Br, Cu ccomp- 1g WO- the be- . such tained. ventive violins, th the nd will ri next it he ls IENEY & Toledo, nat said ED DOL- ATARRH HaLL’s [ENEY. d in my Decem- ABON, Public. lly,and as sur- nonials, do, O. ipation. 1igustus ustrail- y. His arkable )mmon- e pass- mn com- t, Lud- iney to st. To lappen- Not a relic of red. It helmed r abso- 8. Sir ditions xanized ciety. — 1 Chile her by I. It a crab. ir, dry proach appear- e mois- ecomes hrough- 1d with r News $1 a vertise- ents a : ies and fathers he chil- hat our stantly s neigh- braska where es and every in Ne- r from 1s—dis- almost sleepi- t night, te., ete. capaci- 1 friend et, the uff and I fol- always erience of the ase al- , Which 12, took a day [ began a week my lost nemory 1 vigor or three 's kept pose it ear old s Iam, t keeps vy make m Co,, -eason. oad to ~ THE PULPIT. A BCHOLARLY SUNDAY .SERMON BY THE REV. DR. FRANK O, HALL. Subject: The Spirit Beareth Witness. New York City.—Dr. Frank Oliver Hall, pastor of the Church of the Di- vine Paternity, preached Sunday morn- ing on “The Spirit Beareth Witness.” He chose his text from Romans viii:18: ““The spirit itself beareth witness with our spnrit that we are the children of God.” Dr. Hall said: - It is easy to build an argument for the existence of God. The process of reasoning may be briefly stated thus: We are compelled to think that there can be no effect without a cause. But if we trace an effect back to its cause and find this in turn to be an effect, then trace that back to its cause and find that also to be an effect, we must at; length predicate the existence of an adequate cause for all phenomena, an underlying and eternal reality. Or you may put the argument in this way: No thought without a thinker. There is thought in the universe. Therefore there is a thinker in the universe. As the universe is practically infinite we must believe that in and through the~universe lives an Infinite Thinker, and inasmuch as we cannot conceive of an impersonal thinker we must conceive of God.as a personal being. To be sure, our words are inadequate to express the qualities of the Divine Life. As the heavens are high above the earth so are His thoughts higher than our thoughts. The mode of His existence may be infinitely higher than what we name personality. But these are the best words at our command. We are obliged to use them or nothing. So we have a right to say that God is an intelligent personality. x ax You may find such- arguments elab-- orated - at great ‘length in scores: of learned books oh ‘theology and theism.’ But ‘when you have -read “them ‘and agreed wi h the conclusion, what does it amount to? Very likely men and ‘women ‘have come along ‘this dreary pathway of logic to the more beautiful realm of faith, but I am convinced that a mere intellectual belief in God is practically worthless. Ninety- nine out of every, hundred’ convicts in our states’ prisons. believe in God. James states the case still stronger. “Dost thou beleve ift God? The devils also believe and tremble.” There is neither comfort nor strength nor enthusiasm in a mere intellectual belief in the exist- ence of God. One may find- an intellectual delight in listening to a clear and convincing argument for theism as he might in listening to some skilled mathematical talk about geometry. But something more is necessary. Every one of us knows what it is to long for the con- sciousness of a personal relationship with God the Father. “O God,” cried Augustine, “Thou hast made me for ‘Chyself and: I cannot rest until I rest in Thee.” O, to know God personally; to come int6 touch with Him’ to feei His love and His pity; to be able’ to |ay, “Within Thy circling arms I lie,” and feel the sentiment of the words; to know that He is my Father and my friend! O, to ‘have His Spirit bear Witness with our: spirits that we are <hildren of God!" Now, one ¢an no more gain this con- sbiousness or the power that comes from this thought by a mere exercise of the reasoning faculties, than he can learn to love _ Tennyson + -by going hrough the process of counting the number of words or letters in his com- plete works. One might gain a certain intellectual satisfaction in doing that. But if you are really to get good from “Tennyson, then his spirit must bear witness with your spirit; that is, his thought and his” sentiment must meet a response in you. So, if God is to be an ever present help in trouble, a staff for the hand and a guide for weary feet, then one must have something more than a mere intellectual belief in His existence. What the world needs, what each one of us needs, is not so much an intellectual assurance of God’s existence as spiritual assur- ance of His personal relationship to us as His children. I know that I am appealing to com- mon experience and a common longing. Not one of us who does not know what it is to desire with a mighty yearning for a personal assurance of the love of God. What are we, after all, but chil- dren? But what am I? An infant crying in the night; An infant erying for a light And with no language but a cry. Just as the child wakes in the night and, feeling the blackness huge and empty about him, cries out into the gloom for companionship and love, and the father comes and takes the child in his arms and, with confident voice, soothes away the childish fears, so of- tentimes we children of earth feel the darkness of life oppress our souls and ery out for the strong arms of a heav- enly Father. Why should we be ashamed to acknowledge this hunger of the soul any more than we are ashamed to acknowledge the hunger of the body? How, especially in the midst of trouble, the heart hungers for its Father. When the clods fall upon the coffin lid, how the soul cries, “My God—my God.” .How, when the clouds of adversity ,gather dense—when the cherished ambitions of a lifetime prove futile; when the fortune which was to make the years of old age bright takes to itself wings; how, when the familiar friend lifts up his heel against one— the heart cries out, “Oh, God—my God!” And even in the sunshine and the joy of life, when everything seems to be bright and beautiful and full of promise of future joy, there will come moments when it all seems empty and meaningless and the soul cries out for God. My memory goes back to my own young manhood, and I recall a day that was more than usually beautiful, when I stood alone by the sea. I had every reason to be happy. I had found my place in the world; had a work to do and the future seemed full of promise. My health was perfect, and I had not been disappointed, even in my boyish dreams. And yet I recall the awful loneliness and emptiness of the hour. I had but to walk a niile to be wel- comed by true and tried friends. But I stood there, lonely and homesick. There flashed into my mind the dreary words: dead.” | the grass ‘as green? O we poor children of nothing, alone on this lonely shore, Born of a brainless nature who knew not that which she bore. And I remember that I threw myself on the grass there, with the sunshine all over me and birds singing about me, with everything, apparently, to make me happy, in the depth of my loneliness I felt like a child who had ‘lost its mother. What more did T want? I will tell you what I wanted— what you want, what every man and woman hungers for with a hunger deeper than any physical longing, I wanted His Spirit to bear witness with my spirit that I was a child of Go. Nothing else could satisfy; noth- ing else ever can satisfy the deep hun- ger of the human heart. One might say that such a youth was abnormal, insane, if this were an extraordinary experience, but is an ex- { perience common to us all. Here is a song composed by some unknown sing- er 4000 years ago, a singer of a differ- ent race, in a far away land, under en- tirely different circumstances from those in which we live, but this song has been taken up and repeated by millions of human beings because the words express the ever recurrent senti- ment of the human soul in all ages and all lands. “As the hart panteth for the water brooks so panteth my soul after Thee, O God.” You shall find this sentiment expressed in ten thou- sand hymns. In a million churches on this Sunday morning it is being sung. In a million mosques it is being chant- ed. In a million Buddhist temples it is being uttered. All around the earth all classes and conditions of men, rich and poor, wise and foolish, good and bad, high and low, are longing and praying to have His Spirit bear wit- ness with their spirits that they are children of God. And not only do the ts who be- lieve in God testify to this. The most remarkable and pathetic testimony .comes from those who intellectually deny that there is sufficient reason to believe in the existence of God. It’ seems to me that almost the wreariest words that ever fell from human lips were uttered by . Professor Clifford when he felt himself. compelled. intel- ledtually to take the atheistic’ position. “I have seen the spring sun shine’ qut’ of the enipty heavens upon a sotrlfess’ earth, and have felt’ with utter -lonel= ness that the great Companion: tvass And you will remember that Professor Romanes, though at the last he saw a great light.and. .went to:his death full of trust “like one who WIQAPS the drapery of his couch about, him and lies down to pleasant dreaus,” at one time wrote a book'called “A ‘Can? did Examination of Theism,” ‘and’ in* this examination found no rational ground for a-belief in God. . He closed his book with these words: “I am net ashamed to confess that with: this wir- tual denial of God the universe lias lost its soul and loveliness, and when at times I think, as think at times I must, of the appalling - contrast, be- tween the hallowed glory of the creed that once was: mine and the lonely mystery of existence as now I find it; at such times it will ever be impossible to avoid the SRATpest Dangs: + of which my nature is susceptible.’ Take note of these wor ds of an absolutely sincere and fearless man, “The sharpest pangs of which my nature is susceptible.” Now why should one feel like that? Suppose there is no God, what of it? Suppose it should be proved that this world has been produced by the opera- tion of physical forces werking in .ac- cordance.with blind and heartless law, what of it? Is not.the sky, just as blue, Are not, friends as dear? Why should we not get dlong without God? Why should we" care whether God is or is not? A friend told me this incident the other day: There was a‘family consist- ing: of an aged man :and:woman,. a number of sons and daughters, and a little group of grandchild en. The aged grandfather was enjoying a’ serene and happy old age, loved by all, and the home was one of peculiar brightness: One night the aged man, as usuil, took his evening paper and sat in his aceus- tomed place to read, wiped his glasses, made a comment or two to the, white haired wife knitting opposite, and af- ter a little, as his custom was, fell into one of those quiet slumbers peculiar to old age. Around him the other mem- bers of the family talked and laughed and joked till one said, “Father seems to be sleeping very soundly,” and, plac- ing his hand upon the old man’s shoul- der, discovered that he was dead. Now, ask me, will you, what difference is made? The home was left, the lamp burned as brightly, the newspaper filled with interest was there, nothing was apparently changed. Was not the sky just as blue and the grass just as green and did not the stars shine as brightly? What difference did = it make? Why, if he was dead his spirit could no longer bear witness to the spirit of the aged wife that he loved her. His spirit could no longer respond to the joy of his grandchildren. There is a difference between a dead body and a living man that makes one stand in the presence of his living friend with joy and in the presence of the friend’s dead body with unutterable misery. There is a difference between a dead universe and a living universe. That is the reason for these utterances of black despair from those who do not believe in God. “My soul longeth—yea, even fainteth —for the courts of the Lord.” Now I want to call your attention to the testimony of this hunger after God, to the existence of God. Whence came this universal and insatiable desire? It came from the same source as the mighty longing of a woman for a child, the longing of the child for a mother’s love. It was wrought into man by the same power thatmakes the man search through the world for the one woman to whom he can give himself in love; by the same power that makes the maiden desire above everything else the love of one strong man. All these are wrought by nature into human na- ture. David was right and his analogy was complete. ‘As the hart panteth after the water brooks so panteth my soul after Thee, O God.” As the thirst of the hart for water, as the fact that the hart suffers and dies without water, is testimony enough for him that somewhere there must exist water to satisfy his thirst, so the thirst of the human soul for God, this mighty ery that goes up from every human soul, is inexplicable except upon the ground that God is and that somehow His spirit can bear witness with our spirits that we are children of God. When you have convinced me that the love of man for woman, of mother for child is rem ————— £ Without meaning or purpose thet 1 will believe that this longing of the hu: man soul for God is not to be trusted: Until that time I know that I have -ev- idence in myself that God is and that I'am related to Him. May we not trust this deepest and divinest instinct of human nature? If not, what can we trust? ‘ You tell me that you will trust your eyesight. But why? If the thought of God is a delusion, why may not the whole visible universe be a delusion? If my instinctive outreaching after that which is holy is a lie, why may not what I seem to see be another lie? You say that you will trust your rea- son? May not that also be another de- lusion? “Two tiffies two are four,” you say, “always have been, always will be.” But how do you know? Have you any right from your own petty experience to assume that some- thing was true a million years ago and will be true a million years hence? But you do assume that. You must trust your reason. Then why not trust this deeper instinct of the human soul which cries out for God and can be sat- isfled with nothing less? Religion is its own evidence. The man who trusts and surrenders himself to God does not need to have it proven to him that God is. His spirit beareth witness with our spirit that we are children of God. But you will say, “Prove it to me.” I ask you to prove it to yourself. I cannot prove it to you. No man can. You must make the experiment for yourself. You must prove it yourself. Here is a man with his eyes bandaged tight, who cries, “You say that the sunshine is beautiful, the grass green, the roses red. Prove it to me.” What will you do? There is no possible way in which you can prove the beauty of the world to this man with bandaged eyes, “Off with the bandage!” you cry. “Open your eyes and look. Trust the evidence of your own senses. Then you will believe.” “How does opening the eyelids alter the relation between my eyes and the light? Why, the glor- ious revealing light comes in, a thing it cannot do to shut eyes. How does breathing .in. alter the relation of my lungs to the air? Why, it brings the air that was before outside of me in- side 0f ime. Just where I absolutely need it for-very life, that is all. The open soul takes God. in, . The shut soul keeps God. out, that is all. The immu- table, eter nal laws of light and air are not changed, they:are illustrated there- by. The immutable love of God.is not changed. Its glorious working is illus- trated when the believing soul opens its gates and lets the Ring of Glory in. Oh, frierrd,’von’ who* are hungry and ‘thirsty and have tried in a thousand | ways te, find satisfaction and have found it not, make another experi- ment—make the supréme ‘venture of faith, Try trusting in God to the ut- most. Surrender yourself to the guid- ance of His divine, will, I believe that thus you will find strength, comfort, satisfaction and that your faith §hall prove itself ih’ the deep experiences of ‘your life’ You want une: to prove to vou that prayer is effective and req- sonable. .1 will not try. 1 ask you, rather, to prove it to yourself. Pray. Talk to your Father. Listen to His voice. Then you will no longer be asks ing for proof that prayer is effective. You will have evidence in yourself. There is a God and He is our Father, and He reveals Himself and His love ‘to men; not to-a few men, but to all ‘men. His spirit will bear witness with your spirit if you will open the eyes and ears of the spirit to hear and see. Sorrows may’ encompass you,” temp- tations may harass you, disappoint- ments may come to you. Still trust, poor soul; trust as never before. Trust in the Lord and He shall “bridg it to pass. Cast thy burden on the Lord and ‘He, shall sustain thee. Out of the «depths of the: soul’s experience were ‘these .words uttered. They can be proved true in the deep experience of the soul ‘to which they appeal. Hidden Riches. . .. ¢ : ‘This’ inner life is a’ tremendous real- ity. Its véry invisibility emphasizes the realness of the reality. .It.is one of the richest heritages of the child of God: The outer life is only the scaffolding of the building; it is only the husk or shell. The inner life is the real buiid- ing; it is the germ-hiding kernel. All moral and spiritual defeats are due to a vitiation of the inner life. The withering, blasting and uprooting of the soul’s choice plants are never ac- complished through the forces of the outer life; the work begins within. How can we possess the rich, power- ful inner life when body, mind and soul are constantly exercising their energies upon the vain, perishing things of earth! We must take time to cultivate the unseen fields of the soul. We must constantly stand face to face with God, drink in the strength of His nature and the inspiration of His pres- ence. If we do not, the inner life must perish. Prayer, meditation, reading— these are channels through which God pours His golden, vitalizing: streams into the inner life. The saddest moment in life to man or woman is when there is a discovery that the inner life is gone, and only the outer shell is left. Yet the inner life goes, gradually and ‘secretly; no one has ever been robbed of it. Let us be watchful. Let us remem- ber that as long as God is in this inner life there is security there, and that no thief has ever yet been able to break the lock of prayer and trust and divine wisdom.—Raleigh Christian Advocate. Labor’s Reward. Whatever we beg of God, let us also work for it; if the thing be matter of duty or a consequent to industry. For God loves to bless labor and to reward it. And therefore our blessed Saviour joins watchfulness with prayer; for God’s graces are but assistances, not new creations of the whole habit, in every instant or period of our lives. Read Scripture and then pray to God for understanding. Pray against temp- tation. Ask of God competency of living; but you must also work with your own hands the things that are henest, that ye may have to supply in time of need. We can but do our endeavor and pray for a blessing, and then leave the success with God: and beyond this we cannot deliberate, we cannot take care; but so far we must. —Jeremy 1 Taylor. Go’ 3 Wil. You may be doing God’s will with one hand consecrated to Christ and making your own autobiography with the other consecrated to self.—Henry Drummond. . SABBATH SCHOOL LESSON INTERNATIONAL LESSO! LESSON COMMENTS FOR NOVEMBER 12. Bubject: Fzra’s Journey to Jerusalem, : Ezra viii, 21.32—Golden Text, Ezra ! wild.; 22—~Memory Verses, 21-23—Com - ! mentary on the Day’s Lesson. I. A fast proclaimed=(vs. 21-23). 21. “Proclaimed a. fast” Ezra entered npon his work with fasting and prayer. The journey was a dangerous one, es- pecially with-all the treasure he car- ried. Ezra realized the danger, but he went forward in faith. Elis chief con- cern was to have God with him. He had procured Levites to go with him (vs. 15-20), but even that would be of no avail if -Jehovah did not direct their steps. “Aflliet ourselves.” ‘Humble ourselves.” (R. V.) and repent of our sins. “To seek Him.” Era wanted the people to commit themselves to the guidance and protection of divine prov- idence and implore God to give them a prosperous journey. Their journey lay chiefly through the desert, and the Arabians and Samaritans were likely to attack them. 22, “I was ashamed,” etc. Ezra kad preached trust in God before the Ireathen rulers and he would not dis- i honor God by asking the usual military ascort. He had represented God, the object of his worship, as supremely powerful, and as having the strongest affection for His true followers. Thus we see that this good man had more anxiety. for the glory of God than for his own personal safety. 23. “So we fasted.” The people aia as Ezra commanded. God heard and answered their prayers, and they were kept in safety during the difficult and dangerous journey. II. Ezra's charge to the priests (vs. 24-30).-24. “I separated twelve.” There is a difference of opinion here as to the number of persons: Ezra selected as austodians of the treasure and sacred vessels. There were probably twelve. only *ten Levites. .Shepébigh and Hash- dbiah ere two of the Levites. “Weighed.” ingots, and not in coined money. 26. Unto’ their hand: We have here the particular care Ezra took of the treas- gre of God's sanctuary. Having com- Jie d the Keeping of it fo’ Cod, he coni- ritted the care of it to~ proper men, thhugh' without God they would ‘have din vain.” .Our pray ers should ys be gacon Db we expect God shouid by His: i lep- that whieh. belongs to - Phen” dare forthat which belongs to Him; slet God’ Ss honor and interest be our care. Tlie pr phet in:foretelling the God’s.ppopl¢ dan fsters out of Dobys fori" gave the $olemn charge (Ish. 52.11), “Boa. ve cleani: that bear .the vessels of ; In ZérubhabeFs’ Jtime: the Wo .dslivered Thy ‘number; here by Ww eight. that. it. appear if any were:missing. This inti- rates that such as are intrusted with holy things are concerned to remember, both in yeceiving their trust and in dis- ¢harging it, that they must shortly give 4 very particular.acconnt. of it, that they may be faithful to it and so give p thelr account with joy. “Silwer.... 0ld.” The whole treasure has heen estimated at from four to six million dollars. ..A talent of silver was about $1600; times as much’ as: silver. $297. “DBasons.:..drams.” ns? The word Tebrew. representative of the Persian tvord which the Greek rendered by! fdaric.” This-was a gold coin, stamped ith- the. figure of the Persian king, rearing his crown and. armed with 4d bow and arrow. According to the most exact computation each such coin con- ot fod sothewhat more pure .gold than n English guinea, and was worth five follars, of our money. The “basins” tvould be worth about twe hundred ahd seventy-five dallars each. “Vessels of fine copper.” Probably some fictitious metal made there that took the poiish and, assumed the brightness of gold, and because of its hardness was more durable. There is still a metal of this kind made among the Asiatics. 28. “Freewill offering.” The silver and zold were a present to the house of God that the king and his counselors had set apart. ¥il. The journey to Jerusalem (vs. 81, 82). 31. “We departied....on the twelfth day.” The company began to form and arrange for the journey unon the first day of the month Nisan. Upon a review of his company Ezra observed the lack of Levites, and the time uscd in securing their union with the return- ing exiles, and in weighing the treas- ure, ete., took up the time until the twelfth day. Ahava is the name both of a small town and stream, not far from the river Euphrates. This would be a natural course to pursue from Shushan. This account of Ezra’s prep- aration and journey is a beautiful ex- ample of method and thoroughness which is of great value in the work of God. Ezra sought first the prosperity of God’s cause, but he did not count it lost time to spend twelve days in prep- aration for the journey. Time used for prayer is never lost time. Time consumed in perfecting plans for God's work is mot misspent time. Always take time to do a thing right. Things done by half are never done well. 32. “We came to Jerusalem.” The dangerous journey was conmipleted with safety at the end of four months, “Abode... .three days.’ That is, they rested that long. On the fourth day the treasures were weighed and hand- ed over to the custody of the officiating priests of the temple. The returned exiles offered burnt offerings, and Ezra delivered the royal commission to the magistrates, while the Levitical portion of the company assisted in performing the additional work which the arrival »f 30 many new worshipers occasioned. The kite, according to Ornitnoiogr eal authorities, is declared to be ex tinct, and it is practl ically so. But a vigilance commi nevertheless been formed he Pig tion of the bird. cently traced one krow? 3 of kites priests and twelve ILevites; but some’ think "there were. fwelve : priests ‘and’ 25... We may’ gather from this] that’ the gold and silver were in bars or | led wv ith our endeav-, cught we by His grace te’ return of . chas self-control. might easily |. gold is usually worth sixteen” re “dram” appears to be in the |. EPWORTH LEAGUE LESSONS SUNDAY, NOVEMBER 12. The Dangers of Indulgénce.—Prov. 23. 29-35; Isa. 5. 22-25. (Temper- ance Meeting.) "The book of Proverbs, or “Parables” they might be translated, in a com- pilation of wise sayings on many sub- jects. It is remarkable that in that age such strong and severe arraign- ments of intemperance should be giv- en. But the sorrows that have come from strong drink have been perpetu- al.- Its woe and sorrow, its conten- tions and babblings, its causeless wounds and redness of eyes, are as old as the race. The world has got- ten far away from many of the an- cient sins, but not from this sin of drunkenness. - It is the last fortress of the devil to capitulate. Isiah ut- ters another woe upon the injustice and wickedness of those who use strong drink. History proves that the man who vields to sinful indulgence is mastered by his appetites. The only really free: man is the man who controls self and masters his appetites. The ques- tion of intemperance is wrapped up ia this one of self-control. The danger lies in the further fact that nearly every man thinks that he hag self-con- trol when he has not. He ig a slave through indulgence when he thinks that he is master of the situation. Our passions and appetites are strong. They grow by’ what they feed upon. Ted by indulgence and they soon are masters of the will Appetite clamors for indulgence, .and it is not easy to deny.. Our imagina- tions become corrupt and help to weaken the -will.. But no man can.re- sist .temptation, or deny appetite, un- “til he has self-control. Young people from Christian -homes have the sanie natural appetites and: desires as those |¢ ‘who are vicious. We need to re: member. that we will be swept off our “feet an'd fall if 'wé do _not. have a will which - will resist. . And éven then we must have - the “help of God's grace and Spirit. Every ‘goad -instinct. walle: Yan us to cultivate selfcontreoi and recognize.) the. dangers “of indulgence. The path of success in life is hedged in by self- “contrel. The. 'ldnor of men; the fav. ‘or. of -God, heaven and_happiness are ‘depende nt: upon it. The, vices of so- ciety,” the fashionable pleasures of -the.-dav, the tendencies everywhere to take ‘life easy -and shirk: the hard things of life, all tend to: self-indulg- enee. But if we would win in life and ‘he overcomers we must be self-con- strolled and refuse indulgence in evil. ‘A-man can face unknown duties and _perils fearlessly if he knows that he has the power to meet them. The .wqrld_ lies at the feet of the man who elf- The highest useful ‘ness in life- is his who .has. learned to aster himself. "The reverse of all’ this. is true of him* who has yield- ed to Indulgence. ox, CHRISTIAN ENDER mW ENDENOF NOTES NOVEMBER TWELFTH. ‘The Dangers of Indulgence. Prov. 23: 29- 35; Isa. 5:22.25. Some ‘Bible, Hints, If we neyer, look. upon a temptation, we are in no:.danger from:it; .it is |, the man’ that" Stops to look: that is in: peril. The wise: man learns to consider ‘everything with regard nat to its beginning, but its ‘ending; and asks at the opening of every road, “Whith- er does 1t lead?” Why do men call it strong drink when- it leads to nothing but weak- ness, and captures only weak men? The more worthless a’ thing, the more rapidly and easily does fire con- sume it; one way to combat the fire of sin is to toss the chaff out of your nature. Suggestions. When we say, “Once more this is positively the last time,” not the last time. When we indulge in any sina, let us remember that it is not an indul- gence of ourselves alone; it is an in- dulgence of Satan. The danger of any sin is not in the possibility of greater sin, but in the sin itself, which may fix us in evil. The indulgence of the mind, of de- sire and brooding, is as perilous as the indulgence of the deed itself. illustrations. The man who tried how close to the precipice he could drive, discover- ed that the precipice was undermined at the edge. The chains of habit are forged by the blows of time—every hour in sin is. a new hammer stroke The lower a man goes, the more he weighs, and the harder it is for him to rise. and it is Temperance Training. A society temperance pledge may be hung upon the wall, with the sig- natures of all the members upon it. Plan for the temperance meetings long in advance, and make them as strong as possible. Introduce into every temperance meeting some account of recent tem- perance victories, and the progress of the movement. Learn what are the temperance laws of your own State and communi- ty, and how they are kept. Why should not the temperance committee learn, for the information of voters, the position as to temper- ance of the candidates before the people for election? Paper car wheels made by pressure from rye-straw paper are usually good enough to take a second set of steel] tires after the first set has been worn out by a run of 300,000 miles. Many Greenland women are perfect- ly bald on the sides of their owing to their ad of the hair i wh painful t a ribb last four years. > . I. AN INDIAN, FISH STORY. Legend That Has Been Transmitted + Through Genepations of Red Men. Mr. I'red Swindlehurst, in the Jour- nal of American Folk-Lore, tells a number of stories which he heard un- der singular circumstances among the Cree Indians on the shores of James Bay, near the mouth of Pontiac's Creek. A group of these Indians were seated about a blazing camp fire, silent and moody, enjoying their evening smoke. I{ was a cold and dark night in autumn. Suddenly one of the men began to relate a story. At first his voice was low and agreeable, but when he came to adventures of war his tones rose and his gestures grew violent. The audience listened to his tales with no sign of incredulity, and occasionally grunted apvroval It seems that these stories are told only in the autumn, and that it is suppesed to bring bad luck if they are told at any other season. Apparently the pro- verbial fish story is common to the whole genus humanum. We quote Mr. Swindlehurst’s record of “A Big Perch” story with his comment: “Some Indian hunters were camped along the shores of Lake Mistassini. As fish and game were plentiful they were happy and contented. One even- ing they missed one of their number, and though they searched everywhere could not find him. They had many days given him up for dead, when he surprised them by calmly walking inte camp. On’ their asking him_ where he had been he told the following story: * ‘That night you lost me I was at the bottom of the lake, where I saw ail kinds of fish, some pretty, some ugly, and some savage. There was one perch so large that he could not turn around. in the lake, but had to swim up- and down without turning.” The above story ‘has been handed down from father to son, and even to- day Indians refer to the “big perch” just as seriously as if it really existed. -Lake Mistassini is 120 miles long and twenty miles wide, so the legend far seclipses the white man’s story of the ;sea serpent.—New York Evening Post. Germany’s Sailor Machine. haven has reported to’ His Foreign Of- fice on “German Sea. Fishing.” He says that the German Government spends 20,000 pounds a year for the ‘benefit and encouragement of sea fish a year toward the expenses of the Ger- man Sea Fishery Association. Own- ers of sailing smacks for the herring fishery receive a building subvention of from 200 pounds to 250 pounds, be- sides a further sum for the purchase of nets and gear. There is also a fund from which owners of steam trawlers are recompensed for damage loss of men. German Government for losses in this respect sustained during 1904. The effect of this policy is that while in 1900 the German fishing fleet con- 1904 there were 623 vessels and 5039 men. The additions to the fleet this being adopted by Germans: for their fishing fleets. cause of Germany's generosity: “The encouragement given by the © Government to the fishing industry is considered to be partly due to a recag- material available for the Inning Cc? the navy.” Raccoon Beards a Lion. James A. McCallum has a mountain lion that he is now willing to part with to anyone as a gracious gift. When he’ received the fine-looking cougar a few days ago from a friend in the Rocky Mountains he thought that he had an animal that could whip anything that wore hair, but when the king of the mountain beasts was fought to a standstill lately by an ordi- nary old ring-tailed coon, McCallum lost heart. The lion was seen a few days ago in his cage by Jack Cook. The lion tipped the beam at 175 pounds, but Cook said his old coon could lick him. The other morning Cook’s coon was thrown into the cage with the lion. The fight be- gan at once. The lion made vicious strokes wtih his paws at the coon, but the wily little animal proved to be an adept at dodging all the blows. No quicker would the blow of the lion prove futile than the coon would grab him by the throat and begin to claw with all his might. He would soon loosen his hold and jump away. This was repeated for about twenty-five minutes, when the lion, bleeding pro- fusely, skulked to a corner and re- fused to battle further.—Louisville Courier-Journal. Sun Parlor For Baby. Sunning the baby is the latest thing in baby culture. No household is too poor to possess one of these patent adjustable sun parlors. They are made of some kind of hard wood and built by the carpenter to ex- tend beyond the window. The top and sides of the little platform are covered with glass, and strips of carpet are laid on the floor to stop up any eracks there may be. No matter how fiercely the winds may blow or how low the ther- mometer may sink the sun parlor is always ready for the baby. A pillow is placed on the carpeted floor, then the baby is warmly dressed and well covered for its morning or £ rnoon nap. Mothers wi tried this method of sunning the baby are boasting of the gain in weight and b 0 ealth and have the proud satisfsetion f knowing they are strictly up to date. hia Record. iS more corre meaning “North Isie.” spoken of by the nati vay Ii 1n Nn? ningaom. The British Vice-Consul at Bremer- to and | Five thousand pounds is the amount to be contributed by the .sisted of 564 vessels and 3795 men, in year are likely to equal those of the ? It is interesting: to | note that the motor fishing boat is: nition of the prospective value of the t ing, and contributes about 3000 pounds . The following paragraph reveals, the i
Significant historical Pennsylvania newspapers