1. WHY can priests from among men be compassionate?
2. Was Jesus a priest of that class?
"Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Heb. 2:17.
3. As the Son of God, was he subject to suffering and temptation?
"Though he were a Son, yet learned he obedience by the things which he suffered." Heb. 5:8. See chap. 2:18; 4:15.
5. In what sense did he learn obedience by suffering? Ans.—By experience he learned to take part with those for whom he acts as priest; to sympathize with them in their efforts to serve the will of God.
6. Being made perfect what did he become?
"And being made perfect, he became the author of eternal salvation unto all them that obey him." Verse 9.
7. By whom was he called a high priest after the order of Melchizedek?
"Called of God an high priest after the order of Melchizedek." Verse 10; also verse 5.
8. Was Melchizedek called a high priest?
"And Melchizedek king of Salem brought forth bread and wine; and he was the priest of the most high God." Gen. 14:18.
9. What does Paul say of Melchizedek?
"Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing." Heb. 5:11.
10. Why were the things of which he was speaking difficult to utter? See note.
11. What is meant by the expression, "When for the time," verse 12? Ans.—They were not new converts. For a long time they had known the truth so that they ought to have been able to teach, but had been negligent of their privileges. This made it difficult to expound deep truths to them.
12. Of what had they need?
"For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." Verse 12.697
13. What is meant by the first principles of the oracles of God?—Ib.Ans.—The context shows that he referred to the primary truths of Christian life and doctrine.
14. What does he exhort or incite them to do?
"Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." Heb. 6:1, 2.
15. What is meant by leaving the principles of the doctrine of Christ? Ans.—The word rendered principles means beginning. Not that they should neglect the primary truths of Christianity, but progress to greater knowledge and piety.
16. What were the principles, or first truths, to which he referred? Verses 1, 2. See note.
17. What are we to understand by eternal judgment? Verse 2. See note.
18. How is the foundation for repentance laid again by Christians?—Ib.Ans.—By backsliding. See Rev. 2:5: "Remember therefore from whence thou art fallen, and repent, and do the first works." They had to begin again, at the very beginning.
19. What is said of those who were once enlightened, and fall away?
"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." Heb. 6:4-6.
20. What does the description of their attainments here indicate? See note.
21. How is the Son of God treated by an apostate from the truth? Verse 6.
22. Is not a person deeply guilty who treats thus the Saviour, who has loved him, and given him grace from the throne of Heaven?
23. What lesson is taught in verse 7? Ans.—It is encouragement to the brethren to persevere in the way of right.
24. And what in verse 8? Ans.—It is a solemn warning against slighting the grace and blessing of Heaven.
NOTES.
SOME judicious critics do not refer this expression in Heb. 5:11 to Melchizedek, but render it thus: "Concerning which we have many things to say," and refer it to the subject of the Melchizedek priesthood. It is not true, as sometimes supposed, that Paul could not or did not say what he desired, for his comments on the Melchizedek priesthood are very clear and complete. Nor did he say that the things of which he was speaking were difficult to express, as our translation, "hard to be uttered," would indicate. The meaning is, as the original shows, that those things were hard to be explained to them, seeing they were dull of hearing, not well instructed in the faith they professed. The following verses, even to chap. 6:9, are all constructed on this fact. He had strong meat to give them, while they had only the capacity of children to receive it. Their dullness of hearing not only made it difficult for him to give them the instruction he desired to give, but their failure to make progress in Christian life and doctrine, was likely to endanger their salvation, unless they would change their course and go "on unto perfection." The human mind, as the earth which was once cultivated and watered by rains from heaven, does not stand idle. If it is not made to produce desirable fruits, it will soon grow up to thorns and briars. This is a most important passage for every Christian to consider.
"Seeing ye are dull of hearing" does not express the sense of the original, which says, "ye are become dull of hearing." And this indicates that they had been in a better state,—a state where they could better appreciate the truth. This assertion of their backslidden condition adds greatly to the force of the admonitions following. It is a fact worthy of careful consideration that lukewarm professors, neither cold nor hot, are the most difficult of all men to arouse to a true sense of their condition. The conscience of the infidel, the openly profane, may be touched and aroused, but lukewarm Christians are so stupefied by self-complacency, so satisfied with themselves, that they are exceedingly difficult to reach. See Rev. 3:14-18.
There is no mention in the Scriptures that Melchizedek was a high priest. We have no reason to believe that such a distinction could have been known in his time. As will be seen in the progress of this argument, neither Melchizedek nor Aaron was a complete type of Christ. It took both together to present all the essential truths of the gospel in the priesthood of Christ. He was of the order of Melchizedek, but he was also the antitype of Aaron (Heb. 8:1-5), and fills the office of high priest, as the high priest alone made the great atonement.
THE apostle enumerates a few points of doctrine, which, in the light of the Scriptures, are so plain that every novice in the faith was supposed to understand. But one expression, "the doctrine of baptisms," has been the occasion of much trouble to commentators. Some have inferred that he referred to the difference between the baptisms of the Jews and Christian baptism. But the Jewish baptisms certainly could find no place in this connection. The following remarks by Professor Stuart are worthy of notice:—
"Another explanation is, that baptism does not differ in any important respect from baptism."
He then gives a number of instances, on different subjects, where the plural is used in the sense of the singular, and continues:—
"Storr supposes baptism to be used here in a kind of distributive sense, as the Hebrew plural often is, so that the sentiment is, 'the doctrine that every believer must be baptized.' But however this may be, no great stress can be laid upon the use of the plural. Accordingly, the Syriac version has the singular here. In regard to the doctrine of baptism being an elementary doctrine, there can be no difficulty. The rite itself was an initiatory one, for all who professed to be Christians."
It is of course admitted that elementary truths lying at the very beginning of Christian faith and life, should be, and of necessity are, plain truths. It is a great pity that party interests have been permitted to obscure the doctrine of baptism, and make it a question for the schools, to be understood and made known by those only who are versed in theology and languages. If left to the words of the Saviour and his apostles, a few texts would settle the question with every earnest soul who is honestly and candidly seeking to follow the Saviour in his example and precept.
WE are not to suppose that eternal judgment means, eternally judging or eternally being judged. It means a judgment the decisions of which are final; its consequences are eternal. On this form of expression, the Critical Greek Lexicon of Bullinger has the following just remarks on "eternal punishment" (Matt. 25:46):—
"The nature of which must be looked for in other parts of the Scriptures as being there clearly defined as a result and not a process. Eternal punishment is an expression analogous to eternal judgment in Heb. 6:2 (not judging); eternal redemption, Heb. 9:12 (not redeeming); eternal salvation, Heb. 5:9 (not saving); i. e., the eternal effect of an act."
It is an awful thought that very soon that decision, that can never be reversed or modified, will be made.
THE apostle’s description of graces and attainments (Heb. 6:4, 5) applies to those who have enjoyed no small degree of gospel blessings. And on this subject there is great liability to misjudge. When we see one whose attainments in the divine life are considered high, who is esteemed especially rich in grace, it is quite common to think that his title is "clear to mansions in the skies." But great graces bring great responsibilities; and responsibilities are always accompanied by corresponding dangers. True graces, gifts of the Spirit, are not merits of the individual possessing them; they are favors by the free grace of Him who sits on the throne of grace. If these favors are abused, the recipient is more guilty than he who has never been thus blessed. And, of course, the greater the gift, the greater the guilt in its abuse. Compare with Heb. 6:4-6; 2 Peter 2:21; Heb. 10:26-29.
No king ever came to the throne of Israel with a brighter prospect than that which was presented before Solomon. David had a life of warfare, but his son had been promised by the Lord a reign of peace. See 1 Chron. 22:7-10. And Solomon acknowledges “rest on every side, so that there is neither adversary nor evil occurrent.” 1 Kings 5:4. And he also had dominion over a larger extent of territory than any king before or after him.
BUT this was not all; the Lord seemed disposed not to limit the favors he would bestow upon Solomon, the son of David. He had made a covenant with David, as noted in a former lesson, and this was continued to Solomon. And now after Solomon had made a great sacrifice at Gibeon, which was then the principal place of worship, the Lord appeared unto him in a dream and just opened his great store-house before him. “Ask what I shall give thee.”
SOMEONE will say, How highly favored was Solomon,—the Creator of the universe saying to him, Take your choice of all my choice blessings. Just think a moment; the humblest child of Abraham has the same invitation held out before him, on the same conditions: “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” John 15:7. How many are making Solomon’s choice to-day and choosing wisdom to do the work of the Lord?
“I AM but a little child; I know not how to go out or come in.” Of course Solomon was young, about twenty years old, but this is about the age when young men, especially those who have been reared in affluence, naturally feel very important and self-sufficient. There seems to have been a genuine humility here; there must have been a real sense of insufficiency for the great responsibility, else the Lord would not have intrusted him to choose without stint what should be done for him. “Ask what I shall give thee,” will never be said by the Lord to anyone but the truly humble.
“GIVE therefore thy servant an understanding heart to judge thy people.” Solomon seemed to appreciate the value of wisdom, as many of his proverbs are laudatory of its acquisition. “Wisdom is the principal thing; therefore get wisdom; and with all thy getting get understanding.” Prov. 4:7. Whether one be high or low, rich or698poor, it matters not with the Author of wisdom. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” Jas. 1:5. But let us beware of the “wisdom of this world,” which is “foolishness with God.”
BOTH David and Solomon closely connect wisdom and understanding with the keeping of the law. “Whoso keepeth the law is a wise son.” Prov. 28:7. “Through thy precepts I get understanding; therefore I hate every false way.” Ps. 119:104. “Thou through thy commandments hast made me wiser than mine enemies.” Verse 98. “I understand more than the ancients, because I keep thy precepts.” Verse 100. “Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.” Verse 34. “A good understanding have all they that do his commandments.” Ps. 111:10. “My son, forget not my law; but let thine heart keep my commandments;” “so shalt thou find favor and good understanding in the sight of God and man.” Prov. 3:1, 4.
“AND the speech pleased the Lord.” God is the same yesterday, to-day, and forever, consequently such a choice is just as pleasing to him now as it was in Solomon’s day. It was the greatest thing the young king could have asked, for it carried everything else with it. The Lord would have us ask much of him; he never tires of giving, nor do his resources ever diminish. “Ye have not, because ye ask not.” Jas. 4:2. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”
“I HAVE also given thee that which thou hast not asked.” If God’s gifts were limited to our asking, we would fare poorly indeed. Knowing not what is best for us, like children we are liable to ask for that which we could not properly use. How much better to ask for that wisdom which includes everything else which it is proper and profitable for us to have. Of the temporal things, God knoweth we have need of them. “Seek first the kingdom of God and his righteousness, and all these things shall be added unto you.”
God gave riches and honor in addition to what Solomon asked, and then promised him length of days if he would continue to walk in the commandments of the Lord. But Solomon did not continue in the Lord’s way; he used the riches and honor to consume upon his lusts, and he became an old, broken-down man before he was fifty years old. He fell far short of his possibilities, and why?—Because he surrounded himself with worldly influences; he became “unequally yoked together with unbelievers,” lived in adultery, made a special point of pleasure, and these unhallowed influences naturally “turned away his heart” from the true service of God. Solomon’s life is a conspicuous example, both of the wisdom of fidelity to God and of the folly of following the world. “Choose ye this day whom ye will serve.”
W. N. GLENN.
BY the shores of the Mediterranean I noticed the great fact that there is no tide, but one constant abiding fullness, reaching up to all the strands, and rocks, and caves around it. At the Straits of Gibraltar I ceased to wonder that the inland sea was always full, when I saw that there was a constant communication with the mighty Atlantic. So, directly any human soul understands that it may live moment by moment with every aperture of its being thrown wide open to the Spirit of God, that man cannot help being filled, as he is thus in contact with the infinite ocean of Deity.
The Missionary.
By P. W. B. Wessels
THE SOUTH AFRICAN MISSION FIELD.
(Concluded.)
THE Bible has been translated into the Kaffir and other languages and is now undergoing a revision; and other literature is being translated into their dialect. Evidence proves that there is a work for God's commandment people to do in Africa. The example of Sister Hannah More, who accepted the truth when a missionary in Africa, and who died in this country, is well known to you; also the case of Brother Gaston, from Liberia, who recently embraced the truth, and has gone back to his country to sow the seeds of precious truth among his kindred. I might mention other things that will show that these people are calling for the light which is so precious to us. Must we refuse to go, as Jonah did? or shall we do as Paul did when the Macedonian call came to him? What I have mentioned proves that there are many who will accept and rejoice in the truth if it is presented to them in a clear and right way, and will be willing to go through the experience of suffering poverty, hunger, persecution, and death, if they can but be instrumental in introducing the precious message to the colored races of Africa. It seems to me that the time has come when our people should undertake this matter, and lay plans for the introduction of the truth among these nations.
One way for this, it seems to me, will be by correspondence with the different mission stations; in this way work up an interest in the truth. When one missionary accepts the truth it will be of an immense influence. Perhaps it will be just the work of a good local society. Here I leave this matter with you, to weigh and for consideration, and God grant that something, erelong, may be done in the right direction. Our South African mission cannot at present undertake this work, as we have all the work there we now can possibly do, and the same persons cannot work among the whites and the natives, on account of the color line, which is quite distinctly drawn.
The truth was revealed to us simply by the reading of the Bible. At a certain occasion, the question was asked, "Is it right to let a windmill run on Sunday?" It was in a jesting way remarked that if we want to be so particular and literal, why not take the Sabbath literally, when the commandment states that the seventh day instead of the first day must be observed as the Sabbath. The response was made that we are keeping it so, because with Christ's resurrection the sacredness of the Sabbath was transferred to the first day of the week. But we were troubled with this question, and were led to search the Bible; and after a thorough investigation was made, it was concluded that we could find no other authority for such a change than the power prophesied in Dan. 7: 25.
The one who came to such an unpopular conclusion, thought himself at the time to be the only one who, from a Christian standpoint, observed the Sabbath of the fourth commandment. But not long after, an old brother was met, originally from South America, who accepted the truth there, and informed us that there were thousands across the water keeping the Sabbath, and well organized, having publishing houses, etc. Our hearts grew large, and we ordered some tracts and books, scattering them wherever we could, and generally agitating where we had an opportunity to do so. We also petitioned for help. The ministers and church officers at first laughed us to scorn, and consoled themselves that our fire would soon burn out, and that if it is not a matter of God, it will come to naught. But they did not long rest in this position before it was thought advisable to put forth some effort to stop our progressing work, as they were also troubled by their congregations for explanations.
Several agreed with our views, and some took their stand with us; so that when our good ministers were sent there to help us, we were in all about forty in number, sprung up from four. I now beg, in behalf of our people in that field, to present greeting, and tender our gratitude for what the General Conference and the International Sabbath-school Association have done for our mission in that field. We cannot repay you for your unselfish efforts, but God will reward you for all you did, and we will continually look to the General Conference as the child looks to the parent.
We purchased two tents, one paid for by the brethren at the diamond fields. One tent was designed to be used in the Eastern district, along the coast, the other in the Western districts. But the people are not accustomed to attend evangelical meetings in tents, connecting them with circuses. Nevertheless, at some places good work has been done; but at others halls had to be secured, which is expensive. We have at present twelve workers, besides the ministers and their families, and a few others expect to join the work. There have been several obstacles in the way, such as unfavorable postal laws, and the canvassers were formerly required to pay a heavy license, but by repeated petitions we were at last exempted for one year.
Just when we had our canvassing work in active operation, we again met with the opposition of the churches, who were aroused when informed that we had bought property, and that our mission was making progress—in the way of new converts and the distribution and sale of literature. Letters lately received from Africa seem to indicate that our canvassers meet with hard opposition, and in some places not half of the orders taken for the books could be delivered, because the ministers warned their congregations against our people and their literature. This caused a great deal of perplexity and discouragement to the canvassers, who were mostly inexperienced, and had to meet their own expenses. But Elder Haskell arrived just in time, and called the canvassers back, and after some meetings were held with them, our brave young men started out with new courage, some to the Eastern province, and others to the diamond fields and Natal.
Elder Boyd is now at the diamond fields to follow up the interest, and Elder Hankins will soon start for East London to preach the truth in those places which have been canvassed already. We are further grateful that699our petitions were granted by the General Conference, and that so able laborers as Brother and Sister Druillard were sent us. Brother Druillard has charge of the ship mission, and Sister Druillard of the book depository. The ministers are now free, and can spend all their time in active service in the field.
I am sorry not to be in a position to give full statistics of our work, especially financially, as I have been five months away from Africa, and have not been furnished with complete later reports.
[At this point Brother Wessels read a statement of the work done, of which the following is a brief summary: Number of local societies, 4; number of members, 57; ships visited, 101; letters written, 342; letters received, 105; missionary visits made, 3,296; Bible-readings held, 209; subscribers to Good Health, 500; to Present Truth, 600; pages of tracts distributed, 126,159; number of periodicals distributed, 17,469; value of books and tracts sold, $3,216.28; number of churches, 4; number of members, 80; amount of tithes received, $2,798.36. It should be added that the Tract Society has been organized only three months.]
South and Central Africa are now becoming an interesting part of the world to commercial men, agriculturists, cattle breeders, and miners. Trade is in a flourishing state, and representatives from all nationalities and lands are now making their homes there. Cities of ten and twenty thousand spring up in the course of a year or two. Special attention is also given to education. I think that the prospects for the success of the work are excellent, and that the present time should be improved.
The European inhabitants principally consist of the Dutch, who speak their own distinct dialect, but can all understand the Holland language, and all their literature is written in the Holland language. The Dutch element is all over South Africa. The English are mostly in the Eastern province, Natal, Cisnatallian, and Transnatallian land, and also at the diamond fields and the gold fields. Next come the Germans, who have settlements in the Eastern province and Central Africa. The people are generally religiously inclined, especially the Dutch, who have strongly organized churches, conferences, synods, as well as educational, theological, and agricultural institutions. These are all in a flourishing state, yearly furnishing their denominations with ministers, missionaries, teachers, lawyers, and such as can enter the civil service. These institutions also present a favorable field for labor, and many books have already been put in the hands of the students.
The Dutch-speaking class is the ruling element, as the language is spoken in the legislature of the Cape Colony, Orange Free State, and South African Republic. They are mostly independent, being agriculturists, stock breeders, and the owners of the land. These Dutch are mostly originally from the Huguenots, who, on account of religious liberty, fled to that country from France and Holland. To that nationality I look chiefly for the introduction of the Third Angel's Message, as they will be the principal supporters of the cause there. They are sincere and have respect for religion, and when intelligently embracing the truth not only join the ranks of workers, and heartily co-operate, but throw self and means into the cause. This has been the case of everyone that has hitherto accepted the Third Angel's Message.
Favorable opportunities both among the English and Dutch are offered in this field in health and temperance work, yet little has been done in this direction. Many there are suffering from the use of strong drink, tobacco, and improper diet. Shall we rescue some of these? I am very anxious that something should be done in this line. This work cannot be successfully carried on in connection with our religious work, especially where we are known to be Seventh-day Adventists. If something could be done in this direction I am confident that good results would be seen. I thought to suggest to your Health and Temperance Society, and have spoken to Dr. Kellogg on the matter, that a company of Health and Temperance workers be sent there. I think that such a work would be self-sustaining, and homes will be thrown open to the workers, more especially if there can be sent a lecturer, and someone who could give instruction in cooking.
The whole Orange Free State is in favor of temperance, besides all the Eastern provinces. Had we but the "Home Hand-Book" in the native languages, I would be able to sell hundreds, for all to whom I spoke about that book desired to have it. I trust that as soon as practicable, measures will be taken to translate that valuable book, and a good cook-book also.
There are several governments which have Sunday laws, but as their attention has not been called to the claims of the fourth commandment, I think that a tract should be written in the English and Holland languages, relative to civil government and religion, so that we can distribute it, and enlighten the people on this subject. This will not only be serviceable in Africa, but in Holland and other countries as well. I trust that this will be done without delay.
I cannot but view the future prospects for our work to be very favorable, notwithstanding that we have a hard field to work in, and not only have the opposition of men, but to fight against the host of darkness. But praise to God that a remnant will be saved. I pray that many of my people may be among those who shall share in the inheritance of the saints, and sing the new song of Moses and the Lamb, to whom we shall ascribe all the honor, the power, and the glory now and forever.
ARROYO GRANDE CAMP-MEETING.
By N. C. McClure
THIS meeting was held at the urgent request of the brethren in San Luis and Santa Barbara Counties, beginning October 22 and lasting till the 29th. Elders Ings, G. K. Owen, E. P. Daniels, and myself were to supply the meeting with ministerial help.
We had advertised the meeting, so that the most of those living in these counties arranged to attend, and the attendance would have been considerably larger if the weather had permitted. The meeting, instead of beginning Tuesday night, the 22d, was hindered by a terrible storm of wind and rain, that prevented us putting up the large tent until the afternoon of the 23d inst. Though there were but few families camped on the ground, we had a good outside attendance and increasing interest through the meeting. Our brethren and sisters were much encouraged, and as the close testimony was borne them by the ministers, with tearful eyes they thanked God for the truth and took a new start for the kingdom. Eight good souls went forward in baptism, six of whom were new to the truth. The brethren voted a request that the Conference arrange for another meeting in 1890.
Pledges and cash donations were made nearly sufficient to pay the expenses of two meetings.
The cooking class was an interesting feature to the sisters, and to ladies of the village.
Before the meeting closed the storm had passed and the friends scattered to their homes with good courage.
N. C. MCCLURE.
ARKANSAS TRACT AND MISSIONARY SOCIETY.
By Melissa T. Elmore
REPORT FOR QUARTER ENDING OCTOBER 18, 1889.
Amount of sales, - - - - - $691 20
Total receipts, - - - - - 437 34
The Lord's prayer has been printed in about 610 languages.
“AND THE POOR HAVE THE GOSPEL.”
“DR. DUFF,” says Hugh Price Hughes, “made a tremendous mistake fifty years ago, when he persuaded missionary societies to concentrate their energies in India upon the education of the Brahmins, in the hope that they would become the leaders of a Christian movement.” That expectation has not been fulfilled; but, on the contrary, the Brahmins who have been educated in Christian colleges are, Mr. Hughes maintains, the deadliest enemies of the gospel, and are using the knowledge they have acquired to prevent the spread of Christianity. In a series of articles now published in the Methodist Times, a return to the primitive mode of beginning at the other end of the social scale, and preaching the gospel to the poor first, is, therefore, strongly advocated. This, we are told, “will evolve a re-arrangement of the stipends and the social habits of the next generation of Indian missionaries.”
HOW CANNONS ARE MADE.
At last the cannon is turned down, and is ready to be bored inside. In this operation it must be bored so straight and true that the boring tool, entering at the exact center of the small end of the cannon, will come out precisely at the center of the large end, seventeen feet away. Those of you who have tried to bore a straight hole lengthwise through even a short bit of wood will know that this work requires not a little skill and care.
When any of you boys have a job of boring to do at your work-bench, you make fast the article to be bored and turn the boring-tool. It is just the other way in boring a cannon. The boring-tool, or "bit," is held firm and motionless, while the great mass of steel to be bored turns around. This plan is found to insure steadiness of the bit. It would be almost impossible to make this bit firm and solid enough to do its difficult work, and yet free to turn around in the cannon. So if you had been at the side of this gun lathe when the work was begun, you would have seen that the bit was motionless—except for a slow advance into the gun.
The bit attends strictly to business, and steadily bores its way through the steel. Most of you have been to the country and have seen a pig "rooting" in the ground. Imagine, then, the pig to be standing still and the ground to be slowly passing under the pig's snout and being "rooted," and you will have a case much like that of the bit and the cannon. In fact, the boring-tool is called a "hog-nosed" bit, and it roots up that cannon as if it enjoyed the operation. No long, graceful curls come from this boring, but small, crisp shavings that are removed as fast as they accumulate, in order that the boring-tool's work shall not be interfered with. The bit is going into the steel at the rate of three-eighths of an inch for every turn of the cannon, and it is making a round hole almost large enough for a boy to put his head in—five and three-quarters inches in diameter. As the round hole grows deeper, the heavy bar, on which the bit is fastened, advances into the cannon steadily, moved by a number of wheels and screws that form part of the lathe.
I must not lose sight of the shavings, the little ones that come from the inside, and the long, spirally-twisted ones that are turned from the outside of the cannon. A military-looking man, standing near the lathe, does not lose sight of these shavings or trimmings, either. This man's business is to carefully inspect the borings and trimmings. That is what he is paid to do. Uncle Sam pays him, and expects him to earn his salary. The cannon is being made for Uncle Sam, and he intends to find out all its qualities, whether good or bad. So the man eyes the borings carefully. Now, if with a plane, or your knife-blade, you will cut a thin shaving from a bit of wood, it will show any little flaw existing in the wood from which it was sliced. The tiniest knot-hole or crack will show in the shaving much more plainly than in the wood itself. So it is with a cannon's shaving. It is a dreadful tell-tale, and the fault-finding man beside the gun knows this perfectly well. He examines the spiral turning, or the little piece of boring, and finds no evidence of a flaw or crack. The long, spiral strip is as smooth as glass, and as glossy as your sister's curls.
Into the solid steel the hog-nosed bit roots its way, until it is in so far that a little electric light must bear it company, to show the workmen how matters are progressing in the heart of the cannon. After eighteen days of steady boring, the bit lets daylight into the bore of the cannon by emerging at the other (or larger) end, seventeen feet away.—St. Nicholas.
AUNT SUSAN'S SUGGESTIONS.
By National Presbyterian
"HESTER!" exclaimed Aunt Susan, ceasing her rocking and knitting, and sitting upright, "do you know what your husband will do when you are dead?"
"What do you mean?" was the startled reply.
"He will marry the sweetest-tempered girl he can find."
"Oh, aunty!" Hester began.
"Don't interrupt me until I've finished," said Aunt Susan, leaning back and taking up her knitting. "She may not be as good a housekeeper as you are; in fact, I think not; but she will be good-natured."
"Why, auntie—"
"That isn't all," composedly continued Aunt Susan. "To-day your husband was half-way across the kitchen floor, bringing you the first ripe peaches, and all you did was to look on and say, 'There, Will, just see your tracks on my clean floor! I won't have my floors all tracked up.' Some men would have thrown the peaches out of the window. To-day you screwed up your face when he kissed you, because his mustache was damp, and said, 'I never want you to kiss me again.' When he empties anything, you tell him not to spill it; when he lifts anything, you tell him not to break it. From morning until night your sharp voice is heard complaining and fault-finding. And last winter, when you were sick, you scolded him about his allowing the pump to freeze, and took no notice when he said, 'I was so anxious about you that I did not think of the pump.'"
"But, auntie—"
"Hearken, child. The strongest and most intelligent of them all care more for a woman's tenderness than for anything else in the world, and without this the cleverest and most perfect housekeeper is sure to lose her husband's affection in time. There may be a few more men like Will—as gentle, as loving, as chivalrous, as forgetful of self, and so satisfied with loving that their affections will die a long, struggling death—but in most cases it takes but a few years of fretfulness and fault-finding to turn a husband's love into irritated indifference."
"But, auntie—"
"Yes, well you are not dead yet, and that sweet-natured woman has not been found, so you have time to become so serene and sweet that your husband can never imagine that there is a better-tempered woman in existence." —National Presbyterian.