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they entertain

A little angel unaware,

With face as round as is the moon;
A royal guest with flaxen hair,
Who, throned upon his lofty chair,
Drums on the table with his spoon,
Then drops it careless on the floor,
To grasp at things unseen before.

In the little stranger we see our own children again. Inexpressibly dear to our hearts and inexpressibly interesting to our observing eyes are these little third editions of ourselves, but they impress us as nothing else can with the truth that we. their progenitors, are soon to pass off this stage of action and that the work, the burden, the affairs of life are soon to pass on to the generations that shall follow us. Would we have it otherwise? Would we have these sweet babes, these tender beautiful little souls remain babes and children? No. Such a possibility would come to us as a keen and bitter sorrow. They must grow; they must change. They, and we, have here "no continuing city."

The great, the abiding consolation in all this change must be found in feeling ourselves a part of this everchanging life, even as these new lives, and all life, are a part of the Divine life and plan. Death is but a birth into new life. That birth we are nearing. This thought of the union of all life with the life of God in view of the dissolution of the earthly tabernacle has been beautifully expressed by Matthew Arnold, who asks in his poem entitled "The Wish," that no strange doctors either of the body or of the soul may be allowed around his

bed of death. He says:
"Bring none of these! but let me be,
While all around in silence lies,
Moved to the window near to see
Once more before my dying eyes,
Bathed in the sacred dews of morn

The wide aerial landscape spread;-
The world which was ere I was born,
The world which lasts when I am dead.
There let me gaze, till I become

In soul with what I gaze on wed;
To feel the universe my home;
To have before my mind instead
Of the sick room, the mortal strife
The turmoil for a little breath,
The pure, eternal course of life,

Not human combatings with death.
Thus feeling, gazing let me grow

Composed, refreshed, ennobled, clear; Then willing let my spirit go To work or wait elsewhere than here. -The Interior.

A Critic on Kissing. Kissing is a good thing, but we have entirely too much of it here in It is a America, at least in public. sacred rite that should not be performed before a mixed audience. If a man were parting from his wife, mother or sister for weeks or months, he might be excused for kissing them on the depot platform or in the cars, but I should prefer to attend to that ceremony before leaving the house. The sights and sounds on every depot platform are enough to give a sensitive person a severe attack of nausea. I have no objection to women's kissing each other on the street if they enjoy the diversion. It is always understood that they do not mean it. It is a mere formality and keeps them in practice. I once attended a church festival where there was a kissing booth. A bevy of pretty girls sold their osculatory favors for twenty-five cents each "for the good of the cause." It reminded me of those gross scenes which history informs us were once enacted in the temples of Bacchus. A woman cannot be too chary of her kisses to the opposite sex. How a man professing to be a gentleman can wed a woman whom he knows has been mouthed and mumbled by others, is beyond my comprehension. Indiscriminate kissing is about as reprehensible a vice as a woman can possibly be guilty of.-St. Louis Globe


Self Culture.

Here is a man who thinks of nothing but how he shall bring his nature to its highest perfection. He has perhaps thought chiefly of the gratification of appetite, and now he has risen above appetite and thinks of taste, and looks to higher and more refined and intellectual and æsthetic forms of gratification and culture, but there is the poison of selfishness in it yet. A man may have striven long for no other purpose than to save his soul, and then found that, that saved soul

was tainted with selfishness. And d the other hand it would be a dreadfi man must sacrific doctrine that a everything for others. It is a doctrin that a man would never tell his chi

dren, that the duty of self-sacrific required them to give up everythin to save some one else. We may b called upon to sacrifice many thing to give up comforts and pleasure: and even life itself, at the call of dut but God never requires a man to giv up his own best self. All that we ar really intended to live for characte: goodness of soul, our real life—we ar never called upon to surrender. To sa that we are ever obliged to sacrific these essentials would be to involv God in a contradiction. To think the our absolute self was ever to be sacr ficed on any occasion would be a te rible paradox. That which alone ha permanent and enduring value an makes life work living is never to b given up.

Now these contrasting duties neve really conflict with each other. Whe they seem to, the proper course not to attempt to compromise b tween them to make one balance th other. It would be absurd to attemp to be selfish one day and self sacr ficing the next. The human sou should present the spectacle of a gre: power of advance all along the who line of the one ministering to th other. The more truly a man sacrifice himself the more truly he shall develc himself. The more truly he developi himself the more truly he shall sacr fice himself. Every great thing ha its advantages. Freedom brings i disturbances, but shall we escap them by making men less free? N by making them more free. TI remedy for the errors and disturbanc of liberty is not restricted by libert. but increasing liberty. And man she not escape the dangers of self.cultu but by a deeper and truer self-cultur And the dangers of self-sacrifice a, to be remedied by a deeper and wis self-sacrifice. There may be incons tencies of our ways, but the great i onsistency is his.

Be not afraid of self-culture, but of staken and incomplete self-culture. e text binds both self-culture and f-sacrifice together in these great rds: For their sakes I sanctify self. Be your best self for the good your fellow-men. Jesus has gone › whole round of creation. He has ngled with men and wrought wondis works among them, preached to em as never man spake, and seen and t all the revealed glory of God in his rks. He has led this life that never in led, not that He might stand as a lendid wonder among men, but that might save the world to God. The blest souls have always felt a pertual reaction. Neither struggles to mplete themselves nor struggles to ve the world can satisfy them alone; ch needs the other to make it satising. One finds the good of all mannd a motive for doing his best. Go rth to serve the world, and will now you must be a better man to rve it fully.-Phillips Brooks.


Unnecessary Friction.

Not long since, in a newspaper parraph devoted to the "Chronic Grumer," he is quoted as asking such estions as this, "Why does the man no wants to go to the top floor of a ilding persist in standing in the or of the elevator ?" That question continually arising in various rms in the mind of any person who avels democratically, shoulder to oulder with the crowd. The back atforms and doorways of cars are ople, compelling one to crowd and sh to enter the car. People stand the street corners and compel ose who wish to use the cross-walk step into the street, irrespective of e condition of the gutter. At a ncert, in assemblies where the audice chooses its own seats, each newmer seats himself as near the aisle possible, and then compels the er arrivals to crowd past him, or se he steps into the aisle, quadrupconfusion by this act. Hold

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ers of the middle seats between two aisles in a theatre will come in after the rise of the curtain, apparently without a scruple. And nothing is more common at that center of confusion and discomfort-the Brooklyn Bridge-than to have men push and elbow their way through the crowd to get seats, and when the car passes the Brooklyn tower these same protectors of individual rights push and elbow their way through toward the doors, getting ready to leave as soon as the car stops.

Nothing is gained, not even time,

risy or self-deceived presumption Faith will intensify effort, instead of leading to shirk it; and the more we

trust him, the more we should ourselves work. We keep ourselves when God keeps us; God keeps us when we keep ourselves. Both things are true, and therefore our fitting temper is the double one of self-distrusting confidence and of earnest diligence.-Alexander Maclaren.

for frequently the blocking of a pas- The Temptation in Temptations. sageway detains those who crowd as well as those who are crowded. What can be gained by losing a part of a programme through a discourteous entrance which compels others to also lose part of their enjoyment, is beyond ordinary minds to discover.

It is the constant self-assertion and

disregard of others that increases the friction and causes such a tremendous wear and tear of the vital forces. Certainly this is true, that life is a there is the exercise of mutual conmuch more desirable privilege where sideration. Knowing this, why do we so constantly fail to exercise it? -Christian Union.

How God Keeps us.

God keeps us by enabling us to keep ourselves. "Through the Holy Spirit that dwelleth in us," so his protection is no mere outward wall of defense around us, nor any change of circumstances which may avert danger, but it is the putting within us of a divine life-principles which shall mould our thoughts, regulate our desires, re-enforce our weakness, and be within us a power that shall preserve us from all evil. God fights for us, not in the sense of fighting instead of us, but in the sense of fighting by our sides when we fight. A faith which says: "God will take care of me," and does not take care of itself, is no faith, but either hypoc

We depend a good deal, in our liferulings, upon the names by which we call things. If we do not class a temptation among our temptations, we are very apt to be entangled in its folds before we know it. Indeed, it is a part of the Tempter's art to prevent our seeing the temptation in temptations. We are often restrained from wrong doing by the fact that we feel ourselves being tempted. We shun deceit, lying, theft, and a score of well-recognized sins, because we realize in them the power of the Tempter. But these temptations that more nearly affect our outward conduct among our fellows are in no wise so subtile and so dangerous as those which are more essentially personal and spiritual. The temptations to doubt, distrust, and reject God steal over us before we are aware that we are in the Tempter's hands. We are tempted to think of God's mercy as unfairness or injustice, of his love as wrath, and to set ourselves up as judges of what God has or has not a right to do. Every occasion of suffering, loss, sor row, ought to be regarded as the peculiar opportunity of the Tempter. But such temptations are correspondingly to be regarded as divine opportunities given to us to witness for Christ.-S. S. Times.

A Loving Heart.

The woman with a loving heart is sure to look upon the bright side of life, and by her example induce others to do so. She sees a good reason for all the unwelcome events which others call bad luck. She believes in silver linings, and likes to point them out to others. A week of rain or fog, an avalanche of unexpected guests, a dishonest servant, an unbecoming bonnet, or any other of the thousand minor inflections of every-day life, have no power to disturb the deep calm of her soul. The love light is still in her eyes, whether the days be dark or bright. It is she who conIt is she who conquers the grim old uncle and the dyspeptic aunt. The crossest baby reaches out its arms to her, and is comforted. Old people and strangers always ask the way of her in the

crowded street. She has a good word to say for the man or woman who is under the world's ban of reproach. Gossip pains her, and she never voluntarily listens to it. Her gentle heart helps to see the reason for every poor sinner's mis-step, and condones every fault. She might not serve with acceptance on the judge's bench, but she is a very agreeable person to know. If you seek to find the happy and fortunate woman in your circle, they will generally be those who were born with loving hearts or, if not so endowed by nature, they have cultivated, by help of grace, this choice possession, and to have a double claim to its rewards. Perhaps the dominant charm of Dickens' novels lies in the secret of his ability to portray with skill the workings of an affectionate heart. The Cheeryble brothers send out warm sunny rays of




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loving kindness on every reader Nicholas Nickleby. Little Dorrit, Go bless her memory, with her sweet u selfish devotion to her complacer father and thoughtless brothers an sisters and witless Maggie, wins th Dear ol sympathy of every one. Pegotty, red-armed, a genuine love honest Ham and his father; pod little Em'ly, Agnes, and Dora (th juxtaposition does not harm them the pinched face and willing hands d the Marchioness; Ruth Pinch and he brother-and hosts of other face shine out with genial warmth from the novelist's pages and become ter der household memories. Whereve such hearts are found, in poetry fiction, in the pages of the novelist in the busy streets, their power recognized as unique, beneficient an enduring,-Harper's Bazar.

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When the Christian Endeavor ociety was founded only three officers were chosen- a president, vice-preident and secretary. There were hree committees appointed—a prayer neeting, a social and a lookout comnittee. Graeville Stevens, now of John Wanamaker's establishment in Philadelphia, was the first president. A junior society near Boston got much good lately out of this little contest. The superintendent gave ach junior a penny. They were to pend them in the best way they ould think of, and at the next meetng they were to tell how they spent he money. The juniors would then ote to decide which was the best way o use the penny, and a little prize was to be given to the best. The prize was for the best good deed was given to a junior who with her penny ribed a little girl to go to the junior prayer meeting.

There are 2,945 Baptist Christian Endeavor societies; Free Baptists, 55; Seventh Day Baptists, 49.

The Slanderer.

Against slander there is no defense. It starts with a word-with a nodwith a shrug-with a look-a smile. It is pestilence walking in darkness preading contagion far and wide hich the most wary traveler cannot void; it is the heart searching dagger f the dark assassin; it is the poisoned rrow whose wounds are incurable; it the mortal sting of the deadly ader, murder its employment, innocence s prey and ruin its sport. The man ho breaks into my dwelling, or meets e on the public road and robs me of y property, does me an injury. He ops me on my way to wealth, strips e of my hard-earned savings, in›lves me in difficulty, and brings my mily to penury and want. But he es me an injury that can be repaired. dustry and economy may again ing me into circumstances of ease d affluence. The man, who, comg at the midnight hour, fires my

dwelling, does me an injury. He burns my roof, my pillow, my raiment, my very shelter from the storm and tempest, but he does me an injury that can be repaired. The storm may indeed beat upon me, the chilling blast assail me, but charity will receive me into her dwelling; will give me food to eat and raiment to put on; will timely assist me, raising a new roof over the ashes of the old, and I shall again sit by my own fireside and taste the sweets of friendship and of home. But the man who circulates false reports concerning my character, who exposes every act of my life which may be represented to my disadvantage, who goes first to this, then to that individual; tells them he is very tender of my reputation, enjoins upon them the strictest secrecy, and then fills their ears with hearsays and rumors, and, what is worse, leaves them to dwell upon the hints and suggestions of his own busy imagination the man who thus "filches from me my good name" does me an injury which neither industry, nor charity, nor time itself can repair.-Sacred Heart Review.

Young People in the Church.

There has never been a time in the

history of the church when so much attention has been given to the organization and discipline of young people as now. The century just closing has witnessed a revolution in the treatment of the children; but we are just beginning to distinguish between children and young people and to order our efforts in the line of this recognition. We have long enough included young boys, who are no longer boys, in our appeals and efforts for "the dear children." Wise adap" tations to infantile capacity become puerilities when applied to young men and young women. These resent the treatment. We smile and bow and "adapt" ourselves to them. They laugh at our folly. We wonder at their

want of respect. In fact they are wiser than we. And indeed they are vastly more earnest than we know. Treat them as men and women; recognize their developing sense of self-respect and responsibility; cease "adapting" ourselves to them as a class; meet them on own level; talk to them in a straightforward, earnest, practical way; teach them the Gospel; emphasize the ethics of the Gospel; press upon them the necessity of prompt, final, eternal decision; put responsibility upon them; enlist them in christian service; call upon them for christian testimony; prepare to be leaders and soldiers in the coming years, and the young life of the church will respond to this appeal in a way that will give joy and hope to all lovers of Christ.-Bishop J. H. Vincent, in New York Independent.


In the matter of Christian giving a personal obligation rests upon every


overlooked by Christian people. They This fact is not infrequently think of their neighbor with his larger means as one who ought to give, forgetful of the fact that the same obligation rests upon them, although their possession of this world's goods The New may be very limited. Testament injunction is, "Upon the first day of the week let every one of you lay by him in store." No exception on account of one's pecuniary condition is made. This sense of personal responsibility is one that should be prayerfully cultivated. We are prone to be very selfish, especially in money matters. money matters. We think of our money as our own and that its chief use is in the promotion of our personal interests. This spirit of selfishness, unless we exercise due spiritual vigilance, gradually grows upon us, and our sense of obligation to give as suitably impress us. Richard Baxter the Lord has prospered us fails to once said: "My rule has been to study to need as little as possible for myself; to lay out nothing on neednots; to live frugally on little; to serve God on what he allowed me, so that what I took for myself, might be as night

good work for the common good as that which I gave to others; and then to do all the good I could with the rest. The more I have done this the more I have had to do with. When I gave away almost all, the more came in, I scarce know how, when unexpected and unplanned for. When of improvidence I was led to use too much on myself or on things of little importance, then I prospered less than when I did otherwise. If I had planned to give only after my death, then all might have been lost; whereas, when I gave away at present and trusted to God for the future, then I wanted nothing and lost nothing.". Mid-Continent.


Mint, anise, and cummin! These are the things about which we cannot agree. We are as one in the essentials. We can say the Apostles' Creed together. But we fight each other when we ought to be fighting the enemy, because our different regiments wear different regimentals. Blind! blind! The Christian church is a mighty giant. There is no end to its strength and its power, and no limit to the possibilities of its victory over the world, the flesh, and the devil. But the giant is blind, and can not tell the difference between a man and a tree, between the little and the big. And the giant is breaking twigs when he ought to be uplifting nations. Christ healed a great many people in the years of his blessed ministry, but the writers of the Gospels seem especially fond of telling us how he opened the eyes of the blind. For that is one of the sacramental miracles. Beneath the outward gesture and deed lies the spiritual meaning. We are all more or less blind. We are all feeling our way about in the haze, not seeing anything clearly, and often making blunders, taking men for trees. And Christ came to be the life of the world. He came to open our blind eyes, and to show us what things are to teach us the eternal difference between men and trees. Rev. George Hedges, in "Christianity Between Sundays."

At the last annual meeting of the British and Foreign Bible society one of the speakers, referring to the 4,000,000 copies, in whole or in part, of the word of God issued by the society in one year, said: "Suppose these could be printed in Chinese and distributed on Chinese soil. Before the task could be accomplished of placing one copy in the hands of each of China's 380,000,000, 95 years would have rolled by and three generations of mortal men would have passed away."

The number of Presbyterian Chris tian Endeavor societies is as follows: Presbyterian, 5,363; Cumberland Presbyterian, 549; United Presbyterian, 275; Reformed Presbyterian, 43; Scotch Presbyterian, 24. In addition there are enrolled two Westminster leagues of Christian Endeavor. The Congregationalists have 4,368 Christian Endeavor societies.

Mr. H. B. Pennell, now of Boston, son of Mr. W. H. Pennell, lead the first Christian Endeavor prayer meeting, being at that time but 11 years of age.

The total number of Christian Endeavor societies is 23,163; 845 of these societies are in foreign and missionary lands, 1,546 in the Dominion of Canada, and 20,772 in our own land. There are now 2,859 Junior Christian Endeavor societies enrolled.

Rebuilding the Temple. If, as we said last week, life is a pilgrimage, it is also a process of building. We are the temple of God; and from this historic scene we may draw some lessons concerning the process of soul-building.

The temple is in ruins. Whatever may be our view of the doctrine of the Fall, we cannot doubt that in point of fact, man is not what God means him to be. He is a majestic ruin; the very enormity of his sins bear witness of the sublimity of his nature. Depravity is not natural, but contranatural, as Dr. Bushnell has well said. It is the spiritual nature which gives to man his dignity, as it was the Temple which made Jerusalem a Holy City. As the glory of the latter de

pended not upon its commerce, manufactures, palatial splendors, social luxuries, but upon its Temple,symbol of the Divine Presence, so the glory of man depends not upon his industries, his civilization, his outward pomp and splendor, but upon that faith and hope and love which constitute the sacred centre and hope of his nature. It is here, therefore, that the rebuilding of man must begin. Religion is not a decoration to be added, it is not a climax to be reached, it is the foundation of character. In all reform, whether of community or of individual, the first rebuilding is to be of the moral and spiritual nature, of the conscience and the life; and as in

Jerusalem the altar was first be built and sacrifices offered before even the foundation of the temple was laid, and long before its walls were reared, so in this building of the spiritual nature the inward life comes first, the outward symbol afterwards; devotion precedes ritual, faith precedes creeds, and love precedes service.-Lyman Abbott.

Cleveland has recently bidden Godspeed to one of her earnest Endeavorers, Miss Schauffler, who has gone to Syria as a missionary. The missionary spirit is hers by inheritance, the names of both her father and her

grandfather being conspicuous in the history of modern missions, and her father being now an apostle to the Bohemians in the city of Cleveland. The endeavor cause is greately honored by these its missionary daughters.

The general aspect of the work inj the District of Columbia is decidely" encouraging. Several new societies have been recently formed, and every thing seems to point to the formation of others in the near future. There can be, however, no great increase in the number of societies for the reason that nearly every evangelical churcl in the district has already a society of Christian Endeavor.

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