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TEE PULPIT,
A SCHOLARLY SUNDAY SERMON BY
THE REV. F. F. SHANNON.
Subject: The Thousandfold Man.
Brooklyn, N. Y.—Sunday morning, in
Grace M, E. Church, the pastor, the
Rev. Frederick F. Shannon, had for
his subjeet “The Thousandfoid Man.”
The text was, from Joshua xxiii:10:
One man of you shall chase a thou-
sand: for the Lord your God, He it is
that fighteth for you, as He spake unto
you.” Mr. Shannon said:
‘World building is not so interesting
as man building. Some philosophers
held that tasks are interesting in pro-
portion as they are difficult to perform.
If this be good logic, then swinging
worlds into space must take secondary
rank to building a man in time. We
have no intimation that God had any
trouble stringing planets along the
path of His power. Yet the centuries
manite in the verdict that God has had
much trouble in producing the divine
style of manhood. Therefore, it is
safe to conclude that God never un-
dertook a vaster plan than to build a
man. Worlds play out His purposes
in the harmony of gravitation. They
spell out His plans in the law of obe-
‘dience. But man ofttimes thwarts
those purposes and destroys those
plans by setting his own will over
against the will of God. Thus he
wanders, a kind of lost human pleiad,
through the space called time, always
and ever coming to himself, but never
wholly arrived.
Yet man is God’s human *world—
greater than any star-world twinkling
in space, because he thinks, loves,
feels and wills. Now, some. men ex-
ercise these functions more largely
than their fellows. Then we label
them with that ancient degree called
greatness. After conferring the de-
gree, we spend the rest of our lives
musing over what such men did when
they got together. They may have
been great thinkers, great fighters,
great talkers, great writers, or great
friends. “But in the last analysis, the
greatness men adore is the adoration
great men have given te God. This is
why we never tire of studying the
friendship of Moses and Joshua. They
are two links in the golden chain
which moors this old world to the
throne of God. Napoleon said that his-
tory is a fable about which men are
agreed. ‘Rather say history is a stream
flowing out from the Xternal Heart.
Sitting along its shores, like deathless
sentinels, are the men God raised up
for handing His name and truth down
the ages.
Our text asks for a consideration of
the thousapdfold man, and the reason
for his multiplied power. “One man of
you shall chase a thousand!’ More
startling words could hardly knock at
ithe door of the human intellect. They
are too vast in their outranging mean-
ing to be easily comprehended. Nat-
airally enough, the mind asks for a
second consideration of them. But
a second reading fails to rob them of
their significance. Really big things
don’t grow less on second sight. Like
St. Peter's, their bigness only helps
the mind expand to a more capable
appreciation of their true dimensions.
It is so with men, and it is so with
the great objects in nature. Just so
a great sentence like ‘this, pregnant
with large thought, is not stripped of
its treasure by a second or third read-
ing. It. is a thought centre round
which the mind may revolve with in-
creasing profit.
Strictly speaking, then, what is
meéant by one man chasing a thousand?
Does it mean that one man, by his
physical prowess, can drive a thou-
sand men before him? You wonder
at the folly of such a question. Still
some people nre so fond of measuring
life and men by the yardstick of physi-
cal bulk that its absurdity may mock
them into a better view. Physical
things never did run smoothly on a
spiritual track; and they never will,
because it is impossible. The thou-
sandfold man, according te Joshua, is
the man in league with God, housing
God’s purposes and co-operating with
God’s plans, awaiting God’s signals
and answering God’s voices, watching
God’s strides in history and hearing
God’s truth, dropped in golden num-
bers, from ‘‘the harp of God’s eternal
years.” He is the man with his feet
on Mie earth, his head among the stars,
and his heart located in heaven, be-
cause heaven is located in ‘his heart.
He is the son of yesterday, the man
of to-day, the heif of to-morrow— Te
ful for Yesterda Ss goodness, i
by to-day’s blessings, and i in
to-morrow’ 'S hopes. And he is all this
because lie is in league with God, and
knows it; because he is in love with
God, and feels it; because he is living
in obedience to God, and wills it.
Moreover, the thousandfold man is
the man God waits for. It has ever
been “one man of you” who has opened
the largest doors of opportunity and
achievement in the history of the
world. One man and God—they are
absolutely unconquerable. Grasping
the tangled threads of history, they
have tied them into one solid knot of
divine purpose. And that purpose for
ever stands the pledge of a better
world and a nobler race. Do you
wonder that even God can afford to
await for such a man? Then let your
wonder give away before this mighty
fact: God has to wait, so long as the
world remains constituted as it is, for
a man to come forward and say, “Here
am I—use me.” - God answers back,
“I have to use you, because I haven't
anything else to use)” When a man
comes out like that from the littleness
of self into the largeness of God, that
moment he nds forth in God’s uni-
verse a thousandfold man! Chasing
a thousand becomes the business of
his life. Chasing a thousand tempta-
tions, chasing a thousand sins,
a thousand civic wrongs, chasing
thousand social evils! But does he
stop there? Never! Chasing a thou-
sand lost men toward God, chasing
them into fellowship with Jesus Christ,
i ines from their haunts of
splendor touched p
of a pure radiant manhood! Tha
is the mission of the thousandfold
man. And in these days the mission
is crying as with the lips of God.
Where is the man?
Furthermore, if history teaches one
lesson it is this—God has His waits
and pauses. And for what? Why,
for some man to lay hold of His pur-
po and carry the out. God has
a
=
been waiting, and still waits, for mea
in the everyday walks of life to be
true to Him. - O, men, that means you
and that means me! God calls a few
men to carry on great reforms. He
calls all men to carry on a reform with-
in their own lives. And it is the man
who will do this in God’s way, and
in the spirit of Jesus Christ, that be-
comes the thousandfold man. He is
the determining factor in this world’s
progress toward universal righteous-
ness. He holds the balance of power
which will usher in the millennial
dawn, Gone forever the man fearinx
spirit. Gone forever that stolid indif.
ference. Gone forever that fast shut
pocketbook. He lives for God. He
talks for God. He gives for God.
Consider, also, one of the two reasons
for the multiplied power of the thou-
sandfold man: “For the Lord your
God, He it is that fighteth for you.
Any man is braver for the battle if
he knows that God is his champion.
He may have been ready to show the
white flag, leave the field in defeat,
steal away in disgrace. Then let him
lay vital hold of the truth that God is
fighting for him. Instantly every in-
gredient of cowardice will vanish from
his nature. Something akin fo omni-
potence begins to play “along the nerve
of his arm. The soul's battlesongs of
victory began to swell the rising har-
monies in his heart. Championed by
God, he knows that, though the worlds
may fall, he shall not meet with de-
feat. Camping along the path of his
destiny is the Sleepless General, who
holds the stars in #Iis hand, and the
interests of His child in His heart.
What magnificent music for the soul
to hear, as we go out to life's battle:
“For the Lord y our God, He it is that
fighteth for you.”
Let us give the truth its proper set-
ting in our lives. We hear so. much
o tmen fighting God’s battles. And we
rejoice that this is so. But let not the
lesser truth obscure the greater—that
God is fighting our battles. And do
we not sometimes get so busy fighting
God's battles that we forget that God
is fighting our battles, which is of
much more importance. It may be
that God could get along without our
reinforcements, after all. But if God’s
troops fail to come up, a spiritual Wa-
terloo awaits us for certain. Let us
make room for this neglected truth in
our creed. It will make us better sol-
diers of the.cross. It is one of the
silent forces which builds the thou-
sandfold man. ;
But some man says, “How does God
fight for me? I want to know.” God
is not in the habit of doing things as
man does them. Therefore, it is safe
to conclude that God does not fight for
us after the manner of men. His
methods are not man’s methods, and
His weapons are not carnal weapons.
Briefly, here are a few battlefields
where God has fought for you: On
the Judean plains shepherds are
watching their flocks by night. Sud-
denly the heavens are musical with
choirs of singing angels. Then one
great golden star, as if driven out of
its course by the finger of God to
signal the shepherds, trembles above
the manger. Coming to the spot, they
find the babe wrapped in swadling
clothes. That was the beginning of
God’s greatest battle for you—and the
battlefield was a manger! But that
Babe increased in stature and wis-
dom. He reached the highest type of
manhood known to man or God. Grea
as a teacher, He was greater as a man,
Great as a man, He was greater as a
God, for in Him the fullness of God-
head made its home. For the first
time, man was taught by a Life how
to live his own life. God fought for
you in the incarnation of His Son.
God fought for you in the mysterious
agony of Gethsemane. God fought for
you in the blood-red suffering of Cal-
vary. God fought for you in the dark-
ness of the tomb. God fought for you
on Mount Olivet, when Christ was
taken up, the glory of His ascending
body throwing a shining splendor over
the track yours wiil go. In countless
ways, the Lord your God, He it is that
tighteth for you! He fights for you
in the blessings He rains upon you
day by day. In your home, in your
business, in your society, in every
privilege you enjoy, God fights for
you. God's battlefields are smokeless,
but they are victorious!
We discover the second reason for
the multiplied power of the thousand-
fold man in the last clause of my text:
“As He spake unto you.” : It is Josh-
ua’s way of telling us that God always
keeps His engagements. “0,” says
some one, “he is talking about God's
promises mnow—and they are old.”
Yes, let us admit the promises are
old. But in growing old they have
kept their youth. What sturdy young-
sters they are! We can’t afford to
rule them out on account of age. Most
of the best things in this world are
old. The sun is old, the stars are old,
the ocean is old, the mountain is old,
love is old, music is old, father is old,
mother is old, our dearest friends are
old. But we are not ashamed of them
on that account. So God's promises
are old. But they have grown old so
gracefully that we ought to be proud
to walk life’s pathway, keeping step to
their mighty music. What would we
do without them? Certainly this world
would be a very lonely place, if the
old promises didn’t now and then
steal into our hearts and hush their
fears. A man’s spiritual exchequer is
worth something when he knows it is
backed by promises as changeless as
God Himself. “I will never leave thee
nor forsake thee.” That promise alone
is enough to make a man a spiritual
millionaire. But, remember there are
over 33,000 in God’s Word that sing
the same tune. The thousandfold man
makes much of the old promises, be-
cause they have made much of him.
Sermonettes.
God keeps a reward for the man who
who does right.
+ It is a lopsided religion that leaves
the coachman at the curb.
The best evidence of your own salva-
tion is your interest in that of other
When God takes our hand He asks
us to take the hand of another.
There is no comfort in Repose when
its head is pillowed on an aching
heart.
The circumference of influence de-
pends upon the man at the centre of
the circle.
By the prayerful study of the Serip-
tures comes the knowledge of the di-
will.
any a parent ha tes
a wuse the hand of a little
was on the latch.—United Pres-
Ss
s entered the
SHBBATH SCHOOL LESSON
INTERNATIONAL LESSON COMMENTS
FOR APRIL 23.
Subject: The Entry of Jesus Into Jeru-
salem, John xii., 12-26=Golden Text,
Matt. xxi., 9=Memory Verses, 12, 13—
Commentary on the Day’s Lesson. iT
I. The triumphal procession (vs.
12-16)... 12. . “The nexi day.” ‘After
the supper. This would be Sunday,
commonly called Palm Sunday. “Much
people.” Vast crowds were present
at the Passover. In the time of Nero
a census was taken and it was ascer-
tained that there were 2,700,000 Jews
present at this feast. “To Jerusalem.”
Jesus and His disciples left Bethany
and went to Bethphage, a small vil
lage between Bethany and Jerusalem.
Here they stopped and Jesus sent
two of His disciples to bring Him a
colt on which to ride into Jerusalem.
When this was procured He advanced
toward Jerusalem. There were many
from Galilee who knew Jesus person-
ally, and great numbers had been at-
tracted to Bethany, excited by the
recent resurrection of Lazarus. 13.
“Branches of palm trees.” This was
a demonstration of their joy: Carry-
ing palm and other branches was em-
blematical of success and victory.
“And cried.” Combining the four ac-
counts, we get the following features:
Some took off their outer garments,
the burncose, and bound it on the colt
as a kind of saddle; others cast their
garments in the way, a mark of honor
to a king (2 Kings 9:13); others gath-
ered leaves and twigs and rushes.
“Hosanna.” Hosanna is’ a rendering
into Greek letters of the words, “Save,
we pray” (Psa. 118:25). 1It:is like a
shout of, “Salvation! Salvation!’
“King cometh.” Jesus Christ is ap-
pointed King over the church (Psa.
2:6), and is accepted by the church.
14. “As it is written.” In Zech. 9:9;
15. “Fear noi.’ There, is no cause
for fear. The King is able to defend
His people. “Daughter of Sion.” The
church; God’s true Israel. ‘Sitting
on colt.’ Here. was the trinmph of
humility over pride and worldly grand-
eur, of poverty over affluence, and of
meekness and gentleness over rage and
malice, The horse and the chariot
were suggestive of war, the ass was
the symbol of peace. When they came
in sight of Jerusalem, while others
shouted Jesus wept over the city. He
saw its sins and the sorrows and deso-
lation which were so soon to come
upon it, .16.. “Understopd not.” . It
was the events themselves noiv occur-
ring that were dark to’ them. : They
were not seen in their true light as a
magnifying, as a prefigurative glorify-
ing, of a suffering Messiah. ‘Glorified,
then remembered.” The ignorance of
the disciples. was corrected by experi-
ence; What they did not understand
now, they understood when the resur-
rection and ascension had-taken place.
II. The cause of Clirist’s popularity
(ves "17-19. 11." “Phe people’ ele.
The repeated references to the raising
of Lazarus greatly strengthen the his-
toric evidence oi the miraele. They
are quite inconsistent with the theory
either ci a misunderstanding or of
deliberate fraud. 18. “This miracle.”
“This” is emphatic; other miracles had
made but little impression, but this one
had convinced even Christ's enemies.
19. © “The world” An exaggerated
form of expression shoving Christ's
great popularit;
111. Greeks seeking Jesus (vs, 20-
29y, 20. ~*Certain Greeks,” The orig-
inal word *“Hellenes” means persons
of Greek nationality, born Gentiles of
the Greek race. ‘“To worship.”. These
Greeks were proselytes to the Jewish
religion = xod.: 20:10, ete). 21. ‘To
Philip.” It is: not known why they
should come to Philip first unless ‘it
was because they had some slight ac-
quaintance with him. “We would see
Jesus.” Not merely to sce ‘His face,
but we would speak with Him and be
taught by Him. It should be the de-
sire of every heart to see Christ. 22.
“Andrew and Philip.” How pleasing
to God is this union, when the minis-
ters of the gospel agree and unite to-
gether to bring souls to ‘Christ.
IV. Jesus teaches the way of life
(vs. 23:26).
23. “Jesus answered them.” Our
Lord spake primarily to the Greeks
and secondarily to His disciples, (1) of
the meaning of His impending death.
(2) of the necessity of faithfulness to
Him in it, (3) of the blessing attached
thereto. *The'" hom.” The ue
“Should be glorified.” The time“¥has
come when the old prophesies (Isa. 54:
3: 60:3) are to be fulfilled, the Mes-
siah’s kingdom is to be set up in the
whole earth, and Christ is to take His
place on the right hand of God. 24.
“And die.” The seed must die in or-
der to liberate the life-germ and allow
it to become fruitful. Christ must die
to complete His redemptive work.
23. *“Loveth His life.” .The word
translated life is often translated soul,
as in verse 27. The meaning is that
he who makes the _pleasures, honors
and rewards of this life his chief con-
cern, and- sacrifices his righteousness
and integrity in order to obtain them,
“shall lose it”—shall lose in most cases
even the earthly rewards that he hoped
to gain. and shall lose his soul eter-
nally. “That hateth his life.” On the
other hand, he who sacrifices, when
sary, all worldly goods for
sake and the gospel's (Mark
“shall keep it”—shall gain eter-
nal life.
26. “Serve Me.” Christ is a Master
in a twofold sense: He instructs men,
and appoints them their work. He
who wishes to serve Christ must be-
come a disciple to be taught, and a
servant to obey. ‘Let him follow Me.”
Let him act out the above principle,
as Christ had done and was about’ to
do. This is Christ’s answer to the ré&
quest of the Greeks. Christians must
follow the methods and example of
Christ. “Where I am.” In heaven.
Trumpet Flowers and Saloons.
n the city of Honolulu there former-
ly grew a beautiful flower called the
white trumpet flower. One day a child
ate the blossom and died. Immediately
the people began to pluck up the plant
all over the city. The next morning
the roads were full of the outcast
flower. Human life is too precious tc
be exposed to such peril. Is not a
man’s character of too much value tc
be exposed to the perils of the g
shop, even though the town may g
license fee of $200, or even $500, from
it?—North Mail.
CHRISTIAN ENDEAVOR NOTES
APRIL TWENTY-THIRD.
“The Power of His Resurrection.”—
Rom. 6:3-13; Phil. 3:10. (Easter
; meeting.)
Bible Hints.
To be buried with Christ (Rom. 6:
4) is to pass with Him out of the at-
mosphere and power of worldliness
and into the atmosphere and power
of heaven.
There is no entrance into Christ’s
life but the portal of Christ's death
(Rom. 6:8).
No one can Know “the power of
His resurrection” (Phil. 3:10) until
he has known Him; and the more cae
knows Him, the more precious will
be Easter and Sunday.
Have you ever tried by imagination,
sympathy, and love to enter into
“the fellowship of His sufferings”
(Phil. 3:10)? It is the climax of
Christian experience.
Suggestions.
Those that have known the resur-
rection from the death of sia need
no other assurance of immortality.
“The power of His resurrection”
must be made by us a power in other
lives before we can fully receive it in
our own.
The measure of a Christian is the
degree in which he does not shrink
from physical death, but does fear
spiritual death.
Every strong man wants power;
and no power that maa can gain is
equal to what one obtains from
Christ’s resurrection.
Illustrations.
Children are often afraid of the
dark, but they all love the dark when
they are holding father by the’ hand.
An artist obtains the essence of his
power from his father and mother by
birth. So we obtain through our new
pirth in Christ the power of His
resurrection, the power of immortal
life. :
There is a high, impenetrable wall
around the next life, but Easter is a
door left ajar.
Just as our rising from the death
of sleep is a daily experience, so. we
renew every day the joy and the pow-
ar of Christ's resurrection.
Quotations.
If the’ resurrection of Christ took
place, then-all:- the other miracles be-
same possible—Francis. I. Patton.
O let me know
The power .of Thy resurrection!
O let me kaow
Thy risen life in calm and clear re-
flection !—Havergal.
No husbandman would sow a grain
of corn if he did not hope it would
spring up and bring forth the ear.
How much more are we has on
by hope in the way to eternal life
Luther.
Our only hope is to enter into the
victory of the risen Christ—F. B.
Meyer.
EPWORTH LEAGUE LESSONS
APRIL TWENTY-{HIRD.
The Power of His Resurrection.
Rom.. 6. 3:13; Phil. 3, 10.
>on from Romans is a part
rument of Paul's on exemp-
tion from the necessity of sinning
based on the power of a risen Christ.
The argument is that as Christ had
a death, burial, and resurrection, so
has the: Chrigtian a death and burial
to sin, and a resurrection to holiness.
And of this great fact baptism is a
symbel and nn. Those who, “would
read into this
for the mode of bapt) 1
n of the ed
literal, so 3
he “crucifixion”
a powe
al death to
rection Into life
: from Phil-
Jus 3ti-
, Wwe may
1 lanting”
The pass
and
s would
on also in his suf
ell as his love
There is one ps
son of nd signif
fer to ti
I
imp: 1ssioned ap-
1
addre t
Y edom
fre : the
risen C It is an urgent ap peal
to die unto sin as Christ died }
i and to live unto. God as chy
ith God. It makes an
n of
the power
ing Dead unto
»s that we may
be thought
10 8
power of c e rat
We be dead unto ail sin. se be
dea to feel no 3 OT
moti tow Is it
the sonl
So many t
d seem to teac nh.
1 on the cross is a type
e death of the soul unto sin. 1
constant ax oni » evil.
edness
» Alive unto God.
negative but
more th an ceasing
ing good. Not cnly
service
g an. save
it is L
That is a st
ial noncomplic
holiness
secration |
WILD ANIMALS NOT TO BE FEARED.
ir
That is, If You Let Them Alone They
Wilt Not Trouble You.
“In the mountains of Wyoming,where
I have hunted for years, you can find
almost any kind of savage animal that
you get in America except alligators.
Grizzlies, black bears and mountain
lions are commonly killed there,” says
Hugh Sniverly, of Sheridan, Wyo.
“Some of the men that come out
there to hunt think that if they stir
100 yards away from camp they must
be armed to the teeth for fear of being
attacked by a bear or a ‘painter’ and
killed. There's a heap more danger of
getting killed on account of leaving
your gun at home when you go down
Market street. Some one might shoot
you on the street in a big city, but it is
dead sure that a bear or a mountain
lion will never attack you unless you
drive him to it.
“I’ve hunted through the best dis-
tricts for big game in this country,
and TU've seen a good many grizzlies,
but I've never seen one of them go
after a man unless he was cornered
or wounded. If you run into a griz-
zly bear in a lonely place you'll hear
a grunt, something like that of a mam-
moth hog, and then -there will be a
mighty crashing of underbrush as he
makes off in the opposite direction as
fast as he can go. All you can gener-
ally see of a mountain lion is a tawny
streak as he makes off at incredible
speed. If he has any intention of go-
ing after you it must be his intention
to go around the world and catch you
in the rear, for if you are standing to
the east of him he is sure to go due
west.
‘Mountain lions in the winter time
will follow sleighs at a distance, wail-
ing as they go, but there is nothing
in that to inspire terror, for I don’t
think they have ever been known to
close in on anybody. Their terror of
human beings is the thing which
makes them hard to shoot. In all the
time that I have been in:the moun-
tains I have never heard of any one
being -attacked by a wild animal that
had been left strictly alone.. But I've
known men to be-killed even by deer
when the brute was driven to desper-
ation.
« “@Grizzlies are the. best game in the
world. When ‘you: once get their dan-
der up they are savage fighters, and
the hunter's life .is .in .danger every
minute unless he is a good shot and
has a steady nerve. If you ever get
within reach of the grizzly’s paw you
are a dead one. These stories of men
killing them: with knives in hand to
hand fights are about as reasonable as
it would be to talk of stopping a loco-
motive by getting in the way of the
train. If the big fellow gets the chance
to deliver one blow: it is all over.
There was a grizzly up our way that
the cowboys called: ‘Big Ben, - who
killed about one hundred and fifty
steers before he was finally shot. He
would break a steer's neck at one
blow, and then he. would lift him up
and carry him off to a secluded place.
Grizzlies look awkward, but they are
mighty light on their feet, and they
can beat any man in a foet race.”—
Louisville Herald.
"Limited Facilitics.
The author of an article on “The
Public Bath,” in The Outlook, tells the
following story:
At one of the fresh air homes by the
sea, where New York tenement chil
dren are taken for a few days of every
summer, a young woman stood one day
beside a little fellow who sat digging
his toes in the sands as he watched
the other youngsters splashing in the
surf.
“Don’t you want to go into the
water?’ she said to him, coaxingly.
“No, ma'am,” he answered, with pub-
lic school politeness. He did not need
to add that he was afraid.
“You're not afraid; are you? Don’t
you bathe at home?”
“Yes, ma'am,” he answered, proudly.
“I get an all-over wash every week in
the washtub.”
*“G’wan!” said the bigger boy who
had run up dripping and shivering,
just in time to hear the little f folios
answer. Tez means the dishpay
Whichever the boy meant—and he
undoubtedly meant one or the other—he
is no worse off than a hundred thou-
sand other ren of the tenements.
And he is better off than
his sisters, who, if
at home, must bat
pan or station
kitchen sink. ¢
New York where among 2500 families
there are but thirty-six bathtubs, where
in a single block there are as many &s
800 families without a bathtub of any
sort.
ousands of
Lathe at all
he in this same dish-
7 washtub, the
fr in
Aistric
Weather Signs.
“If the chickweed and scarlet pin
pernel cxpand their tiny petals, ra
need not be expe See d for a few hours,”
says a writer. Bees work with
d~ubled cnergy just before a rain.
the flies are unusually persistent eitl
in the house’ or around stock {(h
rain in the air. ;
the ap
rels stort g
husks of corn are u
the buds of decidu
firmer protecti
ter is at b
ch of
oy of nuts,
usally
ous
of the sweet little bride at!
bore meekly.—New York Pre
i 101}
«
—
LANC CRITICISES THE DOG.
er
The Writer Deelares the Canine to Be
Entirely Misjudged.
‘Andrew Lamg, who was at some
pains a while ago to explain why he
did not like George Ade, is now at
equal pains to explain why he does not
like dogs. In an iconoclastic essay,
which he contributes to the Christmas
number of the London Kennel News,
the co-author of The World's Desires
denies the dog practically every virtue
with which man’s friend is ordinarily
credited. He says: “There is not one
of the seven deadly sins of which the
dog isnot habitually guilty, and I am
unaware of a single redeeming feature
in his repulsive character.” Lang de-
nies that the dog is brave. He denies
that the dog is faithful, declaring that
the fidelity is really all on the side of
the man, and Lang says: “It needs a
great deal of fidelity in man to cling as
he does to the dog, licking, as it were;
the paw (the muddy paw) which tram-
ples him.” Lang adds that the dog is
vain. “The self-consciousness and van:
ity of dogs,” he says, “might disgust
even a minor poet. I have known &
collie—certainly a very handsome col-
lie—to pass his days in contemplating
his own image in the glass. I know &
dog dandy which actually makes eyes,
being conscious that he possesses or-
gans very large, brown and decora.
tive.” Lang goes on remcrsely: “Wha
has not seen a dog morally corrupt a
family—reducing them to the slaves of
his impulses? Tip wants to take a
walk; Tip wants to go out of the door;
then he wants to come in again; then
he appears at the window and
scratches; then he fancies the most
comfortable armchair and ousts a jaded
and midde-aged man of letters.” Lang
dismisses all the noble dogs of history
as myths. And to show that he is dis-
posed to be perfectly just, he says:
“Any circumstances of an extenuating
character which affect the dog would
be here mentioned if I could think of
them.” It seems that this tirade against
dogs, though now published for the
first time, was written by Lang five
years ago or more. The author says
that it made Robert Louis Stevenson
giggle when he was very ill, so he
(Lang) thinks it can’t be so very bad.
”
Barometer of Love.
"A Dublin jury recently awarded Miss
oresa O'Reiily, twenty-eight, a pretty
milliner, £45 damages against James
Lea, a baker, cmployed at Portrane
Asylum. Dublin, for breach of promise
of marriage.
The defendant, who was also a mu-
sician and played the oboe in a Dublin
music hall, admitted the breach of
promise, and asked the jury to assess
damages. Counsel for the plaint iff
gave the following dates of the baro
metric rise and fall of the defendant's
af ection for his client:
“Spooney”’ stage. cman
Engaged state ........
Cocling-off stage.. .....
Disengaged stage. wea a
“Daggers drawn” stage. et
After the defendant had paid a visit
to Paris, said counsel, his visits to the
plaintiff became less frequent, and in
the end he asked her to release him.
In his letter he said:
“I know they will all be very much
down on rae in your.place. Quite nat
urally. In fact, I know what to expect
from my own hore, a3 they have beén
worrying mo very riuch of late with
questions and warning me not to de
‘anything shabby. IIowever, I am act
ing according to- the dictates of my
conscience, and can only vindicate my
conduct in ray own eyes.”
ITe afterward admitted that his love
had cooled.—London Mail.
Men's Absurd Clothes.
I lie to feel clean, and my great
idea of clothes is that they should be
lean and comfortable, as far as such
a thing is possible in London. This, of
course, excludes starch. I couldn't
wear a thing which, after having been
made clean and sweet, is then fiHed
with nasty white aud, ironed into a
hard paste, and nade altogether dis-
ing. To put such a garment on my
son, wear it, ricve it, perspire in
it—horriblc!
Tho shiny wkit> tubes on the wrist,
tho shiny black cylinder on the head,
the shiny white front to the shirt, the
shiny blac: Doot, the rain-pipe trouser
leg, the japanned » sleeve—that is
your fashionably dressed man, logking
lize a eold blackleaded stove with as.
bestos fuel. The great tragedy of the
average nan's life is that nature -re-
fus nform to the cylindrical
ideal, a when the marks cf his knees
and elbows begin to appear in his cyl-
wders he is filled with shame.—George
ierna Shaw, in The World of Dress.
TY
0
es (o
A Bride at the Grocer’s
“And I think,” added the sweet little
bride, “that you y als cn me a
package of young macaro
The large, red grocer ioc
“Young macaroni?” he
“Why, ves. Don't you know what 1
There's ¢ Fecha name ot it,
The bride's tone
ced puzzled.
1
rv ve fore gotien
After a wi red consultation with
his partner at the other end
, the large, re:
ow. let
antec
You v
* replied the bride. “Isn't
not fully grown?"
the
that mt:
And so preity
hat the large, red groce
accent
accept
Norway's coast 1line—1700 miles
uight line—becomes 12,000 miles if
wed round the fjords In these
: fjords are over 150,000 islands.