Than self- Man- made s and other, | that Ange- 11d be ied to aliow The 11 die. ion of 1 dele- of the 1perin- vis, of sident idress- as the Of- . Rich- 2 pres- secre- anton; ; dele- ention, ; creat- ra re- James ‘harles on the keasy”’ fit was Cage 1e butt 7. a. re: t three drove 0 have . Pitts- kerton written ynolds, ards, a $2,000 stice of charge r John or , $50.- railroad on iis y a’ sim- (ing an any on ade by Men. he New resume | shut- 00 men. by Re- -oot. in the ing on olice be- ning a Corese’s blers of 0, gold assware alleged years m while on the compan- ve been ast the urgeons. m blood in inter- fired the oy says gun. ich John 1 and a is chest, 1e elbow arm was ind Hos- TY. His ht.t phy, for- 1t of the House, harze of n- the he was ¢ prima- anning, ment, N. company < fell be- . Captain Pupil. adopted ch pupil up, SO as ontagious Rome" vi BT steer ae 4 DEI gz : ’ » - Y - vi > jo . Councilor ‘of London. The Kilburn" ‘ward of Hempstead nag elected a woman to serve as bor= ough councilor of London. This woman is Miss M. E. Balkwill, a social worker, who is described as be- ing so popular in her ward that no one could be-found to oppdse her can- didacy. It is said that she had the support of men and women of all sorts and conditions. Made Lafayette Kiss. Her. .. Mrs. Caroline Campbell Kellogg, ninety-three years old,~died at Pitts- field, Mass. When General Lafayette visited Pittsfield in 1825 Mrs. Kel- logg, then ten years old, ran down the aisle of the church where a recep- tion to him was in progress and pulled his coattails until he kissed her. Later she became a close friend of Dr. Oliver Wendell Holmes, and they correspended frequently. Dr. Holmes, Henry Ward Beecher and Sir Edward Thornton, Minister from England, were frequent guests at Mrs. Kel- logg’'s home, a fine old ¥® colonial house just west of the Henry W. Longfellow house on East street. Mrs. Kellogg's husband, Ensign H. Kellogg, died in 1881.—New York Sun. 3 mr —— Mrs. Grant’s Work For Tots. ‘While many other army women were passing the summer frivolously, Mrs. Frederick Dent Grant was devot- ing most of "her time to a vigorous «child-rescue campaign. In it she had the co-operation of Mrs. Edith Rocke- feller McCormick, of Chicago; Mrs. Robert M. La Follette, of Wisconsin; Miss Helen Varick Boswell, of New York, and a score more of women ‘who consider that wealth and position carry responsibility as well as privi- lege. It is a good work, for the plan is to take youngsters out of institu- ‘tions and find homes for them with private families. There is a choice of Several ways of taking a child into a mercial world, but is courteous to. every’ one. . TE Doesn’t lis 0 sasip and private affairs and doesn’ t tell ‘any bf hers. Doesn’t expeet every man to wait on her and take tire to listen fo her love- affairs. - * > ,»-Beesn’t: says a-amran is rude rely because he is abrupt.—Indianapolis News. iim . Matchmaking Brothers. As a matchmaker -there:-is nothing to. exeel the brother. ‘The role is not taken by him wit- tingly, but he fills it to perfection, be- cause of his innocent unconsciousness. The girl with a brother is certain to meet his friends. He brings them home from school when he is a young- ster, and the sister, in her superior way, joins in their sports. Of course, the:"idea that anyone should fall in love with a sister. of a boy never occurs to the boy himself. Later in life he brings his fellow student home from college. Then the sister is a young lady. ~ Still, that anybody should fall in love with her strikes the brother as absurd, if it strikes him at all. At last the truth dawns upon him, and he resents it. Suddenly he discovers that Tom; Dick and Harry are not good envugh for. his sister. “They're all right for chums, you know, sis,” he will ex plain, “but you don’t want to marry any of them, you know. Why, that chap Tom,” etec., ete. : But the brother no longer is an equation in the matter. "His part has been done. There is not the slightest use of opposition from him, for if it has any effect this is just the opposite from the intended effect. The brotherless girl often has com- paratively few chances to meet eligi- bles. She cannot figure the formali- ties that, with the aid of-a brother, are swept aside as though they did not exist. : She may have a scheming mother, as . Glaced Raisins.—This is a Russian sweet. = 2 large or three smaller - perfect ee 2 raisins, pour hot water = £2 wipe and lay aside. Sh 8 apples, cut them into six or eight sections—according to -_ = " size—and lay them in a neat fashion close together in a PE sightly baking dish, about one and one-half inches high; = = add a quarter of a cup of cold water. Cw a handful of brown sugar, but no spices and no. butter. — Z Put in a brisk oven for twenty minutes and then cover = Be with the apple juice or brown sugar and water. rnin Peel four or five sharp, swest, best Take two branches of Malaga on them to soften ten minutes; Over this sprinkle .one's home. The little one may be admitted on probation or adopted in a limited way, or made the subject of absolute adoption. Strict care is ex- ercised to see that every youngster is placed in a home where the influences .are of the best. Persons who seek ‘to adopt children merely to save ser- vants’ wages are turned away sternly. Mrs. Grant and her colleagues take real interest in the philanthropy, with the result that it is proving valu- able in practice as well as theory.— ‘New York Press. , r Starving Gentlewomen. Extraordinary cases of starving gentlewomen have come to light, such _ as superannuated governesses, wid- ows of improvident husbands, and those who in the days of their youth were able to make quite a comforta- ble income as clerks or otherwise. By gradual stages representatives of all these types have sunk lower and lower, and sometimes, having sought | forgetfulness in drink, have come to the lowest grade before drifting into the shelter of the institute. © Here was, for instance, a wretched- looking creature, but with unmistak- able signs of having once been “a lady,” whose only source of income lay in her handful of boot laces which she sold to mechanics in their midday rest. She proved to be the daughter of a baronet, whose marriage had dis- pleased her family. Estranged from her relatives by the quarrel of early life, she had too much pride to reveal to them the pov- erty by which she had of late been overtaken; but, absolutely miserable, she crept about the mean streets of our vast city as successfully hidden as if living in another hemisphere, far from the gorgeous mansion, the car- riages ‘and the servants which once were hers by right of birth. ~=London Times. Hats Off to This Girl. Since women have entered the business world like a tidal wave, there is a good deal of questioning going on as to how they are treated. Half of them complain that men are rude. The others declare that all men are angels of politeness. Some clever people have been try- ing to sum up the situation, and they believe that the girl to. whom “hats are off” in the business world is the one who: Doesn’t wear clothes that attract unpleasant attention. Doesn’t ogle every man she meets when she is asking him a business question. : Doesn’t put paint and powder on her face instead of plenty of water and cold cream. * Doesn’t think it is clever to use the latest slang. Doesn’t let men call her at any time without the prefix “Miss.” Deesn’t make intimates in the com- ~~ but a scheming mother is not always a help, for the eye of discernment de- cries in her the scheming mother-in- law of the future. Nor is a girl who is thrust forward as a candidate for matrimony apt to be accepted at the valuation attached to her. The bold girl, too, is at a disad+ vantage. The willingness to marry, made too evident, is construed into an anxiety. ! It is the girl with a brother or two who is unhandicapped. She does not have to do any planning. Everything is done for her, and all without con- nivance or even knowledge that it is being done. She is un-ware of it herself, and, perhaps, elated at being chosen when other girls apparently as Jattractive are passed by. There really is no secret about it. The other girls had no brothers! — New Haven Register. Even the linen bag bears, its. silver or gilt monogram. _ ics Checks and stripes.are both Smart for trig, tailor-made: Suits. The striped serges make service- able suits and jumper: dresses. Striped Tibbon just for the moment is taking the place of plain ribbon for ties on the low shoes. Even silk gowns are finished with touches of. fine white lawn in cuffs, collar and occasionally the yoke. Odd little ties and stocks are made of ribbon with afringeof tabs around the neck and a jabot in front. Those inexpensive new white goods called “shadow checks” make up very neatly as simple morning waists. Quite the nicest hat from the point of utility that one could wear in all sorts of outdoor sports is the new one of grass straw. : Those who make a specialty of choice ribbons of foreign make are showing lots af the handsome _striped Shantungs. One of the fascinating new trim- mings consists of an irregular line of any of the flowers, with slender green leaves pendant at regular intervals along the band. --Some of the prettiest gowns which have the appearance of being one piece are really a draped waist and high corselet skirt which overlap one another so easily as to seem perma- nently attached. An applique of nasturtiums of vel- vet and embroidery, bordered on each side by four tucks, which follows the bottom of the skirt and runs up one side nearly to the hip, is the distin- guishing feature of a charming after- | ‘noon costume oi broadcloth, “THE "PULPIT. AN ELOQUENT SUNDAY SERMON BY PROFESSOR HUGH BLACK. Theme: Shanve-of+Detéction. Brooklyn, N. Y.—The baccalaureate sermon. of the Packer Collegiate In- stitute was delivered by Professor Hugh Black, M. A., of Union Theo- | logical Seminary. "The service was held in the chapel- of the. institute; and was presided over by- Professor Black. Mr. Black, as the Scripture lesson, read the fiftieth Psalm. Pro- fessor Black spoke on “The Shame of | themed Detection, *: Selects as. his Jeremiah, 2: 26: “As, the: thief. is, ashamed when he is found’ out, so is’ the house of Israel ashamed.” In the course of his*sermon, Professond Black said: - The prophet is accusing the nation of apostasy, of unfaithfulness to her true spouse. To awaken repentance he: points to the base _ingratitude which could forget the early days of their history when God espoused them, in love and favor brought them" up out of the land of ‘Egypt, led them through the wilderness and brought them into a plentiful country. He points next to the willful and wicked obstinacy which made them forsake God and choose the lower worship and the. lower . moral. practice" of heathenism. And here-he points to the folly of it. Besides its ingrati- tude and its wickedness, it is also un- speakably foolish, ar insensate stu- pidity at which the. heavens might well be astonished, not only that a nation should change its God who had taken them by the arms and in end- less love and pity taught them to walk, but that it should change Him for such other gods—that Israel should have given Jehovah such piti- ful rivals. This is the folly at which the heavens may be amazed, that My people “have forsaken Me, the foun- tain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” To a monotheist who had grasped the principle of the One God, and who had experience of spir- itual communion, polytheism with its lords many and gods many must Wave seemed a system almost benéath con- tempt. Intellectually, it introduced confusion instead of order; morally, it meant that life would be lived on a much lower plane; religiously, it was the degradation of thes pure spir- itual worship to which the prophets pointed the people. This is why the prophets always speak of the shame of idciatry. It seemed incredible that men in their senses should prefer what appeared to them to be brutism superstition. Both intellectually and morally it was a disgrace. Especially the prophets of the exile and after it, who had come into close connection with heathen idolatry, had this sense of superiority, and withered the stupid- ity of polytheism with their most mordant irony. It was a shame, at which they blushed, to think of Jews descending tosuch puerile worship and practices. It was folly for the heathen who knew no better; it was shame for Israelites to grove’ before a stock or stone. The prophets confidently predicted that experience would prove the folly and vanity of idolatry. “They shall be turned back,” says the prophet of the exile; “they shall be greatly ashamed that trust in graven Images, that say to the molten im- ages, Ye are our gods.” The proph- ets With their spiritual insight al- ready saw the disgrace and vanity of such worship; but the people who were seduced by the lower and morse sensuous rites of idolatry would have to learn their folly by bitter experi- ence. When the pinch came, when the needs of life drove them like sheep, when in the face of the great necessities, they would find out how futile had been their faith. “As the thief is ashamed when he is found out, so the house of Israel will be ashamed; they, their kings, their princes, ‘and their priests and their prophets, saying to a stock, Thou art my father; and to stone, Thou hast brought me forth; but in the time of their trouble they will say, Arise and save us. But where are thy gods that thou hast made thee? Let them arise if they can save thee in the time of thy trouble.” Ah, in the time of trouble they would find out their folly; and the vanity of their trust in idols would be found out! They should feel already the disgrace; but; though they are ‘n- sensible to that now, they will yet be convicted and the hot blush of shame will ‘cover them with confusion of face. They are not ashamed of the ingratitude and wickedness and folly of their conduct, but their sin will find them out, and then surely the conviction of their foloishness and guilt will abash them, and then at last they will know the sense of degradation and self-contempt which should be theirs now. “As the thief is ashamad when he is found out, so the house of Israel will be ashamed. 2 The same dullness of mind and darkening of heart and obtuseness of conscience can be paralleled among ourselves. Is it not true “that in social ethics the unpardonable sin is to be found out? In many cases it is not the thing itself that men fear and condemn and are ashamed of, but anything like exposure of it. There is a keen enough sensibility to disgrace, but not for the thing itself which is the disgrace. Men will do things with an easy conscience for which they would be ashemed—if they were found out. Qur moral standard of judgment is so much just that of the community. Our cou- science is largely a social conscience merely; not individual and personal and vital, but imposed upon us by society, a code of manners and rules which we must not transgress. It is no exaggeration to say that we live more by this code, by the customs and restraints of society, than by the holy law of God as a light to our feet and a lamp to our path. Much of this is good, and represents the accumulated gains of the past, a certain standard of living below which men are not ex- pected to fall, a moral and even a Christian atmosphere Which affects us all and which is responsible for much of the good that is in us. One only needs to live for a little in a pagan community to realize how much we owe to the general Christian standard of our country, such as it is. At the mr i 4 0a Cn pn, sin 2+ nin F i : gz vo. . a same time we mist See how insecure this is as a gnard and guide to life. . A man might have a corrupt heart: and be filled with all evil passions, but it stands to reason that society cannot take him to task for that, un- less it gets something on which it can lay a finger. And apart even from, such, deeper moral depths of charac- ter, there may he 'dctual’ transgres- sions, but, until’ they: are discovered and proved, society must tseat them as if they did not exist. A man might be a thief, not only- iw desire -and heart, but in reality, but>until:he/ is ‘found out, hé¢:rubs: shoulders with: homést- men everywhere - as one of thetiselves. Society is not ashamed of ‘him, and he need not. be ashamed of" himself. The shame of being found out may, of course, induce “this ‘better feeling, and besthe beginning of a:nobler and: morg séable moral -life: Jt -is one of the blessed functions: of punishment: | to offer us this point of departure as the house of Israel through the shame - of idolatry reached a loathing of it ‘that ultimately made- it~impossible in Israel. © Welcome the. retribution which. brings us self-knowledge;, wel-- come, ‘the detection which makes us ashamed and makes us distrust”our=- selves atilast; ment which gives repentance of sin; welcome.the exposure which finds us out because it makes us at last find out ourselves! All true knowledge is self-kncwledge. All true. exposure is self-exposure.. The true judgment, is self-judgment. The true condemna- tion is when a man captures and tries and condemns himself. Real repent- ance means shame, the shame of self that he should have permitted him- self to fall so far below himself, and have dimmed the radiance of his own soul. Long after others have for- gotten, it may still be hard*for 3a man to forgive himself. Long after others have forgotten, he may still remem- ber. To this sensitive soul, to this vitalized conscience there may be even’ wounds hidden to all sight but his own sight—and God’s. As the thief is ashamed when he is caught, the house of Israel is ashamed, at last, not because of the mere exposure, but because of the ingratitude and wick- edness and folly that made an ex- posure possible and necessary. We need to have the law written on our hearts, to conform: to that and not to a set of outward social rules; we need to walk not by the consent of men but by the will of God; we need to see the beauty of Christ’s holiness, and then our sin will find us out, though no mortal man has found it out. “As the thief is ashamed when he is found out, so the house of Israel will be ashamed.” Shall be—must be! We are only playing with the facts and forces of moral life if we imagine it can be otherwise. Real and ultimate escape from this self- exposure is impossible. There is no secrecy in all the world. “Murder will out” is ‘the old saying, or old superstition, if you will. The blood cries from the ground. It will out in some form or other, though not al- ways by the ordinary detective’s art. Retribution is a fact of life, whether it comes as moralists and artists of all ages have depicted or not. Moral life writes itself indelibly on nerves and tissues, colors the blood. It records itself on character. Any day may be the judgment day, the day of revealing, declaring patently what is and what has been. The geologist by a casual cut of the earth can tell ‘the story of the earth’s happenings by the strata that are laid bare, de- posit on deposit. The story of our life is not a tale that is told and then done with. It leaves its mark on the soul. It only needs true self-knowl- edge to let us see it all. It only needs awakened memory to bring it all back. It only needs the fierce light to beat oa it to show it up as it was and is. “There is nothing covered that shall not be revealed and hid that shall not be made known. There< fore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.” Ashamed when he is found out! If to be undetected is the only defense, it is to gamble against a certainty. Found out we shall be, as we stand naked in the revealing and self-revealing light. “Then shall we begin to say to the mountains, Fall on us, and to the hills, Cover us.” : Rock of ages, cleft for me, Let me hide myself in “Thee. A Song in the Heart. We can sing away our cares easier than we can reason them away. The birds are the earliest to sing in the morning; the birds are more without care than anything else I know of. Sing in the evening. Singing is the last thing that robins do. When they have done their daily work, when they have flown their last flight and picked up their last morsel of food and cleared their bills on a napkin of a bough, then on the top twig they sing one song of praise. I know they sleep sweeter for it. Oh, that we might sing every even- ing and morning, and let song touch song all the way through! Oh, that we could put song under our burden! Oh, that we could extract tae sense of sorrow by song! Then, sad things would not poison ‘so much. .-When troubles come, go at them with song. - When griefs arise, sing them down. Lift the voice of praise against cares. Praise God by sing- ing; that will lift you abeye trials of every sort. Attempt it. They sing in Heaven, and among God’s people on earth, song is th: appropriate ian- guage of Christian feeling.—Henry Ward Beecher. Uncommon Service. We must net forget that our call- ing is a high one. How often we hear it said in our prayer meetings that we are to serve the Lord in little things! 1t is true, and it is a great comfort that it is true, that the giving of a glass of water can please God, and the sweeping of a room can glorify Him, But woe be to us if we are content with small service! Too much thought of little things ‘belittles. We should “attempt great things for God.” Caleb said: “Give me this mountain.” Mary broke the alabaster box that was exceedingly precious. The disciples left all to follow Jesus, and counted it joy to suffer for His sake. Let us not be easily content. The note of heroism should be in our giving, in. our serving. Our King de- serves and expects kingliness.—M. D. Babcock, D. D. welcome ‘the punish-- The Suna bet INTERN ATIONAL - LESSON . COM. MENTS:FOR SEPTEMBER 20 Review of the Eleven Preceding Les- "sons For tlic Third Quiarter— Golden T&R “Samuel 512 * Read" Psalm 18. + ie. "Golden Text: “And David pér- ceived that the Lord had established him king over Israel, and that he had T exalted his: kingdom for his people. Israel's sake.” 2, Sam. 5:12. Each of the lessons of tis quarfer teaches us somethin® about the prin- ciples upon which God deals with men treat Ged. In’ Jiesson I. we see the constant disposition: of the human .heart to re- ject God and to refuse to have.Him| rule over us. choose some one else before God, He lets them have their own mad choice in order that they may learn their folly by bitter experience. In Lesson II. we see again the dis- position of the human heart tp reject God, even after He had saved us out of all our calamities and distresses. In Lesson III. we see God's long-. suffering «toward those who reject Him and His love in bringing His un- grateful people to a consciousness of their sin and His unwillingness to for- sake His people. : In Lesson IV. we see that the one thing that God demands from His servants is obedience, and how if one rejects the Word of the Lord, the Lord will -also. reject him. . In Lesson V. we see that when one servant fails God He chooses another to fill his place and anoints him with the Holy Spirit that he may be quali- fied for the work to whick he has been called. In Lesson VI. we see how the Lord gives victory to those who trust in Him and He saves, not with the sword and spear, but by the power of His own name. In Lesson VII. we see that the Lord is with the one that trusts and obeys and gives him favor with men and makes him the terror of His enemies. In Lesson VIII. we learn how God delivers His servants even in times of greatest peril. In Lesson IX. we sce that God de= livers our enemies into our hands, but that vengeance belong unto Him. In Lesson X. we see the awful fate of the one whom God had rejected and how God clears the way for the one who leaves his exaltation entirely in God’s hands. In Lesson XI. we see-that God will guide the one who commits his way unto Him and leans not upon his own understanding, and that God deals with us as we deal with our fellow- men. adieu areas} God is Leading. No room for a discouraged or de- pressed feeling is left you. If your sphere is outwardly humble, if it even appears to be quite insignificant, God understands it better than you do, and it is a part of His wisdom to bring out great sentiments in humble con- ditions, great principles in works that are outwardly trivial, great char- acters under great adversities and heavy loads of encumbrance. . Let it fill you with cheering and ex- alted feeling, however deep in ob- scurity your lot may be, that God is leading you on, girding you for a work, preparing you for a good that is worthy of His divine magnificence. If God is really preparing us all to become that which is the very highest and best thing possible, there ought never to be a discouraged or uncheer- ful being in tae world.—Horace Bushnell. The Prayer That Prevails. It has been said that every true prayer has a foreground and a back- ground. The foreground of prayer is an intense, immediate desire for something which seems necessary to the soul; the background is ths earnest desire that the wiil of God, whatever it may be, shall be done. Leave out the foreground, and there is. danger of fatalism. Leave out the background, and only an expres- sion of self-will is left. The perfect prayer—the prayer that prevails— must have background and fore- ground, desire and submission.—The Rev. J. R. Miller. The Winds That Strengthen. The air from the sea of affliction is extremely beneficial to invalid Chris- tians, says Spurgeon. Continued pros- verity, like a warm atmosphere, has a tendency to unbind the sinews and soften the bones; but the cold winds of trouble make us sturdy, hardy and well-braced in every part. Unbroken success often leads to an undervalu- ing of mercies and forgetfulness of the Giver; but the withdrawal of the sunshine leads us to look for the sun. The Future. If there be no hereafter and no future vindication of the upright, then virtue and.purity are but names, and the only possible conclusion is, “let us eat and drink, for to-morrow we die.”—The Rev. W. P. George, Denver. : Get Busy. You cannof cancel the custom of preying on your fellows by occasional praying to your Father above. —— ve The Good Life. A good life is impossible until one knows that there is ever something more desirable than living. To Be Dreaded. Everything that is ‘a mere form, a mere habit and custom in divine things, is to be dreaded exceedingiy: life, power, 3 have to aim after. Things should not result from without, but from within.—George Muller. Not Hthics, But Eaith. Christianity is not in ethics, but in faith. When the Son of man cometh will He find faith on the earth? and sonlething also. about how men J We see also when men" re re CHRISTIAN ENDEAVOR NOTES: SEPTEMBER TWENTIETH. Commending. Our. Society.—l]—By Supplying Church Workers—2 : Tim. 2: 12; Prov. 22: 6: Relieving distress. Mark.:9:: 38-41. £ Messengers of the churches. : 8.7 Cor. 8: 21-24, - With our purses. “Matt. 19: .16:22. x. Teaching. . Matt. 5: Re or tay i Co-operating. 1 Thess. 5:2