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CHAPMAN'S SERMON | —e A SUNDAY DISCOURSE BY THE NOTED PASTOR-EVANGELIST. Subject: A Disconraged Man—NMost People Dissatisfied Because They Lead Too a Life—No Room in the King- Artificial dom of God For Pessimism. [The Rev. J. Wilbur Chapman, D. D., is now the most distinguished and best known evangelist in the country. He was second only to Dr. Talmage, but since the death of that famous preacher Dr. Chap- man has the undisputed possession of the Pulpit as the preacher to influence the plain people. is services as an evangel- ist are in constant demand. His sermons have stirred the hearts of men and women to -a degree unapproached by any latter- day divine. J. Wilbur Chapman was born in Richmond, Ind., June 17, 1859. His mother died when he was but twelve years of age, and his father died seven years ‘afterward. Consequently he was not only deprived of a mother’s care at the formative age of boyhood, but he was thrown upon his own resources before he had reached early manhood. He was edu- cated at Oberlin College and Lake Forest University, and graduated for the ministry from the Lane Theological Seminary, Cin- cinnati, Ohio, in 1882. hile there he manifested the character and the spirit which have followed him as an evangelist all over the country. They have made his ministry a continual success as pastor and as a revivalist. His sermons are simple and direct, so that their influence is not 20 much due to exciting the emotions as to winning the hearts and convincing the minds of those who hear him. Dr. Chap- man is now in charge of the Fourth Pres- byterian Church, New York City.] ~ NEW York City.—The Rev. Dr. J, Wil- bur Chapman, America’s most famous pas- tor-evangelist, who took charge of a mori- bund church in this city several years ago, and is now preaching to an overflowing congregation, has: furnished the following eloquent sermon to the press. It was preached from the text: 1 Kings, 19: 4, ““But he himself went a day’s journey jnto the wilderness, and came and sat down under a juniper tree, and he requested for himself that he might die.” . The history of Elijah begins with the seventeenth chapter of I Kings and starts with the word ‘“‘and.” The preceding chapter tells us of the idolatry of the peo- ple of the reign of lawlessness and #he apparent triumph of iniquity. It seemed as if the end of all things had come, and I suppose everybody living in that time thought so, but if this was the impression, the fatal mistake had been made because God is left out of all consideration. It is well for us to remember that He is never at a loss. The land may be overrun with iniquity, His witnesses,may be silenced, but all the time He is prepariig a man in some quiet village as He prepared Elijah, and at the right time He will send him forth with no uncertain testimony! There is really no place for pessimism in the gngdos of God. He has never made a ailure in the past, He never will in the future. “If God be for us, who can be against us.” It is literally true that when the enemy comes in like a flood this spirit 5 the Lord shall lift up a standard against m. The story of Elijah is most interesting, and we trace him from his sudden appear- ance here flashing like a meteor upon the scene of action, down to Cherith, where he is fed by theiravens, over to Zarephath, where he relieves the distress of the wom- an who meets him, but the most remark- able scene in his life is on Mt. Carmel} where, facing the prophets of Baal, after their ability to call down fire from heav- en he produces the fire from the very hand of God, which consumed the sacri- fice, licks up the water in the trenches and gives him victory of a most remarka- ble kind. The prophets of Baal are dis- tressed, and the news concerning their de- feat is carried to Jezebel. She is intensely angry, and declares that Elijah shall be as her prophets are at a certain hour of the day. Instead of looking up to God and triumphing over this wicked woman Eli- jah does quite the opposite, and thus it is : Jugs text is written to describe his sad al). © How are the mighty fallen? It would be difficult to=imagine a man in whose life there was more of real contrast; now he is master in prayer and the pendulum which swings one way toward glory swings in his life in the other direction toward de- spair, and the prayer for victory becomes a wail of distress; mow he is locking up the heavens and holding the key and ap- arently at his own will the rain tarries or alls, and now utterly dismayed he is rush- ing to the wilderness and wishing that he might die, but Elijah is not alone in this desire. The most of men have at one time or another wished that they might end all. Moses did, “And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not see my wretchedness.” Numbers 11: 15. So also did Jonah, “Therefore hot, Lord, take, I beseech Thee, my life from’ me; for it is better for me to die thap to live.” Jonah 4: 3. And even the great Apostle Paul said, “I am in a strait be- twixt two, having a desire to depart and to be with Christ,” but the trouble with the most of us is we want to die our own way. Elijah was not willing to die at the hand of Jezebel, but he was quite ready to sleep himself away into insensibility under the juniper tree in the desert. Elijah made a great mistake in running away. 1f he had stood his ground he might have saved his country, prevented the captivity of the people, for I doubt not the 7000 that had not bowed the knee to Baal would have come forth, and they would have rushed forward conquering and to conquer, but Elijah is a picture of ourselves, and we all like him have been times without humber under the juniper tree. The object of this sermon is to ask the question, “Why we are thus discouraged,” and then to deter- mine if possible what the difficulty was with Elijah. . Why are we? There are thousands of people to-day who are utterly dissatisfied _ with life because they are living too artifi- ~ cial an experience. We have very many ‘things that our ancestors did not possess. The possession of these things ought to bring to us great blessings in every way, but as a matter of fact it is true that ‘ neither happiness, nor brotherly love, nor power nor good have been increased in the least. We have indeed gone in the op- posite direction, and many of us are of all men most miserable. We are discon- tented because we are trying to be some- thing that we are not. The business man thinks he must keep pace with his compet- itor whatever the cost to himself, and in a little time he finds himself out of his lati- tude. In society thousands of people are aping the customs and manners of those who are in an entirely different set from themselves, by whose side they can never stand, and if they did they would be only the more unhappy, and there are thousands of homes where instead of living a simple life the members of the household are liv- mg at a pace that is terrific, and all this is killing the business man, the society woman, the parents and’ the children, and instead of possessing joy and peace we are under the juniper tree. The thirst for pleasure in these days is so great that we have become absolutely unscrupulous in our attempts to gain the objects of our de- sires. We ‘ought to be satisfied with just what we are and in the most natural way. We have come into the world with differ- ent gifts, some one with gold, others with silver, still others with marble and many with only clay, and our task is to fashion these things into the strongest manhood and the truest womanhood, and to do it in the reost simple and unaffected man- ner. We are too selfish in our’ living, we lon, and our-desires. This longing has become uppermost in our living, and the man who makes it so makes his appetite stronger than himself, and his need is:dreadful, idr he who lives simply to «eat; to drink, to sleep and to dress, whether he be pauper or. prince, is on the downward grade to de- spa. & = 5 a y 3 ai Contentment is one of the greatest blessings in the world. It is not a question of the possession of either poverty or riches. He who knows how to be content possesses the secret, not because he is either poor or rich, but simply because he knows how to be content. fhe mere fact that we are Christians does not amount to much in ‘many cases; if our religion in- creases our confidence, our hope, our love, it is good, but if it gives us the spirit that we are better than other people, if we seek to control the interests of other people make them fashion their lives according to our own plan, if we are good simply that we may escape punishment, such a profession of religion 1s almost worthless. The difficulty is not in our surroundings,but in ourselves. “Joy is mot in things, it is in us.” . I met a young woman this winter in the South who told me that she was the pos- sessor of a $10,000 violin, and with a shin- ing face she said, “You should hear the music of that instrument,” and yet in the hands of very many people it would have been just a producer of unharmonions sounds, while in the hands of this gifted young woman it was truly marvelous, and all because the music was in her, and the violin was the best movement of the ex- pression of that music. en Ole Bull, the great violinist, played in Princeton, one of the professors asked him if the secret of his success was in tie violin or in the bow or in himself, and le said, “The violin and the bow amount to but little. I never play until I feel that there is music in me that must be ex- frees, and then any instrument I touch ecomes remarkable.” Many of us are un- fitted for life because we have become too artificial, have had wrong ideals and have tried to be what we never can be. friend recently sent me that wongder- ful little book, “The Simple Life,” by Charles Wagner, which every one would do well to read. To the author of this book I am indebted for some of the ex- pressions used above, but in one of the chapters he tells us in speaking of the home life, “In the time of the Second Em- pire, in one of our pleasantest sub-prefec- tures of the provinces, a little way from same baths frequented by the Emperor, there was a mayor, a very worthy man, and intelligent, too, whose head was sud- denly turned by the thought that his sov- ereign might one day descend upon his home. Up to this time he had lived in the house of his fathers, a son respectful of the slightest family traditions. But when once the all-absorbing idea of receiv- ing the Emperor had taken possession of his brain he became another man. In this new light what had before seemed suffi- cient for his needs, even enjoyable, all this simplicity that his ancestors had loved, ap- peared poor, ugly, ridiculous. Out of the question to ask an Emperor to climb this wooden staircase, sit in these old arm- chairs, walk over such superanuated ecar- pets. So the mayor called architect and masons, pickaxes attacked walls and de- molished partitions, and a drawing-room was made out 'of all proportion to the rest of the house in size and splen- dor. He and his family retired into close quarters. where people and furniture in- commoded each other generally. Then, having emptied his purse ‘and upset his household by this stroke of genius, he awaited the royal guest. Alas, he soon saw the end of the empire arrive, but the Emperor never. The folly of this poor man is not so rare. As sottish as he are all those who sacrifice their home life to the demands of the world.” I, . difficulty with Elijah? First his physical strength had been over- taxed. e had been jaboring under the highest tension, his nerves were unstrang, and he was just in the position where Satan could tempt him the worst. There are many like him to-day. They are in despair, and they need not so much a spir- itual physician as the presence of a doctor who can tell them that their bodies must have rest, their nerves must be built up, an. their bodies are the temples of the Holy Ghost, and that they may sin against God Just as truly when they break commands touching the body as when they commit sins touching the soul. Elijah needed rest, and instead of taking it he prayed that he might die. ‘ § Second, he looked away from God to his circumstances. ‘Up to that time he en- dured as seeing Him who was invisible, then like Peter when he saw the wind that was boisterous he began to sink. I do not think that any minister could preach to- day if he realized the iniquity that sur- rounded him, the hypocrisy .in many hearts, the awful sins in many lives; he would grow faint and sick at heart, and all because he looked down. while it is possible, on the other hand, for anybody to preach in the midst of all this desola- tion if he keeps his eyes turned up, and the difficulty with you is not that your power is dead, but that vour eyes are fast- ened upon the ground ‘instead of turned upward to heaven, and the cause of your distress is not that your mother has gone away from your home, but that you are standing like Mary looking in at the tomb, when you onght to be standing with up- turned face looking by faith into the very midst of the angel company in heaven. What if the difficulties are great, let us look to God in it all. The other day in my mail came a little piece of poetry from a friend in England. which has been singing its way like a bird of paradise through my soul all the week. “When the way seems dark and dreary, Think of Him. Lest thy heart grow faint and weary, Think of Him. For He knoweth all the way, And His strength will be thy stay; He can cheer the darkest day, Think of Him. What was the “When some sorrow sorely presses, Think of Him. Tor through trials oft He blesses; Think of Him. He alone can understand, Leave it all in His dear hand; In His love for thee He planned, Think of Him. “When some anxious care perplexes, Think of Him. Lest thy inmost soul it vexes, Think of Him. Bring thy care and thou shalt see, He will bear it all for thee: He would have thee peaceful be, Think of Him.” III. But there was still another difficulty with Elijah. First, he was alone. In verse 3 we read that he left his servant at Beersheba, and he himself went into the wilderness. It is a great mistake to be alone when trouble comes. “Bear ye one another’s burdens, and so fulfill the law of God,” gives us a picture of human fellowship, while the verse, “Take my yoke upon you and learn of Me,” gives us an idea of that fellowship which we may have with Him. John McNeill, the great Scotch preacher, has a fine illustration of this point in his sermon based upon I Samuel, the 27th chapter and the first verse, “And David said in his heart, I shall now perish one day by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines, and Saul shall despair of me, to seek me any more in any’ coast of Israel; so shall I escape out of his hand.” ‘David said in w to satisfy our appetites, our passions, they themselves must remember that in, + his heart,” and Jolin McNeill says it would have been well if instead of saying it in his heart he would have said it out loud. It is the thing we say in our heart that grows to such great proportion and leads us to believe that we are on the- verge of despair. Without question the passage is true, and Mr. McNeill suggests three cures, - First—Why didn’t David say it aloud to his servant and let his servant argue him out of his position, for there are many things we think we would never dare to say to our dearest friends. 3 Second—Why didn’t David pray it. He was a master in prayer, and if he had but fallen on his knees and said it to God, at least have tried to say it, he would have found that his very tongue would have cleaved to the roof of his mouth, for there are things we think that we would blush if we dared to sav them to God. Third—Why didn’t he sing it. He was much of a singer, was David, and if he had but put it in a song his face would have grown hot, and he would bave ended with stammering and stumbling, and then said Mr. McNeill. “Why may we not follow this rule, and when we have a difficulty. imaginary or real, let us say it, or pray it, or sing it, and if we cannot say it. and it won’t pray. and will not sing ‘there is nothing in it. It is but the devil’s delu- sion to plunge us into despair. is Fourth—He sat ‘down. That was a great mistake. He never should have given up. Tf he had only kept going he would have found victory. ere are so many people in the chnrch to-day ‘who have done just exactly what Elijah did. They have sat own. The man who once taught a Sun- day-school class is now doing nothing and fast slipping awav from Christ. The mem- ber of the church who used to be faithful at the prayer meeting is now absent and sitting down in his home he is of all men most miserable. That man who was once in the church and loved the church has sat down in the world. and he questions if he ever knew Christ, so let us keep going. It is when a man is idle that Satan trips him up. Fifth—He wanted to dictate to God when he said to Him “Let me die.” Tt is a good thing that God did not take him at bis word, for he would have died under a cloud. and would have been buried in the desert. What a mercy it is that God does not give us all we ask for. And my own experience I deubt not is yours, the things that God has refused to me have been my greatest blessings. Then let us remember that “no” is just as much of an answer as “ves.” and vour experience in your home has been that no for your children usually is the better answer. Bnt how gracious God is in His dealings with those who are out of the wav. He calls Adam in tender- ness when He says. “Where art thou?” He woos David back again to virtue in the story of the ewe lamb, and gives us a picture of Himself in the seeking love of the father of the prodigal for his boy, lets us understand something of His forgive: ness when He sends in the person of His Son to write upon the sand His disposition to remember no more the sin of a guilty woman, and then whispered to Elijah as he is under the juniper iree in a still small voice. and continues to whisper un- til at last Elijah is on his feet and fleeing for his life back aecain into_the light. Oh, let us come out from under the juniper tree. It is a sad place to find a Christian and a good place to keep away from. Spear Points. The light from heaven can never lead astray. tion, The world must read the Gospel in liv- ing epistles. esignation is putting God between one’s self and one’s grief. un The most momentous truth of religion is that Christ is in the Christian. The time tp show your Christian man- hood is when it is put to the sore test. You cannot dream yourself into a char- acter; you must hammer and forge your- self into one. The light of the Christian shines bright- est for Christ, when he is least copscious that it is shining. Not all God’s messengers ‘are angels. Any hand that knocks at the door may bring a call from the King. It is better to build a life than to make a fortune. Character is a greater accom- plishment than riches. e who manifests humility. love and gratitude when told of ‘his faults has made large attainments in the Christian life. Spiritual sustenance cannot be effective { in an abstract form, as pure Truth; it must come to us through the: energy of a spiritual life. 3 We need a faith that will “grasp Christ with the heart” in order to ‘“‘en- dure to the end.” eart communion alone will give us this grasp.—Ram’s Horn. Things That the World Needs. There are many things that the world needs, and there is much work to be done in many directions; but most of all does the world need God, most of all does” it need righteousness, faith, and love! The world needs better con- ditions for its poor and wretched, better tenements in which to house them; but it needs also better lives for the tene- ments when built. It needs better oppor- tunities for its teeming multitudes; but it needs also clearer vision to see the op- portunities and stronger wills to grasp them. The world needs scientific knowl- edge, but it needs religious emotion as weil. It needs its thunderous industries, but it needs the sense of kinship to God. It needs its practical ideals; but it needs supremely the vision of the Highest. “As the heart panteth after the water brooks, so panteth my soul after Thee, O God! My soul thirsteth for God, for the Living God!” From Him we came, and we are disguieted until we rest in His bosom— until we feel the ocean of His love flowing about our imperfections swallowed up in His perfection, and our restlessness melt- ing into His everlasting peace.—~Rev. Mr. Shutter. A Child Messenger of God, The still form of a little boy lay in a coflin surrounded by mourni ivriends. A mason came into the room and asked to look at the lovely face. “You wonder that I care so much,” he sgaid, as the tears rolled down his cheeks, “hut your boy was a messenger of God to me. One time I was coming down by a long ladder from a very high roof and found your little boy close behind me when I reached the ground. ‘He looked up into my face with a childish wonder and asked frankly, “Weren't you afraid of fall- ing when you were up so high?’ and, before I had time to answer, he said: ‘Ah! I know why you were not afraid— you had said your prayers this morning before vou went to work.” I had not prayed, but I never forgot to pray from that day to this, and by God’s blessing I never will.” will. The Raward of Prayer. True prayer never {fails to bring its reward. Prayer consists of supplication and thanksgiving. Petition is but an in- cident of prayer, and it may well be doubted whether that which consists o petition alone is true 7 r. Prayer is communion with God. Spending a large portion of time in company with God. we become more and more like God. Inti- mate relations are established hetween our Heavenly Father and the man of prayer. Three Gifts to Man. God has given three gifta to man, faiti. hope, love. Without faith there could be no trust in anyone; without hone, life wonld be darkness, and without love it would be a living death. The three are in daily e toward men. Their highest exe is godward. a . contrary, ifs proper place before the Kakemono, hope . iE ins atin in a FLORAL ART IN JAFAN, Special Language and Treatment of Every Variety of Blossom. | - If the art of the florist is highly hon- ored among us: it is st'll more so in Japan. In the latter country nothing is left to chance in connection with the arrangement of flowers, everything being done according to laws. Vases for flowers and Bouquets differ with the conditions of the environment and with circumstances. - There are flow- ers which must be used for this. anni- versary, for that fete, others, on the which are absolutely pro- hibited. - Ilach of the siyles used in the floral art has a name. The first and mest ancient is called Shin-no- hana, Ivhich consists in a methodic composition of branches and varied leaves around a central stem which is straight and vertical. The Rikkwa style differs only in the fact that the central stem is always curved and is never in the centre. These two sim- ple and primitive styles have been re- placed by others much more compli- cated. The introduction of a more modern art is due to a celebrated phi- | losopher, Senno-Rikiu, who was the creator of the real floral schools. Each of them possesses certain secret condi- tions, conserved with a jealous care, and known alone by the adepts. | The ‘vases are extremely variable in form and. character, and the matter which composes them is equally differ- | -ent. . Some are of bronze, richly orna- mented,t others are derived from. the vegetable” kingdom, as the bamboo | flower tubes. Further, all are used in special circumstances, the formula being master, and harmony being nee- essary between the flowers and the! vases which hold them. Thus for the Yugen-tei, which symbolize sympathy | and tranquility, one should employ the ! iris in a vase of bamboo with two compartments; for the Yu-shin-tel char- acterizing affectionate attachment, a vase of bronze called Suna-bachi, with a branch of pine around which is twined a. bough of glycine; foi the Ura-raka-tei, which represents sereni-® ty, a vase of bronze containing white chrysanthemums, ete. Severity de- mands the Eulalia japonica, an orna- mental ‘plant cultivated in European gardens, and the Patrinia scabbiesae- folia, arranged in a small bropze vase called Nozame. Security has for em- blem an aqmatic plant, and veneration a pine or other evergreen tree, Each month has its flower and each circumstance, happy or unhappy. Fe- licity is expressed in February by the Ardisia japonica, ete. Thus it is a se- rious mistake to offeir the wrong flow- orated with bright henna dye on his neck and shoulders, while there are verses from the Koran inscribed on the hangings. His uncouth legs are often swathed with bright cloths, his head bedecked with plumes and small mirrors, while his back is resplendent with bright-colored bits of tinsel, which glisten against a patchwork of many-hued cloths. A hood or: cage conceals the bride, and no doubt adds to the discomfort of the cramped ride on the beast. and last of all the musicians, chiefly drummers, who attract the crowds by their incessant pounding on small but high-keyed instruments. If the jour- ney to the groom’s home is a short one, it is lengthened by stops at fre- quent intervals, and all the while the lover must not show any eagerness to welcome her, no matter what his feelings may be. The Arab may be affectionate, but he cannot with diz- nity betray emotion. Among the lower classes buffoons accompany the pro: cession with =~ performing bears or other wild ani s, and when the bride is wealthy largess is distrib- uted along the route in the form of clothes or coin. ‘When the groom's tent or fixed home has been reachzd the bride is expected to show great reluctance about ‘entering it, and in some cases she has to be lified by the husband over the blood of a sheep he has just slain. A CHINESE HOBGOBLIN. Legend of the Celestial Brownies of 1,700 Years Ago. An American father residing tem- porarily in China, writes this curious legend or fairy tale to his small son in Wisconsin: “We passed by some large mounds or tombs between here (Tengchow) ‘and Chefoo. They have a little crown to them, somewhat like the Mohammedan graves, and are said to be the tombs of giants, who came here and held the province of Shatung for a long time, some 1,500 or 1,700 years ago, and the language spoken here was introduced by them. They are said to have been ten feet or more tall. And this is a story I heard: In the time of the story all the people were killed at the age of 60. Well, there was one man who loved his mother very much, and so instead of killing her according to law, he hid her in a sort of mound and carried food to her. every ddy. At about that time there was a hobgob- lin who destroyed the people, and it was said that he was destroying all the people in his part of the country, and that he was presently coming to: this man So in his trouble he went te uis mother, and told her he was afraid he should not be able to bring’ her any more food. She said: ‘Don’t be troubled; take this ‘black cat and put it up your sleeves, and when the hobgoblin comes you just iet the cat. go.” A few days after, while at the court, the cat began to squirm, and suddenly gave a dart and killed the hobgoblin, which was a big rat!” The consumption of sugar in the United States in 1899 was 2,094,610 tons. ‘Nearly two million of. these were imported. California yielded 72,944 tons of beet sugar and Loulsi- ana most of the rest. The potato forms nearly 14 per cent. of the total food of the people of this country. who use that best of all TONICS, NERVE RES- TORERS AND TISSUB BUILDERS, the genuine KUNKEL’S BITTER WINE of IRON. it brings back the color to the faded cheek. It enriches the blood and removes the cause of Nervousness, . Neuralgia and Muscular Exhaus= tion. Put up in large 50 cent bottles. Sold by the druggists. H E. F. KUNKEL'’S signa= ture and Portrait on | cach wrapper. 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