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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.