WEB *J+,W~ IT\SUD Class_3 Book . i_ __ Copyrights COPYRIGHT DEPOSIT. 5 1 BORROWED TIME BY NITSUD ABEL-MAIM if THE SMITH-BROOKS PRINTING COMPANY, DENVER, COLORADO 1909 ' -m ^ COPYRIGHT, 1909 C1a.A, 244 34'j JUL 30 f909 A book for the preachers, A book for all teachers, For the home a valuable book. Inked upon its pages Is Truth and Love for all ages. INTRODUCTION. One day, a few years ago, in the far Southwest, sat a silent figure upon a barren, sun-baked hill, very high, seemingly close to the sun. The only mov- ing thing to be seen appeared far away as a speck — a centipede, perhaps it was a borough else un vache plene. This silent figure upon the hill thought of a busy life in the past; then there came sickness, almost death ; then of the life that was now so silent. Still life lived on. It must be to the thinker as borrowed time — time had been extended for some purpose. Perhaps a book might be a speck in the world and interest some lone watcher at the wayside of life. But this book makes no claim to originality; it is simply the landmarks of some who have lived, as seen by a fellow traveler, by the help of all best authorities. The reader will see in it things, no doubt, that have been familiar since childhood. All men, except one, have not always been in the right, so the writer will make no attempt to argue this book further than is done in its writings, Sincerely and respectfully yours, NITSUD. LIFE, TRUTH, LOVE. I ween, I wan, to seek a man : No matter — all spiritual being. "For an honest man," cried I, and ran, "Who is real and eternal — spiritually seeing." I pictured in speech and plan a perfect man ; Among a goodly all in store There were some that knew of God's wondrous plan On earth to learn in Lore. Asked I of a man, who turned the sod, From whom, from whence he came? Whilst he wiped the sweat, said he : "From Life, Truth, Love, and God's the same." Meeting a woman bent with pain I asked her of God and Lore. Said she, "By death I hope for gain, But in life God wills me sore." I met a woman who made her own heaven ; She defined her gold from all dross By the one God, one Mind ; her lump she did leaven, As shg drank of the Cup of the Cross. 11 Then I saw the flesh which seemeth so real — False pictures — its apparent woes Manifesting themselves upon the body to feel While Immortality speaketh its Noes. Love points its offspring to victory to-day ; Perfect harmony seeth no shore : When Truth, Love and Life perfumes the way In Heaven we awaken, by Lore. A HOPH-NI AT LE-HL One time, while the world was young, Before Christ was born a son, There was born unto God a mighty, strong man. His mother lived at Zorali, In the vale of Zorek. Her husband's name was Manoah, of the tribe of Dan. An angel in real life Visited this Danite wife, Telling her she should conceive and bear a son. Mrs. Manoah was all unstrung, Such a thing she had never done ; Mr. Manoah would be delighted — to him she must have run. 12 "A higher honor ne'er could be/' Said her husband, "to you and me." So the angel came again to his wife in a field ; To her husband again she ran, Bringing him to see the man — Then a child was plainly ordered, and they waited for the yield. In due time, as was to be, A child was born unto these three. It was Mr. and Manoah's joy that unto God was born a boy. At first a wee tot, But growing was his lot, And entering into his father's employ he had his share of grief and joy. A Timnite woman, pretty and trim, Pleased this gaza Ba-hu-rin, By their marriage occasioning the cry against the Philistines, a single Hoph-ni, Standing unshorn, For a mission born, With his God as a shield and his lone battle cry. To thirty guests at his marriage feast He gave forth a riddle of not the least, And the riddle, by his wife, was to others made known. 13 This occasioned a fight, Just a test of his might — To take from thirty, thirty's change and leave thirty dead at Ash-ke-lon. Oh, the dregs and the dross To a man ! This is loss ; His wife had been given to another, could her sister share his bed ? Now, this was rather brief, So to recompense his grief To three hundred foxes he tied fire-brands red, burnt up their olives, vineyards and bread. Then he smote, hip and thigh — A great slaughter, I imply. No sound of gun, nor saber's gleam; 'twas alone God's and Samson's theme. Was it an hundred fell? Or a thousand ? Who can tell ? Then to E-tam he went. I ween, ravenous creatures were there to scream. Oh, what a sight to have seen a Hoph-ni with a Le-hi ! It is shown That he slew a thousand men at Ra-math Le-hi. Surely God's ire, as seething fire, shone from out that En-haddah bone, And prone a score lie at each flash of his eye. 14 A thousand lay dead at Le-hi height, When God, in His omnipotent might, To a man gave water to drink from out that new jaw bone. It must have been cold — The half can't be told— So in this line I'll say, alone, pure and sweet like crystals shone. God's man was Samson, born without fears; God's help sustained him in his judgeship twenty years. It was woman, Delilah's throne, brought him to grief; thus is shown, When he pulled the temple down, God, his Father, still renown. 'Twas the greatest vict'ry by one man alone that has in history ever been known. If Jesus is our Shepherd, we His mindful sheep, Every seed the sower sows will be joyful to reap. If we listen for His voice, both in secret and in prayer, Being ne'er without it in the rush of worldly care. Gaza (strong). Ba-hu-rin (boy or youth). Hoph-ni (fighter). Le-hi (jaw bone). E-tam (place of ravenous creatures). Ra-math Le-hi (height of a jaw bone). En-haddah (sharp, flashing). 15 PALESTINE. The Holy Land of Palestine is a region of moun- tains, one hundred and forty miles in length by an average of seventy miles in width. The river Jor- dan, rising north, flows southward to the first place of great importance. Its expansion is the Lake Gen- nesaret. Adjacent to this sea, at the place where the river begins to expand, stood Capernaum. This city our Lord made His own after His rejection from Nazareth. Here "He" healed the palsied man, "He" restored the withered hand, "He" raised Jairus' daughter. This city was the center of Roman taxa- tion and the seat of government of Galilee. It was built at the junction of four great central roads. BETHSAIDA, on the Jordan, two miles above the sea, was called "House of Fishing," from the great shoals of fishes attracted there by the hot springs. It was here where "Christ" fed the five thousand with five loaves and two fishes, and the fragments left were twelve baskets full. JERICHO stood about sixty miles southward from Nazareth, in a deep valley of the Jordan, near its mouth, or 16 where the river loses itself in the Dead Sea. One and one-half miles south of the old city was built Jericho of the New Testament period, where "Christ" healed Bartimeus and converted Zaccheus. JERUSALEM. Distant about five and one-half hours' walk from Jericho, southwest, or about fifteen miles from where the old city stood, stands this ancient royal city. It was the chief fortress of the Jebusite tribe, and remained the capital for four hundred and sixty years, or until burned by the king of Babylon. There are two ranges of mountains running south from the city. The one upon the west is Zion; the one upon the east, Moriah, upon which Abraham offered his son Isaac. Upon the crown of Moriah Solomon built the temple, 1004 B. 0., which was de- stroyed by Nebuchadnezzar in the year 588 B. 0. BETHANY lies one and one-half miles from Jerusalem, on the way back towards Jericho, upon the eastern shoul- der of the Mount of Olives. It is reached by three roads, all of them starting from Gethsemane, in the bottom of the Kedron valley. This was the home of Lazarus, a dear friend of "Jesus Christ." These two 17 were carpenters, working together. "Jesus" seemed as one of the household at Lazarus' home, where the brother and his two sisters gladly welcomed "Him." Mary, especially, loved "Jesus." Her greatest pleas- ure was to sit at "His" feet. Her brother would come home from where he and "Jesus" had been working, and would tell Mary about seeing "Jesus' " tools do fancy woodwork at "His" bidding, un- touched by "His" hands. One day "Jesus" had gone away to preach the Gospel and heal the sick. Trou- ble had come to the household at Bethany. Lazarus had sickened and died. Mary knew that if her friend "Jesus" had been there her brother would not have died, but she knew not where to find the carpenter and preacher. Finally, she hears where "He" is and sends word, but when the message reaches "Him" Lazarus is dead and buried. "Jesus" was about "His" Father's business. "He" comes and raises Mary's brother from the tomb, after he had lain there three days. From this immediate neighborhood "Jesus" ascended to Heaven. THE ANCIENT CITY OF LUZ, NOW NAMED BETHEL. Within sight of the Holy City, seven miles dis- tant. Here was one of Joshua's first conquests. Abraham built an altar at this place. Jacob, while 18 sleeping here one night, had such pleasant visions that he named the place "House of God." Around Bethel, grouped on a cluster of hills, are Ophrah, Gideon's native place; Raniah, Samuel's home, and Mizpah, where Saul was elected king of Israel. HEBRON— "THE FRIEND." (Kirjath-Arba) Four Villages. This city is about six hours' walk from Bethle* hem, going south. Situated among the mountains, about twenty Roman miles south of Jerusalem. It was a well-known town when Abram entered Canaan, 3,806 years ago. It abounds still in vineyards, and has a population of about 5,000 people, a small part of them Jews. It is said that the founding of Heb- ron was nearly contemporary with Damascus, over 4,000 years distant. Here is the cave of Machpelah, surrounded by a wall forty feet high, within which lay the Patriarchs, Abraham, Isaac and Jacob, also Sarah, Rebekah and Leah. MAMRE is situated a half hour's walk from Hebron, located upon the highest elevation in Palestine. It was Abraham's dwelling place at one time. Here Ish- mael was born and three angels promised the birth of Isaac. Here, also, "God" revealed to Abraham the destruction of Sodom. 19 SHECHEM. Here was the first spot on which Abraham built an altar. Jehovah first appeared to him in the land of Canaan. Here, under a famous oak, Jacob buried the Aramite gods. Around this same oak Joshua assembled the tribes for sacrifices, and here he set up a pillar as a witness of the covenant. Its site is known yet as "The Pillar." At the well of Jacob, three hundred paces south, our Lord conversed with the Samaritan woman. At this time woman had not come into her place in the yet to come great Chris- tian movement. The great religions were, for the most part, intended for men. In some religions the men questioned gravely as to woman having souls, taking the negative view. So the disciples at the well in Samaria wondered at "Jesus" talking with a woman ; thus they showed how the Jews felt at that time. A mile distant, east, is Joseph's tomb. Jacob's well may still be found. SOEEK. Some thirteen miles west of Jerusalem. The birthplace of Samson and the place of his exploits. GAZA— "THE STKONG." Two miles from the sea coast, and situated upon a mound at the edge of a desert, was the 20 gate town toward Egypt. There stood a temple of Dagon, a Philistine god. The lords of these people had gathered in this temple for a great sacrifice, be- cause Dagon had delivered Samson to them. "God" restored to him his strength and he pulled the tem- ple down; thus, while he himself was slain by the fall of the temple, yet those which he slew at his death were more than they which he slew in his life. The Gazathites had many causes to fear Samson. A short time before this he had visited their town. Eising up at the middle of the night he took their strong, heavy gates — bar, posts and all; the gates they had for their city's protection, to keep out hos- tile people; gates built to repel armies. Samson took hold of them as one would take hold of a com- mon garden gate; tossing it upon his shoulder, he carries it some ten miles, and leaves it upon a high hill, before Hebron. BETHLEHEM— "HOUSE OF BREAD" is some four miles south of Jerusalem. The birth- place of our Lord and the native land of Samuel's father. Upon one of its largest farms once lived a man by the name of Boaz. He employed many glean- ers upon his broad acres, to gather the wheat and barley. At one of the harvests, among the gleaners, was a girl named Ruth. Boaz fell in love with and married her, to the surprise and delight of the vil- 21 lage. Boaz was the grandfather of Jesse, who after- ward became the father of eight sons, the youngest of whom, while yet a mere youth, with his sling, cast a stone and slew a mighty giant, ten feet high. His name was Goliath and he was a native of Gath. He wanted to fight any who would come forth and meet him. This giant was clad in an armor of brass — a helmet of brass upon his head, a breastplate of brass upon his breast, a target of brass upon his back, and boots of brass upon his feet. In one hand he carried a huge spear, in the other hand he car- ried a great sword. This mere youth, David, con- fronts him with a sling. In it he put a smooth stone, slung it, and down went the terror of the country. David went down to meet the giant in the name of the "Lord God" of Hosts. NAZARETH. This little town lies about twenty miles south- ward from Capernaum, seemingly upon the margin of an extinct volcano, which lies higher up and to the west of Cana. This historical place was the boy- hood home of "Jesus." SODOM. One of the cities of the plain of Moab. 22 GOMORRAH. In the northwest corner of the Dead Sea, where an echo of the name still lingers. In the mention of Sodom, Abraham and Lot are pictured as stand- ing between Bethel and Hai, taking a survey of the land around them. Eastward lay four rich cities and the fertile valley of the Jordan, where was wealth, wickedness and destruction. Westward lay harmony, the house of "God," Bethel. JOPPA is thirty-five miles distant from Jerusalem, upon the coast of the Mediterranean Sea. Here Perseus res- cued Andromeda from the sea-monster (as told in an old legend). It was here that St. Peter minis- tered to Dorcas when she lay as one dead. LYDDA, About twelve miles southeast of Joppa. Here Peter found iEneas, bed-ridden for eight years. In the name of "Christ" he raised him up. Not only was he concerned for his soul, but for his body also. Thus was Christianity about its proper business. Christianity is always about its proper business w T hen it is intent not only on praying and preach- 23 ing ? but on social betterment as well. The Religion of the Helping Hand — to visit the sick and to heal them — are set down by our "Lord" among the things the legend of Saint George and the Dragon. It was at Lydda, in the days of Dioclitian, that George, a soldier of the Roman army, was put to death for being a Christian. This was the origin of the legend of Saint George and the Dragon. Shakespeare taught without a pure life prayer is an empty use of time. He exalted a pure religion. He spoke of "Christ" as "Redeemer," "Saviour," "Lord." A VISION. Observe a great nation — a rushing of matter, Over-indulgences of things not sane; Immoral gossip devoured from a platter, Causing cramps and contraction of stomach and brain. Moderation — for convenience I will call it a pill — Should be kept ever handy, attached to the will. One pill begets wisdom — take two each day And drive your immorals and gossip away. 24 An artist one day, While out walking, they say, Came by the way of a little church. He went in, and he heard A man preach the word. He touched upon a theme of "God's" love. While he heard the word preached A vision he had — a picture, far off as a dream. A once beautiful mansion had now gone to ruin. From above the moon looked down upon a valley of green Mountains and valleys, flowers and branches, Streams flowing down from the wood. The view was fine, but the picture was sad, When he saw a man and woman of years. Out upon the step they sat, while they wept Silent but not unobserved tears. They had lived for their gold. It was gone. Now they're old. They had never entered into the fold. Then upon the scene came another form, Away back in the distance, by a rill. It is coming this way. It is coming, now still ! Look! It is "Jesus." "He" is coming this way. "He" sees the sad couple. "He" pauses to say, "Children, I am the way; civilization is a failure if ye follow not me." 25 The sermon was over, The preacher had gone, Still the artist sat in his pew. He thought of the picture portrayed upon his mind ; Still thinking, passed out — thus seeth the blind. A CRUSADE. A thousand years and ninety-four more were passed and gone; Another year had since been born, Since " Jesus' "' flesh was pierced by thorn That world-renown resurrection morn; When Peter the Hermit roused his ire, Rome, all Europe, uprose and on fire. Godfrey of Buillon and Duke of Lorraine, Raymond Count of Toulouse of much fame; Hugh Vermandois, Robert Count of Flanders, Stephen Count of Blois, Robert Count of Paris, Robert Short Hose and the Bishop of Puy ; Edgar Atheling — England was his home — Heir, thro' the Saxon line, to the throne; Dukes, princes and counts renown, Soldiers of honor — knights also, 'tis shown. There were mothers, sweethearts, wives by the score, Six hundred thousand who swords and bucklers wore. 26 And their battle cry was Dieu-le-Veut ! "God" wills it! Wills what? Repute. Why, out of the east had come a cry From Jerusalem, the Mecca of Europe's eye, That the Seljuk dogs — the savage Turks — Had put "Christ" to shame, "His" tomb besmirched ; Had blasphemed "His" name, Mohammeds upheld, what shame ! Thus in the west went a lingering shout That the Sultan and his dogs be driven out. ? Twould have been better respect for the world Had such an army at the insulters been hurled When "Christ" first was insulted bv the men of "His" race. What a need of lament. It was face to "His" face ! The Emperor Alexis by the winds was tossed, Upon hearing of such armies bearing the cross — Some upon foot, others upon horse, His Constantinople their rendezvous. They met at his city. Oh, glorious sight ! Afoot five hundred thousand, one hundred thousand mounted knights. From there was their journey toward Antioch, Where first the name of Christians was given the flock. But upon the way, when unprepared for a shock, Two hundred thousand Saracens flashed upon a flock. 27 A small part of the Christians separated from the main; Upon these the Sultan fell as a flash in the rain. But "God" rules in "His" way, Godfrey's men won the day, The Saracens were cut to pieces ; thus ended the fray. The victorious Christians, enthused by the shock, Pressed onward and southward toward Antioch. Hunger besets them, they are sore depressed, In a country of infidels who gave them no rest. Upon the way hundreds died. They still kept press- ing on To save the Holy Sepulchre, the star of their morn. A great and rich city, full of infidel hosts — They camp outside its walls, eighteen miles from the coast. Through the autumn and winter, till late in the spring, They batter its walls, tho' in vain do they fling ; But, as they wearied, "God" touched the heart Of a watch-tower keeper; he rendered his part. In the darkness of night he opens the way — The Christians now enter and thousands they slay. When, lo ! in the morning's light half a million Turks Outside the walls gather to linger and lurk. The Sultan laughs when asked to withdraw In the name of "God," knowing naught of such law. In luxury, in a pavilion, with ease all about, He waits yet a season till "God's" army starves out. 28 Inside was much hunger ; 'twas desperate indeed, When "God" came to their rescue in time of their need. In this city St. Peter was made first Bishop of "Christ's" church — The church that the Moslems had tried to besmirch. Saints and martyrs had done miracles in days of yore, Now earth was mingled with infidel's gore. Now, unto Peter Barthelemy is revealed in a dream By a spirit, "Arise, go and dig ; where I show will be seen A spear wherewith the soldier pierced the side of the Lord." The pilgrim went and digged at the designated spot, And lo! the sacred weapon, the object which he sought. It produced an inconceivable excitement upon all, Now fearing not. 'Twas a Heavenly call. Peter the Hermit, in his mantle of wool, went forth on a mule To conjure with the Sultan, and Kilidge Arslan, his tool, To go in the name of "God," to leave them in peace. He swelled with rage and scorn at the insolent speech. 29 "To-morrow your God — who could not save himself — Will not deliver you from my pillage and pelf." So Peter rode back to the Christians inside. And they rose up as the swelling of the tide. In divisions of twelve, for weal or for woe> Did the twelve Apostles go forth to the foe; Did strive one against two or one against three? It mattered not that, since "God's" was to be. With the cry of "He wills it," now in the middle ages Occurred a most disastrous rout in history's pages. It had been three hundred and sixty-six years before Such a battle was fought with the fates in store — Of two religions, two continents. In Heaven's bright light, Sometimes at the night, "God" assists in great conquests to fight for the right. "He" makes the weak strong, "He" vanquishes the wrong, And humbles the infidels who contend with "His" might. "He" weakened great infidel hosts by "His" might, "He" dimmed their visions to strengthen the right. Ye are not your own — ye are bought with a price, "God" is a buckler to him who fights the good fight. 30 For a moment or two who was the greatest? Which most? Then the Bishop of Puy sees the Heavenly host. With the cry of "He wills it," now afresh to the score, The Christians are victorious when the battle is o'er. Great stores of provisions, luxuries and play — Perhaps 'twas the devil enticed them to stay Away from their duty — sin lurks by the way, And the soul of the Bishop of Puy passed away ; By contagion fifty thousand were carried off at this day. When "God" has "His" way men always, 'tis said, Will in every way prosper if by "Him" ye are led. If by other desires in weakness you stray Away from your duty, sin lurks by the way. All summer, all winter until a spring day, 'Twas a thousand and ninety-nine, the twenty-ninth day of May, When ascending the heights of Emaus one day, They came full in sight of the City of David. Lo ! in the early morning's colors of light, The walls and towers, the city was in sight, Where Mary and the carpenter had walked among men. Jerusalem ! Jerusalem ! they cry, and what then ? Oh, what an army ! What valorous men ! 31 Now in round numbers are one out of ten. Of the six hundred thousand who started out for a cause Are but fifty thousand left for this, the last pause. Then and there began a siege in a regular way Of the most sacred city. 'Tis the same to-day, Inside its sacred walls. A false prophet, his might ; Outside fountains poisoned, devastation in sight ; The Saracens had swept the country of all food within sight — They were abundantly now prepared for the fight. The brook Kedron was dry, the spring Siloah was weak; As water must be had 'twas travel and seek. As to something to eat came a cheering report That a Genoese fleet had arrived at a port, Forty miles off, at Joppa, with stores and provisions. Before the Christians arrived 'twas destroyed by Saracens. So they sounded their trumpets and waved their banners, And circled the city with a will and good manners. They built huge towers to gain the ascent, They went to their death without regret or lament. They received upon their heads greek fires and boil- ing oil, 32 While they kept up the fight with no ceasing of toil. Great beams and stones dropped on their heads; Some lived, some died, entertaining no dreads. They were taunted and insulted when at last they fell back With "Your God cannot help you." But, alas and alack ! They knew not that at "His" own best time, In "His'' own good season, perhaps some other day, "He" comes to rescue of the faithful who pray. A pigeon came over ; it came to their hands With a letter, a warning of Saracen bands. They brought great catapults and battered the walls ; In return came stones, fire and witches' squalls. Now lo! Upon Mount Olivet is seen a great sight! St. George upon a mighty horse to aid them to fight ; Waving aloft a buckler he makes them a sign To enter the city : Just now is the time. Just now for the Christians to attack at a place. The suddenly invincible, mad for the race, They go. When, lo! It breaks! Did it fall! When with an irresistible impulse they rush to the wall. Reimbault of Crete, with Godfrey the first, And the men of the hour upon the infidels burst. Devout writers say Who were there at that day 33 That blood flowed in the gutters; There were great horrid heaps of the dead ; Ten thousand lay dead in the streets, Another ten thousand in the courts of their meets. At the cry of "God wills it" from the Christians who bled For the Cross, the Holy Sepulchre, where once lay the dead. But now "He" has risen, "He" has gone on before, Did bridge the dark chasm, 'tis darkness no more. They needed no commander; Each sword flamed as fire, Each man fought — fought with red ire. Their hatred was hot, It cooled in the sot Of the drippings of life Of the infidel lot. Then pausing, they ask for Godfrey, where was he? He had lain his armor down, bared his feet, bowed his head, Where eleven centuries ago had lain our Holy dead. A revulsion of feeling swept them o'er. Laying aside their weapons, washing away their gore, Baring their feet and uncovering the head, They formed processions, by the priests led. Some upon their knees and singing Psalms 34 To the Holy Church of Resurrection, as drooping palms, They march to the long desecrated sacred spot That had been covered with filth by infidel sot. (This had been the object of more than three years of warfare.) Peter the Hermit was singled out And greatly honored, by praise and shout, As the greatest of all men, bringing this deliverance about. Thus ever in history Of the world's mystery The real brawn and valor, true hero that fights, Who bleeds and wins the battle for liberty and rights, Abases itself Before bigotry's elf. The first Crusade had now reached its climax, The Holy City was now wrested from the Turks, Mohammedan's filth was now swept from the church. A king was then elected o'er this land of great fame ; It was well 'twas decided for the Duke of Lorraine. Under the suzerainty of Godfrey a monarchy was placed, But he would not wear a crown, all honor to his race. 35 Where "Christ" had been crowned with thorns. He would not wear a crown of gold, An act — a speech worthy — a cause to uphold. SAYINGS OF MEN. There is a great truth in the saying that some grow most under burdens. We get strength in struggle. We learn our best lessons in suffering. The little money that we are paid for our toil is not the best part of the reward. The best is what the toil does in us in new experiences, in wisdom, in patience, in self-conquest. Noble as our world is, it is a suggestion of a Divine prophecy of a better world to come. The simplest dictates of justice and of gratitude bid #ian turn toward "God." We have come into a world where "Christ" proved to the world by "His" words and works that disease, sin and death are no part of "God's" crea- tion. Shall we not go to a world where "Christ" lives? 36 Wherever man is, is evidence of man's having a Creator. "He" has had put in man a sense of right and wrong. Eeligion becomes a reality because it announces a judgment bar before which all must stand. It re- minds man that he is daily approaching a final ren- dering of his accounts. "God" neglected, no man should call himself good and just; then why is "He" neglected or at least treated as a being with whom we have little concern ? Eeligion is not "Christ-like" without self-sac- rifice. 'Tis said that earthquakes develop cowards and that sunshine makes heroes; that a common grave creates a common religion. Although there may be, here and there, an empty heart and a thoughtless brain, across which neither a grave or "God's" sun- shine will awaken a meditation, yet death continues to toil (a material evidence) at all times and in all countries, while continued sunshine and silent hills impress upon a thinking brain that in a few years we shall be far away. 37 Death is an enemy. "Christ" proved its unreal- ity and overcame it in accordance with the law of "God," thus indicating ultimate freedom from death for all mankind. Shall we search in vain for Christian states or communities where the precepts of "Christ" are really carried out? Has it not come to that stern necessity to be one thing or the other? If "Christ" be King and we profess to be "His" servants, then be true to "Him." If the world be what we want supremely, then choose it, and make the most of it. Don't sit any longer astride of the fence, for there is set before every man an open door, and no one can shut it. Humanity is the sacredness of human nature, its greatness, its dignity. If the religion of "Jesus Christ" does not make us gentle and loving and tender, whatsoever is the good of it? No time to pray. Oh, who so fraught with earthly care as not to give to humble prayer some part of day? 38 If you say you are rich and have increased your goods, having need of nothing, you may be found poor, blind and naked. Man shall not live by bread alone, but by "God's" will. Trust in "God" and do good, and verily thou shalt be fed. Now have charity. Charity suffereth long and is kind; Charity envieth not; Charity vaunteth not itself, is not puffed up. Doth not behave itself un- seemly, seeketh not her own, is not easily provoked, thinketh no evil. Who is a good man? He who has his duties to himself and has an utter cleanliness of heart, and does truly keep the first two commandments, which is: Love "God" with the whole heart — with the whole soul, for "God" is the soul — with the whole mind, for "God" is mind — and with the whole strength. Then you must love your neighbor as yourself. Such a man has the Kingdom of "God" alreadv here. It is the wild beast only that may be independ- ent. Do what we may, man cannot tear himself from "God." We are marked off from all creation because we are created in the image and likeness of "God." 39 Therefore we are all brothers with "Christ," and we have need of one another. Is it wrong to make a sermon an entertainment? If we go forth from church saying "What a preach- er/' instead of saying "Oh, what a Saviour," then is "Christ" hidden and the Cross of "Christ" made of no effect. This is our natural tendency, to be content with religion without "Christ-likeness." If we cannot find a power in Christianity, our going to church — our praying — our sermons — our services — to make us honest to "God" and toward each other. A mental picture of "God" is a false God. "God" is good — all in all — the opposite to death, sin and sickness. The faults and failings of Christian people are put down by public opinion to the character of "Jesus Christ." So it is better for un-Christ-like Christians to stay out of sight. 40 The greatest responsibility in the world is that of knowing "Christ." And there is no condemnation so terrible as that which rests upon the man or woman who has had all the privileges and promises and opportunities of Christianity at his or her dis- posal, and yet has turned them to no account. "God" holds us responsible, not for what we have, but for what we might have; not for what we are, but for what we might be. Whatsoever is done by man, when our bodies are lain down into the grave, our doings and teach- ings in this world are over, though our influence may "Abide." Are we lacking in power, or do we know from whence cometh the power? When we know the "Spirit" there is no limit to our hopes, for there is no limit to "Spirit," "Truth," "God." Is not the abiding character which I must take with me forever better than the uncertain gain which I must leave behind? 41 BALAAM. Some hundreds of years ago a man was riding along a country road. He had started early that morning because of having quite a distance to go. Another man had sent for him to come to where he lived and help him to decide an important matter concerning himself and his people. It seems that the land settled upon by them was in litigation; another people had come and were disputing their rights. He wanted to have it appear, because of settle- ment, that they should retain the land. But the rightful owners had come for their own. So this man, becoming desperate, and as a last resort, had sent for the man first spoken of herein to come and settle the matter in his favor, because of him being of the same belief as were the people who had come for the land (that is, he believed in "God," as they did). He could settle the dispute by either a curse or a blessing (it seems). If he would curse these peo- ple he should have promotion to honor and much silver and gold. As he was a man who loved gold, the temptation was very great for him to omit the blessing and render the curse. As he journeyed along all at once his ass shied to one side of the road. He whipped it and tried to turn it into the road, but it kept shying on and 42 out of the road into a vineyard, against a stone wall, and finally fell down upon one of the man's legs. The man whipped on until the beast of burden opened its mouth and there came a voice, saying: "Why do you whip me so, for am I not yours and have I not carried you faithfully ever since I first became your property, and have I ever misused you at all?" The man was astonished, he was dumb- founded, but he did at last say nay. Then his eyes were opened and he saw a man standing in front of him. The man said : "Get upon your beast of bur- den now and continue your journey, but when you speak in this matter upon which you are called, speak only that which is right in the sight of 'God.' " And he saw that this was an angel of "God." So, continuing on, he came to his journey's end. He said : "How shall I curse whom the Lord hath not cursed, or how shall I defy whom the Lord hath not defied?" But the man the second time tempted him with promotion to honor and much silver and gold. His answer was : " 'God' is not a man that 'He' should lie, neither the son of man that he should repent. Hath He not said and shall He not do it, or hath He not spoken and shall He not make it good?" But still the third time did the man tempt him to utter a curse and receive his promotion to honor, but he would not. 43 Then he was provoked and said : "I offered you promotion to great honor, but the Lord hath kept thee back from honor." Mr. Balaam answered by telling him of some- thing that came to pass over fourteen hundred years afterward — of the glory of the Lord Jesus. He said : "I see Him, but not now (not as already come) ; I behold Him, but not nigh." It has been over nineteen hundred years since He came. SIMILAR CHARACTERS. "A good name is a motive of life," says David Swing. That reminds us, young and old, that we can not afford to bear the burden of an empty or an evil name. "God" made man in "His" image — "In the image of 'God' created 'He' him." So the Bible says, and we learn from that "He" made man capa- ble of becoming an image of "Divine" principle "God," the "principle" of man, and man the idea of "God." "He" comes to all men and to the child in its cradle. "He" still comes with the whisper, "You may put on the image of 'Love' and 'Truth,' which is 'God.' " In the history of our world we know of three characters who have stood upon an altar whereon man places offerings to others. They offered them- selves upon this altar, and as the years have gone 44 by the love that has come to this altar has enlarged its horizon, so that these three characters are more clearly seen by the nineteenth and twentieth cen- turies than they were in their first. No grave could hide such characters. They have never died; they are alive still. The first one's name was Moses. The second one was "Jesus Christ." The name of the third was Abraham Lincoln. Dedicated to a beautiful religion, the love of man for the human race, these three similar charac- ters were benevolence itself. One was born in a manger, where cows ate fodder; two in hovels. One during his walks among men was going from home to home and from village to village, cheering and healing all and blessing all. We cannot say that "He" was the product of schools or environment, but the product of "His" father, mother, "God," "His" ancestry. Nevertheless, while I have said these were similar, it is intelligence to bear in mind that it is because of their likeness — the likeness of Moses to "Jesus" and of "Jesus" to Moses, the like- ness of Lincoln to "Jesus" and to Moses ; likeness in the affairs of mediation and in the affairs of faith- fulness, in excellency and in nobleness of life. Like- ness in the one mind "God" with all, the real man; yet it is through these which we must come to "Jesus Christ" our "Lord." 45 To each of these characters "God" gave similar missions, which were fulfilled, each setting his peo- ple free from bondage. Although "Jesus' " mission was the greatest, it concerned the happiness of all men, women and children. It was for slaves in bondage to sin, sickness and death. Eegarding the two lesser characters, their mission was to free cor- porally, as man to man, concerning a similar, yet an unlike, people. Similar because at the time they were in bondage in a strange country, far from the land of their birth. Then they were both a despised people. "Jesus" was also despised. These two char- acters were neither the product of schools nor en- vironment; one's ancestry was the house of Levi, but the other was without even ancestry. Nevertheless we still are largely a people of slaves, in bondage to sin. Every sinner is a slave; sin includes sickness and death. "God" is all life which is all "Truth;" the opposite is sickness and death. But the real man is "God's" idea. "Christ" will set the counterfeit man free. Fifteen hundred years before "Jesus Christ" was born Moses lived among men. It was then said, and they say to-day, that he lived as seeing "Him" who is invisible. Moses was born in Egypt. He was one of these despised people who were at that time in bondage in a strange country, far from their native land. Moses was not altogether like his similar man, 46 for when "God" called him he said: "Who am I that I should do this?" "God's" answer was: "Certainly I will be with thee ; go and tell my people