Earlier text: A REVIEW OF SUNDAY LEGISLATION IN CENTURY NINETEENWHAT IS COMING?
By Henry Scott
THIS is a very pertinent question, and one born of the present condition of the social, religious, and political world. Disturbances and complications present themselves on every hand. Daily there arise social problems the solution of which baffles the wisdom of this world. The cry of hard times ascends in a wail from nearly every quarter of our globe, while a bountiful providence has supplied all that is necessary for man's sustenance. Storm and pestilence occur with ever-increasing frequency, causing desolation, misery, and death. Political complications and perplexities daily become more perplexed and insoluble. In the religious world there is a manifest lack of piety and true religion. While the form of godliness is maintained, it is painfully evident that the church has almost wholly lost its power. The ministry, by word and action, acknowledge this truth, and in their own spiritual blindness are endeavoring to regain it by applying to the State instead of going to the only Source of spiritual life and power. All these things combine to produce a condition truly appalling; and there is an intensity of feeling, an almost breathless waiting on the part of the masses for something to occur that will change the scene and relieve the situation. We say again, The question at the head of this article is a pertinent one; but how irrelevant and vain are the answers given by those learned in the wisdom of this world, yet unenlightened by that true wisdom which comes down from above (James 3:17), and which came into the world to enlighten every man (John 1:9). Their answers have no power in them to satisfy the questioner or allay the feelings which are causing men's hearts to fail them "for fear and for looking after those things which are coming on the earth." Luke 21:26. But is there no answer that can be given to this question that has power to satisfy the inquiring mind and revive the fainting heart? —We believe there is. To our mind, the word of God contains a full and complete answer, and it is to what the word says in reply to the question that we would invite serious attention. The very condition of the world above cited proves that we are in an extremely perilous period of its history, perilous from whatever standpoint you may look at it. On this point the word says, "This know also, that in the last days perilous times shall come." 2 Tim. 3:1. What we see around us, then, is but the fulfillment of God's word, and shows us that we are living in the closing scenes of this world's history. The sands of time have nearly run out, and the eternal state is about to be ushered in. By reading a few verses further in the chapter just noted, it will be clearly seen that the writer is referring to this time, for he gives a most forcible statement of the condition of the religious world as it is at the present. There can be no mistaking the application of the Scripture. Referring to the social and political condition of the world in the last days, the word says, "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth."7Luke 21:25, 26. Again it says: "Ye shall hear of wars and rumors of wars; see that ye be not troubled; for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places." Matt. 24:6, 7. "This day is this Scripture fulfilled in your ears." No one can deny it who is at all acquainted with the condition of the world to-day. We can see clearly from these texts where we are in the world's history. The end is not yet, but it hasteth greatly. But what is the answer to our question? Let us read again. "Then," when these things come to pass, "shall they see the Son of Man coming in a cloud with power and great glory." Luke 21:27. Yes, dear reader, the things that you see around you in the world to-day are but omens of the advent of our long-expected Lord. And he comes not as the lowly and despised Nazarene, but as the triumphant "King of kings and Lord of lords." "Let not your heart be troubled," for he comes to those that are looking for him, without sin unto salvation. Though the tribes of the earth may mourn, it is your privilege to "look up, and lift up your heads; for your redemption draweth nigh." Luke 21:28. "I long to behold Him arrayed
With glory and light from above;
The King in his beauty displayed,
His beauty of holiest love." WHERE IS THE CHURCH?
By Editor
EVERY line of demarkation between the decent part of the world and the vast majority of the church is entirely obliterated, and it is impossible for the keenest eye to detect a particle of difference between them. Where this is written there is quite a gathering, two hundred or more, of nice, genteel, respectable people, most of them members of the church, and with scarcely an exception they have card parties evening after evening, take part in the voluptuous waltz, attend theaters, and some, ladies at that, openly talk of betting on horse races. These and other forms of worldliness they rush into with the greatest eagerness, without a qualm of conscience, without the slightest impression of impropriety in their conduct, nay, with a stare of surprise that anyone can be so "narrow" as to suppose that there can be anything in such amusements in the least unbecoming a Christian profession and walk. Nor is this intense and thorough worldliness confined to any particular part of the country, or to any particular branch of the church. Protestants and Roman Catholics alike are "in the swim." Baptists, Congregationalists, Episcopalians, Methodists, Presbyterians, and all other denominations, are on the swift current and hurrying down the stream—whither? Very soon the great mass of professing Christians will need to read Carlyle’s famous essay, "Niagara and After." But it is useless to attempt an arrest of the descending torrent; it is folly to protest against the popular demand for pleasure; it is madness to talk of the exercise of ecclesiastical discipline to stay the evil. Thirty years ago the rod of authority was wielded with some degree of effectiveness in most of the churches to put down offenses less glaring by far than those committed at present ten thousand times every day, but it cannot be handled now, and will never be lifted up again. The church has not at all succeeded in converting the world, but the world has almost accomplished its work of converting the church. Meanwhile there are 50,000,000 more in the United States than there were at the beginning of the century who are not yet saved. There are at the lowest calculation 250,000,000 more in the pagan and Mohammedan world, offset by a gain of 3,000,000 of professing Christians during the last hundred years. In other words, the growth of the nominal church does not begin to keep pace with the increase of the ungodly in our own country, nor with the frightful addition to the population of heathen lands. The salvation of one soul is worth all the expenditure of men and money needful to achieve the result, and if even one soul had not been saved, the obligation would have pressed with just as much force upon the conscience and heart of the true church to obey our Lord’s last command, "Go ye into all the world, and preach the gospel to every creature." Mark 16:15. But let us not forget that so-called Christian England forced opium upon the unwilling Chinese at the cannon’s mouth, and that the so-called Christian United States, for every missionary sent to Africa, sends thousands of gallons of rum to brutalize and murder the natives. But this, bad as it is, is not all, nor the worst. The church generally has lost her hold upon God’s word, and it is difficult to decide whether there is more infidelity within her gates, or among the avowed enemies of the Bible, who are seeking by bold blasphemy its overthrow. The higher critics boast that they have two hundred scholars on their side, and every one of these delights to pick the Scriptures to pieces, and to show to the common people that there is scarcely a chapter or verse in the Book that is trustworthy. They dig up their arguments against the authenticity and genuineness of its various parts, and their illustrations of its imaginary errors and mistakes, from the graves of Voltaire and Tom Paine, and then with a great show of learning parade them as their own. If these two blasphemers were infidels, it follows logically and unavoidably that the men who accept and reproduce their creed, or, rather, no creed, although they may be preachers and professors in theological seminaries, are also infidels, as much worse than Voltaire and Paine as a wolf in sheep’s clothing is more dangerous and detestable than a wolf in its native hide. There are thousands of young men, professing Christians, who throw up their caps and loudly cheer Professor Briggs, Professor Harper, and, still stranger, Professor Drummond, whose stupendous folly and undisguised infidelity did not in the least check the enthusiasm of admiring crowds, that seemed to regard him as a prodigy of learning, in his recent tour through this country. In the inspired Scriptures we read that "God said, Let us make man in our image, after our likeness" (Gen. 1:26); but this admired charlatan repeatedly and deliberately declares that we are made in the image, after the likeness, of, protoplasm, tadpole, and fish, from the last of these getting our ears. Every person of ordinary intelligence knows that men like Dawson, Owen, and Virchow, so far his superiors in science that he might consider it an honor to black their shoes, utterly scoff at his nonsense; but he was feted and followed by troops with whom his influence is "only evil continually." Alas for the church, when such a man is a recognized and respected leader of thought! But so it is, and so it will be unto the end of the age, for "evil men and seducers shall wax worse and worse, deceiving and being deceived." The description of the last days, given in the inspired word, is a vivid picture of our own passing days, when professing Christians shall be "lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts." 2 Tim. 3:4–13. To say that it has always been so brings very small comfort, for it only proves that man from the beginning, at his best estate, has been a failure and a humbug, bent on going to the devil, in the face of the grace that seeks to save him. How anyone with his two eyes open can see in any verse of the Bible, in the history of the past, or in the outlook of the present, the faintest shining of hope that the sham, called the church, will ever convert the world to real Christianity, it is difficult to understand. It is far easier to understand the words of our Lord, "Many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold." Matt. 24:11, 12. It will scarcely be denied by persons of ordinary intelligence that his testimony as to the close of the present age is very unlike the preaching which encourages the delusive expectation of the triumph of the church, until a reign of righteousness shall be gradually introduced. As it was in the days of Noah and Lot, during a reign of unrighteousness, "even thus shall it be in the day when the Son of Man is revealed." Luke 17:26–30. "When the Son of Man cometh, shall he find faith on the earth?" Luke 18:8. "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. And then [at such time] shall they see the Son of Man coming in a cloud with power and great glory." Luke 21:25–27. It is not pleasant to contemplate such an end of boasted human achievements, and hence the great majority will not consider it for a moment, but prefer to go on blindly to a fancied result, that is far more flattering to the pride of the heart. It remains true, however, that ignorance, indifference, unbelief, open opposition, or even the opinion of the church, cannot in the least change "the word of God, which liveth and abideth forever." 1 Peter 1:23. The church in its last state, marked by lukewarmness, pride, and blindness as to its real condition, is to be spued out of the mouth of our Lord. Rev. 3:16.—The Truth. “Wait, though the waiting
And gloom shall be dreary;
Wait, e’en though patience
And courage grow weary,
Sometime and somewhere
The sunlight shall reach thee,
And the why and wherefore
God’s angels shall teach thee.” HOLINESS—WHAT IT IS.
By Free Methodist
WHAT it is not: It is not absolute perfection, nor angelic perfection, neither is it Adamic perfection. The individual who attains this experience is not placed where he cannot fall, neither is he free from temptations and trials. It is not mental perfection, neither is it physical perfection or wholeness, for many holy people have diseased bodies. Holiness is wholeheartedness—a heart filled with godlikeness. Such an one is perfectly clean throughout soul, mind, spirit, and body. "Blessed are the pure in heart, for they shall see God." Matt. 5:8. The pure in heart do not speak impure language, "for out of the abundance of the heart the mouth speaketh." Matt. 12:34. Read also Luke 6:45; Eph. 4:29-31; 5:4. The holy people obey the injunction, "Be ye clean that bear the vessel of the Lord." Their lips, mouths, teeth, and breath are not polluted by tobacco. The question is sometimes asked, "Did God create the tobacco plant? It must have been for some good purpose." Yes; God made the tobacco plant, and for a purpose, doubtless. I have been told that it is a good antidote for snake bite; also that it will prevent moths from ruining clothes and carpets. But it was never intended for food for the human race, and its users do not use it as such. They require their meals regularly, just as if they were not using the filthy stuff. God's real holy people are the cleanest people on earth, in their thoughts, words, and habits. Some individuals are very neat and clean in appearance when we see them at church or in society, and very untidy in their homes. Holy people do not cover up filth and dirt, but clear it away. . . . A holy person is not a careless sloven, going about with soiled linen and untidy, unkempt hair. My mother, when I was a child at home, used sometimes to say, "My child, your hair looks as though the mice had slept in it; bring the comb quickly." I have thought that this language would be appropriate to some men and women as well as half-grown children. No, no. If you never were particular before about your personal appearance, when your heart is made pure and holy, there will be a wonderful revolution in your case. Holiness puts energy and life into the individual that gets this grace into his heart. The principle, "What is worth doing at all is worth doing well," or right, will now rule your life, while you remain a wholly sanctified person. Sister, the dinner plates and teacups and saucers will no longer have a sticky, murky appearance, but will shine with cleanliness. . . . A holy man or woman is not a grumbler. Jesus has cured them of that disease (if they ever had it) long ago; neither are they all the while pitying themselves. Oh, no! If you are a whole-hearted Christian, you are thankful for the good things of earth you are permitted to enjoy, and do not allow yourself to think too much of the unpleasant surroundings, except when contrasting them with the glorious home which you know is being prepared for you up yonder. Then the contrast brings "joy unspeakable and full of glory." A holy person is not troubled with doubts and unbelief. Really and truly, pilgrims, when holiness of heart is your condition, you are completely cured of skepticism. You trust and have no doubt. . . . We have a divine Saviour, not a dead Christ, but a real living Jesus. Reader, is your heart clean before God? If not, why not? The price has been paid. Jesus suffered without the gate to sanctify you with his own precious blood. Why not be a whole-hearted child of God? SUFFERINGS.
By I. E. Kimball
ALL are required to drink the cup and be baptized with the baptism of Christ's sufferings. We sometimes question why it is necessary, and possibly the full reason may not appear to us while here. But the suffering somehow works out a "far more exceeding and eternal weight of glory;" we ought not therefore to repine or wish to be excused from it. As Christians, those who suffer in the flesh cease from sin. The flesh lusteth against the spirit. The two are contrary. He who trusts to the flesh trusts not to the spirit. Paul prayed thrice for bodily infirmity to be removed; however, Christ could not grant the request, but promised grace sufficient, telling him his strength was made perfect in weakness. Hence Paul's bodily weakness made more perfect—that is, revealed more perfectly—the strength of the Great Deliverer. We suffer the loss of all things—friends, relatives, brethren, children, houses, and lands, yea, and our own life also—that we may live in the Spirit, see according to the Spirit, and work in harmony therewith. But every successive step whereby we get out of the flesh and into the Spirit, brings the cross, suffering, and self-denial. This suffering and giving up part of the religion of Christ is not taken hold upon as it ought to be by Christ's followers. The dark purple cup of Christ's suffering must be drunk if we would partake of his fullness. Paul tells of the afflictions which pressed him out of measure, and how God comforted him in it, that he might be able to comfort others with the comfort wherewith he was comforted of God. So we drink the dregs of the cup of trembling sustained by the Almighty, that we may inspire confidence in those who shrink from it. Again, were we to gain the victory easily and triumph in the fullness of Christ, we would never be able to sympathize with those who have so terrible a conflict as some have, to get the victory. We might think they ought to get the victory as easily as we, and forget sympathy, tenderness, and earnest solicitude for them, not rendering the help that we might, if we ourselves had been in the balances of despair. Then and only then can we appreciate the awful gravity of the situation, and give that sympathy and help we ought. Thus everyone must endure a severe, painful struggle in giving up and subduing the flesh. The more perfectly we give up the flesh, the more perfectly is Christ's strength revealed in us. Finally, tribulations, trials, and temptations are to teach us to take hold upon the eternal Strength. How much strength through God have we to endure? No trial comes but what we are able to bear. As they come a little harder and harder, it should evince to us that God's grace is to be given more freely—equal to every emergency. Thus would God bring us into the fullness of his strength. Let all who suffer commit the keeping of their souls unto God, as unto a faithful Creator. THE true servant of God is ready to help in every kind of need. PARADISE LOST.
By H. A. St. John
WHEN this world of ours first came from the hands of its Creator, it was very beautiful. It must have fairly sparkled with brilliancy and glory, for the all-wise Creator himself pronounced it "very good." But there was one spot on that fair domain upon which the Almighty with lavish hand spread the gorgeous beauties of nature more profusely than anywhere else. That inclosure was named the Garden of Eden, or Paradise. It was the surpassingly magnificent focal point of all that wonderful creation. When fully completed, adorned, and embellished with everything good and beautiful, with no mingling of evil or decay, the all-wise Father made it the home of his first earth-born children. Adam and Eve, the father and mother of all living, at the beginning of their happy existence and blessed union, were instated in the lovely Eden. It was their blissful home—all theirs, and forever theirs, upon condition that they keep it pure and perfect as when committed to them. For a time, how long the page of revelation does not record, they addressed themselves to the pleasing and delightful task assigned them, and all was harmony and melody in peaceful Eden. But there came a day, sad day, when by this one man and one woman sin entered into the world, and death by sin. Rom. 5:12. It will never do for that gem of creation, that shining Paradise, to be dimmed and marred by the curse of sin and of death, and hence the Creator drives out the first human pair from their first estate. Like the fallen angels before them, they kept not their "first estate," and, like them also, they kept it not because they sinned. With bowed heads and sad hearts they went out, turning their backs upon their fair Eden home. The gates of Paradise were closed behind them; they carried none of its treasures with them; and they never after were permitted to enter, or even to look into, the sinless homestead of Paradise lost. Sin, that cruel, unreasonable, unexplainable, unjustifiable thing, caused it all. Sin—disobedience to God, the transgression of his law—was the cause of the fall of our first parents from their first estate, and sin has caused all the trouble in this world from that time to this. Man's second estate, his present state, has ever been one of trouble and sorrow, because of the presence of sin and death. And man's condition in this respect will never wholly cease until he recovers his first estate. Can and will the fallen, sinful, dead, and dying race of Adam ever recover beautiful Eden? Is Paradise lost, long lost, forever lost? By driving sin and sinners out of it, did God mean to preserve it intact from the curse? And did he purpose to raise up a second Adam to lead sinful man out of his second sinful state, and back to his first estate—to Paradise? Thrilling and momentous questions are these, and our answer will be rendered soon, for the word of the Lord is not silent upon these important things, but speaks with clearness. "AN UNEXPECTED PRIZE."
By Mrs. F. A. Reynolds
CHAPTER VI.—"THE LAWN PARTY."
"A LETTER, mamma!" cried Hope, dancing up the walk to the piazza, where Mrs. Manton sat sewing. "And I believe I know what it is too, mamma," she added, as her mother opened the envelope. "Well, what is it?" asked Mrs. Manton smiling, as she held the folded letter covered in her lap. "Grace Noble is to have a sort of lawn party Wednesday evening, and she said her mother had written to ask me to attend—Paul too, I believe. Her cousin Alice is to come to-day, and it is to introduce her. Grace graduates from the A grade next week, you know, and Alice comes to see her. They are going away to school together next year, and—but I am right?" she exclaimed interrogatively, as her mother opened the note. "Yes, if you will arrange to prepare your lessons properly, as usual." "Oh, yes, I'll get them before I go! It will be just lovely—full moon—Chinese lanterns, and"— "It seems rather absurd to mention Chinese lanterns in the same sentence with the evening lamp God has hung in the sky. However, I suppose they are ornamental and somewhat useful." "Yes, indeed. And, mamma, what shall I wear?" "Your white dress, I presume; you have nothing more suitable." "But, mamma, it is so plain, and I've worn it so much, and—and—Bertha Allen is going to wear—such a pretty new pink silk net. Why can't I have one like it, or blue, or anything but that old white?" "Hope," said Mrs. Manton severely, "I never knew you to rebel before. It would be sufficient for me to express my desire, but I will explain why you must wear the white. In the first place, we are obliged just at present to avoid extra expense, as papa is just about to pay off the last of the mortgage resting upon our pretty home, and it will take all he can command. So you see it is impossible to buy a new dress now. But if I had thousands of dollars to spare, I do not think I could buy you a more suitable dress to wear to such a gathering than the one you have. Plain white is always pretty and becoming to girls of your age." Hope's face wore a very discontented look. It was evident she did not agree with her mother. "The girls will all know it is my old white dress," she muttered, with tears gathering in her eyes. "Run and wash your face, dear," said her mother, "and then come out and read your history lesson over to me." Hope obeyed, but she was not her usual sweet self. About six o'clock Mr. Manton and Paul appeared, both looking very happy. "Hurrah!" cried Paul, waving his hat. "Ivy Lodge is free," he added, lowering his voice. Mrs. Manton looked inquiringly at her husband. "Yes, I made a collection to-day I was not expecting to, and made up the amount, so I went around and settled up, and our home is ours again." "Thank God!" murmured Mrs. Manton. "Yes, and with his help we will not run in debt again," added Mr. Manton. Hope said nothing. Even the knowledge that her home was free from mortgage was just then of less importance than a pink silk net dress. The next day was Friday, and when Hope came home, her eyes were bright with some new idea. "Mamma, several of the girls are going to wear white, with lovely new Roman sashes. Now can I have a sash? It won't cost nearly so much as a dress, and it will make my old dress seem almost new." Mrs. Manton shook her head. "My dear, I told you there must be no extra expense just now. We are obliged to eat, and our food and fuel are all we can afford for a month or two." I am sorry to say that Hope became really sulky. Mrs. Manton paid no attention to her daughter's naughtiness, and so Hope made herself quite wretched until Monday evening, when she appeared more like herself. With her mother's permission she went out to walk after school, and returning she slipped up quietly to her room, coming down to dinner just as the rest were gathering at the table. "Mamma," said Paul, "I've been thinking about the tenth commandment, 'Thou shalt not covet,' you know; I looked up the word 'covet' in Webster, and he says, 'To wish for earnestly, to desire inordinately,' etc. Now of course it is not right to want wrong things, but if I see something pretty and nice—something that would not hurt me, why is it wrong to wish for it earnestly?" "It is not always wrong, Paul. We are told to 'covet earnestly the best gifts.' But I think Webster gives another definition, 'To desire unlawfully.' You have a right to desire to get for yourself all that is good, noble, beautiful, but you must be willing to get them by proper means, and you must never allow yourself to long for, inordinately, anything that belongs to a neighbor. There are good reasons for that command." "In longing for what you cannot get, because someone else has it, you make yourself wretched. And, besides, in coveting, you are preparing yourself to violate the eighth commandment." "Thou shalt not steal,'" repeated Paul slowly. "I don't know about that," he added; "I hardly believe I would steal, even if I did really covet." "Christ teaches that a strong desire to do a wrong act is, in God's sight, really committing the deed, so if you say to yourself: 'Oh! that pony is so nice; I wonder why I can't have one as well as Arthur! I do wish I had it,' the thought becomes an intense desire, until you would take it for your own if you could do so without exposure. One may break the tenth commandment without stealing, but one will seldom steal without a covetous desire. In any case, one cannot indulge in covetousness without being miserable, and running a risk of further wrongdoing." The conversation was turned at that point by the entrance of the girl with the fruit, and Hope, whose face had crimsoned with some emotion, seemed to recover her usual self-possession. They all noticed she did not talk, and Paul, boy-like, teased her until his father quieted him. Paul and Hope studied ahead Wednesday noon and after school, and about six o'clock were ready to go to Mrs. Noble's. Hope's white dress had been nicely done up, and her mother had arranged her bonny brown hair its prettiest. "I shall put on my sash and flowers after I get there, mamma," said Hope, as she showed a light box under her cloak. "Very well, my dear. I wish you could have had a new sash, but your blue one is very nice still." Hope kissed her mother and went out to the gate, where Paul impatiently waited. Arrived at the house, Hope was shown to the dressing room, where she very soon made ready to join her friends. When she was dressed, it was not her pretty blue sash but a gaudy Roman sash that girded her waist and hung in long loops against her white skirt. When she went below, the girls gathered around her, and admired and criticised the new sash. "Very pretty, my dear," observed Mrs. Noble quietly, "but I like your blue one much better." Hope murmured a confused reply, and they all went out upon the lawn, where already a number were flitting about under the trees in the light of the swinging Chinese lanterns. It was a beautiful scene. Everybody seemed gay and happy, yet Hope could not enjoy herself, and was glad when they began to disperse. Mrs. Manton met them at the door and said kindly, "Did you have a pleasant time?" "Yes, indeed!" they both responded, and Hope added, "Only my head aches, and I guess I'll go to bed and let Paul tell you about it." So Hope went upstairs, after kissing her parents good-night, and Paul described with boyish enthusiasm the details of the party. Next morning Hope looked pale and ill, and her father said parties did not agree with schoolgirls, but at the table Paul brought it up again. Suddenly he said: "And say, Hope, where did you get your rainbow sash? Thought yours was a blue one." Hope's face burned crimson. She had trusted to Paul's lack of observation in matters of dress to prevent discovery at home. Mrs. Manton looked with surprise at her daughter, and said, "Surely, Hope, you didn't borrow finery!" "Oh, no, mamma," interrupted Paul, "it was hers! I heard her tell the girls how much it cost and where she got it, and I thought it was funny I hadn't heard of it at home. I usually do hear of such things." "Did anyone give—?" began Mr. Manton,10but again Paul cried, "Of course not! She told the girls she got it, and Bertha Allen said she thought it wasn't Mrs. Manton's taste." "Hope," said her mother, "where did you get the money to buy the sash? When we talked of it and I told you we could not afford it, you did not say you had any money to get it with, and if you had, it would have been better to have told mamma and had her judgment in the buying. And then—I am sure you told me you sent your last dollar for those books." Hope burst into tears and ran from the room. Mrs. Manton finished her breakfast in grave silence, and then went to Hope's room. The door was locked, but Hope slowly unfastened it when her mother spoke. Mrs. Manton sat down in a low chair and said quietly, "Now, dear, tell me all about it." Hope threw herself on her knees, buried her head in her mother's lap, and sobbed out, "Oh, I am so unhappy!" "Why, dear? Was it not quite so nice as you thought it would be to have your own way at any rate?" "O mamma, it was worse than that! I stole!" Mrs. Manton involuntarily jumped, but restrained herself, and, sitting down, asked, "What can you mean?—stole the sash?" "Not exactly that, but it amounts to the same thing. You know baby Ora's gold piece that Uncle Roy gave her! I—I took it to buy the sash." Mrs. Manton sat still in utter astonishment, and after a little Hope went on: "It was—was just as you said, mamma. I coveted a sash, and I stole to get one. I did not think it was that when I took it; I just didn't think until I heard you and Paul say it right out. I've been so miserable since, and I did—did not enjoy it a bit last night." "The way of the transgressor is hard," quoted Mrs. Manton. "Oh, it is, mamma! I'll tell papa, but must I tell Paul?" "He already knows you did something wrong—wouldn't it be best?" "Send him up now, mamma." Hope and Paul had a long talk, and Paul said, as he kissed his sister, "God had a reason for it all." BABY OR BOY.
By Susan B. Best
The youngest in our household
Is Sammy, six years old;
His cheeks are reddest roses;
His hair is purest gold. We often call him "baby,"
And "darling," "dear," and "pet,"
And if he hadn't stopped us,
We'd call him these names yet. One evening when his papa
Was sitting all alone,
The little fellow sought him
And made his wishes known. "I want to tell you something,"
He said, with serious eyes:
"I wish we had a baby,"
To papa's great surprise. "Well, I declare!" said papa;
"What makes you wish so, dear?"
And little Sammy answered,
In accents calm and clear— "I'm tired of being 'darling,'
And 'dear' I don't enjoy.
I wish we had a baby,
So I could be a boy."
—Selected.