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Jealousy a Counterfeit.
Jealousy is a terrible thing. It re-
sembles love only it is precisely love's
contrary. - Instead of wishing for the
‘welfare of the object Ioved, it desires
the dependence of that object upon
itself and its own triumph. Love is
~ the forgetfulness of self; jealousy is
the most passionate form of egotism.—
‘Amiel’s Journal. oh
. Countess Scores a Triumph.
Lady Stradbroke is not only an ex-
«cellent amateur actress, but she has
lately beeome a playwright: “The. Hat
Shop,” having made. its’ first appear-
‘ance, with brilliant success, at Henham
hall, the splendid place in Suffolk
where Lord and Lady Stradbroke spend
the greater part of each year. She
will probably follow the example of
Mrs. Alfred Lyttleton and the Duchess
of Sutherland in making her bow as a
dramatist to London playgoers.—New
York World.
“v
5 Clothes for Mother.
= It costs a bit of money to dress well
in these days, and hoarding finery for
daughters and cousins and nieces is a
-sacrifice that does not even receive
thanks. Wear your things till they get
beyond use, and have as many more
‘as you can afford. Let young people
look after themselves, using their sup-
“Brior strength in getiing what they need
<or want. A woman who begins to sac-
“rifice on her personal appearance for
~gons and daughters drops in their es-
“timation just as sure as the sun rises.
The shabby wife and her well dressed
husband are common sights, and al-
‘ways she has the mean position in the
grouping.—Indianapolis News. .
- Wages of Women.
.~. The government inspectors report
‘that year before last 583,310 grown wo-
‘men were earning wages in the indus-
_tries of Prussia—120,353 of them in the
textile industries, 77,413 in making lin-
en and underclothing, 54,800 in chem-
" {cal cleaning, 35,698 in cigar-making,
.26,448 in metal-working, 24,418 in the
“manufacture of machine tools, instru-
“ments, and-apraratus. “After the in-
.‘dustries mentioned,” says the report,
“the greatest increase in the employ-
“ment of female labor is found in min-
Ang and. the polygraphic industry.”
Most of these wage-earning women
work ten hours a day, but in some of
the textile mills, in the sugar and
am factories and in the bricklaying
“iconcerns the rule is’ eleven ' hours.—
sHartford Courant. *
+; Honor for Miss ‘Mary Cassatt.
* Mr. Joseph Durand-Ruel has an-
nounced that he had been requested to
procure a collection of paintings by
Miss Mary Cassatt, of Philadelphia, a
sister of the late A. J. Cassatt, for the
.-next Salon d’Automne. Coupled with
"the request was the information that
this Salon would devote an entire room
-to the work of three well known wo-
men painters of the nineteenth century,
the late Eva Gonzales and Berthe Mor-
isot and Miss Cassatt. Miss Cassatt,
of course, is actively at work and is
not to be classed exactly as “of the
nineteenth century.” This, however,
does not in any degree detract from
the honor accorded her, in fact, rather
adds to it.
“It is interesting to note,” sald Mr.
Durand-Ruel in speaking of the matter,
“that as Eva Gonzales and Berthe Mor-
isot are dead, the Salon d’Automne’s
request implies that it considers Miss
Cassatt, who is an American, the great-
est woman artist of the present day.
The Corcoran Gallery of Art in Wash-
ington, D. C., has, by the way, just pur-
chased for its permanent collection
Miss Cassatt’s “Mother and Child.”
! )
Why the Gowns Wouldn't Do.
Not long ago a woman whose hus-
band had suffered severe financial
losses decided to sell a number
of very costly new gowns. An
acquaintance whose manifold in-
terests bring her into contact
with all sorts and conditions of
woman was asked if she could not sug-
gest a possible customer. The acquain-
tance mentioned the names of several
women who could afford to buy the
wardrobe intact.
“All those names sound English,”
gaid the owner of the gowns. ‘Are the
ladies English?”
“They are,” said the acquaintance,
“but what difference does that make
to you?”
‘None whatever to me personally,”
said the woman. “I have no prejudice
against English women, but I am well
cnough acquainted with their figures
to know that these gowns would never
fit them. They are made to fit the
French type. It is next to impossible
to find an English woman who can
wear a French woman's clothes with-
out excessive alterations, so the best
thing for you to do is to look around
until you find a French or American
customer.”—New York Press,
Suffragists Not Unanimous.
That there is unanimity of feeling in
England among suffragists, no one can
contend, notes the New York Evening
Post. The party, if such it may be
called, when it has no political stand-
ing, has split into two camps. The
conservative view is thus forcibly ex:
pressed by one of the ablest workers
in the Women’s National Liberal As-
sociation in a private letter:
“The enfranchisement of women has
bad a strong setback owing to the vio-
lent policy of breakiriz up public meet-~
ings and frustrating free speech. Many
M. P.’s have been alienated and the
rough men in the street, the rank and
‘her.
file voter, deeply disapproves such tac-
tics. If a referendum were taken on
the subject today there would be a
heavy majority against it. I think the
setback ‘Is temporary and the tide will
in the end be turned by the wiser,
more persuasive policy which has done
so much to educate the public mind
during the last twenty years. Some
ardent, impatient minds deny this pro-
gress, but there are fifty strong factd
to prove it. All this time thousands
of women have been equipping them-
selves for public service and proving
their fitness in many ways and many
avenues of work, and this wé must con-
tinue to do faithfully. It is the only
way.”
Divinity of Discontent.
It was the late afternoon hour,
when a group of kindred natured folk,
chancing to be together, are wont to
fall into reflection, especially when
they have been hearing a seasonable
lecture on social philosophies.
“I liked what the man said about
self-valuation,” began ome woman,
quoting from memory, ‘Never mark
down the value you have set upon
yourself’ In these days of mark-
downs and bargains we need such
thrusts,” she added, a little bitterly for
S80 young a woman.
“Putting the highest value upon our-
selves doesn’t- necessarily mean that
we consider ourselves worth the price,”
remarked the oldest woman of the
group. “It means, I suppose, that we
intend, somehow, to make that price
represent our actual value to the
world. It is a form of self-love, per-
haps, but it is a pardonable form.”
A third woman—who was not prone
to express herself freely—said, quite
unexpectedly: “One who is not a lov-
er of herself, or himself, according to
the highest value, is incapable and
nothing worth for any real service to
others I am sure.”
There was a moment’s pause. Even
well acquainted women, and in the
dusk of the afternoon, do not open
their hearts easily. But presently the
first speaker said, in a softer tone:
“There is, no doubt, a discontent which
is only sour and bitter and destructive,
the less we have of that kind the bet-
ter. But there is a discontent which
has rightly been called divine, and
that, I believe, is the very salt of
life, without it life has no savor.”
The rapture of pursuing,
Is the prize the vanquished gain,
quoted the third woman, who sat
furthest back in the dusk.
“I grant the divinity of discontent,”
said the older woman, briskly, because
something in the quotation touched
“Contented, unambitious people
are all very well in their way. They
form a useful, neat background. But
what a difference there is between dis-
content and the disposition to worry!
Besides driving other-kind people al-
most to desperation, worry is responsi-
ble for more gray hairs and wrinkles
than age; worry has drawn more lines
on women’s faces than years have ever
thought of doing. If you study the
matter, you can read in faces the dif-
ferent lines which worry draws from
those which discontent, divine discon-
tent traces. Shall I tell you what I
think about the disposition to worry?
It reminds me of what it would ® be
if a company of congenial souls should
sit down to a banquet and fall to
weeping because at this time next year
they may have to go to bed hungry.
Just then the maid appeared with
the tea tray. “The same thing is true
of tea as of banquets” continued the
last speaker. “I am prepared to enjoy
this—and be thankful.”—New York
Tribune.
Fashion Notes.
Pink is much worn in all the
cate shades for evening.
The new filet tulle makes up a dain-
ty dance frock for a debutante.
Several shades of tan and brown up-
on the hat vary the monotone of a
suit of brown cloth.
Bright colored cloth coats with
white and light frocks are the ones
finding greatest favor.
Hoods of exquisite lace, and facing
frills of tre same lace, are details re-
cently introduced upon wraps.
Kimono sleeves of the embroidery,
hemmed with the material, may top
full sleeves of the goods or those of
dingerie. >
Have you noticed there is no. glit-
ter about the gold thread with which
the season’s laces are embroidered or
darned?
Lace kimono sleeves will be hem-
med with the silk, and full sleeves tak-
en into crushed silk cuffs, ending in
a butterfly bow.
In travelling coats those of unlined
gray cloths in three-quarter length
and with half-fitted or loose backs are
the most popular.
Batiste, lace trimmed, and India
linon combined with fine embroidery,
come under the head of suitable goods
for the thin frocks.
The big Japanese sash is becoming
to the girl who can stand the shorten-
ing of the waist which the tying of
the broad ribbon above the waist line
gives.
A good design for the heavier cot-
tons is a box-pleated skirt, the pleats
not too close together and beautifully
stitched over the hips hemmed and
tucked on the bottom.
All the new coats are of mannish
shape and finish. Collars are of vel-
vet or of the cloth. Sleeves are of
the old coat shape and all full length
deli-
®
of course, as befits their office,
THE PULPIT.
A SCHOLARLY SUNDAY SERMON BY
DR. ROBERT ROGERS.
do
VEN
wi AAs
EF
Theme: Overcoming Evil.
Brooklyn, N. Y.—In the Church of
the Good Shepherd, the rector, the
Rev. Dr. Robert Rogers, preached
Sunday morning on “Overcoming
Evil.” The text. was from Romans
12:21: “Be not overcome of evil,
but overcome evil with good.” "Dr.
Rogers said: ’ > rey
This is the closing verse of a rather
remarkable chapter. The words im-
mediately preceding my text, “If
thine enemy hunger, feed him; if he
thirst, give him drink; ” “Bless them
which persecute you, bless and curse
not,” do not sound like the words of
a Jew who was trained under the
maxims, love thy neighbor and hate
thine enemy. They have much more
the sound of the voice of Jesus, who
said, “Love your enemies.” It is
very impressive to think how deeply
Jesus was able to fasten His peculiar
teaching upon a man like Paul, who
had been trained in the religious
philoscphy of the old schools.
Paul has lost hig old prejudices; he
has separated himself from the nar-
row tenets of Judaism; he has im-
bibed the spirit of Christ; he has been
born again into a new world of moral
philosophy, and he has been regarded
as the best interpreter of the Gos-
pel of Christ among the writers of the
New Testament. Luther said the
Epistle to the Romans is a complete
epitome of the Gospel. In our text
Paul has something to say about evil
and something to say about good.
He does not deny the existence of
evil, as some moderns are doing; he
does not pass it over -as merely “good
in the making.”
that which is evil; ” hate it, fight it,
overcome it. - But while he thus pre-
sents the reality of evil and the .im-
portant influence it has in human ex-
perience, yet he looks upon it as
something to be conquered, to be
eliminated from life. He looks upon
it as only a temporary condition of
things. It is not a necessary com-
plement of character. He says, “Be
not overcome of evil;” therefore; a
man can be free from it.
It is a matter of very great im-
portance to every man to be sure of
this truth, that sin is not a necessity
of his being; many a man is in deep
discouragement because he has heen
taught the permanence of “this in-
eradicable taint of sin,” this neces-
sary weakness and frailty of human
nature. le 4
Paul has a much finer conceptipn of
8 man’s possibilities. “Be not over-
come of evil, but overcome evil with
good,” is his message to every man’s
soul, and in this he is but follawing
his Master, who said:“ Be ye perfect
even as your Father in Heaven is.per-
fect.” Thus if we follow Paul’s teach-
ing it will be wise for us to know of
a certainty that there is evil in" the
world, that we can know it inwardly
by conviction, that we can know it
outwardly by its consequences. “But
let us at the same time know that we
have the power to be separate and
free from it and the ability to con-
quer it.
Paul has also a philosophy of good.
Good is.the power which overcomes
evil. While evil is transient and tem-
porary, good is permanent and
eternal. Good comes from God.
Wherever evil is present bring good
to meet it. Wherever hatred is pres-
ent bring love to conquer it. Wher-
ever ignorance and superstition is
present bring truth to enlighten it.
Wherever lust and impurity are pres-
ent bring love and purity.."Wherever
unbelief and recklessness are present
bring your faith to victory. Wher-
ever despair or moral rebellion is
present bring hope. Wherever strife
and enmity are present bring charity.
This is Paul's philosophy of good
overcoming evil. Once set free the
forces of good in a man’s individual
life he will be saved from wrong.
Once set free and active the forces of
God in a community or city and evil
will be destroyed. This is not a mere
system of theory or speculation: it
has the power of demonstration be-
hind it. The experiences of life are
full of illustrations of this fact, but
let me especially tell you something
about a wonderful work being done
in Emanuel. Church, Boston, and
which is being taken up by other
churches, and will grow more and
more widely as it is investigated and
its marvelous power comprehended.
The whole genius of - this great
work lies in the power of good over-
coming evil. The two clergymen in
that church are curing men and wom-
en of such evils as drunkenness, drug
habits, gambling, kleptomania, mur-
derous impulse, despair and morbid-
ness, leading to suicidal mania, and
mental prostration. A young woman
was recently cured of the habit of
lying and impudence to parerts and
teachers, a very grievous affliction
which seemed impossible of cure by
the best skill and advice. These are
a type of a hundred other evils which
yield to this new method of treat-
ment. You will notice that each one
has its basis in moral disorder of
some kind, and I have no doubt what-
ever that every moral delinquency is
remediable in the same way.
The method by which this moral
healing is accomplished is plain to
every student- of psycholcgy, but it
is not easy to explain to others. The
point of great interest to you and
me, ordinary people, is this: There
seems to be in every human being
what is called a sub-coflsciousness, or
sublimal self. In other words, a
substratum of morality—a foundation
moral nature. it is to this funda-
mental moral nature that these heal-
ers appeal. When the man afflicted
with the cursed habit of drunken-
ness applies for relief, he is put into
a hypnotic sleep, which frees him
from the ordinary cares of everyday
experience. While in this state of
sleep, this moral nature of which I
have been speaking is awake and is
appealed to, strengthened and in-
structed. The drunkard is told of the
goodness of God, of His desire to re-
deem a man from his evil habits. A
moral stamina, an appreciation of the
beauty and power of God’s righteous-
ness is put into this sub-conscious
self. And the result is that this good,
y implanted, overcomes the ewil. The
{ victim goes out into life with a new
power, his moral s~lf sirengthened,
He says, “Abhor
coming evil.
and he is eured of his debauching sin,
whatever it may be. :
A very marvelous and astounding
thought in connection with this meth-
od of influencing men through this
sub-conscious self is that some of the
most learned students say that it is
impossible to influence men to do
wrong or immoral things while in this
state. They may be made to do fool-
ish or humorous things, but rebellion
is encountered if a wrong or evil thing
is suggested. It is this which leads
me to call this state of sub-coascious-
ness a man’s moral nature. What a
wonderful revelation this is, to know
how. we are guided and guarded
aga‘nst_evil, if we will listen to and
obey the advice which God has put
within us. :
It is important for us to note well
why this very subtle method of in-
ducing a hypnotic state is necessary’
before men can be cured. Why can-
not the moral nature of persons af-
flicted be appealed to in the ordinary.
way of teaching and advice? The
reason seems to be thai in moral de-
linquents, this substratum of moral
nature is so buried in bad habits, is
so separate. from the .ordinary
thoughts and acts of life, that it is
practically lost, and therefore this
hypnotic means is necessary in order
to drive from the field the ordinary
consciousness which is associated with
evil. It is very important to see that
a person may be so taken up with the
physical affairs of life that the moral
foundations are based so deep as to
be practically non-existent. = This is
a sad state for a man to arrive at.
Now, as you think of this new
method it is simple to understand—at
least in a general way. It is forcibly
building up the moral foundations in
a. man-—God’s sovereignty, father-
hood, goodness; awakening in man
the consciousness of the nobility of
his own nature; that his purpose in
life is to love God, love his peighbor,
love and respect himself. When this
is accomplished in a man’s soul he
has a new vision of the power and
glory of human nature under God.
He sees the hideous faces of sin and
its blighting consequences on life; he
understands the power of good over-
Thus it is that in a re-
ligious and moral clinic the evils-and
immoralities of life which crush men
are overcome by implanting goodness,
which drives out the demons of evil
from the soul. These men in Boston
say that in a year’s treatment of
about 500 cases there is not one fail-
ure to be recorded. Now, I hope we
are all very much interested in the
principle involved in this illustration
or demonstration of the truth con-
tained in my text from -St. Paul. It
teaches plainly that where evil is
present and controlling you in some
habit of life which you know to be
bad, it is because good is absent, be-
cause your moral nature is submerged
and not allowed to do its work in
your life. In order to be free from
evil a man must build himself up in
the moral foundations of God. Happy
will we be if this work was begun in
childhood and continued all along
the years. I once quoted to you
Evangelist Hadley’s statement that he
had never known of a fallen man or
woman to make a complete recovery
of himself unless he had been trained
in the Scripture truths in childhood.
This is only another proof of the
need of moral foundations strong
enough to be vitalized at critical per-
iods in order to recover a man from
destruction by evil. The unfortunate
man who has no such moral establish-
ment has no power in him to recup-
erate when the critical time comes.
This experience has its counterpart in
bodily sickness. The great value of
religious training is easily recognized.
THe value of Bible reading is that a
man may see the moral foundations
which God has laid for him—the
value of the church and the Sunday-
school, that we may be constantly re-
minded and stimulated and instructed
in these moral obligations; the value
of prayer, which keeps us in vital
communion with the source of all
truth and goodness. Let God’s stand-
ard of goodness be deeply set in our
lives, and evil will never find a rest-
Ing place. If a temporary lapse in
bur moral standards shall permit
evil to take hold of us, the power of
recovery will soon assert itself and
drive off the intruder.
The purpose of God toward man is
redemption. This is the lesson of
Jesus’ presence among us; the Son of
Man came seek and to save, and cer-
tainly one of the great messages of
His life is to teach the truth of over-
coming evil with good. Let us have
no fear of evil. Many men remain in
bondage to their sins and bad habits
by being in constant fear of them,
paying all their attention to the foes
outside and giving little or no atten-
tion to the divine power within them.
To such I would say, stop thinking
of your faults and evils for a while
and begin an earnest seeking after
God, to know His goodness, His will.
Search the New Testament and know
who Christ was. Learn His message;
do the things which He asks, and you
will find power for goodness taking
hold of you and evil will have gone.
The Value of Confession,
“Next to not sinning,” says some
one, “is confessing sin.” A very learn-
ed man has said: ‘‘The three hardest
words in the English language are,
‘I was mistaken.” ” Frederick the
Great wrote to the Senate: ‘I have
just lost a great battle, and it was
entirely my own fault.” Goldsmith
says: “This confession displayed
more greatness than all his victor-
ies.” Such a prompt acknowledge-
ment of his fault recalls Bacon's
course in more trying circumstances.
“I do plainly and ingsnuously confess
that I am guilty of corruption, and so
renounce all defense. I beseech your
lordships to be merciful to a broken
reed.” — Pittsburg Christian Advo-
cate,
a — —— my
Threads of Gold.
Little self-denials, little honesties,
little passing words of sympathies,
little nameless acts of Kindness, little
silent victories over favorite tempta-
tions—these are the threads of gold
which, when woven together, gleam
out so brightly in the pattern of life
that God approves.—Canon Farrar.
An Uncomfortable Time.
When a minister
home the truth, therc are always
those in the congregation who would
feel more comfortable if they could
go heme, too.
Te
Surday=&chool
INTERNATIONAL LESSON COM-
MENTS FOR APRIL 12.
Subject: The Raising of Lazarus,
John 11:1-57 — Golden Text,
John 11:25—Commit Verses 43,
44—Commentary on the Lesson.
TIME.—January, 30 A. D. PLACE.
~—Bethany. * z
EXPOSITION,—I. Jesus Wept, 32-
36. Martha, having received from
Jesus the consolation she sought,
waited no longer, but hurried to Mary
with the glad message, “The Master
fs here and calleth thee.” Without a
word Mary rises quickly and hurries
to Jesus and falls down at His feet.
Mary had been at Jesus’ feet before
(Luke 10:39). Then she was at His
feet for instruction, now she was
there for comfort and help. I* is
those who, in times of prosperity,
know how to sit at His feet to learn,
who, in times of sorrow, know how to
find comfort and deliverance in the
same place. There is no better place
to go in sorrow. The day will shortly
come when Mary will he at His feet
again in worship. Marv's cry at
Jesus’ feet is a deeply significant one:
“Lord, if Thou hadst been here, my
brother had not died.” There seems
to be almost rewroach in it. But she
still calls Him “Lord.” Tt is wonder
more than reproach. Mary was in
great perplexity over the death of her
brother, just as we oftentimes are
when our loved ones are taken away.
It was an impenetrable mystery to
this gentle-hearted woman. Why had
not Jesus.come and saved? He knew.
It was that He might do something
vastly better than they sought. They
sought a brother saved from death:
He would give them a brother tri-
umphant over death. It was because
He “loved” them that- He had not
come until Lazarus was dead (vs. 4-
6). It was also that God might be
glorified (v. 4). and that the faith of
the discinles might be strengthened.
Christ often has many loving reasons
for His dealings with us when we can
see none at all. Martha had uttered
the same words at her meeting with
Jesus (v. 21). Evidentlv they had
often said it to one another during
those four days. But Martha had not
fallen at Jesus’ feet when she said it.
That wouldn't have been at all like
Martha. She was a practical, un-
demonstrative woman. . Jesus had
given Martha a good deal. He gave
words of wondrous promise and
hope; but He gave Mary more—He
gave her His deepest sympathy ‘and
His tears (vs. 33-35). “Jesus wept.”
I am glad He did; and I am glad John
noticed it, and that, when long vears
had passed and John was writing
down what he recalled of the words
and acts of Jesus, the Holy Spirit
whispered, “Put taut down, too,
John; ‘Jesus wept.” We need a
high priest who can be touched with a
feeling of our infirmities, and, thank
God! we have-such an one (Heb.
4:15, 16). Mary's sorrow was not to
be of long duration; a few minutes
now and sorrow would give way to
ecstacy; her sorrow, moreover, was
founded upon a mistake.. Neverthe-
less it was: real, and Jesus entered
into it and made it His own. True
love doesn’t ask how much founda-
tion there is in the sorrow of others.
In all our afflictions, Jesus is
afflicted” (Isa. 63:9). However, I
cannot but think that in Jesus’
“groans” (vs. 33, 38) there was
something more than sympathy. The
word translated ‘‘groaned” means
‘“‘was very angry.” At what was
Jesus angry? At death, that great
masterpiece of the devil (Heb. 2:14),
which had through the century had
desolated 50 many homes and had
now dared enter the home of those
He loved (v. 5). But Jesus Himself
will shortly have an awful fight with
this monster and conquer him. The
Jews interpreted Jesus’ tears partly
aright. “Behold how He loved him,”
they said. But it was not only “him”
He loved and therefore wept. There
are many to-day who regard tears as
a sign of weakness. The perfect man
wept.
II. “Take ye away the stone,”
27-41. What a wonderful interplay
of the natural and the supernatural,
man’s work and God's work, there is
in the great works of Christ! Jesus
is about to perform one of His most
stupendous miracles: call back to life
a man who has been four days dead;
but what man can do, man must do.
He alone can and He will raise the
dead, but man can and man first must
take away the stone. There is many
a man dead in trespasses and sins to-
day whom Jesus wishes to get at and
raise; but He is callirg to us, “Take
away the stone,” and we don’t obey;
so the man. is not raised. What is
the stone that lies against the door
of the cave wherein your dead friend
lies? Take it away. How little Jesus
was understood. They fancy He just
wants to get in and see His dead
friend. = Even Martha, to whom He
has just declared, “I am the Resur-
rection and the Life,” forgets and
protests against the moving of the
stone. “He hath been dead four.
days”—as if it made any difference
to the omnipotent “Son of God,” ‘the
Resurrection and the Life,” how long
a man had been dead. Why, the time
is coming when He shall speak the
word and those who have been dead
tour thousand years shall come forth.
II. “Lazarus, come forth,” 42.
45. ‘‘He that was dead came forth.”
A plain, calm, unvarnished statement
of a wonderful fact. The story bears
the marks of its genuineness in every
line. Who is He that by a word thus
raises the dead? Only those who
won't see can question. Truly this is
the Christ. the Son of God.
Too much credit can hardly be giv-
en to our literati—taking them as a
whole—for their public morals.
of the writers of the present time cold:
bloodedly bid for heavy sales by writ.
ing down to the taste of the large
begins to drive |
element that will buy whatever is ob- |
scene, and the temptation to a s
gling author of mediocre abilit
be ever present:
ty
What is easier tha
novel? asks th
al.
10 wri a
Louis
CHRISTIAN ENDEAVOR NOTES
APRIL TWELFTH.
Temperance Meeting; Lessons from
the Life of Join B. Gough.
2 Sam, 22: 17-27.
Living to the flesh. Gen. . 25:
30-34.
Drunkenness forbidden. Luke 21:
34-36.
Shunning temptation. - _ Prov. 6:
23-27.
Drink debases. Isa. 28: 7-10.
Leads to poverty. - Prov. 21: 16-18.
* Excludes from heaven. -1 Cor. 6:
9-11.
The temptations of the drunkard
follow fast one upon another, like re-
curring waves. 5
Alcohol is an enemy too strong for
any man; only God can conquer it for
him.
God has large places ready for all
that will allow Him to lift them out
of small ones. . :
Our fortune takes its tome from
our character: to the drunkard all
the universe seems drunk.
Gough’s Life.
John B. Gough, perhaps the mos
eloquent and able temperance advo-
cate that ever lived, was born at
Sandgate, England, August 22, 1817.
His parents: were poor, and to bet-
ter the boy’s prospects they sent him
with a neighbor to America.
He spent two years on a farm in
New York, with no Sunday school or
day school, but joining the Methodist
Church during a revival. ‘Seeking
advangement, he went to New York
City with only half a dollar in the
world. :
Great poverty and many trials, to-
gether’ with the ability to sing well
and tell funny stories, let Gpugh in-
to a life of dissipation. He became
a drunkard and an actor. His first
appearance in Boston was in the
play, “Departed Spirits, or the Tem-
perance Hoax,” in which Dr. Lyman
Beecher and other temperance lead-
ers were ridiculed. :
Mr. Gough married, rook up his
trade of bookbinding, but fell to the
most profound depths of intemper-
ance, knowing all the horrors of delir-
ium tremens. At one time he stood
on the railroad track with a bottle
of laudanum at his lips, and only the
movings of the Holy Spirit kept him
from a suicide’s end.
The kind words of a stranger, Joel
Stratton, a waiter in a temperance
hotel, persuaded Mr. Gough to sign
the pledge. The drink demon and
the stratagems of saloon men caused
him to fall twice, but he recovered
each time, through the _ kindness of
friends. arr.
He began to speak for’ temperance
in a humble way, but his great abil-
ity was soon recognized, and he be-
came a temperance lecturer, speak-
ing to crowded audiences all over the
United States and Great Britain. His
speaking combined the richest hu-
mor, the tenderest pathos, tne most
powerful eloguence, the most con-
vincing argument.
EPWORTH LEAGUE LESSONS
SUNDAY, APRIL 12.
Interrupted Hosannas—Luke
48; Zech. 9. 9-11.
When Jesus Christ came to a city
of Palestine, and when he comes to
a city of America, the result is the
same. There is a sharp cleavage of
opinion and conduct concerning him.
The children and all those of child-
like hearts rejoice; they know that
simplicity and goodness and truth and
love come with him, and these things
are to them the signs of the pres-
ence of God. But his coming is al-
ways undesired and dreaded by those
who have refused simplicity and
goodness and truth and love. The
Pharisees sneer. They know how
to be righteous according wo a pro-
gram, but they have no purpose of
righteousness as a thing of the
heart. The traders in the temple
snarl in impotent rage, because the
very qualities for which he stands
will ruin their business and destroy
their gains.
So Christ comes to every communl-
ty. The hosannas of the childlike
are ever interrupted by the criticisms
of the self-righteous and the greed of
the unjust. No man who is unwili-
ing to confess his helplessness and
his need will receive Jesus Christ.
No one who chooses gain rather than
godliness will welcome him. When
a man who is in a bad business does
welcome Christ he abandons his bus-
iness, as did Zaccheus; when a man
who is in a bad business does not
welcome Christ, sooner or later he
must abandon his business anyhow,
but in that case he perishes with his
profits.
The childlike are not the only ores
who welcome the advent of Christ.
He comes with a message of freedom
to all who are bound. His simple
word opens the dark places of doubt;
his comfort releases the prisoner of
sorrow; his word of pardon frees the
bondslave of sin.
19. 32.
WASHING WOOLEN.
The woman who has a back yard
with a frozen grass plot will find
that her knitted wool coat or sweater
will come out more shapely from
the wash if it is dried on a sheet
on ‘the ground than if it is hung on
the line. The weight of the wet
wool is bound tg drag the garment
out of shape, and in spite of care the
clothespins are sure to leave scal
lops. Wash the ceat or sweater in
Few |
tepid water in suds made with white
soap and borax. Rins water of
the same temperature, pull into shape
—just the shape reguired—an:l
spread on the sheet on the ground.
A woman wit kyard am
. | ranges a fol table at a
| covers
slant be
ra and
ner
a layer of