close of ozen for and the r coffins } up un- narvoius= e's Great - atise free Phila.,Pa ree-year- Children 1flamma- *.a bottle y photo- OnINMD= 3. --JOHW 15, 1909. firing of aseispnt ary. pub- It is this dreds of hich has n theU.8. rts of the » schools. rinting ® lan for trials. o'drawn 1 listen nfs. . If 111 or going es his d what ourts— , when sudden no of the gether, osed to doctors soribed iling to »d it in- tobea aquires Catarrh & Co., al cure n doses direct- of the ars for roulars INEY & pation 1pper, Smiles nglish elists. d our stuf? nk of iends 1Gter”’ thors intry, books rough 136s bar- view. Ver- ands rd in x of | cir- yind, ie to even half - imat- froin > bans n in ered one sion ion- LEON ated hich it is any the the hir- our was art’ cof- ery nis . tly uch ich chy It “a nal ne- ily = Vd in the forefront, while the spirit of Stay-at-Home Traveling:—e-| 77% PULPIT., [Shalini SIBBATH eoHOOL LESSON This Seeming Paradox is = = oo Now a Delightful Reality, “Because of a Scientific Ad- wl vancement as Wonderful in > : Its Way as the Telophohs' of 35 TOUR OF THE WORLD ....... sev... IN YOUR EASY CHAIR By ARTHUR BONSAL. TR sain BB are 2 uh RA NE Sen ® -— AVE you dreamed of trav- eling? Hdve you longed :to- -know what it would mean. to stand in the OK places where the world’s history has been made, to see for yourself the grandeur and beauty, the stupendous energy and the endlessly varied life not only in our own land but also in the distant countries of the world? The progress of scientific invention now makes it possible for hundreds of thousands to realize this dream for themselves ~ and for their children. Travel of the truest kind is within your reach, and yet without using either ship or railway or any: of the ordinary bodily conveyances. This. statement is so extraordinary in iis claims. that probably no reader of these lines will believe it at first. Indeed no one could have been more sceptical about it than the writer was until he visited the New York estab- fishment of Underwood & Underwood, the business organization which is re- sponsible for this truly remarkable de- velopment of a great scientific inven- tion—as wonderful in its way as the telephone. : The first few minutes of my visit wererdevoted to’ some interesting opti- cal experiments. I was handed a neutral tinted card on which steroscople photographs of with which many people are familiar, tw prints on one, card, side by side. They looked like duplicate prints from a single well-made negative. In therphotographs: I saw represent ‘ed’ a field with a cluster of houses beyond, and breaking surf on a distant ‘sea beach; it was down in Martinique. A couple of men stood talking in the field close by, and I could see some of ‘the village houses in the space be- tween their standing figures. I was asked to examine this also through the stercoscope. It seemed to me hardly necessary, after the in- speetion I had already given the twin photographs; however, 1 put the card in the rack and placed my head against the hood of the instrument. Here I was astonished again. 1 was no longer looking at a photograph—-I was seeing out into actual space, into an actual place, and, moreover, this place was startlingly different from what I had supposed when I looked at, the flat photograph without any instrument! Listead of looking from the side of a field, I found I was on a high bluff, dropping abruptiy perhaps five hundred feet just beyond the two men. The houses that I had supposed to stand at the farther side of the field showed up as they really were, at least half a mile distant over at the other side of a ravine. I couldn’t be- lieve my eyes at first, Then I asked: “What causes this effect of being ‘right there with open space all around?’ “In the few minutes we have, there would not be time to explain fully,” was the answer, “but the possibility of these effects of reality depends first of all on the principle of two-eye see- ing as distinguished from one-eye see- ing. You must begin with this prin- ciple if you are to understand this travel system. Most people never stop to think why they have two eyes. If the question occurs to them at all, they probably fancy the second eye is merely a piece of reserve equip- ment—nature’s provision against help- lessness. in case of accident to one organ of vision.” Then my informant went on to ex- plain that a perSom with normal eye- fight sees very differently from a per- son with only one eye. To demonstrate that statement, I was asked to make two or three personal experiments. First I held my right arm out straight in ‘front of ‘me, on a level with the shoulder, the hand open, the palm to- wards the left. Holding it in that po- sition I looked at the hand with my right eye alone, keeping the left eye shut. I found I could see the edge of my hand and a part of the back of the hand. Next, keeping arm and hand in the same position, I closed the right eye and used only the left eye. That time I saw the edge of my hand and a bit_of the palm, but I could not see around on the back of the hand as before, Last of all, IT used both eyes together. Somewhat to my own surprise, I noticed that I could then see the edge of the hand, part of the palm, and also part of the back of the hand. Indeed, I found I actu- ally saw part way around the hand. The representative of the stere- ographers then explained that a bi- nocular or stereoscopic camera differs from an ordinary camera as a two- eyed man differs from a cripple with only one eye. It has two lenses set gide by side as far apart as a person’s two eyes. One lens takes in exactly what would be seen by the right eye of a, person standing in the camera’s place. The other lens takes in what would be seen by the observer's left eye. Prints made from the two nega- tives are, of course, almost alike and yet never precisely alike. Their mount- ing on the stereograph card is a pro- e¢ers requiring exact, expert workmanp- & . space. hard to realize | I could see in their natural. size paris, f of countries, cities and towns; al over. f the earth. . one scene were mounted in the manner } "such men as Jesse Lyman Hurlbut, D. wm ete - ship. When the stereograph is set in place in the stereoscope; the right eye sees what it would see on the spot and the left eyee sees what it would see on the spot. The result is. analagous to that of looking with both eyes at your outstretched . . hand. You ‘see part .. way around the near objects, and. that makes them stand out real and solid just as they do in your ordinary, everyday experiences of seeing things in your accustomed. surroundings. It gives to your eyes ‘perfect depth, perfect solidity, perfect “Thus you see,” my informant con- tinued, ‘the two small. prints 3x3 inches in size and about six inches ir front of the eyes in the stereoscope serve exactly as two windows through which we look and beyond which we see the object or piace standing out as large as the original object or place would appear to the eyes of one stand- ing where the camera stood. Remark- able as these statements may seem, when thoughtfully considered, still they . are absolutely true, based on, scientific facts which may be found explained in any reliable treatise on binocular vision.’ I sat back and wondered. It seetnad that, in. the.stereoseope, “But,” OW oat on, “we now BED a far more remarkable fact. Psyecho-. logists are saying that if we look at’ ‘these life-size scenes inthe right wag, namely, if while looking we have some: means of knowing definitely where on the eavth’s surface we: ares standing, in just what direction’ and over what territory we are looking, and if we take time to think of our: sur- roundings there, then we can gain: a distinct sense or experience of location: in that place, or what they call genu- ine experiences of travel. Of course, you woul not be likely to believe this at once, but reserve your judgment for a few minutes. “To furnish the knowledge to make this possible a new map system has: been devised and patented—an entirely; new system.” Tioen he proceeded to show me a most ingenious map system of which I had never hefore heard. Like many another bright idea it is essentially so simple one wonders why it had not been devised before. He showed me several of the patent maps. All were, in the first place excellent, clear maps of the ordinary sort, but a clever de- vice of conspicuous red lines showed just where a person was to stand, in whatever vicinity it might be, in what direction he was to face and just how much territory in a town, a house in- terior or a stretch of open country he was to include in his outlook from that particular point. “But what areeducators saying about this?’ I asked. “Much,” was the re- ply. “Here is what a professor of psychology in New York University, Professor Lough, says: “ ‘The essential thing for us is not that we have the actual physica: place or object before us, as a tourist does, rather than a picture, but that we have some at least of the same facts of con- sciousness, ideas and emotions, in the presence of the picture, that the tourist gains in the presence of the scene. This is entirely possible in the stereo- scope.’ “But,” he added, “we do not claim that even these experiences can be got- ten unless the stereographs:are used with’ certain helps’ »nd in the right spirit. (Speaking in a general way this means we must treat the place seen in the stereoscope as we would treat the place itself in actual travel). “1'o supply this need books are being prepared by people of wide fravel and broad culture to accompany the stereo- graphed scenes of a city or country.” Then I was shown guide books by D., on Palestine; Dr. D. J. Ellison and Professor James C. Egbert, Jr., of Co- lumbia University, on Italy; Professor James H. Breasted, of Chicago Univer- sity, on Egypt; Professor James Rical- ton, the veteran traveler, on China; George Kennan, the famous journalist and lecturer, on Martinique. In these books the authors or guides make their comments on the different places seen through the stereoscope in the same natural order that they would treat them during an actual journey. They point out the objects of interest in each place and give some of the his- tory connected with it. Hach strives to answer the very questions a new- comer would be likely to ask when on the ground. There are many ingenious and scientifically helpful methods worked out by these writers that I must leave unnoticed here. “You see,” concluded my informant, “this is no sleight of hand scheme or 12agical performance. This travel #éjem is worked out in accordance with well established though not gen- erally known laws of the mind. If the right methods are observed it is now being recognized that genuine ex- periences of travel may be gained in , i} breached on the subject, €od and’ Spiritual Worship” The text “} was from - not now. iritend to permit- ourselves to 1 ing life’ of ;a“¢hild: ‘learned to-know Him as the Infinite ‘and over the-mountain peaks. one’s home.” A SRILLIANT: SUNDAY SERMON ‘BY THE REV. Ci Ri McNALLY: Subject: Spiritual Worship. Sons wy New Tork City, Sa morning, ink the Sixth Avenue Baptist Church, the, pastor, the Rev. Charles I. MecNally, “The, Spirit John 1v:23- +““The *hour'f cometh and: now is: hertthe true worshipers shall worship the: Father in spirit and in trufle for the a her seeketh. such to worship Him.” “God is a spirit, and they ‘that’ worship Him must worship Him in Spirit” dnd” i truth.” Nr. McNally said: + : These words might wel lead into the byways ‘of philosophy! - That. Lo w- ever, is an enjoyment.which we; do: indulge in. We might with profit point out from these words that the man of old did not think. of himself just as man thinks of himself to-day. He was a unit, and thought of nothing outside of his immediate environment, and of that chiefly from the poisnt of view of its«felation to his bodily needs. His mind did not grasp the theught of the beyond or the hereafter. His dead companion was not. thought of as be- ing essentially different from that which he was in life. His horse. his tools, etc... were buried with him, with the belief that in some unseen but’. material paradise: or hunting ground he would live as he had lived, needing and using the same things. . Man® does not now so view himsalf. He no longer thinks of himself as a unit. He is divided. His body is one thing and his mind or soul is another. Man ‘stilt views himself as body and spirit. Deep within the inners of His own nature he feels. that while they are. doubtless closely. associated, his |; body is one thing and his soul quite. another. This distinction did not ap- peal to the ancient. He knew nothing of it. His vas the’ simple, ‘unqaestion- The religions impulse.’ however, has always been: an integral part ef human life and has ever, in one form or an- other; sought to- express itself; Crude though it may have been in its begin- nings,. the consciousness of God has never been absent from ‘the huinan, mind. When it first appears it seems to have been materialistic; or 'anthr pomorphit in the grossest sensé. Gri ually théte was" the development of a tendency: to look in upon: himself and with this tendency man came. into pos- session of the idea of an inner thought | self. Thus mind, or soul, was dis- tinguished from the external or. ma- terial, and a conception of ‘God became both a possibility and reality. The de- velopment of this distinction may be clearly traced in the’ Old Testament. For many centuries fhe materialistic was the dominant ome, but alongside of it grew up a. religion of the spirit. The former finds. its highest expression in the ornate formal worship of Juda: ism, The religion of the law with all its material accompaniment was the effort of the human mind to grasp the: thought of God in the terms of the material. Within ‘Judaism there was the development of the religion of the spirit. . The prophets were its messengers, but the people persistently turned away from them, and from their message. The conversation of Jesus with. the «woman at the wellside is interesting and instructive in ‘many ways. = She was a woman and the strain of human nature was very marked in her life as is shown by the fact that when Jesus had her cornered and face to face with her sin she was like many who have followed her, anxious to divert the con- versation from considerations of such a personal nature to’ a religious argu- ment. Jegus using her own. thought imparts to her the deepest lesson that has ever been uttered in the realm of religion. When the woman would have Him discuss the relative merits of formal Judaism, or formal Samari- tanism, He turned upon her the full light of divine truth and declares what the world has all been too slow to learn, that Judaism and Samaritanism are nothing. but that the religion of the spirit alone is essential religion. God is spirit, and is not to be wor- shiped by men’s hands, or any ex- ternal form whatsoever. He is con- fined to no mountain top, no temple walls inclose Him. Immaterial and imperceptible to the senses, He fills all things with His being. He knows, feels, and wills. He seeks those to whom He has given a nature fash- joned in His own image to be His worshipers. «Only those who have i Mind or Supreme Spirit can have fel- lowship with Him, and this because such worship alone corresponds with His nature. It takes the world a long time to outgrow its materialism. and to grow into the thought of Christ. The path of history has led into deep valleys There have been times when it seemed that the race was about to move out into a more spiritual thought of Ged. Under the leadership of a Paul, an Augustine, a Calvin, a Luther or a Wesley. the dawn of a brighter day seemed at hand, but from these mountain peaks the pathway has invariably led down into the low vales of the material and sordidly earthly. We have been, indeed, we now are, for the dawn of the brighter day has hardly appeared, in one of those ma- terialistic swamps from which arise the miasma of sordidness, worldliness and sin. That this is peculiarly true of America is not without cause and explanation. Never in the history of the world has it been given to a na- tion to enter into the rich heritage that has been ours. The past hundred years has been a period of discovery and development. Discovery in that America and the world has become conscious of the almost inexhaustible wealth unfolded within the bosom of her lakes and rivers, her forests and her flelds and her deep hidden mines. Wealth is the handmaid of comfort, of ease, of luxury and many other things. and these are sweet to the human heart. There has been a mad rush to lay hold upon these ready-to-hand sources of wealth. With feverish in- tensity men have given their Dus and brawn to the development of thes mighty resources and their labor Nr nof been in vain. Wealth has been trition ofr:soul he must ory: out brother man. God, and: fhe spititual-life_ have been relegated to a secondary place.” The result has been both natural and in- evitable. Honor, virtue and all the spiritual graces have been readily sacrificed te the insatiable greed for gain, but the hadd writing of God is upon the wall “Be sure yout sin ill find yeu euf’ ‘is an old ‘adagé, but true. . Man can- not continue forever to, disregard God thon having ultimatély to reckon with H im on the basis of the deeds done in the body. Sbéme instrument Lin divine Providence will vindicate the requirements of the spirtt God and the spiritual life. Wiien the finger: off God through some stalwart Nathan is ‘pointed at the sinner, it matters not ‘tk whether, he is a king upon his throne, listen to the “Thou art the man,” ““¥herefore hast thou despised .the word of the Lord to do that which is" evil in His sight?’ and in deep €on- for mercy . and , confess; “I have sinned: against the Lord.” Not only :have men as individuals been led tp. a false emphasis upon the material, and to blindness toward the spiritual, but the church herself has become too material in the expression which she has sought to give fo ‘the religious impulse. Too much of stress has been and is laid upon ferm- and | organization and not enough upon the spirit. - Not until the church comes again to the side of Jacob's well and hears afresh the sweet emphasis of the Man of Galilee upon the essential spirituality of God and the supremacy and priority of the spiritual can’ she ever: ¢nter into her full heritage®of divine power. It is high time that we should have done with the be- fogging and befooling effort to meet the requirements of that God who is spirif, with substitutes that are mere material foibles. It is the inners of the soni that God desires and requires. It is a damning folly to’ offer any’sub- stitute for that self’ Which God has destined for eternal fellowship with Himself. Goodness, not goods; char- acter, not cash: piety, not pretense; sincerity, not sham; these are the sacrifices acceptable to that God who is a spirit and who would be <wor- shiped in spirit and with reality: 4 Another truth is placed beyond pers ddventure by these .words. of /, Jesus.. True; worship: is not a matter of loeal- if ity or nationality or sect. -Men love. to distinguish themselves by some dls- tinguishing mark and will congratilate and flatter themselves that it in some way makes them superior to their If he is white, he con- gratulates himself that he is not black. It he is black, he congratulates him- self. that his eyes are nrore shiny and his teeth whiter. Doubtless demon- strations and sects have served some good ends, but if men had but learned to sweetly insist upon the truth for truth’s sake; instead of lining up against their fellows in war paint and | with tomghawk in hand, in: utter dis- regard of the true spirit of the gospel, the millennium would be much nearer than it is to-day. "Argue as best we may, the essence of religion is a spirit in harmony with the infinite spirit; a spirit t@ which reality, fact, truth, is the supreme consideration. To truly worship God is to pay to Him the homage of reverent thought and feel- ing, and of filial trust and love. The real temple of God is a human heart wherein the spirit of a man meets in shekinah presence the Spirit of God. | Such worship and such worshipers God seeks. Again, true worship is “the great solvent of life’s enigmas. In one of the psalms; credited of Asaph he seeks to express the doubt and difficulty that .possessed his mind when he sought to’explain the prosperity of the wicked. It is surely a source of con- stant question to a thoughtful mind that the wicked flourish' while many righteous are constrained to live in comparative if not quite penury. The question will arise, “How is it that God’s material good so constantly min- isters to the wicked and unworthy?” In honest doubt many hearts have asked, “Why shouid I worship a God who so unequally distributes His bless- ings?’ This was the difficulty of the psalmist. He says: “Then thought I to understand this, but it was too hard for me: until I went into the sanc- tuary of God, then understood I the end of these men.” When the psalm- ist enterad into spiritual fellowship with God and saw the glory of that God in all His spiritual beauty there dawned upon his soul the reality of the larger truth, that God’s greatest good is not material good. His rich- est gifts are not houses, or lands, or mines, or stocks. His richest gifts are those whieh bring the fhner spirit of a ‘man into perfect harmony with di- vine heart. No wealth or pelf can ease a restless conscience or lift the burden from a bereaved heart.- Only God can fill to overflowing the human soul with that quiet and calm, that peacefulness which makes all life a song. Does ‘yodr heart cry out for God? Would vou know that peace which passeth knowledge? Then be assured that these blessings can come to your life only as you recognize the eternal reality of the spiritual and placing the first emphasis upon the kingdom of God and the spiritual life seeks to live in perfect harmony with the divine mind. The Surprises of Lile. The surprise of life always comes in finding how we have missed the things that have lain nearest to us; how we have gone far away to seek that which was close by our side all the time. Men who live best and longest are apt to come, as the result of their living, to the conviction that life is not only rich- er but simpler than it seemed to them at first. Men go to vast labor seeking after peace and happiness. It seems to them as if it were far away from them, as if they must go through vast and strange regions to get it. They must pile up wealth, they must see every possible danger of mishap guard- ed against, before they can have peace. Upon how many old men has it come with a strange surprise that peace should come to rich or poor only with contentment, and that they might as well have been content at the very end of life! They have made a long jour- ney for their treasure, and when at last they stoop to pick it up, lo! It is shin- ing close beside the footprint which multiplied with a rapidity unprecedent- ed ia the world's life. It has been a they left when they set out to travel (in a circle.—Phillips Brooks. INTERNATIONAL LESSON COMMENTS FOR DECEMBER 10. Subject: Reading snd Obeying tire Law, . Neh. vili.,, 8-18—Golden Text, Luke i xl, 28=Memory Verses, 17, 18—Com- mentary on the Day's Lesson. » I.’ Studying God’s wora (vs. 1-8). The people were gathered in this great meeting from the surrounding country from. 20,000 to 50,000 in number. It was the time of the feast of Trumpets. Trumpets were blown everywhere, ‘They proclaimed a day of rejoicing. The people called for Ezra, the scribe, to bring out tie book of the law and read to-them. Here is the first men- tion of Ezra’s name in the book ef Ne- hemiah, - It is thought that he had been absent during the past thirteen years; ‘perhaps working as a. scribe in copying and studying, and perhaps put- ting in shape the book of the law. He seems to have returned at the oppor- tune moment. = This great company had gathered on purpose to hear the words of the book he had copied and probably edited.” 8.. “So they read.” Ezra and thir- teen representative mea from Jerusa- ‘lem, standing upon an elevated plat- form, read the Scriptures, in turn, for six hours or more. Books in those days were wide strips of parchment rolled upon sticks, one at either end, so that onesside was rolled up as the other was unrolled to read. The writing was in parallel. columns across the strip and read from right to left. “Distinctly.” So that every word could be distinctly heard. This was the first way in which they caused the people to understand. = ‘Gave the sense.” ‘ihe Israelites having been lately. brought.out of -Babylonish cap- tivity. in which - they had continued seventy years, were not only corrupt, but they had in general lest the knowl- edge of the ancient Hebrew to such a degree that when the Hook of thie law was read they did mot understand it. Thédrefore tlre Levites translated it-into the Chaldean: dialect. ~ ‘Caused them to understand?’ They gave’ both =a ‘translation of the Hebrew words info the Chaldee and an exposition of the things. contained in them. and of the duty incumbent upon them. II. A diy of rejoicing, proclaimed (vs: 0-12). 9. “Nehemiah — the Tirshatha.” Hitherto Nehemiah has called himself pechah—the ordinary word for ‘gov- ernor.” Now he is called Tirshatha, a more: honorable and reverential ti- tle for governor. The new title is among. the indications that this por- tion of ‘the book is written Ly an- other. ‘“This day is holy.” Mourning was unsuitable for a day of high fes- tivity, the opening ‘day of the civil year and of the sabbatical -month, it- self a sabbath or day of rest, and one to be kept by blowing of trumpets dev. 23:24 25; Num. 29:1-6). It ap- pears that the people were not only ig- norant of their ancient Janguage, but also of the rites and ceremonies of their religion, not being permitted to observe them in Babylon. ‘Ail the people wept’ They realized how different their lives had been from the lives com- manded by God. They had failed in personal duty. They had failed in the public worship of God. They had failed as a nation. : ; 10. “Eat and drink.” Observe God's appointment. They should testify the genuineness of their repentance by the faithfulness with which they kept the feast. “Send portions.” It was an or- dinance of God that in these feasts the poor should be specially and liberally provided for (Deut. 15:7 7-11; 16:11-15). “Neither -he ye sorry.” We must not be merry.when God calls us to mourn- ing. ' We must not afilict ourselves when God has given us occasion to re- joice. Even our sorrow for sinners must not hinder our joy. in God's ser- vice. “Joy of the Lord.” A conscious- ness of God's favor, mercy and long suffering. 11. “Levites stilled all the people.” Hushed their loud lamenta- tion. Emotion needs control when it is in danger of running into mere phy- sical excitement. 12. “Because they — understood.” They now knew God's will and their own duty, which they resolved to prac- tice. This gave them ground of hope and trust in God’s mercy, and there- fore gave them great joy. III. Directions concerning the feast of the tabernacles (vs. 13-18). During the reading of the law the people saw how they had neglected to keep the feasts as they ought and they immedi- ately proceeded to observe the feast of the tabernacles. 14. “Found written.” See Lev. “83.44. “Booths.” The people were commanded to leave their houses and dwell in tents or booths made of the branches of “thick trees.” “Seventh month.” The month Tishri or Etha- nim. This was the seventh month in the sacred or ecclesiastical year and the first month in the civil year. 15. “Should publish.” The meaning here is that they found it written that they should do the things mentioned in this verse. ‘The mount’ The mount of Olives which was near by where were many olive trees and prob- ably the other trees here mentioned. 16. “The roof’ The roofs of the houses were flat and easy of access. “In their courts,” ete. There were hooths everywhere; the city was filled with them. i7. “Sat under the hooths.” They were to dwell in booths seven days. from the 15th to the 22d of the month. Their dwelling in booths commemorated their forty years’ so- journ in the wilderness when they had no fixed habitations. “Since the days.” ete. The meaning cannot be that this feast had not been observed since the time of Joshua. for it was kept at their return from Babylon (Ezra 3:4), but since Joshua's time the joy had never heen so great as now. 18. “Solemn assembly.” The first and last days of the feast were kept as gsabbaths, OD. —-a Drink Kills Soldiers. According to the Advance a Filipino student at the Univerd®ity of Chicago says that “Forty-five per cent. of the deaths of American soldiers’ which have occurred im the army hospitals in Manila during the lavt five years have been due io the liquor habit. There were no saloons, strictly speak- ing, in the Philippines prior to the ad- vent of the American soldiers.” He says: “Since the American invasion over 1200 saloons have been estab- lished, and all are enjoying 4 prosper: ous trade.” “In the book.” nr ——————— “union DECEMBER TENTH. of God.—Rev. 1-8. Topic—The City 22: Continual fruitfulness—is sot this’. condition of the trees in heaven to be also the condition of the people of heaven, always happily ‘at work and: always with blessed results? : To see ‘God’s face!. know of God on the earth, the mere we understand how that vision is the elimax of heaven. It-is to be God’s city; and yet ‘with- in it is provided for each of ‘us the authority that is so dear to every man- ly seul. We are to reign, and for. ever. gre The eity of God comes © quickly- Heaven is born. slowly emough. upon ° earth, but God is mercifully swift pking us to heaven. Suggestions. The best way to become a citizen of heaven is to try to make your own city a city of God. What your heaven.is you are. How necessary, then, that you make the real heaven the heaven of your thought and longing. It will be heaven only not to have to fight sin, either in ourselves or in others. Heaven is perfect service of Ged. You can get heaven anywhere and at any time if you will serve God per- fectly. Rich men many cities, ieaven may ests. The value of all that a city owns— its parks, its ‘schools, its libraries, its expensive public buildings, and other belongings, is all a part of the prop- erty of each citizen, and all citizens share alike. in in of on earth pay taxes but the citizens A man may be a citizen of Boston, vet newer vote. in an election. No one can be a citizen of heaven with- out taking an eager part in all its affairs. are Quotations. Heaven will be inherited by every man who has heaven in his soul— Beecher. Some. Pleasant. Socials. A botamical social, with contests. in the identification of common plants, and with a microscope exhibition and talk. A phisgozraph > social; with an ex- planation of the machine, and with il- lustrations from previously prepared records and from impromptus. A puzzle ' evening, puzzles placed on small tables, and groups of the Emdeavorers being sent from tables to table at the tap of a bell A recentevents evening, with bright accounts of the leading fea tures of recent history. EPINORTH LEAGLE LESSONS SUNDAY, DECEMBER 10. : The City of God—Rev. 22. 18. Qur lesson is from that wonderful description of the holy city, the New Jerusalem, which John saw calyptic vision. The chapter preced- ing should be read in connection with this lesson, as it is a part of the de- scription. It is sometimes asked, “Is this a true description of heaven?” What higher heaven can be conceived than the one pictured here? We may well believe that this is figurative language, but under these figures we may conceive of an exalted and spir- itual existence that harmonizes with our partial knowledge of the celestial state. The river, the throne, the street, the tree of life, and its fruitage may be but symbolical, yet it is the symbol of something which could only be thus pictured to our imagination. The facts revealed are that heaven is a place as well as a state; that the inhabitants enjoy a salubtious and sinless immortality; that they see the King in his beauty; and that there is “no night there.” The city of God is the permanent abode of God’s re- deemed saints. ‘We have had other lessons recently on heaven. The destiny of the Chris- tian led us to its glories. The prep- arations for our heavenly home led us to study its conditions. But now as a crowning lesson of all we look upon the city of God. It is the ‘closing message of the New Testament and the last vision of the Apocalypse. Let us group some of the suggestions of the lesson: Heaven is a City. dise was a garden; but the ultimate heaven is a city. This implies that it is a permanent, not a transitory, place. It also implies that it has a social life. It is not a place of solitude, but of re- and intercourse of spirits. It is not sparsely populated, but inhabi- ted by an innumerable company. There are eleven things mentioned The first para- that can never get into heaven: No sea, no tears, no death, no crying, no SOrrow, no pain, no temple, no sun, no moon, no nights no curse. There will be no graves, no funerals, no sin, no trouble in heaven. vionkey With Spectacles, In ‘the Breslau Zoological Garden there is a spider monkey which wzs operated upon for cataract and now wears glasses. For more than a year after it was received at the zoo it was very healthy and lively, then it Le- came very quiet, ceased to play, and crouched in a corner. It was exam- ined and found to be suffering from cataract, so was immediately taken to the eve hospital and operated unon. In less than a month it wes fit‘ed with a pair of spectacles, which it wears with heromirg gravity. It hath come to pass! ~ An auto par- ty was seen on a New York road re cently eating breakfast while travel ing to town-—of' course, at a blustry rate, relates the Boston Transcript. Lamb chop: were on the table in the tonneau. The astonished spegf itor avers he smelled them. The gy Jiine must bave been in a weak ¢¢/ dition. The more Wa have no divided Inter- i being in apo-
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