French
3 of the
he has
the ef-
growth
nber of
to red,
cht cer-
e, grew
1e light.
ht has
T'S.
ents.
tions to
Jaracter-
“Milch”
ow, can
s if we
>s. The
urs our
iter who
married
sdames”
we hate
1itenance
married
maiden
m, ‘nee’
r, speak-
p at any
hall clube
son who
‘resume’
well not
is time,
ose who
arty will
vee sma’
stic toe’”
marriage
t and in-
not sufii-
1f in lan-
ity Jour-.
s.
ton of @
local sur-
st inhab-
a circus
ction, the
re found.
ver, fully
mains. It
10s, upon
fficers, a
imported
xas to be
over the
rn Texas:
els failed
them, and@
sculiar to
ssed into
ts for the
nels were
y expense
d so were
Of course,
the hones
ecalls ‘the:
springfield
use.
Tampshire
1e biggest
sentatives,
>ared that
ond place
Kentucky.
e than six
reighs but
is breadth
eight, and
ue, Frank
e most al¥
He is one
not exer-
ing lunch-
1se restau-
proclaims
each day
ch on the
where ne-
where the
money is
200."
its Zoolog-
he plan of
Paris, with
ous flower
Rome has
resent, for
red cages
he Capitol,
gry-looking
d down or
by, cannot
N
arved.,
ailroad has
11 the time
10 himself
ry to run a
rain. Even
and diges-
ortance, as
ly hand re-
ppetite fol-
ion of food.
s,”” writes a
constantly
3n. Every
| to want to
irst I was
.d toast un-
then, when
the indiges-
again. #
came from
bout all of
About three
vised me to
he very first
Appetite was
een the case
ber.
I had more
in my life. ¥
ds and have
stion since I
Nuts. When
h good this
thought she
e believe the
s found the
m Co., Battle
Road tc Well
s a Reason.”
Women in Business.
, In nearly all executive positions
® women excel. It is curious that the
sex, after so many years of intellec-
tual seelusion, should have practical
qualities strongly developed. But it
‘seams to me that there are only two
things in which the business woman
. is apt to fail. One of these is in
working with other women, the other
is in her inclination to play tricks
with her nervous system by having
irregular meals of unwholesome food
and neglecting to take exercise.—
The Reader.
An Economical Empress.
4 In private life the Empress of Ger-
i many wears hardly any jewels. In
8 fact, her life, apart from State occa-
s . "sions, is conducted on the simplest
possible lines. She is extremely eco-
nomical regarding the clothing of
her children. When her sons were
boys the suits of the elder ones were
actually cut down to fit their young-
er brothers. The Empress is equally
careful with her own wardrobe. She
has a staff of dressmakers who are
always at work remodeling her
gowns, so that it is possible for her
to appear several times in them with-
out their being recognized.—London
M.A. P. 3
College Woman's Creed.
I believe in the home and the {am-
Ji ily.
4 ‘ 1 believe in sane and rational
: daily housekeeping, to which I am
ready to give the necessary amount
of time and energy.
Cay
'
I believe it is my duty to scrutin-
ize my manner of living and to deter-
mine what useless financial burdens
y I am carrying. :
I believe that the result of my
home life should be the health and
good temper of my family and the
sense of living the life of the spirit
as well as of the body.
I believe it is my duty to propor-
tion my expenses to my income in
such a way as to make a home of
+B ~~ comfort and simplicity without un-
li due anxiety.—Indianapolis News.
Blind Girl’s Earnings,
Miss Cora Crocker, a deaf, dumb
and blind girl, has surprised her
teachers in the workshops of the
Massachusetts Commission for the
Blind, in Cambridge, by the quick-
ness with which she has mastered the
intricate machinery of her loom and
the beauty and delicacy of her work.
She has only just passed her twenty-
i
jw
i
{ : NS first birthday and has been under the
care of teachers for a comparatively
short time, yet she weaves the most
J delicate fancy articles, dainty colored
+ designs. She is said to be the only
person so afflicted who has ever suc-
ceeded in doing such beautiful work.
There are several blind women work-
ing in the same shop who, do good
work, but she is the only one who
4 can neither speak nor hear. Her
earnings, it is said, of more than
$20 a month are steadily increasing.
—Indianapolis: News.
Cress-Stitching “Hints.
If each stitch is not crosced in the
same direction, the effect ‘will be poor.
It is always better to work as much
as possible in a straight line, so that
each stitch may receive its tension
from the same direction.
Cross-stitching is well adapted to
table and magazine covers, the mark-
ing of linen, soft pillows, floor cush-
A ; ions and bags of all kinds. ©
: Red and white and blue and whit
linen are the favorite materials for
these articles when decorated with
cress-stitching. © This work must not
be confused with the checked ging-
ham embroidery of a few years ago.
It is quite different in appearance,
the heavy linen, with its lustrous
finish, giving a strong, artistic back-
ground for the cross stitch, which in
itself has a crude beauty peculiarly
adapted to the purpose in view,—Ne
York Journal. Jd
Washington Women Great Walkers,
As they all recognize the need of
fresh air in Washington, as else-
where, if they. wish to retain their
health, many -high-placed dwellers
in the capital give several hours a
day to exercise in the open. The
President gets out for at least three
hours daily, no matter how pressing
public affairs may be. Mrs. Roose-
velt spends even more time than that
= in walking, driving or superintend-
ing her flower garden. Almost all
the Washingtonians in official life
recognize the need of the daily prome-
nade. Many are seen in business
streets in the morning, going on
household errands. Mrs. Knox, Mrs.
Garfield = and Mrs. Cortelyou make
many of their calls on foot. Indeed,
211 Washington takes every excuse
for walking. Any bright morning the
stranger may see Mrs. Roosevelt, her
handsome young daughter and many
of the women taking brisk constitu-
tionals in the secluded portions of the
Mall and bypaths of the Speedway.
§ —New York Press.
ke
25
f/
Women as Councillors.
On the first occasion on which
ladies have been eligible to sit as
municipal councillors their success
at the polls has hardly been as pro-
nounced as some of those who have
5 worked so hard to secure them the
right were inclined to anticipate.
Still, when it is considered that only
spinsters or widows could stand and
that in several instances boroughs
were being served by well-tried and
fully trusted members of long stand-
ing, there is perhaps no reason to
feel otherwise than satisfied.
Notable among those who have
been returned is Miss Dove, who
headed the poll at High Wycombe.
She is an advanced educationalist,
who for some years past has been
head mistress of Wycombe Abbey
School, with about 200 young ladies
in residence under her care.
Another striking success is that
of Miss Merivale at Oxford. She is
a daughter of the late Dean Merivale,
the historian, and her candidature
enjoyed the support of many leading
members of the university. She will
take her seat as an Independent, and
education is a strong point with her.
This, too, figured prominently in the
campaign of Miss Sutton, who was
returned unopposed at Reading. Mrs.
Woodward at Bewdley . was also
spared the troubles of any contest,
as was Mrs. Garrett Anderson at
Aldeburgh. In Scotland the ladies
were less successful. Four came for-
ward and none have been returned.
It is significant that Lady Steel was
rejected at Edinburgh, for she has
been among the most militant of suf-
fragists, even to ‘‘passive resistance’’
as to paying her rates and taxes, and
the rebuke may be taken to heart
by those who think noisy methods
are approved by the majority of their
sisters.—London Telegraph.
* Lips to Be Red.
Lips will be of a deep rich red this
season: Hips, as a topiz, have had
‘their day, and despite all the dictates
of Panquin, women seem to be as
hipless or ‘“hipful”’ as they were be-
fore. The prophets could make only
conjectures in regard to hips. It re-
mained ‘to be seen what the New
York woman would do. But the
writer has seen the lips, and unlike
all talk about hips, can say that the
deep rich red is the latest fad. The
majority of the women whose lips
looked as though done with pure
crimson madder from the tube were
beyond the kissing age. One saw
them not in hundreds but certainly
by the, dozens at thc Manhattan
Crera House recently. One would
never have concluded that they had
neither chance nor inclin~tion for
kisses,-had they not all been so cross’
to their husbands, as they entered,
and when there was any littie un-
certainty. about finding seats. One
wondered if they had any children
at home who expected a good night
kiss after “Now I lay me,” and the
“God bless popper’'n mommer’’
prayer. With crimson madder lips,
the face is usually pure white, with-
out rouge, and in the majority ot
cases was as powdery as a freshly
suzared cruller. Enteri.g the Met-
ropolitan Opera House, there is not
such a strong cruel light, and both.
powder and lip’ rouge are absorbel
‘| somewhat in an hour, or often less.’
“At the Manhaitan, on .he other hand,
raany of the women eiter the hcuse
through the doors jus: ir back of the
orchestra. Here there is a clear, cold
light; nothing crimson and kindly
as there is at the Metropolitan. Even
the unshaved Sicilians among the
standees looked with amazement at
these white-faced women with bright
red lips. Some of the innocents
among the mere men imagined they
were members of the chorus who had
entered by the wrong door.—Brook-
lyn Life.
DAL
Belts of gold galloon are finished
with huge gold buckles.
Double-faced cloths for
promised a place among
fabrics.
Modern petticoats - are
that they flare wondrously
feet.
Jabots worn with tailored waists
seem to grow fuller and wider as the
seaSon advances.
Picot ribbon and small silk but-
tons trim the dressy black gown of
an elderly woman.
Without the dainty and becoming
hair ornament no evening costume is
now considered complete,
‘White lace motifs appliqued upon
the waists of creamy net stand out
well because of the contrast.
Buttonholing and hand embroidery
are generously used in the decora-
tion of morning jackets for gifts.
The jacket that forms a part of a
young. girl’s plaid suit is equally ap-
propriate in plain velvet or cloth of
the color predominating in the plaid.
Be sure that you have style and
grace to sparz before you invest in
one of those coats of velvet or fur
whose kimono sleeves are ezag-
gerated.
A most attractive hat seen on the
street was a plain sailor shape with
a full ruche all the way around the
crown of soft, gleaming satin in two
suits are
the new
gored so
harmonious shades.
about the-
* Truly,
THE PULPIT.
A BRILLIANT SUNDAY SERMON BY
THE REV. 'G. G. MILLS.
Subject: Spirit of the Lord’s Day.
Brooklyn, N. Y.—The Rev. Grover
G. Mills, pastor of Pilgrim Chapel,
preached Sunday morning on ‘The
Spirit of the Lord’s Day,” taking as
his texts Romans 12:5: “One man
esteemeth one day above another; an-
other esteemeth every day alike. Let
every man be fully persuaded in his
own mind,” and Mark 2:27: “The
Sabbath was made for man and not
man for the Sabbath.” Among other
things Mr. Mills said:
The glory of the Christian religion
is its universality. It fits all sorts
and conditions of men, and when un-
derstood as Jesus meant it to be un-
derstood, they receive it gladly, for
His appeal was always past tradition
to truth. The court of final appeal is
the spirit in man backed up by the
experience of the race. Christianity
is not the acceptance of a set of opin-
ions, nor the observance of ritual, sa-
cred places and days, nor the reiter-
ating of numerous moral maxims, but
it is getting the loftiest point of view
with regard to things in general and
one’s relations to one’s fellow men in
particular. All Jesus’ teaching looked
toward the unifying of the moral law.
All progress is from unity, up
through complexity back to a unity on
a higher plane. In the beginning the
moral law was very simple: “Thou
shalt not eat the fruit of the tree,”
that is, ‘“‘Dvil is deadly, do not med-
dle with it.” Here we have the re-
ligion of fear. Later men’s notions
of evil became hazy and we had the
books of the law and the ten com-
mandments. This might be called the
religion of restraint. It meant a se-
ries of “thou shalt nots.” Every-
thing was to be done by rule. The
evil was to be separate from the
good, one nation separate from an-
other to preserve its holiness, one
meat set apart from the others, one
day sanctified. Then came Jesus with
a desire to put a spirit into religion
which should give it perennial fresh-
ness. Man was no longer to consult
an «authority to find whether he
should or should not do a certain
thing. He was to accept the guidance
of the inner light. He was not to
separate the evil from the good, but
to “overcome evil with good.” He
was to make the radiance of the one
day suffuse all the days; he was not
to think of God afar off watching His
universe go; but as “nearer than
breathing, closer than hands or feet;”’
he was not so much to be concerned
with getting men to heaven as get-
ting heaven into the world. This is
what may be called the religion of
the spirit.
tion of Sunday observance in the light
of this.
First, the old Sabbath of the Jews,
and as revived in great part by the
Puritans of three centuries ago, does
not measure up to the demands of a
spiritual religion. Everything was
nicely regulated by rule. But the
man who takes his ethics predigested
is in danger of moral atrophy. The
body needs exercise or it will become
diseased; the intellect must be, used
or it will become flabby; the con-
science must be trained or it will van-
ish into nothingness. The. commu-
nity is in duty bound to give this fac-'
ulty of conscience as free
ditions will permit.
On the other hand, the strong peo-
ple, those who tend to question au-
thority and who demand a reason for
play as con-
their obedience become miore and
‘| more blindly reactionary. * Thus it is
dangerous to multiply restrictions be-
.yond what is essential; ‘because men,
feeling themselves cramped, break
‘the artificial barrier, but at the same
time there comes to them a feeling
of guiltiness, their consciences are
‘hardened and they stand ready to
break every law, as opportunity of-
fers. The old Sabbath, therefore,
was legalistic, it took no account of a
man’s attitude toward righteousness;
it only demanded that he fulfil the
letter of the law. We see the result
of it in the Pharisees, who were strict
observers of the Sabbath, but did not
hesitate to practice hypocrisy, to
grind the poor in the dust with un-
just taxation, and in general to leave
fellow feeling entirely out of their re-
ligion.
2. But the question is immediate-
ly put, If the old Sabbath he abol-
ished, has not Sundaytaken its place?
Not at all. - Observance of Sunday
was commenced after the death of
Jesus. It was not to take the place
of the Jewish holy day, but for a time
the two ran side by side, Christians
keeping. the Sabbath, with all its re-
strictions, on our Saturday, and cele-
brating the next day (our Sunday)
with great rejoicing in honor of the
Lord’s resurrection. At the outset,
then, it was a day of cheerfulness.
It was a festival, with joy and glad-
ness, and so strong was the feeling
that this was as itvought to be that
we read in the ‘‘Elpistle to Turibius,”
one of our oldest documents: “The
Manicheans have been convicted in
the examination which we have made
of passing the Sunday, which is con-
secrated to the resurrection of our
Lord, in mortification and fasting.”
here is a case of the tables
turned.
that this is what Sunday ought to
mean—a day of cheerfulhiess and rec-
reation. There should be nothing
“‘blue’” about it. It should be, in
truth, ‘‘the golden clasp that binds
the volume of the week.” But when
we seek cheerfulness and recreation
we should be careful that we get no
spurious substitutes therefor. Rec-
reat means. just what, it says. Re-
create, that is, to fit for the duties of
the week. To put new life into your-
self to stand the stress and turmoil ‘ef
life. Some men think they can do
this:best by assembling at the house
of worship, some by ‘walking abroad
in God’s out of doors, some by at-
tending some innocent place of
amusement, some by just staying at
home and resting, some by a com-
bination of these.
We must not lose sight of the fact
that “the Sabbath was made for man,
not man for the Sabbath.” It is to
help man, it is something to satisfy
his needs, not a dark law with a pen-
alty attached. Now, the deepest need
of man and especially Americans is
rest. There is something very sweet
about that phrase, “The weary are
at rest.” We ought {o seek to make
Now let us view the ques-.
fcongruity;
.ing useful lives.
' which has been
the day a real day of rest. It is the
“soul’s library day.” On other days
it is all too true
The world-is too much with us; late
and soon,
Getting and spending we lay waste
our powers.
Suppose vou lived in a splendid
seven-room house and some friends
should come to call on you for a
time. You would give them the free-
dom of the house, but all would im-
mediately realize that all rooms are
not the same, at least that the great
parlor stands off by itself with a dig-
nity all its own. You go in there
dressed in your best clothes and feel-
ing that there is not quite the same
freedom there as there would be in
the dining room, but you rather like
it. You would not think of having
your house without a parlor. It is
that which exalts the whole. So it is
with our ‘Sunday, it is the “golden
clasp.” We may be a little stiffer
than on other days, but it should not
be the stiffness of the prisoner
hemmed in by restraint. It should
resemble the dignity of the king, not
doing all that we have a right to do.
The question of Christian liberty
now arises, and it is really about this
point that the whole storm has raged
of late. There have been extremists
on one side and on the other. Some
have maintained this to be a Chris-
tian country and that therefore all
who come to our shores must fall in
line with the views of our Puritan
ancestors. All places of amusement
are harmful on Sunday and should
be closed. On the other side are
those who maintain just as vigor-
ously that New York is a cosmopol-
itan city and therefore should be a
wide-open town. Each party sees
only one side of the truth. If the
two were, to come together we would
have a full-orbed view, a reasonable
solution. It is true, as Burke says,
much as we dislike to admit it, that
“all government, indeed every human
benefit, every virtue and every pru-
dent act, is founded on compromise
and barter.” Those who stand for
a strict observance of the Sabbath
forget that to some this would mean
much misery, because all men are
not built alike. To compel an illiter-
ate man to read his Bible would be
robbing him of his day of rest, while
to others it would mean real repose.
Those who stand for no observance
at all forget what we owe to such ob-
servance as we have had hitherto. It
is because many of our citizens week
after week have maintained their re-
lations with religious institutions that
the backbone of the country has been
tept. When a man or nation loses
grip of the higher things, when the
windows of the soul are closed and
covered with cobwebs, we are pre-
pared to look: for. dissolution and
decay. x
What, then, are we to do? How
are we to arrange matters so that
the beneficent results of Sunday ob-
servance shall -be retained and yet
keep the day from being “blue,” save
to moral wrongdoers? ‘Certainly not
by keeping on the books the law that
is now there. According to the de-
cision recently rendered, practically
all forms of innocent amusement are
prohibited, including even stereop-
ticon lectures at churches. Up till
last. week the law was evaded. It
will be evaded again as soon as mat-
ters quiet down a little.” This will
promote disrespect for all law, and
this would be more demoralizing than
a liberal law. Permit ‘me at thig
point to say that I have no sympathy
with those who-on the one side think
that driving people away from Sun-
day vaudeville will drive them to the
saloons. I know many people in this
neighborhood who attended these per-
formances and none hds as yet taken
to the bottle. These people are not
after all very different from our-
selves. They are ordinary American
citizens. Nor have I any great belief
in the wisdom of those who think
people can”be driven to church by
driving them out of the Sunday thea-
tre, and if they only come to church
because there is no other place open,
I doubt whether. it would ‘be. worth
their while to come. The .gpirit in
which one attends is everything.
The solution, then, seéms to be to
have a law in which are specified
those forms of amusement that the
great majority of the citizens are
agreed are harmless and which shall
not disturb the public. peace or ser-
iously. interrupt the repose and re-
ligious liberty of the community. But
this is only the first step. The law
must have public sentiment behind it
or become a dead letter at the outset.
This public sentiment should be kept
aroused by the moral teachers of the
community as well as by the news-
papers and by all good men. We
should then have a day which would
mean for all a day of rest, for rest
does not mean inactivity, but har-
mony. It means doing that which is
most congenial. The man, who loves
his fellow men and longs for the day
when there shall be one brotiferhood
on the earth and men shall have one
aspiration—to do the will of God—
may repair to the assembly of wor-
ship and renew his allegiance to the
old ideals; the brother who, worn
out with the toil of the week, felt
that he needed all his time to re-
create himself by harmless amuse-
ment, would not be hindered, though
he might' well be pitied. All would
have more regard for the weightier
‘matters of the law.
All reasonable Christians will hold |
Mirth and Medicine.
I know of nothing equal to a
cheerful and even mirthful conversa-
tion for restoring the tone of mind
and body, when both have been over-
done. Some great and good men, on
whom very heavy cares and toils
have been laid, manifest a constitu-
tional tendency to relax into mirth
when their work is over.
Narrow minds denounce the in-
large hearts ewn God’s
goodness in the fact, and rejoice in
the wise provision made for prolong-
Mirth, after ex-
haustive toil, is one of nature’s in-
stinctive efforts to heal the part
racked or bruised.
You cannot too sternly reprobate
a frivolous life; but if the life be
earnest for God or man, with here
and there a layer of mirthfulness
protruding, a soft bedding to receive
heavy cares, which otherwise would
crush the spirit, to snarl against the
sports of mirth may be the easy and
useless occupation of a small man,
who cannot take in at one view the
whole circumference of a largz one.
—Arnot.
SABBATH SCHOOL LESSONS
INTERNATIONAL LESSON COM-
MENTS FOR JANUARY 19,
itt)
Subject: Jesus and His First Disciples,
John 1:35-35 — Golden Text,
Jehn 1:45—Commit Verses 33-
ld
37—Commentary on the Lesson.
TIME.—February, A.D. 2§. PLACE.
—Byv the Jordan.
EXPOSITION.—I. Beholding Jesus,
35, 36. A great preacher with a con-
gregation of two men, but it was one
of the most important sermons that
John the Baptizer ever preached. It
laid the foundatién of that group
of men, the Apostles, to whom we
owe all our knowledge of Christ
and the Gospel. Little did John
realize how much was involved in the
testimony he gave that day, but,
faithful man that he was, he gave it,
and it is bearing fruit still. It was
looking intently upon Jesus as He
walked (R. V. v. 36) that made John
burst forth into this exuitant and
meaningful ery. If we fix our eyes
upon Him we will cry the same, un-
less, alas, our eyes are sightless. “OO
Andrew, O John. look,” he cries,
“there goes the Lamb of God, the
lamb of God's own providing (Gen.
22:8), the lamb that takes away all
man’s guilt, the lamb typified in the
Passover and every O. T. sacrifice”
II. Following Jesus, 37, 38. The
result of John’s testimony was start-
ling but delightful. John and An-
drew at once turned their backs on
John and followed Jesus. John, great
man, was pleased to be thus deserted
(Jno. 3:26-20). Three steps of Chris-
tian experience—they heard, they
looked, they followed. Other steps
come shortly. We too must first look
at Jesus as the Lamb if we would fol-
low Him as our example. It is by
the look, not by the following, that
we are saved (Isa. 45:22; Jno. 3:14,
15; cf. Nu. 21:9). We must first be-
lieve in what Jesus has done (Jno.
19:30; Ro. 3:25), before we, ask,
“what would Jesus do?” and try to
imitate it. But it ic by following that
we demonstrate that we really have
looked and are saved (Mark 10:52;
1 Jno. 2:6). John's simple, short,
sincere testimony has sent the young
men to follow Jesus and thus turned
tee world upside-down. Oh the
power of a Holy Ghost testimony (cf.
Jno. 4:39).
ITI. Abiding with Jesus, 38, 39.
From following Jesus the two men go
on to abiding with Him. This is how
it came about: As soon as they be-
zan to follow, Jesus turned and gazed
at them as they followed. What a
look it was, so penetrating, so ten-
der, so full of encouragement. One
of them at least never forgot it. His
story of it here in the very phraseol-
ogy employed reproduces it. Then
there comes a question as searching
88 the look, “What seek ye?” They
did not clearly know themselves, but
there were deep yearnings in their
heart that never had been satisfied,
and He was the “Lamb of God” and
would surely satisfy. They want to
know Him better, so they timidly ask,
“Teacher, where do you live?” hardly
daring to say bluntly, “we want to go
to your school.” Men seek such vari-
ous things when they start to follow
Jesus, pardon for sin, healing for the
body, loaves and fishes. Happy the
man who seeks just Himself. What
are you seeking? Jesus’ reply went
to not merely the hea. of the ques-
tion, but to their heart's desire,
“Come, and ye shall see.” What a
moment of joy it was when Jesus
said that. And He is saying it to-day
to every one who wishes to come’ to:
Him. “Come,” He says (Jno. 6:37;
Rev. 22:17; Matt. 11:28):
IV. bringing others to Jesus, 40-
57. No sooner had Andrew really
found Jesus, but he started right off
and got his own brother and brought
him to Jesus. The clear implication
of the text is that John did the same.
This was just as it should be; as soon
as we find Jesus we should go right
off and bring some one else, and the
‘best one to begin with is our own:
brother. Andrew did a great work
in bringing his brother to Jesus, for
it was this brother who preached the
great sermon on the day of Pente-
cost. Andrew’s testimony was ight
to the point. ‘““We Lave found the
Messiah,” he said. It was his per-
sonal conversation with Jesus that
had settled his mind on this point. It
will settle any man’s mind. A season
of personal communion with Jesus is
worth tons oi apologetic literature.
Andrew did not stop with giving his
testimony, ‘he brought him to Jesus.”
Never stop short of that. Jesus
looked Peter through and through.
He saw what he now was and said,
“Thou art Simon the son of Jona.”
He saw what he was to become,
“Thou shalt be called Cephas’’ (rock-
man). It was faith in the Rock that
was to transform ordinary Simon into
extraordinary Rock-man (1 Cor.
20:4; Matt. 16:16-18; 1 Jno. 5:5).
Jesus ‘‘findeth Philip.” He went to
Galilee in part for that purpose. It
was worth while. Short was the
summons, ‘follow Me.” Philip did
not know all it invelved, but he
obeyed. The influence of his towns-
men, Andrew and Peter, may have
had much to do with the prompt re-
sponse. ‘ Philip was a student of O. T.
scripture and an exact man (v. 45).
Philip at once hunts up Nathanael.
Everybody in this lesson who found
Jesus seemed to go at once for some
one. else. Nathanael was decidedly
skeptical about Jesus being the
Christ. Indeed he did not believe He
could be any good, coming from Naza-
reth. But he was sincere (v. 47) and
when Philip enters into no argument,
but says, ‘‘come and see,” he came—
and saw. When you say to the aver-
age skeptic, ‘‘come and let me make
you acquainted with Jesus,’ they
won't come.
Lemon Pis.—One. large cup boil
ing water, into which stir 1-2 cup
sugar, plece of butter size of a wal-
nut, 2 tablespoons cornstarch dissolv-
ed in a little cold water; let this
cook well. Juice of 1 lemon (or about
2 tablespoons juice), some of the
grated rind (I do not like the whole),
1 cup sugar added to the juice; pour
the cooked thickening into this and
add the beaten yolks of 2 eggs. Bake
in custard pie plate until it b.ib-
bles in the middle well; cool and
frost.
EPWORTH LEAGUE LESSONS
SUNDAY,
JANUARY 19.
The Secret of Power for Service—
Mark 1. 35-39; Luke 6. 12-16;
Neh. 4. 3-6.
Jesug went often into quiet, soli-
tary places for prayer. He did not
love the sclitude for its own sake,
but because there he could collect
those supplies of spiritual strength
which he bestowed so freely on all
who had need. His hours of secret
prayer were always followed by days
of unstained service. So he went
into the desert place to hold converse
with the Father, and then came back
to hea] and to save the multitude.
The desert explained the crowd, ang
the crowd explained the desert.
It was no small event, this appoint-
ing of the twelve. All the church
history of nineteen centuries harks
back to that simple but infinitely sig-
nificant moment. No wonder Jesus
spent the whole night in prayer. He
who was not willing to speak words
of comfort to a handful of peasants
until he had first gone apart for lone-
ly prayer, was no more willing to ap-
peint hig apostles until he had first
taken them and their work to the
throne.
Nchemiah knew the combination
that opens the door to success; pray-
er plus work—work plus prayer. He
and his followers were too busy, and
the work was too urgent, to justify
a camp meeting or a protracted re-
vival effort. They had to work.
And, as they also had to pray, they
met the emergency fairly, and did
both at once. Who shall say what
helped them most? If they hadn’t
prayed, they would have failed. If
they hadn’t builded, they would have
failed. But with prayer and labor
they discouraged their enemies, and
built up Jerusalem’s wall. t
It can be stated two ways, but
read backward or forward it means
the same. If you don’t work for
God, it is no use to pray to God;
conversely, if you don’t pray, it is no
use to work.
And the two must be related.
prayer in general is not the 'com-
plete preparation for a definite task.
General religious activity is not the
best outcome of a season of prayer.
Jesus prayed; then he healed. Jesus
prayed; then he appointed apostles.
Nehemiah prayed; then he plied his
trowel among the stones and mortar
of the city wall. And in all these
cases it is fair to suppose—in one it
is so stated—that the prayer bore
directly on, the deed. :
A prayer meeting that looks for,
and has, no fruitage in service, in in-
spiring people to holier living, in
helpfulness, is a prayer meeting that
may flourish, but it means nothing.
It is a barren fig tree.
CHRSTINEMDENOR NOTES
JANUARY NINETEENTH. °
Topic—Songs of the Heart. Il. How
Ged speaks i> men. Ps. 19.
God spoke in dreams. Job. 33:
+16 : ERE
God spcke in visions. Rev. 1:
1-13. :
He speaks by His Spirit. . Acts. 10:
19, 20. a
Paul heard a voice. Acts 9: 1-7.
Daniel héard through Gabriel. "Ban.
8: 15-18. : ngs (Ein
God speaks to man in His creation
(v. 1); but mere - science does" not
hear Him, only the faith-filled heart.
God speaks to man through His
Book (v. 10); but we * cannot hear
Him even there, if the ears of our
soul are filled with the world’s traf-
fic. *: eta
God speaks «(v. 11) hoth warnings
and rewards, and always the second
after the first are heeded. drs
God speaks to the heart (v. 14),
but only when the heart waits upon
Him in humble meditation.
: Suggestions.
The more we speak to God, learn-
ing His language, the more God can
and does speak to us.
God can speak to us more as we
speak more to men about Him, using
what He has already told us.
God speaks not as we speak, but as
we listen. Are our prayers listen-
ings?
God still speaks to men in the still,
small voice. Do we expect thunder-
ings?
Hlustrations.
Dumb people are taught to speak
by watching others speak. So we are
taught celestial speech by watching
God.
When the white man sent a writ-
ten message upon a chip by an In-
dian, the chip was magic to the red
man. A still greater mystery to the
unbeliever is God's communication
with man.
Man can telephcne without wires:
and who can still doubt the possibil-
ity of prayer?
The phonograph renders speech
solid. Our memories are phono-
graphs; are they stored with the
words of God?
REMOVE FINGER MARKS.
The finger marks so frequently 1oft
on painted doors by children or care-
less maids may be removed by rub-
bing with a perfectly clean cloth dip-
ped in a little paraffine. The place
should be afterward carefully rinsed
in cold water and given a: final polish
with a clean, soft cloth. There is
no real remedy for finger marks on
light wallpaper, but sometimes sim-
ply rubbing with a clean cloth will
help. Water accidentally spilt om
wallpaper will usually not injure it,
and should be left alone to dry, as
interference may cause a lasting
stain.—Atlanta Journal.
London chemists claim to have dis-
covered that two-thirds of the weight
of a girl is composed of sugar. Which
makes it seem to the Washington
Pest all the more remarkable that
there are no flies on the American
girl,