Newspaper Page Text
2
(Our yitlp it
THE SEAL AND EARNEST.
A SERMON BY ALEXANDER MAC
LAREN, BA. D D.
“Who hath also sealed n«. aud given
the earnest of the Spirit in our hearts."
—2 Cor. 122.
There are three strong meta
phors in this and the preceding
verse—“anointing,” “sealing,"
and “giving the earnest” —all of
which find their reality in some
D ,’ine act. These three meta
pnors ail refer to the same sub
Jed, and what that subject is is
sufficiently explained in the last
of them. The “ea r nest" con
sistsof “the Spirit in our hearts,”
and the same explanation might
have been appended to both the
preceding clauses, for the
‘ anointing” is the anointing of
the Spirit, and the “seal” is the
seal of the Spirit. Further,
these three metaphors all refer
to one and the same act. They
are not three things, but three
aspects of one thing, just as a
sunbeam might be regarded
either as the source of warmth,
or of light, or of chemical action.
So the one gift of the one Spirit
“anoints,” “seals.” and is the
“earnest.” Further, these three
metaphors all declare a uni ver
sal prerogative of Christians.
Every man that loves Jesus
Christ has the Spirit in the
measure of his faith. “And if
any man have not the Spirit of
Christ he is none of his.”
I. —The first metaphor in the
text: the “seal” of the Spirit.
A seal is impressed upon a re
cipient material, made soft by
warmth, in order to leave there
a copy of itself. And it is not
fanciful, nor riding a metaphor
to death, when I dwell upon
these features of the emblem in
order to suggest the analogies in
Christian life. The Spirit of
God comes into our spirits, an J
by gentle contact impresses upon
the material, which was intract
able until it was melted by the
genial warmth of faith and love,
the likeness of itself, but yet so
as that prominences correspond
to the hollows, and what is in re
liet in the one is sunk in the
other. Expand that general
statement for a moment or two.
The effect of alb the Divine in
dwelling, which is the character
istic gift of the Gospel to every
Christjan soul, is to mould the
recipient into the image of the
D.vine inhabitant. There is in
the human Spirit—such is its
dignity amidst its ruins, and its
nobility shining through its deg
radation —a capacity of receiving
the image of God, which consists
not only in voluntary and intelli
gent action and the conscious
ness of personal being, but in the
love of the things that are fair,
and in righteousness, and true
holiness. His Spirit, entering
into a heart, will there make
that heart wise with its own wis
dom, strong with some infusion
of its own strength, gracious
with some drops of its own
grace, gentle with some soften
ing from its own gentleness, holy
with some purity reflected from
its own transcendent whiteness.
The Spirit, which is life,
moulds the heart into which it
enters into a kindred, and, there
fore, similar life.
There are, however, character
istics in this “seal” of the Spirit
which are not so much copies as
correspondences. That is to
say, just as what is convex in
the seal is concave in the impres
sion, and vice versa, so, when that
Divine Spirit comes into our
spirits, its promises will excite
faith, its gifts will breed desire;
to every bestowment there will
answer an opening receptivity.
Yearning love will correspond to
the love that longs to dispense,
the sense of need to the Divine
fulness and sufficiency, empti
ness to abundance, prayers to
promises; the cry “Abba! Fath
er!” the yearning consciousness
of sonship, to the word “Thou
art my Son;” and the upward
eye of aspiration and petition,
and necessity, and waiting, to
the downward glance of love be
stowing itself. The open heart
answers to the extended hand,
and the seal which God’s Spirit
impresses upon the heart that is
submitted to it is of this two-fold
character, resemblance in moral
nature and righteousness, <corres
pondencejas regards the myster
ies of the converse between the
recipient and the giving God.
Then, mark, the material is
made capable of receiving the
stamp because it is warmed and
softened. That is to say, my
faith must prepare my heart for
the sanctifying indwelling of
that Divine Spirit. The hard
wax may be struck with the seal,
but it leaves no trace. God does
not do with man as the coiner
does with his blanks, put them
cold into a press, and by violence
from without stamp an image
upon them, but he does as men
do with a seal, warms the wax
first, and then,* with a gentle,
firm touch, leaves the likeness
there. So, brother! Learn this
lesson: if you want to be good,
lie under the contact of the Spir
it of righteousness, and see that
your heart is warm.
Still further, note that this ag
gregate of Christian characte’-,
in likeness and correspondence,
is the true sign that we belong
to God. This seal is the mark of
ownership, is it not? Where the
broad arrow has been impressed
everybody knows that th it is roy
al property. And so this seal of
God’s D.vineSpirit, in its (fleets
upon my character, is the one to
ken to myself and to other peo
ple that I belong to God and
that he belongs to me. Or, to
put it into plain English, the
only reason for any man's being
regarded as a Christian is his
possession of the likeness and
correspondence to God which
that Divine Spirit gives. Like
ness and correspondence, I say,
for the one class of results are
the more open for the observa
tion of the world, and the other
class are the more of value for
ourselves. I believe that Chris
tian people ought to have, and
are meant by that Divine Spirit
dwelling in them to have, a con
sciousness that they are Chris
tians, God’s children, for their
own peace and rest and joy. But
you cannot use that in demon
stration to other people; you may
be as sure of it as you will, in
your inmost hearts, but it is no
sign to anybody else. And, on
the other hand, there may be
much of outward virtue and beau
ty of character which may lead
other people to say about a man:
•■That is a good Christian man,
at any rate,” and yet there may
be in the heart an all but abso
lute absence of any joyful assur
ance that we are Christ’s, and
that he belongs to us. So the
two things must go together.
Correspondence, the spirit of
sonship, which meets his taking
usas sons, the faith whichclasps
the promise, the reception which
welcomes bestowment, must be
stamped upon the inward life.
For the outward life there must
be the manifest impress of
righteousness upon my actions if
there is to be any real seal and
token that I belong to him. God
writes his own name upon the
men that are hi*. All their
goodness, their gentleness, pa
tience, hatred of evil, energy and
strenuousness in service, sub
mission in suffering, with what
soever other radiance of human
virtue may belong to them, are
really “his mark!”
There is no other worth talk
ing about, and to you Christian
men I come and say, Be very sure
that your professions of inward
communion and happy conscious
ness that you are Christ’s are
verified to yourself and to others
by a plain outward life of right
eousness like the Lord’s. Have
you got that seal stamped upon
your lives like the hall-mark that
says, “This is genuine silver,
and no plated Brummagem stuff”?
Have you got that seal of a visible
righteousness and every day pur
ity to confirm your assertion that
you belong to Christ? And is it
woven into the whole length of
your being like the soarltt thread
that is spun into every admiralty
cable as a sign that it is crown
property? God’s seal, visible to
me and to nobody else, is my con
sciousness that I am his; butthat
consciousness is vindicated and
delivered from the possibility of
illusion or hypocrisy only when
it is checked and fortified by the
outward evidence of the holy life
that the Spirit of God has
wrought.
Further, this sealing, which is
thus the token of God s owner
ship, is also the pledge of secur
ity. A seal is stamped in order
that there may be no tampering
with what it seals; that it may be
kept safe from all assaults,
thieves, and violence. And in
the metaphor of our text there is
included this thought, too,
which is also of an intensely
practical nature. For it just
comes to this—our true guaran
tee that we shall come at last in
to the sweet security and safety
of the perfect state is present
likeness to the indwelling Spirit
and the present reception of Di
vine grace. The seal is the
pledge of security, just because
it is the mark of ownership.
When, by God’s Spirit dwelling
in us, we are led to love the
things that be fair, and to long
after more possession of what
ever things'are of good report,
that is like God’s hoisting his
flag upon a newly-annexed terri
lory. And is he going to be so
careless in the preservation of
his property as t hat he will allow
that which is thus acquired to
slip away from him? Does he
account us as of so small value as
to hold us with so slack a hand*
But no man has a right to rest
on the assurance of God’s saving
him into the heavenly kingdom
unless he is saving him at this
moment from the devil and his
own evil heart. And, therefore,
I say the Christian character, in
its outward manifestations and
in its sweet inward secrets of
communion, is the guarantee that
we shall not fall. Rest upon him,
and he will hold you up. We are
“kept by the power of God unto
salvation,” and that power keeps
and that final salvation becomes
ours “through faith.”
ll.—Now, secondly, turn to
the other emblem, that “earnest”
which consists in like manner
“of the Spirit.”
The “earnest,” of course, is a
small portion of purchase-money,
THE CHRISTIAN INDEX: THURSDAY, JULY 30. 1896.
or wages, or contract-money
which is given at the completion
of the bargain as an assurance
that the whole amount will be paid
in due time. And, says the apos
tle, this seal is also an earnest.
It not only makes certain God’s
ownership and guarantees the
security of those on whom it is
impressed, but it also points on
wards to the future, and at once
guarantees that, and to a large
extent reveals the natnre of it.
So, then, we have these two
thoughts on which I touch.
The Christian character and
experience is the earnest of the
inheritance, in the sense of being
its guarantee, inasmuch as the
experiences of the Chri »tian life
here are plainly immortal. The
resurrection of Jesus Christ from
the dead is the objective and ex
ternal proof of a future life. The
facts of the Christian life, its as
pirations, its communion, its
clasp of God as its very own, are
the subjective and inward proofs
of a future life. As a matter of
fact, if you will take the Old
Testament, you will see that the
highest summits in it to which
the hope of immortality soared
spring directly from the experi
ence of deep and blessed commu
nion with the living God. When
the Psalmist said “Thou wilt not
leave my soul in sheol', neither
wilt thou suffer thy Holy One to
see corruption,” he was speaking
a conviction that had been float
edinto his mind on tne crest of a
great wave of religious enjoy
ment and communion. And, in
like manner, when the other
Psalmist said “Thou art the
strength of my heart, and my
portion forever,” he was speak
ing of the glimpse* that he had
got of the land that was very
far off, from the height from
which he had climbed on the
mount of fellowship with God.
And for us, I suppose that the
same experience holds good.
Howsoever much we may say we
believe in a future life, and in a
heaven, we really grasp it as a
fact that shall be true about our
selves, in the proportion in
which here we are living in di
rect con tact, and communion with
God. The conviction of immor
tality is the distinct and direct
result of the present enjoyment
of communion with him, and it is
a reasonable result. No man
that has known what it is to turn
himself to God with a glow of
humble love, and to feel that he
is not turning his face to vacuity,
but to a face that looks on him
with love, can believe that any
thing can ever come to destroy
that communion. What have
faith, love, aspiration, resigna
tion, fellowship with God, to do
-withdeath? They cannot be cut
through with the stroke that de
stroys physical life, any more
than you can divide a sunbeam
with a sword. It unites again,
and the impotent edge passes
through and has effected nothing.
Death can shear asunder many
bonds, but that invisible bond
that unites the soul to God is of
adamant, against which his
scythe is in vain. Death is the
grim porter that opens the door
of a dark hole and herds us into
it as sheep are driven into a
slaughter house. But to those
who have learned what it is to
lay a trusting hand in God’s
hand, the grim porter is turned
into the gentle damsel that keeps
the door and opens it for light
and warmth and safety to the
hunted prisoner that has escaped
from the dungeon of lite. Death
cannot touch communion, and the
consciousness of communion with
God is the earnest of the inheri
tance.
And it is so for another reason.
All the results of the Divine
Spirit’s sealing of the soul are
manifestly complete, and as man
ifestly tend towards complete
ness. The engine is clearly
working only half-speed. It is
obviously capable of much high
er pressure than it is working at
now. Those powers in the
Christian man can plainly do a
great deal more than they ever
have done here, and are meant to
do a great deal more. Is this
imperfect Christianity of ours,
our little faith, so soon shatter
ed, our little love so quickly dis
proved, our faltering resolutions,
our lame performances, our
earthward cleavings—are these
things all that Jesus Christ’s bit
ter agony was for, and all that a
Divine Spirit is able to make of
us? Manifestly, here is but a
segment of the circle, in heaven
is the perfect round; and the im
perfections in the work of so ob
viously Divine an Agent, so far
as life is concerned, cry aloud
for a region where tendency shall
become result, and all that was
in him to make us we shall be
come. The road evidently leads
upwards, and round that sharp
corner where the black rocks
come so near each other and our
eyesight cannot travel, we may
be sure it goes steadily up still
to the top of the pass un
til it reaches “the shining
tablelands whereof our God him
self is sun and moon,” and brings
us all to the city set on a hill.
And, further, that Divine seal
is the earnest, inasmuch as itself
is part of the whole. The truest
and the loftiest conception that
we can form of heaven is the per
fecting of the religious experi-
ence of earth. The shilling or
two given to the servant in old
fashioned days when he was
hired is of the same currency
as the balance that he is to get
when the year’s work is done.
The small payment to day comes
outof the same purse, and is coin
ed out of the same specie, and is
part of the same currency of the
same kingdom, as what we get
when we go yonder, and count
the endless riches to which we
have fallen heirs at last. You
have but to take the faith, the
love, the obedience, the commu
nion, of the highest of moments
of the Christian 11'e on eart",
and take from them all their lim
itations, subtract from them all
their imperfections, multiply
them to their superlative possi
bility, endow them with a contin
ual power of growth, and stretch
them out to absolute eternity,
and you get heaven. The ear
nest is of a piece with the inher
itance.
So, dear brethren, here is a
gift offered for us all, a gift
which our feebleness sorely
needs, a gift for every timid na
ture, for every weak will, for
every man, woman, and child be
set with snares and fighting with
heavy tasks, the offer of a rein
forcement as real and as sure to
bring victory as when, on that
day when the fate of Europe was
determined, after long hours of
conflict, the Prussian bugles
blew, and the English command
er knew that with the fresh troops
that came on the field victory
was made certain. So you and
I may-have in our hearts the Spir
it of God, the spirit of strength,
the spirit of love and of a sound
mind, the spirit of adoption, the
spirit of wisdom and of revela
tion in the knowledge of him to
enlighten our darkness, to bind
our hearts to him, to quicken
and energise our souls, to make
the weakest among us strong,
and the strong as am angel of
God. And the condition on which
we may get it is this simple one
which the Apostle lays down.
“After that ye believed, ye were
sealed with that Holy Spirit of
promise, which is the earnest of
our inheritance.” The Christ who
is the Lord and giver of the Spir
it has shown us how its blessed
influences may be ours when, on
the great day of the feast, he
stood and cried with a voice that
echoes across the centuries, and
is meant for each of us, “If any
man thirst, let him come unto
me and drink. He that believeth
in me, out of his belly shall flow
rivers of living water. This
spake heof the Spiritwhich they
that believe qn him should re
ceive.” ' ■» '
Pen Droppings.
BY L. L. V.
The man who is aware that
when he shall depart from earth
he will be unhonored and unsung,
and that in a few days, or at farj
thest a few months, all memc
ry of him will have faded,has the
consolation of knowing that he
is one of a vast majority. Os the
millions who have trod our planet
since the beginning of recorded
history,only a few thousand have
left remembered names. Even of
those, who for a time seemed to
till a considerable space in the
world’s regard, many have been
assigned to the ranks of the for
gotten. The great mass have
been born, suffered and toiled for
a period more or less brief and
passed away, leaving no mark of
their having existed. This is all
that can be said of millions upon
millions of those who have worn
human flesh. Occasionally it is
named that thousands have been
slain in battle or that thousands
have been swept away by some
pestilence, but their names or the
incidents of their lives are not
given.
Yet we are not to suppose that
all these have been worthless.
Each one has had a part to per
form in the great drama of human
existence. Though by far the
greater number failed to have
their names inscribed upon the
scroll of fame, there was, we may
not doubt, a necessity for eash
one’s existence in the unerring
ordering of eternal providence.
One individual more or less is a
fact of small significance by our
short-sighted leckoning. But
upon some such unmarked one
may have hinged the most im
portant issues. It may have been
that in some of the world's deci
sive battles the scale was turned
by the existence of a private sol
dier whose merit was not recog
nized. We do not doubt that in
many instances the world has
given praise to those who de
served it not, and allowed those
to whom honor should have been
awarded to go unnoticed.
These reflections, just as they
may appear to the philosophic
mind, do not relieve the mortifi
cation of one who is conscious of
having been but a cipher,and who
is painfully aware that the name
which he or she has borne will
sink into oblivion. Some are dis
posed to think that it is better to
be badly famous than not to be
known at all. Such a sentiment
has caused the doing of many
things which were better left un
done. The deeds of men to
which pure benevolence was the
main p-ompting have been sadly
few. Even those who are com
monly rated as sacrificing them
selves for the good of others, al
low something of a selfish greed
for glory to get mixed up with
their motives. Altruism, true
and genuine,can be rarely found.
There are those indeed with
whom a desire to benefit others
becomes a very strong passion.
But it is to be doubted whether
or not these have not made some
reckoning of the honor that may
accrue to them from their bene
ficence.
While it is true that many mil
lions have lived to no purpose,
when judged from a human
standpoint, it is also true that
many of those who left great
names behind,so lived that to our
view the world was rather worse
than better from their having
lived. It seems to our narrow
vision that bad men have had the
best of our little planet. Those
who planned schemes of selfish
greed seem to have met with a
larger measure of success than
those who sought to accomplish
some advantage for their race.
The larger number of those
whose names appear on the pages
of history are remembered for
their misdeeds. Were we to form
our estimate of this alone, we
should decide that the drama of
human existence has been one in
which sin and misery had much
the predominance. This has been
the case thus far. While there
have been forms of happiness in
the world, wretchedness in some
of its myriad styles has been the
general rule. But we conclude
too hastily when we decide that
men were created merely that
they might be miserable. Much
of human woe perhaps the
larger part—grows out of man's
sinning, and is not an unavoida
ble consequence of his environ
ments.
“ Who shall prepare thy way
before thee.” Matt. 11:10. The
Lord never builds a bridge of
faith, except under the feet of
the faith filled traveler. If he
built the bridge a rod ahead, it
wouldn’t be a bridge of faith.
That which is of sight is not of
faith.
There is a self-opening gate
which is sometimes used in coun
try roads. It stands fast and firm
across the road as a traveler ap
proaches it. If ne stops before
he gets to it, it won’t open. But
if he will drive right at it his
wagon wheels press the spring
below the roadway, and the gate
swings back to let him through.
He must push right on at the
closed gate, or it will continue
closed. This illustrates the way
to pass every barrier on the roid
of duty. Whether it is a river, a
gate, or a mountain, all the child
of God has to do is to go for it.
If it is a river, it will dry up
when you put your feet in its
waters. If it is a gate, it will fly
open—when you are near enough
to it, and are still pushing on. If
it is a mountain, it will be lifted
up and cast into the sea—when
you have come squarely up with
out flinching to where, you
thought it was. Is there a great
barrier across your path of duty
just now ? Just go for it in God,
and it won’t be there.— H. Clay
Trumbull.
Not Easy to Criticise—Be
tween criticism and gru nbling
there is a great gulf fixed. Too
often do we pay the chronic ob
jector, or grumbler, an unmerit
ed compliment when we tell him
that it is “easy to criticise. ” It
is, in truth, very difficult to criti
cise, although it is very easy to
find fault. “The human race is
divided into two classes,” says
Dr. Holmes: “those who go
ahead and do something, and
those who sit and inquire why it
wasn't done the other way.” It
will not do to pay this latter class
the compliment of being critics,
for that name implies all that
goes to make a man fair and fine
tempered, whether his ultimate
judicial decision be for or against
those on whom he sits in judg
ment. — S. S. Times.
Don't Leave Jellies Uncov
ered. — My husband, said a
physician’s wife not long ago,
chanced to see one day some
molds of jelly set to cool outside
the window. They were uncov
ered, as they were out of reach
of anything.
He asked me, “Is it your cus
tom to cool your jelly uncover
ed?”
I was obliged to say it was.
Then he said, “Do you know
when we medical men want to
secure minute organisms for in
vestigations, we expose gelatin
to the air or where germs are,
and it quickly attracts, and holds
them? Cool your jelly, if you
will, but cover it with a piece of
muslin.”
The great Scotch philosopher
has said, ‘ ‘ the courage that dares
only die is no sublime affair. The
courage we desire and prize is not
the courage to die decently, but
to live manfully .” The believer
is a soldier, and he is to be a
good soldier.
CHURCH ORGAN FOR SALE.
Our Make. Cost >2,400, Price, *1.200.
Hook & Hastings Co., Boston.
ilxe e.
Any publication mentioned in this de
partment may be obtained of the
American Baptist Publication So
ciety, 93 Whitenail St., Atlanta, Ga.
When prices are named they include
postage.
The Editors of the Christian Index
desire to make this column of service
to their readers. They will gladly
ansver, or have answered, any ques
tions regarding books. If you desire
books for certain lines of reading, or
desire to find out the worth or pub
lisher of any book, write to them.
The Life of 7 Jas. McCosh. Edited
by W M Stone. Chas Scribner's
Sons, New York. Price <2 50.
The method employed in this volume
is somewhat novel but we think a
most desirable one. Before his death
Dr. McCosh wrote out various autobio
graphical sketches of his life. These
are used and interspersed with chapters
dealing with the periods intervening,
and with the same periods by the editor.
In this way we have Dr. McCosh's own
view and then the observations of the
editor. In autobiography much is
gained, and yet certain aspects must in
modesty be left out. By the method
here pursued we are given a full and
rounded view of the man. We hope
this method will come into more general
use.
The life of Dr. McCosh was long.
From 1811 to 1894 did its years roll on.
Two sides of the Atlantic felt its in
fluence. He spent fifty-seven years in
the old country as a successful writer,
preacher, leader and teacher. Then
when most men begin to think their
active days over, he embarked for a
strange land to take up a new work,
For twenty six years more he was identi
fled with these new labors at Princeton.
When it is further considered that he
was a most important factor in three
great national movements, the scope of
the biography will be seen In the dis
ruptionof the Scottish church he stood
with Guthrie, Chalmers and others as a
leader of the Free Kirk. At the time a
pastor, he gave up his charge to join
hands with the seceding forces Later,
when a professor at Belfast College, he
was an active leader in the movement
for Irish disestablishment. Again at
Princeton he took part in the education
al movement which was just beginning
when he arrived in America. Barnard
at Columbia, Eliot at Harvard, Woolsey
at Yale, had just taken their places for
the uplifting of educational advantages
in this country. Princeton was ever
after a great factor in this revival.
Dr McCosh never ceased to be a
preacher, although conscious that his
greatest work was in other lines. He
declined a call to the church of which
Thomas Guthrie became the famous
pastor, because he was of the opinion it
was too much for him. He himself
recommended Guthrie to the place.
But he was an ideal pastor and practi
cal preacher. In his country charges
he visited with the greatest regularity
and svstem He held afternoon service
for the children and young people at
which he questioned them as to the
morning sermon. In the disruption
days he travelled up and down the
country preaching and establishing
churches of the new connection. Many
are the incidents of these days when
sacrifices for truth both exhibited and
strengthened the Scottish character.
When professor of metaphysics at Bel
fast, he labored with one or two
students in a neglected portion of the
city, and by visiting and preaching
built up a strong church. As President
of Princeton he showed the same spirit.
Y’oung pastors can find great help in
this book.
McCosh was also a leader both in
public movements and educational
efforts In the latter he worked for
solid and conservative results. He
maintained against Eliot, of Harvard,
the cause of the classics. To him edu
cation was broader than immediate
financial utility. He was ever ready to
welcome new ideas. Evolution in its
main teachings as to the physical and
animal world was early given a wel
come to his mind. The elective system
was adopted for the last years of the
college He believed in religion in col
lege. Preaching, and strong preaching,
was always maintained Revivals were
encouraged, and the old president, who
had a pastor s heart, was the most po
tent factor in them In the recent bi
ography of Dr. Gordon it is related how,
after the round of night meetings in the
dormitories, Gordon would return to
find Dr McCosh waiting for him. He
would then ask for all the details of
the night's work, being interested in
every student by name He was strong
in administration Greek letter socie
ties and hazing were banished from
Princeton. The equipment was in
creased, until to-day Princeton owns no
superior.
His most lasting contributions will be
his philosophy. While a young man
just out of the seminary, he determined
to produce a work on philosophy. For
a half century he was a leader in these
lines of thought. In the days of ideal
ism he believed in realism. God was
real to him. and he was real to himself.
This furnished the basis of his work.
His philosophy and his religion he could
not separate To him truth was all
related and could not be considered
apart. The result is, his contributions
are lasting and important. His text
books may be superseded. His influence
will not, for he turned the currents
where philosophy was running wild.
All through this biography is filled
with striking and amusing incidents.
Such a personality carries one like a
character of fiction. The Scotch was
always in him. Much as we love the
pictures of Maclaren’s dear old Drum
tochty folks, we must put this stroog,
evangelical, gospel preacher, teacher,
thinker and man, in the first place as a
glimpse at the real Scotchman. For a
summer reading we do not know its
equal.
Heather from the Brae. David
Lyall. F. H. Revell Co., New York
and Chicago. 75c
QThis is of the class of Scotch charac
ter stories made popular by Maclaren,
Banie and Crockett. A village and the
kirk with the attendant personages
make up the scene that is not shifted
in different stories but only emphasis
laid on special cases. The dialect is not
so provoking as in Maclaren and Crock
ett, but neither is Mr Lyall as great a
master of pathos. His stories are wor
thy of going with these others as clean,
wholesome, helpful. The best are “At
the Door,” “In His Own Country,” ‘ The
Mistress of the Mount,” and “Worthy of
His Hire.” The last is one of the best
preacher stories we ever read. This is
a good summer book to take to the
country and leave behind you as a good
influence when you return.
Saxf.n hurst. D. C. Eddy. Ameri
can Baptist Publication Society.
Philadelphia and Atlanta.
In the form of a story we have here the
days of Milton, Cromwell. Roger Wil
liams, and the life of England and New
England. The story portion is agree- |
able and is but a thread to hang the his- '
> Poor
| Pilgarlic, |
> there is no need for you N,
j t o contemplate a wig Y
& when you can enjoy the *
5 pleasure of sitting again v
6 under your own “thatch.” &
You can begin to get
your hair back as soon r®
j as you begin to use
j Ayer’s |
i Hair Vigor. |
tory of early days on. By this we do
not intend to disparage the story for it
is admirably arranged to carry interest
along through the historical events.
The history is given in substantial ac
curacy. It illustrates very thrillingly
the days when Providence was being
founded and Oliver Cromwell was rul
ing England, or getting ready to do it.
It will be an addition to any Sunday
school library and can be nothing but
helpful to young people.
A Bride of the Desert. Grant
Allen. R. F. Fenno, New York.
A short and interesting story of ad
ventures along the Egyptian coast.
A ship is wrecked and an E iglish girl
is captured by the desert tribes. A
soldier from the rescuing party after
thrilling adventures, gets her back to
safety. The usual sequel follows. It
is a goed clean book and will serve to
interest for an idle hour.
The Finding of Lot s Wife Alfred
Clark. F. A. Stokes & Co., New
York and London, fl.oo.
This is a realistic novel of love and
adventure. The scene is laid in Pales
tine and the regions thereabout. The
plot is exciting, the story well main
tained and the interest kept until the
end These books of Eastern life are all
helpful in giving vividness to that far
away land.
New York, Boston and Philadelphia
via Savannah and Steamer.
Go via the Central of Georgia Railway to
Savannah, thence via Ocean Steamship
Company. The delightful sea crip on one of
these finely equipped, first-class passenger
steam hips is really a pleasure trip, the
equipment and service being the counter
part of a well regulated, first-class hotel, all
this luxury and comfort bring provided
without extra Charge beyond holding ticket
via this line. Tickets include meals and
berths on steamer Rates as follows: Atlan
ta to New York $24 00; Boston >24 00; Phila
delpha (via New York) *26 00 Excursion
rates New’ York and return MS 70; Boston
an' 1 return $42 80; Philadelphia (via New
York) 14580 Excursion tick-ts limited for
return until October 81st, IMWS For further
information, tickets, reservation on steamer
apply Ticket Office, 16 Wail street, Kimbal)
House.
JEWELRY REPAIRED.
If you want good work send
your Rings, Pins, Ear Rings,
Gold Pen«, Spectacles, Raz
ors, Watches, etc., to C. P.
Barnes & Bro., Jewelers Louis
ville, Ky., by registered mail.
They will tell you what it will
cost. They cando anything you
want done in this line, and do it
well.
It Will be Dollars to You
If you will bear in mind that
the Western & Atlantic and
Nashville, Chattanooga & St.
Loius Railways are the shortest,
quickest, and best equipped lines
to the North, West, and South
west. Through sleeping-car
from Atlanta to St. Louis on No.
4, making many hours quickest
time between these points.
Through trains to Nashville,
connecting in Union Depot with
vestibule train for Chicago. Call
on or address C. B. Walker,Tick
et Agt., Union Depot, or R. D.
Mann, Ticket Agt., Kimball
House, Atlanta, Ga.,J. L. Edmon
son, Pass Agt., Chattanooga,
Tenn.
BELLS.
ZJ? Buckeye Bell Foundry
■ » i r* J-*** .Vnnduzrn Co., Cinciunati,OhiOr
Church Bells & Chimes.
Award at n’orlri’s Fair. Gold Medal at
lua-wuxCer Exp'n. Price, terms, ettu supplied free
BELLS
Steel Alloy Church & School Bells. *<-Send for
Catalogue. The C. S. BELL CO., HllUboro. O.
THE LARGEST ESTABLISHMENT MANUFACTURING
CHURCH BELLS
PUREST BELL METAL (COPPER AND TIN;.
Send tor Price and Catalogue.
MaSHANE BELL FOLNDKV, BALTIMORE, MIK
I*LVMVFR uolixeothzsbzua
I CHURCH gfeM
FXSXLsXsIS. IILLSWHT.
te to Cincinnati Bell Foundry Co., Cincinnati, 0-
rt DEI I CMMUS
ULiLLu ltd Scheel, for Fira,
c»uiop.nn,
FOUNDRY CO. a Northvillk, Mio‘
V\W Bi an .‘ i Head Noises relieved by using
_ \ i Wilson’s Common Sense Ear Drums.
V ew scien ti fl c invention; different
? A 1 from all other devices. The only safe,
pimple, comfortable and invisible
w ILar Drum in the world Helps where
„'iF I medical skill fails. No wire or string
fattachment. Write for pamphlet.
THE Os / WILSON EAR DRUM CO.
’?! / Offleea 1 - 88 l oui.vllle, Kr.
POSITION u “'” IK. 104,1122 Broadway X.T.
HENRY PILCHER’S SON’S
Louisville, Ky.
PIPE ORGANS
Highest Awards World’s Fair.
Our New Priced Catalog uow
of cups, casters, W
forks, etc., Knives,
any d?esl:
C. P.
bawes
& BRO.
Silversmiths, wCedM
584 W. Market, Louisville,
This firm is reliable.—Christian Index.