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Money in Her Collar.
One is accustomed to women’s carry-
fug money in queer places, but one who
recently has taken to thrusting it just
inside her collar, is a joke among her
friends. They discovered it the other
evening when with her husband she
went to the house of a friend for a
call. On the way her husband had no
change to pay the fare, when the re-
sourceful woman slipped her fingers
deftly inside of her collar and produced
some bills.
“It’s the best place,” she said calmly.
“I used to carry extra money up my
sleeves, but I lost it all the time. I've
never lost it from my collar, and it
doesn’t take up any room, either.”
The Mother's Comforts
Some months ago, Richard Harding
Davis stated, in an extremely interest-
ing magazine article treating of camp
outfits in the field, that it was his
ppinion that a man should be comforta-
ble in order to be useful. He meant
that the thoroughly comfortable man
is always better fitted and in a better
frame of mind to do the work required
of him than is the man who is
harassed by his own physical discom-
forts. This seems a most sensible
idea, and the same principle applies,
although Mr. Davis does not say so, to
all mothers. A mother who is perfect-
ly comfortable herself is certainly bet-
ter equipped for making others com-
fortable than she could possibly be if
her mind was constantly on her own
ailments.
1f a mother is to take proper care of
fier own babies, big and little, she
must begin by taking very excellent
care of herself. For instance, if she
{oses sleep at night (and what mother
does not?) she must make it up day-
times, even if she has to take a nap
during that precious leisure time when
the naturally wakeful baby conde-
scends to sleep.
Almost every young mother is af-
fected with toothache, because the
task of providing teeth for the baby
has left the mother's own teeth in an
impoverished condition. Consequently
the wise mother goes early and often
to the dentist, and thus provides at
{east one member of the family circle
ith a fairly comfortable mouth.
Too Careful of the Hair.
The non-collegiate woman who had
just returned from a three days’ visit
to her sister at a woman's college ‘had
not got over marveling at the ways of
college girls. “But what impressed
and shocked me most,” she said, “was
the unusual number of gray- -haired
girls. Of course, I don’t mean entir ely
gray, but so streaked with it that it
was noticeable. It made no differénce
whether the tresses were brown’ or
yellow, titian or black, there were the
gray streaks just the same. Of
gourse, there were beautiful heads of
hair that looked as young and fresh as
they should, but in a group of twenty
girls I actually counted thirteen whose
hair was turning gray rapidly. Their
hair did not look neglect ed. It was
well kept and glossy, but there were
more gray hairs than a girl of thirty
should have. It did not seem as if
they could be caused by worry, for
college girls are not given to worrying,
so I thought maybe the strenuous life
of work and play was responsible.
“The matron of the dormitory had a
different theory. ‘It’s because the girls
never leave their hair alone,” she said.
“They wash their tresses once a week,
and sometimes twice a week. Come
with me and I'll show you.’
“She took me around to the back of
the building, and there hanging out of
a number of windows, in the sunshine,
were several heads of hair. The sight
was as grewsome as a Bluebeard’s
chamber. The matron said it could be
seen every day in the week, and was
the end of the shampoo—the drying
process.
«hose girls simply wear their hair
out, and that’s all there is to it; she
insisted, and it really seems as if it
were the only practical solution of the
mystery.’—New York Press.
A Domestic Science Experiment.
An interesting experiment in the
teaching of domestic science is being
tried in the little town of Crete, Neb.,
one of the oldest and most prosperous
towns in the State. It is generally
supposed that only large cities can af-
ford to teach domestic science in the
public schools, but Crete, with its pop-
ulation eof 2500, has proved this idea to
be fallacious. The superintendent in-
terested ten housekeepers in a plan
whereby the girls in the high school
became pupils in the kitchens of the
housekeepers. each one of whom
agreed to teach certain branches. One
housekeeper teaches soup making and
the disposal of remnants; another
teaches bread making, while others in-
struct in dish washing, serving, clean-
ing and various departments of house-
keeping. ‘There are thirty items in the
course, which was carefully prepared
by the superintendent. The lessons and
denionstrations are given to smail
classes of ten girls, and the pupils
practice in their own homes. About
once a month there is a meeting of the
instructors at the school, and samples
of the girls’ cookery are passed upon.
December 2 was the last demonstra-
an elaborate collation to their teachers.
Many of the girls come from the coun-
try to attend school, and their interest
in the courses is proved by the cheer-
fulness with which they walk some-
times several miles to attend the exhi-
bitions and test classes. A letter from
the town speaks of another benefit de-
rived from the home instruction: “The
instructors and girls are interested in
each other outside of domestic science
lines. Each instructor is becoming ac-
quainted with all the high school girls
and each girl learning to know and re-
spect the ladies. This means muck of
good for the community in its social
relations. The girls are called into the
homes of the city to serve at private
functions, and to help in the more elab-
orate club and public affairs.”
Said of Women,
It is not easy to be a widow; one
must resume all ‘he modesty of girl
hood, without being allowed even to
feign ignorance.—Mme. de Girardin.
A woman's hopes are woven as sun-
beams; a shadow annihilates them.—
George Eliot.
Women cannot see so far as men
can, but what they do see they see
quicker.—Buckle.
The more idle a woman's hand the
more occupied her heart.—Dubay.
Women speak easily of platonic love,
but while they appear to esteem it
highly, there is not a single ribbon of
their toilet that does not drive platon-
ism from our hearts.—Ricard.
If woman did turn man out of para-
dise, she has done her best ever since
to make it up to him.—Sheldon.
A man cannot possess anything that
is better than a good woman, nor any-
thing that is worse than a bad one.—
Simonides.
A virtuous woman is a crown to her
husband, but she that maketh ashamed
is as rottenness in his bones.—Solomon.
How wisely it is constituted that
tender and gentle women shall be our
earliest guides — instilling their own
spirits.—Channing.
Let woman stand upon her female
character as upon a foundation.—
Lamb.
The modest virgin, the prudent wife
and the careful matron are much more
serviceable in life than petticoated phi-
losophers, blustering characters or vi-
rago queens.—Goldsmith. *
A wise man ought often to admon-
ish his wife, to reprove her seldom. but
never to lay hands on her.—Marcus
Aurelius.
A woman of honor should never sus-
pect another of things she would not
do herself.—Marguerite de Valois.
We only demand that a woman
should be womanly; which is not being
exclusive.—Leigh Hunt.
For Women of Brains,
Making inventories of the contents
of wealthy folks’ houses is the work of
five clever young women in the city,
who earn on an average $100 a month,
often more. It isn’t that the work is!
altogether new. Only the clev erest’
girls can do the work. Four out of:
100 is the average number selected:
from those who apply. ;
“When asked what are the qualifica-
tions mecessary for a woman to pecome,
expert at the business the young man;
who directs the work tersely respond-
ed, “Brains.”
“Nor is this all,” he went on half
smilingly, but biting his words off in
a manner that indicated that he meant
what he said. ‘She must not only be
endowed with brains, but she must use
them.
“It seems to me that nine out of
every ten girls go through life with
their eyes shut. They might be stone
blind for all the knowledge they re-
tain.
“If one of my assistants is called
upon to classify a leather divan she
must know whether it is pebble or
calf and the reason why. Hardwood
may be of any of a dozen or more
varieties. She must be able to recog:
nize it by the color, the grain and the
quality, and so record it,
“One woman may think herself to be
an expert on rugs. To her notion a
rug is either Turkish or Persian or the
produce of some other country.
“But that won't do. She must have
sufficient knowledge of rug lore to tell
from what province a rug comes.
“In short she must be an expert on
no end of things and be as ready to
classify a rare old ivory carving as a
Tombola lace bedspread. She must
know art from A to Z, and have her
knowledge at her fingers’ ends when
wanted.”
Although the requirements are se-
vere, the girls who succeed enjoy the
work immensely. A day is eight hours,
allowing an hour for luncheon, the
girls presenting themselves for duty at
9 a. m. and leaving at 5 p. m.
At all times they are surrounded with
beautiful objects of art, for none but
the wealthiest folk can afford to have
the work done, as the fee is $30 a day
and the work of inventorying one
house will take anywhere from one td
three weeks and in the case of a mad
who owns several hontes the work 3a)
extend over several months.—New
York Sun.
People have been dying in Mexico
of the cold, while up in Maine the old:
est inhabitant confesses that he never
>| weaken"
THE PULPIT.
AN ELOQUENT ‘SUNDAY SERMON BY
THE REV. HOWARD MELISH.
Subject: ‘“ Repentance.”
Brooklyn, N. Y.—In Holy Trinity
Church, Sunday morning, the rector,
the Rev. Howard Melish, preached
from the text, “From that time Jesus
began to preach and to say, ‘Repent.’ ”
~—St. Matthew iv:17. He said:
I heard one of the ablest men in
America, a man who had studied the
popular mind carefully and observed it
most keenly, say not long ago, that if
he were young again the one message
he would endeavor to bring home to his
countrymen is—spirit, soul, manhood
make conditions, not conditions men.
Three forces are producing the oppo-
site view. The first is materialism.
Materialism as a philosophy is discred-
ited. Twenty-five years ago it received
tremendous importance through the
formulation of a doctrine of evolution
by natural selection. To-day it is not
taught in a single university chair.
But materialism, as a popular concep-
tion of the world, is more generally
heeded than ever before. In it God is
identified with His universe. His name
is Force. His law is to be found not in
the Bible, but in the latest text books
on physics. Man is an animal which
thinks. He is a creature of his en-
vironment. When he dies he is dead
as every other beast of the field.
The second is the teaching of some
socialists. There is socialism and there
is Christian socialism. Christian social-
ism endeavors to make a place in so-
cialism for Christianity’s emphasis on
the individual. Socialism is concerned
with the economic and industrial reor-
ganization of society. As interpreted
by some of its expounders it is telling
men that they can’t be just or right or
pure or honest or humane under the
competitive system. To talk about eth-
ical standards so long as men must
compete to live is child's play. The
Sermon on the Mount is impracticable;
let a man obey its precepts and he is
sure to be thrown by the current of
life on io the bank as wreckage. What
is needed to make men is a different
order of society. Such teachings, such
feeling, for it has become more a feel-
ing than a clearly articulated system,
has weakened the sense of individual
responsibility. I can’t be pure living
under tenement house conditions. I
can’t speak the truth in a modern pul:
pit or a modern newspaper, therefore
I am not responsible for impurity, dis-
honesty, lying.
The third force, laying stress on con-
ditions instead of will, and so weaken-
ing individual conscience, is Christian
Science. At first thought this may
seem an utterly inconsistent statement.
Does not Christian Science lay all the
emphasis on the individual—his atti-
tude of mind, his thought? Not at all.
‘What "it emphasizes is conditions :of
thought. By methods which rival the
methods of Hypatia and the Neo-Pla-
tonists, they endeavor to work
mind into a state where nothing ex-
ternal to your mind has any reality.
Sin does not exist. The suffering of
little children in the Home of St. Giles
the Cripple is a mere thought. The
dishonesty of business has no reality.
The tragedy of much of our tenement
house life, vith its starvation, unem-
ployment, <warfed lives, or the sinful
luxuriousness of much of the “Fifth
avenue” life are mere thoughts. Jesus
on: His cross was only acting a part.
Such teaching has no social mes-
sage. ., Christian Science has pro-
duced some beautiful characters, “Is-
raelites in’ whom: there is no guile,”
who recognize in Jesus, as did Na-
thaniel, “the Son of God,” brt it has
not and. cannot produce a social re-
former {0 go into a olack slum and
stay there, working and“dying for tlre
kingdom of God; because it has np
message to the conscience, individual
or social. :
Over against these three forces whiclr
individual responsibility I
would put the one truth: of repentance.
It is an old word with a long record.
The vocabulary of some nations does
pot know it. And those nations have
died. Wealth corrupted them, power
made them arrogant, and arrogancy led
to national madness and ruin. They
had voices which criticized and com-
plained, which ridiculed and despaired,
but no voice with thunder and light-
ning in its tone to cry “Repent!” But
ene nation developed a race of men
whom we call prophets. They were
men who spoke for God. The word of
the Lord came to them. And they
spoke that word to the conscience of
their nation. They made men feel
guilt, they pointed out the right way,
and they inspired men to walk in it.
And this is repentance. In circum-
stances when other nations have dis-
appeared, as in transplantation and
captivity, this nation was kept alive
because of its sense of responsibility
for its own deeds, past and future.
That nation in the fulness of time
gave birth to Christianity. Its imme-
diate forerunner was John the Baptist.
What he taught is summed up in the
one word—repent. The rich man with
self-sufficiency, the powerful man with
his arrogancy are to be leveled down
like the mountains; the poor man with
his patience is to be filled up like the
valleys. Start now; for the ax is laid
to the root of your tree and down you
will come if you don’t have fruit.
Share your abundance with those who
have nothing; cease to squander your
money on clothes and food when men
are naked and children are hungry.
Stop levying unjust taxes on the poor.
Abide by the law and speak the truth.
Take what you earn and nothing more.
Jesus caught up tlrat message and
cried “Repent!” John had been preach-
ing to classes as the prophets had
preached to the nation. Christ brought
the truth home to the conscience of the
individual. Each one of you knows
9 ne own self what is right. Then
g it
God who wills to do His will.
ism. Your money is your undoing.’
Turn from it.
wolves.
Joy and will be really free.
Jers went to Christ asking
your |
Otherwise your religion is a
sham. Your prayers are words. Your
theology is speculation. Only he knows
You
have no peace in your soul, no joy in
your life, but you are weary and heavy
laden under all this luxury and formal-
Resolve to seek the
right and do it, come what may. Your
foes’ will’ be those of your own house-
hold. You will be as a sheep among’
But you will find’ peace and
In this
Mediterranean world and quickened
individual responsibility.
How are we to arouse among us re-
sponsibility and quicken our individual
and sécial pentarnce. . But is not that
| preached’ by every péntance. But is
Fnot that preached by every evangelist?
It is, and.some men are touched by it.
But when they go to the evangelist as
men went to John the Baptist and oth-
“What
wouldst Thou have us to do?’ the an-
swer is “Stop smoking, leave off the
use of alcohol, keep away from the
theatre, joim ‘church, pray daily and
read your Bible.” This is the whole
duty of man.- And other men, virile
men, seeing the insipid character of
Christianity thus professed, don’t fight
it—this is the age of religious tolerance
—but pass it by as good for women and
children.
I appeal to the conscience of every
man amd. woman here to-day. We
are follgwers of Jesus Christ. Now.
only His" first word to the world is
repent. He gave many more, but they
all depend upon that for their real
meaning. Until we truly repent Chris-
tianity for us is a sealed book. Have
we repented? We have look over
our personal lives. Here was a fault.
Here was a sin. There was a mistake.
We feel ashamed of this. Henceforth
in our personal lives we shall be dif-
ferent. God forgive! And we feel for-
given. There it ends.
Ends in an age where there is more
wealth than in any age of the world
befere; when that wealth is attained
by some men, not by hard labor of
hands or brains, but overnight; in an
age when because of this wealth there
is more luxury in a city like New York
than in ail the world fifty years ago;
where men and women live for money
and sell their souls for money! What
should repentance mean to-day?
It is a message to those who have
money. Search your consciences to see
how you came by your wealth. Can
you say with Zaccheus, “Lord, if I
have taken anything from any man
by false accusation, I sestore him four-
fold?’ You know and I know that
many of our fortunes have been dis-
honestly, illegally and unjustly acs
cumulated. By false returns to Stata
officials, by false use of trust moneys,
by false use of the powers of Govern-
ment, by false business methods has
this money been obtained. Repentance
demands that restitution be made to
the individuals or the community from
whom this money was taken. Search
vour conscience to see what wealth is
doing to'you, Since you entered into
the possession of money by work or
by inheritance are you a nobler man
or a truer woman? Or has money
made you .little-souled, mean, narrow,
proud, extravagant, arrogant, supercil-
ious? Give it away at once, every cent
of it. It is better to go through life
with no money than with money to go
down into hell fire.
Money is sending thousands of men
and women. to what Jesus called hell,
in this city. They got their wealth in
defiance” of God’s and our country’s
law; they ean only keep it by control-
ling legishkytures and creating monopo-
lies. And. what do they say? They
fall back on conditions and dodge re-
sponsibility.” Repent. Fail?
ably will fail. Conditions are bad in
politics and business. But God bids
vou fail. Go forth as sheep among.
wolves and fail. You will save your
soul alive here and hereafter. It is a
‘message to those who have no money.
Money itself is not evii, but the love of
it, the lust after.,it. Many a man who
has not a dollar has the love of it, and
is giving his soul to get it. It is his
envy of the rich“that is sin. If such
a man had money he would become
like the rich.he now envies, for his
soul is like his brother’s soul. Circum-
stances may vary, one may live in
Mylberry Bend and the other on Fifth
ayenue, but their souls are ‘alike. The
idle rich? man in his club and the Bow-
ery lowter are dhe and tht same breed.
One has.allowed himself to become:the.
victim of wealth, the other the victim
of.poverty.. Both are vietims, not free
men. A
Therefore, to both alike,
rich or poor, but as men, conquered
men, comes this message: Turn ye
from your*poverty and your wealth and
with God's help stand forth free. Strip
vou, make you bare of this money and
know the joy of bread earned in the
sweat of your brow. Find work, any
honest work, and do it like a man in
the strength of the Lord.
When a man stops blaming condi-
tions and takes to himself the respon-
sibility for what he is and what he has
done he has obeyed the first word of
Christ—“Repent.”
neither as
God’s School.
In our Father's school are many
benches. This life is school time.
Whatever the word God writes on the
top of your page— oatience, courage,
forgiveness, resignation--copy it over
and over until He gives you another
word. Never murmur. Do your best
to solve your problems. If they are
hard, try hard. If you are in the dark,
say: “Speak. Lord, for Thy servant
heareth.” .When you feel like com-
plaining, listen. Be still before God.
David said: “I was dumb, I opened not
my mouth, because Thou didst it.”
That is better than moaning and la-
menting, but let us leap from David to
Jesus, and say: “The cup which My
Father hath given Me, shall I not drink
it.? “Father, glorify Thy name.” So
shall we be made perfect through suf-
fering.—Maltbie D. Babcock, D. D.
We Touch the Gold,
Some time ago, in one of our maga-
zines, there was an article entitled, “I
Have Touched the Gold,” the exclama-
tion of a deep-sea diver who had just
come up from exploring a wreck lying
in the depths. The writer of the para-
graph alluded to the circumstances
that often thus in religious life persons
“touch the gold” without seizing, pos-
sessing and using it. How true this is!
We frequent the sanctuary, hear and
handle the Word of Life, get a vision
of the Cross, put the sacramental
bread to our lips—we “touch the gold,”
and still leave it unrealized from year
to year. For want of a little more reso-
lute faith, we miss “the unseard.able
i riches” of personal fellowship with
Christ. :
Character is a Growth.
Great occasions. do not make heroes
or cowards; they Simply unveil them to
the eyes of men. Silently and imper:
ceptibly as we wake or sleep, we grow
and wax strong, we grow and wax
weak, and at last some crisis’ shows us
what we have become,—Canolr Wests
tion day, and the girls served quite
knew of such a balmy winter,
wiy He awoke the conscience of tke
‘You prob- |*
after.”
SABBATH SCHOOL LESSON
FOR APRIL (5.
Subject: Jesus’ Power Over Disease and
Death, Luke vii., 1-17=Golden Text
John xi., 25—~Memory Verses, 14, 15—
Topic: A Great Faith and Helper.
I. The centurion asks aid of Christ
(vs. 1-5). 1. “Ended—sayings.” The
sayings recorded in the preceding
chapter and in the sermon just
preached. “In the audience.” What
Christ said He spoke publicly. In se-
cret He said nothing (John 18:20).
“Into Capernaum.” Where most of
His mighty deeds were performed.
Yet His miracles failed to produce re-
pentance (Matt. 11:23). 2. *“Centur-
jon’s servant.” A centurion was a
Roman officer, ranking with our cap-
tain, who had charge of 100 men. This
centurion, though a Gentile, was fa-
vorable to the Jews, religiously in-
clined, generous and kind. The ser-
vant was probably a slave.
3. “Heard of Jesus.” Of His ar-
rival at Capernaum. He must have
known of His miracles before this.
“Sent—elders.” The leading men—the
magistrates of Capernaum. ‘Beseech-
ing Him.” Earnestly entreating Him.
These elders of the Jews must have
been strongly attached to tie cen-
turion. “Would come.” They evident
ly thought it would be proper for Him
to go to the house, even though the cen-
turion was a Gentile. 4. “Came to
Jesus.” Distress drives to Jesus, and
Jesus comes to those in distress. “In-
stantly.” That is, earnestly and with-
out a moment's delay. “He was wor-
thy.” This is what the elders said of
the centurion.
“Loveth our nation.” He was
probably a proselyte of the gate—that
is, one of those who embraced Judaism
on the whole, but without becoming a
proselyte of righteousness by accept-
ing circumcision.
II. fhe centuricn’s opinion of him-
self (vs. 6-8). 6. “Jesus went.” He
was glad to go with them. He is the
Savior of the Gentiles as well as the
Jews. “Sent friends.” This was the
second deputation, and it is quite
likely that the centurion also came
himself. See Matt. 8:5-8. “Trouble
not thyself.” If he had known Jesus
better he would have known, that Jesus
was anxious to help him. “Not wor-
thy.” He was only a Gentile and
thus outside of the favored nation. He
regarded Jesus as a superior being. 7.
“To come unto Thee.” He felt as
though he could not approach into the
presence of one so great and so holy.
“But say in & word.”’ He had prob-
ably heard a few months before this
how Christ had healed the nobleman’s
son when at a distance from him
(John 4:46-54). 8. “Set under author-
ity.” That is, under the authority of
others. He is confident that Jesus
can as easily send an angel to cure
“this servant of his, as he can send a
soldier on an errand.
III. The centurion’s faith rew rarded
(vs. 9, 10). ]
9. *“Marvelled at him.” The oy
other time when Jesus is said te have
been astonished is in Mark 6:6, when
.He marvelled because of unbelief.
Christ was not ignorant of the centur-
ion’s faith, He knew -all about that:
before a word had .been spoken; but
He expressed His admiration with a
view to make it more conspicuous.
“So great faith.” Faith is that soul
God. .It is the medium, through which
we receive the blessings of the vine
lite." “In Israel.” After’ the réturn
from the captivity this fetm’ was ‘given
to "all Jews. "10. . “Servant swhole.”-
The healing took place at a distance
INTERNATIONAL LESSON COMMENTS |
"Christ’s
element which enables us to: grasp-i.
from Christ. He could heal by- a word
as well as by « fouch.”
IV. The widdw’s" son raised from
the dead (vs. 11-17). 11." “The day
“Soon afterwards.”—R. V.
“Much people.” Jesus was now reach-
ing the height of His popularity. 12.
“The gate.” Nearly all towns and vil-
. lages were surrounded by walls as a
protection. “Carried out.” .With the
exception of kings, all burjals .were
outside the city. “Much peéple.”
Here was a large company of mourn-
ers. Nain is approached by a narrow,
rocky path; there was only one en-
trance to the city; the two processions
met on the western slope of the hill-
side. 13. “Had compassion.” He did
not wait for her to ask for help, for
probably she did not know Him. Her
needs and sorrows were her silent
prayers. The fact that this youth was
“the only son of his mother,” and that
she was a widow would convey to Jew-
ish notions a deeper sorrow than it
even does to ours, for they regarded
childlessness as a special calamity,
and the loss of offspring as a direct
punishment for sin. ‘*Weep not.” The
large company came to ween with her.
14. “Touched.” Here again, as in
the case of the leper, our Lord sacri-
ficed the mere Levitical ceremonialism,
with its rules about uncleanness, to a
higher law. “Bier.” Jewish coffins
were open, so that the dead could be
seen; but in the case of the poorer
classes there would be no coffin, but
merely a board supported by two poles
on which the dead would be laid. “1
say.” Life and death are controlled
by the will of this “1.” “Arise.” At
last death has met its Master!
15. “Began to cpeak.” Which
proved that he was fully restored.
16. “Came a fear.” A sense of sol-
emnity and rev: ential awe. ‘*Glori-
fied God.” The miracle was witnessed
by a large company of people, and they
all recognized the hand of God on the
One who could pcrform such mighty
deeds. “Great prophet.” The Jews
were at this time expecting Elijah,
Jeremiah, or one of the great prophets
to appear.
17. “This rumor.” It appears that
the report of this miracle spread
throughout all Palestine; it reached
the ears of John the Baptist who was
imprisoned at Castle Macherus,
Emperor William has issued orders
that artists who desire to caricature
the imperial person can do so with-
out any fear of the penalties for lese
majeste. That's a good way to take
the point off the cartoonist’s pencil,
comments the Cleveland Plain Deal-
er.
Court suits, such as the one that
) cotte
John Burns, M. P., has reluctantly
donned, cost at least $150.
ourselves and our beloved ones,
EPWORTH LEAGUE LESSONS
SUNDAY, APRIL 15."
The Resurrected Life.—Gal. 2. 20.
The fact that we belong to Cne wha
has conquered death makes us sharers
of his life. His victcry came because
he was the Lord of life. He desires
to share his life witu us. That was
often in his thought: “I am the life;”
“He that liveth and believeth in me”
shall never die;” “I am come that they
may have life.”
If we have given ourselves ot Jesus
Christ, to accept his lordship and his:
love, to be controlled by his feelings
and his purposes, we belong to him.
More than that; he identifies himself
with us. We are branches of the Vipe;
we are members of a body of which
he is the head; we are one wiih him
and with the Father.
Then we have come into a mew life.
We are “risen with Christ.” There is
joy unspeakable in that. But there
is also duty. “If ye then be risen with
Christ, seek those things which are
above.”
This makes it possible for us to set
our affections on the things which are
above, that is, the things which abide,
the eternal things. It is not easy to
care for these higher possessions un-
less we possess the higher life. But
when that comes, as it does in the mo-
ment of our complete acceptance of
Jesus Christ, it is most natural that
we should seek to live in the presence
of Christ. We cannot live his life
elsewhere.
The Old Testament prophets be-
lieved in immortality. The living
Christ and the regenerated Christian
confirm that ancient faith.
The Bible and our hunian instincts
make us think of death as an enemy.
But death was beaten in the struggle
for the life of Jesus Christ. Death will
be beaten in the struggle for our life
if we accept Christ's gift of life
eternal. .
Death’s sting is gone, Since there
is now no condemnation, death cannot
harm the Christian. It becomes his
servant ushering him into the fullness
of life.
There is enough meaning to the
Christian in the resurrected life of jus-
tify the whole vocabulary of thanks-
giving. The great pain of life—the
pain of unpardoned sin—is gone. The
great battle of life—the struggle
against the power of death—is won.
There is nothing like great 1aith in
a great fact to hold people steady. The
power of the resurrected life was the
secret of the early church’s fearless
testimony. It invigorates and tones
all the church’s real lie to-day.
CHRISTIAN ENDEAVOR NOTES
APRIL FIFTEENTH.
&
Life. Lessons From His
Resurrection Miracles.—John 11:1-
46; Luke 7:11-17; 8:41,°49-586.
‘When Christ said of the dead Laz-
arus that he merely slept, He said
that of all our dead.
If. we believe in Christ, we have al-
ready entered the resurrection life,
and death cannot even interrupt it,
What Christ said to the widow of
Nain He says to all mourners: “Ween
not, but rather rejoice, for your dear
‘one lives now in endless joy.”
Do not our fears regarding death, for
still
put Christ ‘to scorn’?
Suggestions.
Jt was not merely that Christ told
men about their immortality; He was
and is their immortality.
Unless we begin before death to live
“in the power of an endless life,” we
never shall live in it.
There is no surer test of the reality
of our faith than this: Do we look for-
ward with dread to our death?
The $haree persons whom Christ rais-
ed from the dead were martyrs, re-
stored to this inferior life that wa
might believe.
Illustrations.
Death, as Whittier says, is a cov-
ered bridge over the dark river; but
it glows, now, with a brilliant light.
Death is like a sleep, leaving the
darkness and weariness of earth; and
waking where all is light, and strength
and morning.
The architect that built the house
can surely rebuild it.
No one can look with seeing eves
upon the resurrection miracles of the
spring, and doubt his own resurrection
after the winter of death,
Our Daily Bible.
It is good just to read the Bible
daily, at any time and place. It is
better to read it in a systematic way,
at a regular time and place. It is
best of all to study it thoughtfully,
prayerfully, and with the best helps
attainable.
With all your Bible-study, make
sure each day, the first thing in the
morning, of some soul-feeding sent-
ence on which to live ‘during the day.
President Wilson cf Princeton, at
the dinner of the North Carolina So-
ciety, brought a grave indictment
against the automobile in his state-
ment that “nothing has spread soO-
cialistic feeling in this country more
than the use of the automobile. To
the countryman they are a picture of
arrogance of wealth, with all its in-
dependence and carelessness.” If the
countryman regards the automobile
in that light, it is a pity, thinks the
New York Sun, for rightly used, the
motor car will be a great agent of
progress. We are inclined to think,
however, that it is not the car or
its proper use, but rather the motor
maniac, that the countryman, with
good reason, dislikes.
No man who sits in the seat of the
scorner, avows the Christian Register,
can understand human nature; least
of all can he male others less con-
temptible: in character and more
worthy of honcr.