of Thought,
Behavior is a mirror in which every one
disnli-.ys his own image.
Originality blazes n new track while ec
centricity runs on one wheel in an old rut.
It is better to suffer wrong than do it,
and happier to be sometimes cheated than
not to trust.
Some men stand on principle and some
others probably would if they had it to
stand on.
When you step nn on one promise yon
will always find n higher and a better one
before you.
A laugh to be joyous must flow from A
joyous heart, for without kindness there
can be no true joy.
The art of saying appropriate words in a
kindly way is one that never goes out of
fashion, never ceases to please, and is
within the reach of the bumblest.
The domestic man who loves no music
ao well as bis kitchen clock and the airs
which the Inira sing to him ns they burn
on the hearth, has solaces which others
never dream 01V
God is in our aouls, as our souls arc in
our bodies. He never ceases to speak to
us, but the voice of the world without and
the tumult of our passions within bewilder
us. and prevent us from listening to Him.
My heart is fixed firm and stable in th
belief that ultimately the sunshine nnd
summer, the flowers nnd the nzure sky,
shall become, us it were, interwoven into
mnn's existence. He shall take from all
their beauty and enjoy their glory.
Do You Travel on Good Hoads?
Good roads nre a matter of religious ns
well as of national life. We must lenrn
that the amount we enn carry depends not
ao much on the weight of our buruena as
on the road over which we try to carry
them. A man can haul three tons over a
good macadam easier than he can draw a
hundred weight through a mudhole. So
a mnn enn carry great burdens who is up
held on the rock of God's providence, who
would stumble and fall as he tried to
flounder on through tho mires of the
world's discouragement and discontent.
As Thomas a Kempis said, "He rideth eas
ily ennngh whom the grace of God car
neth." John Kuto was a poor boy, deaf
and dumb, nuu brought up in a workhouse
a lot hard enough to cast down many
lives, but be trusted in God, he thought
and wrote of God's kingdom, and he
wrought great things before he died. It
does not matter ao greatly what wo have
to b"ar, or what genius or gift' or power we
we have to beur it with, as it does over
whM roads of doubt -' fear and fretful
ness, or of faith nnd courage and ainging.
ve try to bear our burdea. Sunday-School
Times,
Where Love Abounds.
Dr. James O. K. MoClure gives the fol
lowing beautiful description of the heart
where love abounds: What strength and
joy and nobleness would characterize men
if in every soul that now bus some love,
that love should "abound!" Whsn warmth
''abounds" in a heart no room is left for
icoldncss. Our world would become un
ispenJiably aweet and nelpful if in all
Christian hearts lovintr kin.'ness abounded
"yet more and more." The moat attract
ive lives would becozue even more at
tractive. RAM'S HORN BLASTS.
HE devll'a piety
will not decrutso
bis punishment.
Heavenly prltc
aro for earnest
tr.eo.
You need God
because Ood nua
you.
Clerical dlgalty
Ik the devil's au-
IvJfV Jt aesthetic.
RftaS. . Faith In God 1
rVaiW tbo secret of hope
in man.
Borne slna show a soft head rather
than a hard heart.
Curses come home to roost and
blessings come home to rest
The fruit that will keep fcr eternity
does not ripen in a moment.
They who come empty to God't
house are likely to go away empty.
Every possessor of light la a dubtor
to those who sit In the dark.
The more extensive our work for
Christ the more Intensive It will bo.
Souls are saved only by thoje who
gtve their whole souls to the servico.
God measures the work of His ser
vants by faithfulness and not by
figures.
Christianity Is bound to be a stum
bling block to those who creep and
crawl Instead of walking upright,
You cannot teach the heart with the
head alone, . .
Chsracter Is the only permauert
capital In business.
There is no such thing as preparation
after the event.
True education Is religious and true
religion Is educational,
A child can put a twist In a tr
that au army cannot takt out.
THE SABBATH SCHOOL
Infcrnalional Le ;son Commcnla For Octo
ber 13.
Sufijrcl: David's Conlesolon, Pss. SI, M7
Oolden Text, Pa. 51, 10-Memory Verses,
M Commentary on the Day's
Lesson.
I. Pavid'g prayer for forgiveness (vs.
1-4). 1, 2. "Have mercy," etc. Or, be
gracious unto me. JIurk the gradation in
the three words expressing God's love: 1,
Have mercy denotes that kind of affection
which is expressed by moaning over an ob
ject we love and pity. 2. Loving kindness
denotes a large and liberal disposition to
goodness and compassion. 3. Tender mer
cies denote the most tender pity of which
tho nature is suscciitible. "Transgres
sions." fin is described, ns in Kx. 31:7,
in three different aspects, ns transgression,
iniquity, sin; the Hebrew words thus ren
dered mean respectively, (1) detection
from God or rebellion against Him; (2)
the perversion of rieht, depravity of con
duct; (3) error, wandering from the right
way, missing the mark in life. "Wot out
. . . wash . . . cleanse." The removal of
guilt is also described by the use of three
different expressions. 1. Sin is regarded
ns n debt recorded in God's book which
needs to be blotted out. 2. Wash is frc
nucntly used for ceremonial purifications
(Titus 3:5). 3. Cleanse suggests tho com
parison of sin with leprosy. This shows
that the sin is deep-seated and needs s
thorough treatment.
3, 4. "I acknowledge." I know my
transgressions nnd freely confess them.
The willingness to know sin is the first
step towards repentance. Observe also
that David uses tho plural form as in verse
1. He hnd (1) broken the seventh com
mandment, (2) caused the death of Uriah,
(.1) used deceit. (4) covered bis sin, (5)
hardened his heart, (6) dishonored hij
family (7) injured his friends, (8) weak
ened his kingdom. Thus no sin ever stands
nlone, but "each single transgression is the
mother of many." Against Thee, Thee
only." AU sin, even that by which man
may be moat grievously injured, is sin
ngainst God. God nlone was greater than
the king, nnd to God nlone David, ns king,
was responsible. "Slightest be justified,''
etc. From the relation of nil souls to God
every sin ngainst man lies primarily ngainst
God, so that God, who is the supreme
judijc of nil human conduct, will be justi
fied in His sentence upon the wicked.
David thus recognizes God's justice, how
ever severe the sentence may be.
If. Dnvid's confidence in God (vs. 5-8),
C, G. "Was shapen." David means here
that he was horn with n sinful nature. See
Kph. 2:3. This confession is not made as
an excuse for his sins, but in utter self
abasement. David bewails the depravity
within, nnd thus abandons nil hope of re
storing himself. "Thou desircst truth."
David ndmits that he is the very opposito
of what he should be. God desires truth
in the most secret springs of thought and
will. Truth here takes the sense of integ
rity and uprightness: and wisdom that of
the knowledge of God.
7. 8. "With Hyssop." The figure here
is borrowed from the ceremonial of the
law. Hyssop wa,s a common herb which
frequently grew on walls. This was used
ns a sprinkler, especially in the rites for
cleansing the :cper nnd purifying the un
clean. Dr. Clark calls attention to tho
fact that in the case of the leper the cere
mony of sprinkling was not performed un
til the leper had been healed, nnd the
ceremony declared to the people that such
was the case. "This." savs Clarke, "David
seems to have in full view, hence ho re
nuests the Lord to show to the people
that ho was accepted and cleansed."
"Whiter than snow." The Lord is able
to take every clement foreign to holiness
out of our nature. See Isa. 1:18. "Hones
. . . broken." A strong tigure showing how
a sense of God's displeasure had, as it
were, crushed his bonc3 and shattered bis
whole frame. He had renented deeply.
III. David's pravcr for a clean heart
f vs. 0-12). 8,10. "Hide thy face." Do not
longer rn'o upon mv sins, cast them behind
Thee. "Create." "Mending will not avail;
my heart is altogether corrupted; it must
be made new." "The word create is the
strongest known in the Hebrew for bring
ing into being that which did not before
exist, ns Gen. 1:1. Compare Kph. 2:10;
4:24; and 'new creation,' 2 Cor. 5:17; Gal.
0:13." "Clean heart." A sanctified heart
one cleansed from all oin nnd made per
fect in the love of God. "A right spirit."
A steadfast, established spirit, fixed in its
allegiance to God. that could stand firm
and resist temptation.
II. 12. "Cast me not away," etc. God
admits the upright to His presence, nnd
they behold His face (l'sa. 11:7; 2:12).
David knew that God would be justified
in removing His Spirit from him, but he
prays for mercy and asks that the divine
rejection might not follow in his case as it
did with Saul. "Uphold me." The idea of
uphold here i to confirm, render perma
nent. David desires that the restored
state be sustained nnd abiding. This is the
point of the petition. Hut he has not in
himself the elements of this stability.
God only can "restore the joys of salva
tion," and He nlone can cause him to stand
firm in this restored life. "Free spirit."
Se R. V. He desires perfect freedom of
spirit so he will easily and naturally do
such things ns arc right.
IV. David's resolve to employ his life
in God's service (vs. 13-17). 13, 14. "Will
I teach." Thus David would show forth
hi gratitude for that renewal and estab
lishment in righteousness for which he
agonizes." How he fulfilled his promise is
pliown in some of his euhseouen': nsalms.
See Tea. 32; 40; 103, which should be read
in this connection. "From bloodguiltiness."
From the punishment of my sin. Here
David no doubt h?d in view the death of
Uriah. His blood was crying for ven
?cnnce nminst him and only God could
deliver liim. "Thy righteousness." GoH's
righteousness is sc2n in His pardon to the
penitent ns well as His punishment to
the impenitent.
lj-17. "Open thou." His lips had been
closed, for a guilty soul cannot speak the
praises of God; but God could open them,
for the power to praise nrteht is the gift
of God. "Dcsirest. not sacrifice." See K,
V. The lnw of Moses made no provision
for tho forgiveness or expiation of such
sins as David had committed. See Num.
15:30, 31. Forms nnd types would now
avail nothing. "Sacrifices of God." Those
which God desires and approves are a
broken spirit and a contrite heart; that
is, a heart truly ponitent and humble.
Such n heart will never be cast out. Mercy
will always be shown the humble, penitent
seeker.
Duckling Chum With Kittens.
In the kitchen annex at the boms
of Louis Hawks, In Flahklll Landing,
NT. Y., the unusual spectacle now Is
presented of a duckling chumming
with three kittens and the mother cat
Tho duckling was hatched all by Itsoll
tnd was brought In by the kitchen
ire.
Boon It found its way to where the
kittens were housed. The old cat took
Kindly to the newcomer and permitted
M to squat down right among the
kittens and sleep. Now the duckling
ind the kittens piny and romp to
gether, and the mother cat apparently
ias come to look upon the little feath;
red creature as one ot her own child
ren. An Excellent Reason.
"No man shall refuse to drink with
me without giving his reason," said
the enragod Kentucklan to the mild
faced gentleman boslde htm.
"But I have two excellent reasons,"
pleaded the stranger.
"Then name them."
"In the first place I I promised my
motner uion her deathbed that never
never"
"Enough," said the Kentuclrlan, ex
tending his hand. "I respect your
motive. I also have had a mother.
But you spoke of anothsr reason. May
i ask yen what It Is?"
"My other reason? Oh, yea! Well,
I've just had a drink."
CHRISTIAN ENDEAVOR TOPICS.
Oclobtr 18 "Great V.cn of Ihe Bible: Wnal
Moses Teaches IV Ex. 3i: 28-33; Malt
17:1, 4; Hcb. 3: I S.
Scripture Verses. The Story In
Acts 7:29-36; Hcb. 11:27; Joans'
Ycnrs of Prpparatlon Luke 3:23;
John tha Eaptlat Luke 1:80; Oppres
sors of Moses 2 Tim. 3:8.
Le3son Thoughts.
God sets great tasks for U3 to do
but lie never sends U9 alone. "Cer
tainly I will be with thee," ho says to
us, just as ho d.ld to uToees.
Intimate communion wlfh God make
the faco shine. Men will always s-ee It
when we have bnen with Jesus and
have leaned on Mm,
Moses received a long and thorough,
course of training for his great work.
No great work can ever bo well dono
without patient preparation.
Selections.
Modesty, humility, consciousness of
one's Insufficiency alone, are condi
tions of success In the kingdom of
God. "When I am weak then am I
strong." Moses had a fitness to bo
the vehlclo of God's powr.
Moses was eighty years of age, and
all the experiences of his Ut'o were,
parts of his training for Ms mission.
His Hebrew parentage and training,
his Egyptian t-ducation, his forty
years in the wilderness, all contrib
uted toward his equipment. Everyone
of us Is under traJnlng. We are at
school. Tn God's good time we shall
find our work open before us,
It Is not necessary to call mjn t9
case and honor; these they will find
of their own accord. When Moses
and Elisha, apostles and preachers
and reformers, arc called, It Is to post3
of difficulty and danger.
When Most?s waved his mystic rod,
What wonders followad while ho
spoke!
Firm as a wall tho waters stood.
Or gushed In rivers from the rockr
At his command the thunders rolled;
Lightning and hall his voice obeyed;
And Pharoah trembled to behold
Ills land In desolation laid.
But what could Mnses' rod have dona
Had he not been divinely sent?
The power was from the Lord alone,
And Moses but the Instrument.
Suggested Hymns.
Am I a soldier of tin; cross?
Empty me of self, dear Savior.
Take thou my hand, and lead me.
Take my life, and let it be.
Trusting In Xhe Lord, thy God.
While thou. O my God, art my help
and defender.
EPW0RTH LEAGUE MEETINQ TOPICS.
October 18 The Law of ids Uj
.ha
12: 2J-;6.
Christ's first invitation Is "Come
&nd love." He reveals himself as a
new object of the heart's affection. Ho
Invites us to his companionship that
wo may satisfy completely our capac
ity for love. The only people w"io
are not Included in the Gospel Invi
tation are those who cannot love. Lovo
Is the universal passion. It creates
the family, establishes the home, and
aolds society together. Christ finds,
this world passion, and Instead of
thwarting it, he shows Its highest,
purest form in his love fcr us. Then
he calls us to fellowship with him, of
fering thus the holiest and most sat
isfying experience of love. He bases
his claim to our affection on his lovo
tor us. "Believe on me, and accept
oy gift of life, and love will crown
your own life."
But that Is not Christ's final lnvlta
Ion. He says, "Come and suffer." In.
the passage which Is our study this
week ho Is looking Into tho future. He
Toresces his own death. It Is not a
(feasant vision. But he knows that
Ura way leads through death to life.
And what is the unvarying law of the
iarvest.
The man who uses all his powers
ind poesesslons on himself may work
Sard, and satisfy a thousand desJres,
Silt he does not really live. It is not
In the nature of things that a self
rentered man should succeed.
The world cannot learn the lesson.'
ft contradicts all political economies
ina all business codes. Only as we
enter Into fellowship with Jesus
Christ 1s it possible to comprehend it.
L'Hll then it Is but. pious motoric ur
l pleasing parabie. But iu his pre
tence we know it for the great law of
life, the secret of creation and Provl
lance, Gcthesniane and Calvary.
baennce la- the way of tho divine In
us. The upward tendency of love al
ways makes for keener sensibilities,
weakens the armor of unconcern,
spens the way for wounda and sor
rows. Every now tie, every new asso-
:iatlon, intensifies tho sympathies and
Increases the capacity for suffering.
And thsy who can feel most suffer
most. "Tho 'bravest ara the tender
est." So, when tho supreme affection
jonres into our lives, and wo get the
vision of the cross upraised for our
lalvntion. It Is wholly natural that our
Saviour should say, "Taka up thy
crcas."
Slnco Christ came it Is always har
vest. Thure are fields white unto
harvest everywhere. Sowing and reap
ing go forward with equal pace. No
oiro need wait for opportunity to reap.
There Is ripe grain close at hand. The
great need is for laborers. Human
counsels vary as to methods of supply
ing harvesters. One says, "Import
them," and send for an evangelist.
Another says. "Train them." and
starts a Personal Workers' Class.
Josus tays, while not condemning
these methods, "Pray for laborers."
Tho field belongs to the Lord of the
harvest. I'j3 Is Interested In the In
gathering. Pray for wooers, and you
will feel the urgency of thu need.
Then you will be anxious to help an
swer your prayer. Then you can go
Into the field, strong In the strength
of Him who U Lord of ail harvests,
and Master of your life. "And ho that
reapzlh recelvcth wages, ani gather
cth fruit unto life eternal."
Ancient Time.
Tho early Egyptians divided the
day' and night each Into twelve hours,
a custom adopted by the Jews or the
Greeks probably from the Babyloni
ans. The day is said to have first
been divided Into hours from B. C. 293,
when a sun dial was erected tn the
templo of Qutrlnus at Rome. Previous
to the Invention of water clocks, B. C.
168, the time was called at Rome by
publlo criers. In early England one
expedient of measuring time was by
wax candles, three Inches burning an
hour. The first perfect mechanical
clock waa not made until about A. D.
1260. Day began at sunrise among
most of the northern nations, at s un
let among the Athenians and Jews, at
midnight among the Romas, u with
THE EEL10I0US LIFE
READING FOR THE QUIET HOUR
WHEN THE SOUL INVITES ITSELF.
t'oem: Lament of the I'rnrilgnl Son Tim
Feasting That Mnkes I.rnn MniN JInck
of I.lriuor l.urks I'mitrcr, Slavery nnd
Mn Drop tlin Accursed Cup,
Docs thnt lamp still burn in my Father's
houxe,
Which lie kindled the nijfiit I went
nway?
I turned once bcncitli the ced.ir bnuehs.
And ninrked it gleam with n (I'liili'u my;
Did He think to light me homo suiiic
day? .. -
IInnsT-v here with crunching swine,
JIunary harvest hnve I to reap:
In n dream I count My Father's kinc,
I hear the tinkling bells of His sheen.
I watch His lambs that browse and liap.
There is plenty of bread nt home.
His servants huve bread enough and to
spare
While 1 perish hunirry nnd bare.
Christian G. Kossctli.
Sobriety a Virtue.
One of the greatest difficulties the cause
of temperance has to contend with tn day
is the multitude of people who are allied
ngainst it. Notice right here that it was
so in the dnys of Moses. "The whole con
gregntinn murmured ngainst Mres and
Aaron" two fanatics nzuinst a majority.
Strong arguments this majority used,
too: jnst as they do to-day. They hejrnn
by blaming all their personal discomforts
on the enforced temperance that Moses,
m ting for God, had established for them.
They harked bark continually to that old
Egypt of theirs, ignoring its' troubles out
of which they were come, forgetting Ca
naan, which had never seemed to weigh
materially with them.
The longing of souls rot given up to
God for thnt which they desire is un
quenchable except by God. The poor chil
dren of Israel wished to be continually
feasting, for thnt was their idea of happi
ness. Of nil that had been told them con
cerning Canaan they seem but to have
grasped a dim idea of constant pleasure,
nnd that it was to begin nt once. Xo
more have we to-day true perceptions and
estimates of the heavenly Canaan. Prin
ciples we may havo when we start out
from i our lands of Egypt, but how many of
us abide by them when it conies to a mat
ter of personal indulgence? .Some, indeed,
do, nnd thank God for the Moses nnd
Aaron in our midst who fret not for lux
ury, but are willing to abide bv the law
God has set, feeling that Goil knows best
even nbout so small n matter ns diet.
There nre several points of striking like
ness between the murmuring children of
Israel nnd the people win ouzht to be
earnest temperance workers and are not.
They ignore the evils of Kgypt, the injus
tice, tho oppression, the cruel lakniajters,
tor the sake of the fleshpots, which, nftcr
ail. were but meagre for the starving
creatures bowed beneath many burdens.
Our land is in slavery to rum. a curse
that is crushing out the manhood of its
people. Every year the chains grow
stronger, nnd yet for the sake of a little
personal indulgence, a little so-called free
dom, many remain in bondage. And sel
fish lawmakers, cruel as Kjvptinn task
masters, regulate and make' respectable
the sale of the deadly enemy of our fair
land.
One sells his Canaan for a daily morsel
of meat, ami away down thro'ngri tho
nges the other barters it for the deadly
wine cup.
And so God gave that people what they
nsed. rained it down upon tliem ns free
ly ns He had given plain manna, and thev
took it greedily anil never saw what thev
were doing nor how they had abused their
loving Father's graciousness. Hecausc they
saw not His love and vielded not them
selves to His plnns for them, their hungrv
souls, unfed by the true nourishment God
would have given, grew lean and starved.
The poor souls who will not believe in
the dangers of alcoholic liquors, nnd who
will not give them un. grow lean in like
manner. They know that ba-k of liquor
lurks danger, slavery, sin; still each thinks
he can esrape them nnd cries out for that
which will satisfy tlie craving nt his heart.
And he gets it if he goes after it. God
will not keep a man from sin if he is de
termined to have it. The liquor clouds his
brain and keeps him from a clear vision
of his God so that his soul is starved. It
may not be that all who touch, taste or
handle the accursed cup dron immediately
into drunkards' graves, but just as surelv,
il more slowly, do t (icy die from wilful
starvation because they would rather fat
isfy the immediate cravin-s of appetite
than go to live with Gnd forever in His
fair, new land. Grace Livingston lliil, in
the 2scw lork Mail and Express.
Happiness In Work.
Some people dream of happiness ns
snmetlitnir they will come to bv anil by,
nt the end of a course of toil and struggle.
Hut the true way to find happiness is as
we go on in our work. Every dav has its
own cun of sweetness, in every duty is
n pot of hidden manna. In everv sorrow
is a blessing of comfort. In every burden
is rolled un a gift of God. In all life
( hnst is with us, if we are true to Him.
It we hare learned this secret, even the
things thnt seem iinpVa-sant and disagree
able yield joy i.i the doing. A traveler in
routh Africa saw some bovs plaviug mnr
bles, using p-bbles. One of these' rolled to
the traveler's feet, nnd. picking it un, it
seemed to him only a rough stone, without
beauty or worth. But ns ho turned it over
a gleam of light flashed from one spot of
it. It was a diamond. Duties seem dull
and drearv to us, unattractive, hard, but
thev infold secrets of happiness which we
find when we accept tlum with love nnd
do them cheerfully. The Rev. J. li. Mil
ler. ficms of Thought.
It is God's glory to help at a pinch.
If you want to remember truth medi
tate, repeat, confer. Act it as s o:i as vou
hear it.
I'nder sin we nre free to do anvlhing but
good; under Christ we aro tree to do any
thing but evil.
Come, said Latimer, to the public meet
ings. though thou comest to sleep; it may
be God may take tnee napping. Absence
is without hope.
God made him after His image, and men
(to reipiius Him) will needs make God af
ter their image: cast liim anew in their
base mold, and make an idol of Him.
Aenophanes was wont to say that if beasts
were nble to paint they would portray a
god like to themselves. Th Ucv. tj. Hart
well Pratt, in New York Observer.
Is Klow Itoath.
Worry is slow death and neither hospi
tal nor asylum can bnn relief. Tne phy
sician cannot cure it. All the ozone of the
mountains and the soft salt breeres of the
sea nre powerless in its presence. Flee
worry; it is the ban of all pcacs. United
Presbyterian.
Start With Ood.
The early hour is the hour for prayer
and the Bible, ritart the day with God!
Ve know not what the day may bring ia
either trial or temptation. The most dan
gerous temptations are the unforseen and
unexpected. Theodore L, Cuyler, D. V.
Inspiration of All Faithful.
r.elmion is the very respiration of sll
faithiul and loving toil, and to detach it
for minutes specially reserved is like pro
posing to take your walk in the morning
and do your breathing in the afternoon.
James Martineau.
Immense Puff Ball.
W. O. and Herbert Gee of Vergen
r.es, Vt., recently found a puff ball
growing la the woods which measur
ed 4 feet Inches In circumference. If
Inches across, and weighed lGli
pounds.
Cltlisns' Live Guarded.
No married man In Vienna, It It
(aid, la allowed to' go up In balloon
without the formal consent cf bit
wife and children. :
THE GREAT DESTROYER
SOME STARTLING FACTS ABOUT!
THE VICE OF INTEMPERANCE.
rornu CivllltPil Him Oartnnt Improve
mcnt of llitmunlty It la Coins; om
i-'.vpvy r.yOrnnkrnnes and Othcs
Vires Are Knpldly Dying Out.
I. ''I ued to roam in ignorance'J
The former savage said.
, "I did a wildly heathen danco,
j, With feathers on my head.
I used to tight in heathen style, j
;) I nless my fo? would run
v Hut now 1 pot him nt a mile,
; For I possess a gun.
! "Oh. it was terrible to aeo
i Me in mv former atate.
But destiny looked after me
i .And led the hand of fate.
I I'ntil where once we sat and sang
i uur nravers to tne moon
V The white man built a his ahebanr t
ilia-, nc calls a saloon. . I
, "Enlightenment came here; she bore
Krag Jorgensen and Krupp
In one week's time I smoothly sworatj
And played at seven-un;
The kindly men who took my land
Came fio:n across the sea,
And siiil they'd take mc by the band!
1 And make a man of mc.
".So now I'm not a savage man,"
He said, nnd wisely smiled.
'With pagan eyes I do not scan ,
The desert and the wild.
I do not ramble any more
The wicked paths despised
I I blow the foam upon tne Hoor, '
And I've been civilized."
Chicago Tribune. J
Reforming Young Men
Preachers, editors, temperunce societies
and charitable organizations nil kinds of
personal forces are working to reform thai
world. .
lint nil cf them together cannot aceom-l
pli-h one-tenlh or one-millionth part of the
work that is done by the cold hard lnw of
supply nnd demand, the regulations forced
upon men by necessity, and by the modrrnf
struggle to keep up.
.Suppose a great many good men and
women went to Pennsylvania to prcacia
against intemperance among the miner.
The might convert temporarily a few.
The temjiernte men would listen tn them"
kindly. The intemperate men would prob
ablv never hear them.
But when the mine owners, acting in ao
coril with the unions and with the unions.
support, refuse to employ an intemperate?
miner then temperance work in the minra
begins in earnest.
You may tell a mnn that his drinking
ruins his family nnd himself. He knows it.
but still he drinks.
When the companies nnd his felloTSt
workmen realize that the drunken minor,
through his carelessness, endangers nil oth
ers then the laws of life step in and re
form begins.
The intemperate miner mav not listen
to the preacher, but he has got to listen t
the man thnt takes his name off the psvrnll
and tells him he can't get on again until ha
stops drinking.
And so it is in Chicago, where manv em
ployers have agreed not to keep on "their
payrolls young men clerks and others that
drink excessively, smoke cigarettes or gam
b.e on the races.
Good men nnd women mav use up their
voices in telling the voung clerk that tha
gambler is a fool and must lose, that the)
cigarette in time is a certain poison, that
whisky cheats the brain and ruins life.
This talking nnd writing by the good is
not without effect. It saves some men
strong in character and open to argument.
lint it only calls out the self-confident
smile or neer of the average young clerk
who thinks that he can take caro of him
self. When that young clerk ia told that ha
will not be needed after next Saturday be
cause he bets on the races, because b
smokes cigarettes, because he is seen drunk
in doubtful company, nnd because the em
ployer docs not care for that type of man
then the young clcrU's superior smile van
ishes. (
When he draws his pay. nnd goes homo
without work, ho actually knows that
gambling a:id whisky and cigarettes ara
bad things.
And be finds it out in time to reform, if
he lias brains enough to reform. i
'Ihe ordmnry rrfomirr gets very few re
suits until the last extreme. The tcrribla
example is willing to reform often because
he can't get anv more whisky anvhow. i
i he laws of human existence fortunateTjr
do not wait for the young mnn to become
a terrible example. ,
They a- to the mine worker or this
clerk. " n can't work and get money if
yoiwlrink."
When ti.o individual can't get 1. oney he
can't mink. He does not havo to take th
pledge; the employer takes the pledge fol
ium, s.iying, "I pledge mvself not to payj
vou while you gamble, smoke cigarettes,
drink or otherwise throw away your chaaca
of being a decent mnn."
Those laws of nature and of our strasjle
here, while they seem cruel, are working;
for onr betterment.
It is to be honed that more nnd mora
employers will tnke on behalf of those who
y.ork for teem the pledge of temperate liv
ing and enforce it by rubbing names off tho
pnvro.l.
This may seem hnrsh, but it will be befcs
ter for all concerned in the end.
hat the average young mnn needs is a,
fulure. n peremptory discharge, to maktt
him think seriously before it is too late for
thinkins to tin him anv r.,.,1 X...- V 1
livening Journal.
Why Many Men Drink.
Tll Dean nf I!m-Iut. ,.:,;.... I. - 1
,. . - --- iiiimuk m n Hor
ticultural correspondent, recommends veg
ctablo growing as conducive to temper
ance. Get a man to take pains with hist
vegetables, says the Dean, and you will
ilo more to keep him sober "than all th
!;,ue nhbons and pledges worn and signed."
im-rc is here tin ,'. 1 ... . a.
a tact which extends far beyond the vege-
i.-.c Ku.ui-n, nnu wiuen is too often over
looked. Drinking for the most part is
n proof of nothing (o much as a lack of
jmeresi in inc. A worltinginan who haa
no resources outside bis round of dnilr
toil trod when it ia ... 4- n'
house simply because there is nothing else
for him to do to escape being bored Ha
n, rrau, even II ne cared muehr
about reading, and ho can acarcclv lie ex
pected to sit wrapped in meditation.
Hence, even if his wife be thriftv and hi
home well kept, the temptation is stronz
to betake himself to the public houw-.
where at least he ran meet and talk wit hi
his fellows. Give him a counter attrac
tion something that he hkes and can taka
a personal interest in and the poblio
house at once bcgina to lose its eomuellin
power. This has been demonstrated over
nnd over again where workingrnen hava
ticen supplied, or have supplied themselves.
jvith niacin, erv for rational recreation.
London Gruphic.
How the Cinsau Drink.
The statistics of the Imperial TTraltla
Ollico show that the total apent on alco
holic liquors in 19(12 throughout the Ger
man fcmpirc was about IrtiS.UOO.UOO, an av
erngo per head for persons over fifteen
yeans of age of 35. A mas of material
shows the injurious effect of alcohol.
Wisconsin's Good Bacons.
Tn Wisconsin's Legislature, just closed,
some fifteen bills, afrctini the liquor
questiou, cre introduced. 8eva. of tbewa
created considerable discussion. Two ia
ths liquor interests were defeated, while
five in the interests of temperance wens
adopted.
Tempcraase Work by rirtsre ToU Cards
Ths former moral pocket handkerchief
is now disp.aced by the moral pic t nr. post
card. M. ( hapmsrtin, of Ulaye. bas had)
half a midion picture postcanla printed
Illustrating the evils of Jrunkenneae. Tber
have such titles as "The Drankard'a
J?- ' Dt the Eoltlo" and "Tke
Ih-ink Fiend." and the author suggest
that they might be posted to conHrnw
drunkards. Two or three slander actions
have already been started by people wKe
have received the cards, and one recipient
is bein-j proceeded against for violrathy
assau.tiug a sender .Weelaainaeer liasettev
Laughiia McCfore, an ice wagon driver
pf Kansas City, llo., was tons to piece
by a tram, lie was drank. -