THE PULPIT.
A BRILLIANT SUNDAY SERMON BY
THE REV. G. G. MILLS.
BulJct : Spirit of tho Lord's Pay.
Brooklyn, N. Y. The Rev. Grover
O. Mills, pastor of Pilgrim Chapel,
preached Sunday morning on "Thf
Spirit of the Lord's Day," taking as
his texts Romans 12:5: "One man
eeteemeth one day above another; an
other esteem eth every day alike. Let
every man he fully persuaded In his
own mind." and Mark 2:27: "The
8abbath was made for man and not
man for the Sabbath." Among other
things Mr. Mills said:
Tho glory of the Christian religion
la Us universality. It fits all sorts
and conditions of men. and when un
derstood ns Jesus meant It to be un
derstood, they receive it gladly, for
His appeal was always past, tradition
to truth. The court of final appeal Is
the spirit In man backed up by the
experience of the race. Christianity
la not the acceptance of a set of opin
ions, nor the observance of ritual, sa
cred places and days, nor the reiter
ating of numerous moral maxims, but
It la getting the loftiest point of view
with regard to things in general and
one's relations to one's fellow men In
particular. All Jesus' teaching looked
toward the unifying of the moral law.
All progress is from unity, up
through complexity back to a unity on
a higher plane. In the beginning the
moral law was very simple: "Thou
sliali not eat the fruit of the tree,"
that Is. "Evil is deadly, do not med
dle with it." Here we have the re
ligion of fear. Later men's notions
of evil became haiy and we had the
books of the law and the ten com
mandments. This might be called the
religion of restraint. It meant a se
rlea of "thou shalt nots. " Every
thing was to be done by rule. The
evil was to be separate from the
good, one nation separate from an
other to preserve its holiness, one
meat set apart from the others, one
day sanctified. Then came Jeaus with
a desire to put a spirit Into religion
which should give It perennial fresh
ness. Man was no longer to consult
an authority to find whether ha
ahould or should not do a certain
thing. He was to accept the guidance
of the Inner light. He wa.4 not to
separate the evil from the good, but
to "overcome evil with good." He
was to make the radiance of the one
day suffuse all the days; he was not
to think of God afar off watching Hla
universe go; but as "nearer than
breathing, closer than hands or feet;"
he waa not so much to be concerned
with getting men to heaven as get
ting heaven Into tho world. This Is
what may be called the religion of
the spirit. Now let us view the ques
tion of Sunday observance in the light
of this.
Flrat, the old Sabbath of the Jews,
and as revived in great part by the
Puritans of three centuries ago, does
not measure up to the demands of a
spiritual religion. Everything was
nicely regulated by rule. But the
man who takes his ethics predlgested
Is In danger of moral atrophy. The
body needs exercise or it will become
diseased; the Intellect must be used
or It will become flabby; the con
science must be trained or it will van
ish into nothingness. The commu
nity is In duty bound to give this fac
ulty of conscience as free play a3 con
ditions will permit.
On the other hand, the strong peo
ple, those who tend to question au
thority and who demand a reason for
their obedience become more and
more blindly reactionary. Thus it ia
dangerous to multiply restrictions be
yond what is essential; because men,
feeling themselves cramped, break
the artificial barrier, but at the same
time there comes to them a feeling
of guiltiness, their consciences are
hardened and they -stand ready to
break every law, as opportunity of
fers. The old Sabbath, therefore,
was legalistic, it took no account of a
man's attitude toward righteousness;
It only demanded that he fulfil the
letter of the law. We see the result
of it in the Pharisees, who were Btrict
observers of the Sabbath, but did not
hesitate to practice hypocrisy, to
grind the poor In the dust with un
just taxation, and In general to leave
fellow feeling entirely out of their re
ligion. 2. But the question is immediate
ly put, If the old Sabbath be abol
ished, ha3 nut Sunday taken its place?
Not at all. Observance of Sunday
was commenced after the death of
Jesus. It was not to take the place
of the Jewish holy day, but for a time
the two ran side by Bide, Christiana
keeping the Sabbath, with all Its re
strictions, on our Saturday, and cele
brating the next day (our Sunday)
with great rejoicing in honor of the
Lord's resurrection. At the outset,
then. It was a day of cheerfulness.
It waa a festival, with Joy and glad
ness, and so strong was the feeling
that this w as as it "ought to that
we read in the "Epistle to Turiblus,''
ono of our oldest documents: "The
Manlcbeaus have been convicted In
the examination which we have made
of passing the Sunday, which is con
secrated to the resurrection of our
Lord, in mortification and fasting."
Truly, here is a case of the tables
turned.
All reasonable Christians will "hold
that this is what Sunday ought to
mean a day of cheerfulnesa and rec
reation. There should be nothing
"blue" about it. It Bhould be, In
truth, "the golden claap that blnda
the volume of the week." But when
we aeek cheerfulness and recreation
we ahould be careful that we get no
spurious substitutes therefor. Rec
reat means Just what it saya. Re
create, that Is, to fit for the duties of
the week. To put new life Into your
self to stand the stress and turmoil of
life. Some men think they can do
this best by assembling at the house
of worship, some by walking abroad
In God's out of doora, aome by at
tending some innocent place of
amusement, some by Just staying at
home and resting, some by a com
bination of these.
We must not lose sight of the fact
that "the Sabbath was made for man,
not man far the Sabbath." It la to
help man, It la something to aatlafy
hla needs, not a dark law with a pen
alty attached. Now, the deepest need
of mtn and especially Americana la
reat. There Is something very aweet
about that phraae, "The weary are
ei rest." We ought to aeek to make
the day a real day of reat. It la the
"soul's library day." On other days
It la all too true
The world la too much with ua; late
and soon,
Getting and spending we lay waste
our powers.
Suppose you lived In a splendid
even-room bouse and aome frlebds
ahould coma to call on you for a
time. Tou would give them the free
dom of the house, but all would Im
mediately realise that all rooms are
not the same, at least that the great
parlor Hands off by UteXt with a dig
nity ail its own. I You go In there
dressed In your best clothes and feel
ing that there Is not quite tho same
freedom there aa there wonld be In
the dining room, but you rather like
It. You would not think of having
your houae without a parlor. It Is
that which exalt b the whole. So it la
with our Sunday, It 13 the "golden
, clasp. We may be a little atlffer
I than on other daya, but It ahould not
be the stiffness of tho prisoner
i hemmed In by restraint. It ahould
l reaemble the dignity of the king, not
doing alt that we have a right to do.
I The queatlon of Christian liberty
J now arises, and It Is really about this
; point that the whole storm has rnged
i of late. There have been extremists
m one side and on tho other. Some
i have maintained this to be a Chrls
Uan country and that therefore all
: who come to our shores must fall In
! line with tho views of our Puritan
i ancestors. All places of amusement
I are harmful on Sunday and ahould
I be closed. On the other side are
! those who maintain Just as vigor
1 ously that New York la a eosmopol-
itan city and therefore ahould be a
wide-open town. Each party seea
i only one aide of the truth. It the
two were to come tcether wo would
1 have a full-orbed view, a reasonable
solution. It Is true, as Burke says,
much as we dislike to admit It, that
"all government. Indeed every human
; benefit, every virtue and every pru
dent act, Is founded on compromise
and barter." Those who stand for
I a strict observance of the Sabbath
forget that to some this would mean
much misery, because all men are
not built alike. To compel an Illiter
ate man to read his Blblo would be
robbing him of his day of rest, while
to others it would mean real repose.
1 Those who stand for no observance
at all forget what we owe to such ob
servance as we have had hitherto. It
I is because many of our citizens week
: after week have maintained their re
lations with religious institutions that
the backbone of the country has been
1 kept. When a man or nation loses
grip of the higher things, when the
windows of the aoul are closed and
covered with cobwebs, we are pre
pared to look for dissolution and
decay.
What, then, are we to do? How
are we to arrange matters so that
I the beneficent results of Sunday ob
servance shall be retained and yet
j keep the day from being "blue," save
I to moral wrongdoers? Certainly not
by keeping on the books fhe law that
Is now there. According to the de
! clslon recently rendered, practically
1 all forms of Innocent amusement are
I prohibited. Including even stereop
i tlcon lecturea at churches. Up till
i last week the law was evaded. It
will be evaded again as soon as mat.
I ters quiet down a little. This will
I promote disrespect for all law, and
: this would be more demoralizing than
a liberal law. Permit me at this
, point to say that I have no sympathy
, with thoae who on the one aide think
I that driving people away from Sun-
day vaudeville will drive them to the
saloons. I know many people in this
neighborhood who attended these per
formances and none has as yet taken
to the bottle. These people are not
after all very different from our
! selves. They are ordinary American
i citizens. Nor have I any great belief
i In the wisdom of those who think
people can be driven to church by
driving them out of the Sunday thea
tre, and if they only come to church
' because there is no other place open,
I doubt whether It would be worth
' their while to come. Tho spirit in
which one attends Is everything.
The solution, then, seems to be to
have a law in which are specified
those forms of amusement that tho
great majority of the citizens aro
agreed are harmless and which shall
not disturb the public peace or ser-
' lously Interrupt the repose and re
ligious liberty of tho community. But I
i this is only the first step. The law I
I must have public sentiment behind It I
I or become a dead letter at the outset.
This public sentiment should be kept
! aroused by the moral teachers of the
I community as well as by the news
j papers and by all good men. We
I should then have a day which would
mean for all a day of rest, for rest
I does not mean Inactivity, but har
' mony. It means doing that which ia
most congenial. The man who loves
I his fellow men and longB for the day
i when there shall be one brotherhood
i on the earth and men shall have one
I aspiration to do the will of God
may repair to the assembly of wor
1 ship and renew his allegiance to the
i old Ideals; the brother who, worn
I out with the toll of the week, felt
1 that be needed all his time to re
create himself by harmless amuse
I ment, would not be hindered, though
I he might well be pitied. All would
have more regard for the weightier
I matters of the law.
Mirth and Medicine.
I know of nothing equal to a
i cheerful and even mirthful conversa-
tlon for restoring the tone of mind
j and body, when both have been over-
done. Some great and good men, on
i whom very heavy cares and tolls
j have been laid, manifest a constitu
tional tendency to relax into mirth
when their w;. k is over.
Narrow minds denounce the in
congruity; large hearts own God's
goodness In the fact, and rejoice In
the wise provision mado for prolong
ing useful lives. Mirth, after ex
haustive toll, is one of nature's in
stinctive efforts to heal the part
which has been racked or bruised.
You cannot too sternly reprobate
a frlvoloua life; but If the life be
earnest for God or man, with here
and there a layer of mlrthfulneas
protruding, a soft bedding to receive
heavy carea, which otherwise would
cruah the aplrlt, to iinarl against the
sports of mirth may be the easy and
useless occupation of a small man,
who cannot take In at one view the
whole circumference of a large one.
AraoL
Proof of Martian Life.
That life is there (in Mars) la
founded on no assumption, but on
massed evidence that la conclusive,
and the reader should realize that
opposition to the idea that we now
have proof of life on Mara la not
based on reaeon, but on emotion,
however apeclously cloaked. All
scientific objections have been met
and shown untenable as to tempera
ture, anow, etc., but human prejudice,
aa with the Copernlcan system of the
origin of apeclea, time alone can die
pel. Krom Professor Lowell's "Nsv
Photographs of Mars," in the Century.
A LIFELONG IMPOSSIBILITY.
Head Master "How la It you are
always last lu your form?"
Jones Minor "Pleaae, air, I'm the
youngest boy."
Head Master "Very well, yon
may go this time; but you'll never
succeed if you make that excuse ail
you Ufa." Punch. -
THE SUNDAY SCHOOL.
INTFRNATIO U LESSOX TOM-
Mi: Ms i t i: Mr.' AY fa.
Subject : .Tcsus and John (fir Baptist,
John l:H-:l OoMin Text,
John l:2 Commit Verses 21),
to 'ommenlnry.
tim k Pebruary.A.DIT. place.
Bethany beyond the Jordan.
EXPOSITION. I. John s Answer
to the Committee from Jerusalem, i
2K. The ministry or John the Bap
tist has aroused great excitement.
People were In expectation. All men
were reasoning concerning John,
whether happily he were the Christ
(Luke I; 15), This gave rise to a
committee being sent from Jerusalem
to Investigate. There were two per
sons for whom the people were look
ing us preparatory to the coming of
Christ. Elijah, as prophesied by Mul
nchi (Mai. 4:.",) and the "Prophet
like unto Moses" (Deut. 18:15-18).
John frankly confesses that he was
not Christ, nor Elijah, nor the
Prophet predicted by Moses. There
have been those In recent years who
claiiHed to be Elijah and the Prophet
predicted by Moses, and "Messenger
of the covenant" and "David" and tho
"Branch," one of the two witnesses of
Revelation, etc. There was a sense lu
which John was Elijah (Matt. 11:14:
17:10-13), 1. e., he came In the spirit
anil power of Elijah (Luke 1:17), but
Elijah in the sens;' In which the ques
tion was asked, n real re-lncarna'.lon
of the prophet Elijah, he was not.
How unlike the real John was to
those who In our day claim to be his
successor! There Is the utmost hu
mility In the way in which John
states his real position. He speaks of
himself aa only "a voice crying In the
wilderness." applying to himself the
prophecy of Isaiah (Isa. 40:3-3),
which so clearly set forth John the
Baptist's mission. A voice la some- I
thing to be heard, not seen. As John
had denied that he was the Christ, or i
K Ulan . or "that prophet, the priests
and Ltvltes made bold to question his
authority for baptizing. In a similar
way, they made bold to question
Jesus' nuthorlty at a Inter day (Matt.
11:11), and later still the authority
of the apostles to preach (Acts 5:28).
In his answer John again dlsplayt his
humility. His baptism in water was
nothing to the baptism of the Coming
One (of. Matt. 3:11; Acts 1:5). The
Christ was already In their midst, but
they were so blind that they did not
recognize Him (cf. vs. 10, 11; chap.
8-19; 16:3). Happy is the man who
really knows The Christ (Jno. 17:3),
but tho world, even to-day, knows
Him not (1 John 3:1).
II. John the Baptist's Testimony
Concerning leans, .!!:! I. Notice the
precision with which John the Evan
gelist marks the exact time that these
things occurred. He himself was an
eye-witness. John first testifies that
Jesus was the "Lamb of God." The
reference is beyond question to the
sacrificial lambs, the atoning sacri
fices of the Old Testament (cf. Gen.
22:7, 8; Ex. 12:3; Num. 28:3-10;
Isa. 53.7). As the Lamb of God,
Jesus would take away the sin of the
world. The thought here Is no' de
liverance frpm sin's power, but atone
ment and deliverance from sin's guilt.
Jesus is the Deliverer from sin's
power and presence as well as sin's
guilt (Matt. 1:21; Heb. 7:25; Jude
24), but this is not the thought here.
Where taking away of sin is spoken
of in connection with atoning blood, it
always refers to the removal of the
guilt of sin (cf. Lev. 16:30; 17:11;
14:19. 31; Jer. 33:8; Ps. 51:7; Rev.
1:5; 7:14; Heb. 9:22, 23; Eph. 1:7;
Rom. 3:25; 5:9; Matt. 26:28). Aa
the Lamb of God In atoning sacrifice,
Jesus made pronltiatlon for sin (1
John 2:2; Matt. 20:28; 2 Cor. 5:21;
Gal. 3:13). and on the ground of this
propitiation sin Is taken away, re
moved from the sinner as far as tho
east is from ihe west (Ps. 103:12;
cf. Lev. 17:21, 22). God dealt In
mercy with men before Christ's time
because Jesus was "The Lamb slain
from the foundation of the world"
(Rev. 13:8). The death of Christ
was, in God's sight, an eternal fact.
But while the death of Christ avails
in this way for nil men, believer and
unbeliever, it fully avails only for
those who accept It. Jesus "Is the
Saviour of all men, especially of those
that believe" (1 Tim. 4:10). There
need be no difficulty with John's
statement, "I knew Him not." John
lived In Judea, Jesus In Galilee; and
though Jesus had gone up to the pass
over, It is quite likely that in the
great crowds He did not meet John,
but probably what John means is that
he did not know Him as the coming
Messiah. As soon ca he saw, John
gave his testimony. The descent of
the Bplrit was not a mere subjective
experience seen only by Jesus (cf.
Matt. 3:16; Luke 3:22), but an ob
jective fact, witnessed by John as
well as Jesus. John is not the real
baptlzer, but Jesus, the baptlzer with
tho Holy Ghost and fire (cf. Matt.
3:11; John 3:34, R. V.; Acts 10:44
47: 19:2-6). The baptism with the
Spirit Is the great baptism, the one
baptism that m ites all believers Into
the ono body (Eph. 4:4, 5; cf. 1 Cor.
12:13) and Jesus, and Jesus only, Is
He thot baptized with the Holy
Ghost. As the baptlzer with the Holy
Ghost, John also recognized Jesus as
the Son of God. He ia the Son of
God, because begotten of God (Luke
1:35), and possessed of the attributes
of the Father (Heb. 1:3; Phil. 2:6,
R. V.). so fully that He could say,
"He that hath seen Me hath seen the
Father" (John 14:9); the One It
whom all the fulness of the Godhead
dwelt bodily (Col. 2:9); to be ion
ored even as the Father is honored
(John 5:23).
90331
New York City. The plain tail
ored waist never goes out of stylo.
It may be varied from one season to
another, but essentially It ronrhins
much the same and Is always a favor-
The cramped heart cannot contain
the Christ.
LITTLE BOY A HERO.
By holding a bulldog by tho eai
with his teeth for half an hour five-year-old
Clarence Boles raved the llf
of his four-year-old companion, Rua
selie Martelle, at Hartford City, Ind.
The dog belonged to the Bolea fam
ily, and when the Martelle boy at
tempted' to go Into the neighbor'!
yard he waa attacked by the animal
and badly bitten. Realizing that hlf
companion would be torn to plecea,
the Bolea youngater threw hla armi
around the dog'a neck and faatened
hla teeth in ita ear, causing it to re
leaae hla playmate and holding II
uutll aaaUtance came.
The little hero escaped without a
scratch.
UP TO DATJOHTER. ""
"Yea; I am going to marry Mr.
Bullion."
"Why, he la old enough to be youi
father."
"I know he Is. but, unfortunately,
be doesn't seem to care for mother."
Houston Chronicle.
lte. This onu Includes the very latest
features with the pleats at the shoul
ers, which conceal the armhole seams
and Is altogether to be desired for
every seasonable walstlng. In tho
Illustration It Is mado of white ma
dras, but It la Just as desirable for
flannel and for silk ns It Ib for cotton
and linen materials. It can be made
with tho long regulation sleeves Il
lustrated or with three-q jarter ones
that are finished with bands as liked.
The lines given by the pleata at the
back are peculiarly desirable, while
there Is Just enough fulness at tho
front to bo becoming and to conform
with the latest demands of fashion.
The waist la made with fronts and
back. It Is finished with the regula
tion box pleat and with tucks at each
IUch Velvet Trimming.
The rich velvet ribbons are to bl
used in trimming gowns at well ri
hats.
Itroad Hems Fashionable.
The broad hem of contrasting ma
terial atlll obtalna among faablonable
women.
Many Shades of Rod.
A great many ahadea of red, espe- i
dally the new wine tlnta, will be
uaed In both ahapea and trimmings.
The Tunic Coming.
It Is more than probable that what
will succeod the present type of toil
ette will In some form or other be tb'
tunic.
Velvet Costumes Elegant.
Velvet coatumes are perhapa more
severe than nnythlng else, and yet
with all the trimming and fancy fin
ishes, the dignified, elegant effect la
removed.
Velvet For Trimming.
The vogue of velvet as an acceaa
ory trimming is emphasized not only
In the girdles, collars and cuffs, but
also in the bias neckties which aro
worn over the lace chemisettes.
Pillow Muff, Scarf and Tie.
There are so many materials from
which scarfs and muffs can be mado
this year that such a suggestion aa
thla one haa peculiarly practical value
at thla time. Not alone la it easy to
remodel the furs of last season, there
are also a great many fur cloths' be
ing uaed for accessories of the sort,
while again they are very charming
and attractive made from velvet and
lace and chiffon trimmed. These de
signs are among the simplest as well
as the best, and Involve no difficulties
whatsoever In the making yet are ex
ceedingly smart in effect. The muff
sido thereof, and the pleats at tho
shoulders are laid after the seams aro
closed. There is a patch pocket that
Is convenient at the same time that
It gives a smart touch, and the
sleeves are gathered at their lower
dges, whether they are long and
finished with tho wide cuffs or short
er and finished with narrow bands.
The neckband finishes the neck.
Tho quantity of material required
for the medium size is three and
throe-quarter yards twenty-one, three
and five-eighth yards tweuty-Beven or
two and one-eighth yards forty-four
inches wide.
i 1 1 1 ... i Materials in Skirts.
When the coat and skirt suit arc
made of dlfferont materials, plain
coat, say, with plaid skirt, the cos
tume is rescued from too great dis
similarity by trimming tho coat with
cloth like tho skirt, or the skirt with
bands of plain material like the Jack-
(iulmpe of Gold,
The new guimpes aro of many
sorts. One of tho favorites Is the old
time one that Is gathered like a
child's. Guimpes of this kind are
often made of gold net with upper
shallow yokes of lace. The gold net
is usualy embroidered, often with col
ored flowers.
is of the big, roomy, pillow sort that
Is so thoroughly comfortable and that
can be drawn up by means of the
ribbons or left plain, na liked. The
scarf Is long and comfortable while
the little tie fits about the tbrout In
an exceedingly chic manner. In thla
Instance tho muff and tho scarf are
made of bluck lynx fur, whllo tho tie
and the second muff are mado of
broadtail plush.
The scarf and the tie nro each
made in two pieces. Joined at tho
back, and are designed to bo lined
with silk and Interlined with soft
wadding. The muff Is mudo In one
big piece with a lining that Is a little
smaller, so aliowltig Ita edges to turn
under nt the ends. It nlso is designed
to be Interlined with wool wadding,
nnd Is supplied with strips of ribbon
attached to tho Uuing, which act a
casings, under which the loops aro
nllpped.
Tho quantity of material required
Is, for tho scarf nnd muff, two and
seven-eighth yards twenty-one, one
Wedding Gown Materials.
Nine out of ten fashionable wed
ding gowna thla aeason have been of
satin or of a glossy surfaced silk of
one kind or anothor. The rich aatln
prluceaa, which falls In the loveliest
folds, baa been preferred.
Motor Clothes Displayed.
Until recently ffi.ahlonable motor
ing clothea have been hidden beneath
disfiguring wrapa. but nowadaya the
outer garments are aa amart aa the
fine gowna they protect, and service
able as well.
: Household flatters.:
.........................5
A Water Uly Salad.
Cut fresh lettuce of good size tn
mall points, and place hard boiled
eggs, cut lu petal strips in a circle on
these leavea; fill the middle with the
yolka mixed with mayonnalae. Put
two egg yolka through the sieve and
sprinkle over the petala to simulate
pollen. This kind of an arrangement
makes the water Illy quite perfect.
When fully prepared place ipon a
flat dish.
White Potato Puddlnjr.
Wash and peel four good sized
white potatoes, grate them up fine
and put them In a dish with one
quart of milk; set this over a gentle
fire and stir until well acalded; beat
four eggs and mix one cupful of
sugar with them, and stir Into one
quart of cold milk, one teaspoonful of
salt, a small lump of butter and half
a grated nutmeg, or ground cinna
mon. If you prefer; mix thla with the
potato and pour Into a deep dlah,
which has been buttered, and bake
four hours. American Home Monthly..
EPWDRTH LEAGUE LESSONS
SUNDAY. JANUARY 12.
Tred Chocolnte.
Put one ounce of unsweetened choc
olate Into a saucepan and pour on It
gradually one pint of boiling water,
stirring all the time. Put the sauce
pan on tho fire and stir until the
chocolate Is all dissolved, then add
granulated sugar to taste and stir
until It begins to boll. Cook for three
minutes longer without stirring, then
strain and cool. Add one teaspoon of
vanilla extract, bottle and store In a
cool place. When needed put two ta
bleapoona of crushed Ice In a tumbler,
add two tablespoonsof whipped cream,
one gill of milk and half a gill of any
carbonic water. Stir thoroughly be
fore drinking. New York World.
Corn Cake.
A Southern corn cake recipe is a
valuable addition to one's scrap book.
Mix and sift three-fourths of a cup
ful of cornmeal, one and one-fourth
cupfuls of pasty flour, one-fourth of
a cupful of Bugar, one-half teaspoon
ful of salt and five (level) teaspoon
fuls of baking powder; add one cup
ful of milk, one egg well beaten and
one and one-half tablespoonfuls of
melted butter. Beat thoroughly,
turn Into a shallow buttered pan and
bake twenty-five minutes In a hot
oven. Cut In square" and arrange on
a bread plate. If a richer corn cake
Is liked two tablespoonfuls of butter
may be used. From the Cooking De
partment of the Woman's Home Companion.
Bangor Pudding.
Moisten one and one-third cupfuls
cracker crumbs (the common "Bos
ton" cracker) with one cup boiling
water. Let stand until cool, then
odd one pint milk, one-half cup mo
lasses, one-quarter teaspoon salt, one
egg, slightly beaten, one-half pound
raisins, seeded.
Turn into buttered mold, steam
eight hours (or less if small pudding
is made) over boiling water. I put
mine in tho upper part of a double
holler. i
Remove cover when cooked and
set away In mold to cool. When
cover is taken off the pudding will
be watery around the edges. This
liquid, however, will jell when cold.
To be eaten with cream, plain or
whipped. Boston Post.
Spanish Beefsteak.
Lay a slice, of the tender side of
the round (abtvut two pounds) a lit
tle more than two Inches thick on a
tin plate, leaving the fat around the
cdse.
Bake in a moderate oven for halt
an hour. Add a small teacupful of
water and baste every few minutes.
Remove from the oven, sprinkle
with a saltspoonful of salt and half a
saltspoonful of pepper, cover with a
layer of sliced onion and bake for a
quarter of an hour longer.
Sprinkle a second time with a salt
spoonful of salt, then cover with a
layer of chopped tomatoes (large
canned ones will answer) and bake
again for fifteen minutes.
Sprinkle over it one tablespoonful
of grated cheese and place it again in
the oven long enough for the cheese
to melt. It will be covered with a
thick, rich gravy, and the steak will
bo tender. New York Press.
HINTS FOR, THE.
and oco-olghth yard forty-four or
nrty inches wide; for the tie and
muff ono and three-quarter yards
twenty-ono. three-quarter yards forty
four or fifty Inches wide.
MOUSEKEFPFR,
Soak hard, dry lemona in warm
water for two houra. Dry thorough
ly and they will be found Juicy and
good, and can be grated as well aa
the fresheat.
Bread crumba come In Tor uae In
many ways, and they should never be
thrown nway. Grated they are ex
cellent for breaded chops nnd cutlets,
and toasted they make excellent crou
tons. It Is' a mistake to keep rooms so
warm that a distinct chango Is felt in
passing from one room to another.
It ia difficult In steam heated apart
munta to regulate temperature, but
every room should have aome freah
air in it, never mind bow cold the
'day.
To clean the leng, thin vaae Blice a
potato Into long, thin atrlpa and drop
into It. Shake thoroughly and then
add a little water and ahake very
hard. Pour off thla water and add
freah and continue to ahake the vaae
hard. When the potato and water
are emptied tho vaae ahould be ahlu
ing and clear.
Wipe the mahogany dining table
with a soft rag dampened In tepid
water und with pure soap. Rub djy
with soft cheesecloth. Caution the
children, and older folk, too, about
putting their feet on the base and
legs of the table. Otherwise unsight
ly scratches will make the careful
silatreas most unhappy. Footstools
obviate the resting of the feet on the
lowc part of the table. New York
Olobe.
God's Revelations and How to Get
Them Luke 3. 21: Acts 10.
1-B; Dan. 6. 13, 20-23.
Jeans WOOld not begin his ministry
until he had received the power of
the Holy Spirit. At the outset he
would have his work definitely ap
proved by the Father. And bo, being
bnptlred. he was praying. Then came
the revelation, the voice, nnd power.
The way to get power from God Is
tn know how to pray.
Cornelius did not know of Jesus
Christ, but he waa a devout man, giv
ing and praying, and seeking after
God. Revelations aro sure to come
to such n man. He will constantly
learn more nbont God, and ono day
the greatest revelation of all will
come to him. He will find God In
Christ.
Persistence In prayer. In spite of
hindrances. Is one of the secrets of
prayer's value. It haa cumulative
power. Tho more you truly pray,
the more of meaning' nnd reality
there ia In your prayer. And the
more God will honor your faith. Dan
lei did not know that God would stop
the lions' nwuths, but he knew that
It waa better to keep on praying and
risk the lions than to atop praying
and lose God.
Prayer aecurea power from God. If
Jesus needed to pray nt the begin
ning of his life work, and Innumer
able times during , the short years of
his ministry, how may we, his dis
ciples, expect without prayer to get
power to follow In his steps? God
reveals himself In power to the man
who prays.
Prayer aecures illumination from
fiod. There Is no specific like It for
enlightenment. Many a difficulty,
many a doubt, many a darkneBS, has
been conquered by the simple expe
dient of giving God a chance to hear
our prayer.
Pruyer secures protection from
God. Not protection from danger,
but protection In danger. And not
always protection from death, but
protection In death. Daniel had only
n different sort of protection than
Stephen; he waa not better cared
for, though he lived and Stephen
died.
What have theae three things to
do with the theme? Everything.
For spiritual power lg God at work
In us. Light on tho soul's darkness
Is God coming Into the soul. Pro
tection Is God standing between ua
and harm. So eaoh Is a revelation
of God.
And we get these revelations by
prayer, rightly used, because prayer
Is Just the purpose to find out the
will of God, to do that will, and to
trust him for tine outcome. That
Is to gay, prayer Is the way which
God has appointed by which he will
make himself and his purpose known
to us, In power, In knowledge, In protection.
JANUARY TWELFTH.
Topic The true center of life. John
15: 1-10.
Christ our Righteousness. Jer. 23:
5, e.
Christ our Maker. Ps. 102: 24-27.
Christ our Saviour. Hos. 1: 1-7.
Christ the Word. John 1: 1-5.
Christ our Judge. 2 Tim. 4: 1-B.
Christ our Preserver. Col. 1: 9-17.
Even If It lg a part of the vine, a
branch needs pruning (v. 2). Being
a Christian doeg not insure against
sorrow.
The branch cannot bear fruit ex
cept It is in the vino (v. 4); but
neither can the vine bear fruit except
through tho branches.
Unfaithful Christians are cast out
(v. 6), but only 4ecauso they have
first cast themselves off.
If you have become a part of
Christ, of course you may receive
what you will from Him (v. 7), for
thus He Is giving to Himself.
Suggestions.
The center determines the ctrcum
ference; the life aim determines the
whole life.
Christ Is tho center In which alono
the history of the world becomes sig
nificant; get near to Him, If you
would live a significant life.
Our thoughts, we say, "revolve" In
our minds; true, but around what
center?
If our life center Is gold, or earth
ly fame or power, what shall we do
when our lives are removed to where
they are not? Let ug use on earth
the geometry of heaven.
Illustrations.
When even an apple falls to the
earth, the earth actually rises to
meet the apple. So when the least
child approaches Christ.
At the center of the earth, objects
lose all weight; so at the Christ-center
of life our burdens have no
wolght
Planets revolve around the aun, but
cometa wander through space. Which
aro you?
Watch a great fly-wheel revolving.
Its centre alone Is fixed, but the rest
la stable because It Is fixed. Thus
the busiest Christian whoBe heart la
fixed on Christ.
A Contribution.
One morning laat week a mission
ary worker waa soliciting contribu
tion toward helping the work along.
Stopping at a house In the lower
section of the elty she pulled the bell,
which was answered by a sickly
looking woman.
"Can you contribute anything for
the drunkards' home?" she aaked of
the woman whom ahe had summoned
to the door.
"Yea," replied the woman; "corns
around, next Saturday night and get
my husband.'' Philadelphia Ledger.
Saint Lucia.
Saint Lucia la England'a strong--hold
in the Caribbean. It ia a long
and winding cruiae up the harbor
to Caatrlea, which la well fortified.
Here are coal and ammunition in
abundance. The island la on the
fourteenth parallel juat abovo our
Panama Canaland this British sta
tu, a will ever be a menace. Victor
Smith, in the New York Presa.
THE BUMMER MAN. '
"Now, what can those girls pos
sibly see in him?"
"Can t see anything. When be
gets back to the elty he'll find that
they didn't." Brooklyn Life.