The Persian carpet may be meant for the feet, but few things are so full of lessons for head and heart and life. When choosing one the first thing to do is to make sure that the colors are fast, which is done by moistening a handkerchief and rubbing the carpet to see if the color comes off. Next, count the stitches. A good carpet contains 10,000 stitches to the square foot, while the better ones have as many as 40,000. The weaver does not see the pattern as he works, as the reverse side of the web is toward him. When a native buys a new carpet he immediately puts it down in the bazaars for all the traffic to pass over it; and the more muddy the shoes of the passers-by the greater will be the beauty of the carpet afterward, provided the colors are fast, as it acquires that beautiful silky gloss, so dear to the heart of the carpet-lover.
The Persian carpet may be meant for the feet, but few things are so full of lessons for head and heart and life. When choosing one the first thing to do is to make sure that the colors are fast, which is done by moistening a handkerchief and rubbing the carpet to see if the color comes off. Next, count the stitches. A good carpet contains 10,000 stitches to the square foot, while the better ones have as many as 40,000. The weaver does not see the pattern as he works, as the reverse side of the web is toward him. When a native buys a new carpet he immediately puts it down in the bazaars for all the traffic to pass over it; and the more muddy the shoes of the passers-by the greater will be the beauty of the carpet afterward, provided the colors are fast, as it acquires that beautiful silky gloss, so dear to the heart of the carpet-lover.
A man needs a character that will wear, whose colors are fast, and that will grow more beautiful when exposed for the world’s use.
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RELIGION TO DIE BY
Wesley always insisted on judging religion by the most severely practical tests. Life was one test, and he mistrusted profoundly a religion which did not fill life or its possessor with gladness and strength. But he knew that death, with its mystery and loneliness, was the last and sorest test of religion. Did the religion he preached make that last darkness luminous? Did it put songs on dying lips and gladness in dying hearts? “The world,” wrote Wesley, “may not like our Methodists, but the world can not deny that they die well,” and the religion which teaches men to die well may surely find in that fact its best credentials.—W. H. Fitchett, “Wesley and His Century.”
Wesley always insisted on judging religion by the most severely practical tests. Life was one test, and he mistrusted profoundly a religion which did not fill life or its possessor with gladness and strength. But he knew that death, with its mystery and loneliness, was the last and sorest test of religion. Did the religion he preached make that last darkness luminous? Did it put songs on dying lips and gladness in dying hearts? “The world,” wrote Wesley, “may not like our Methodists, but the world can not deny that they die well,” and the religion which teaches men to die well may surely find in that fact its best credentials.—W. H. Fitchett, “Wesley and His Century.”
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RELIGION UNCHANGEABLE
Farmers once plowed with a forked stick, and now with the steel gang-plow. But Julius Cæsar said, nearly twenty centuries ago, that a soldier should have a pound of wheat per day, and the German Government allows the same pound of wheat per day toits soldiers, for their day’s march. Gone Julius Cæsar’s forked stick for raising the pound of wheat. The Italian plows with a steel mole-board, but he still wants his pound of flour for his hunger. Gone also the old offerings in the temples, and the old creeds, and the old views of the Sabbath. But man still sings, and prays, and struggles with temptation, and weeps, smiting upon his breast, and is forgiven, and dies. This religious nature of man abides unshaken; the credal leaves fall off; but the tree grows on. That vital growth is called religion—the life of God in the soul of man.—N. D. Hillis.
Farmers once plowed with a forked stick, and now with the steel gang-plow. But Julius Cæsar said, nearly twenty centuries ago, that a soldier should have a pound of wheat per day, and the German Government allows the same pound of wheat per day toits soldiers, for their day’s march. Gone Julius Cæsar’s forked stick for raising the pound of wheat. The Italian plows with a steel mole-board, but he still wants his pound of flour for his hunger. Gone also the old offerings in the temples, and the old creeds, and the old views of the Sabbath. But man still sings, and prays, and struggles with temptation, and weeps, smiting upon his breast, and is forgiven, and dies. This religious nature of man abides unshaken; the credal leaves fall off; but the tree grows on. That vital growth is called religion—the life of God in the soul of man.—N. D. Hillis.
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RELIGION VERSUS BUSINESS
The improvement of Egypt in the control of inundation by the great Assouan dam of the Nile has unfortunately drowned and is destroying the magnificent temple ruins on the island of Philæ. That only hurts a sentiment of antiquarian reverence and makes bread for many poor. But if our rush of business drowns out our family worship, and tires us too much for a second Sabbath service, it may cost us more than its gains are worth. We need to remember that our life is sacred, for we are the temple of God. (Text.)—Franklin Noble, “Sermons in Illustration.”
The improvement of Egypt in the control of inundation by the great Assouan dam of the Nile has unfortunately drowned and is destroying the magnificent temple ruins on the island of Philæ. That only hurts a sentiment of antiquarian reverence and makes bread for many poor. But if our rush of business drowns out our family worship, and tires us too much for a second Sabbath service, it may cost us more than its gains are worth. We need to remember that our life is sacred, for we are the temple of God. (Text.)—Franklin Noble, “Sermons in Illustration.”
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RELIGIONS CONTRASTED
Seventeen hundred years ago a Christian teacher gave a description of an Egyptian temple, with its porticoes and vestibules and groves and sacred fields adjoining, the walls gleaming with precious stones and artistic paintings, and its shrines veiled with gold-embroidered hangings. “But,” he says, “if you enter the penetralia of the enclosure and ask the officiating priest to unveil the god of this sanctuary, you will find a cat, or a crocodile, or a serpent—a beast—rolling on a purple couch.” And a modern writer asks us to contrast this with the temple of Jehovah at Jerusalem. Here, too, you would find a gorgeous building, a priesthood, altars, and a shrine hidden by a veil. Within the veil stands the Ark of the Covenant, covered by the mercy seat, sprinkled with the blood of atonement, and shadowed by the golden cherubim. Let that covering be lifted, and within that ark, in the very core and center of Israel’s religion, in its most sacred place, you find, what? The two tables of the moral law. There, in a word, you have the contrast of the two religions. The moral law, enforced by the belief in the one true God—that is the religion of Israel—and that religion was interpreted, fulfilled, and consummated by the revelation of the Christ.—Thomas F. Gailor, “Student Volunteer Movement,” 1906.
Seventeen hundred years ago a Christian teacher gave a description of an Egyptian temple, with its porticoes and vestibules and groves and sacred fields adjoining, the walls gleaming with precious stones and artistic paintings, and its shrines veiled with gold-embroidered hangings. “But,” he says, “if you enter the penetralia of the enclosure and ask the officiating priest to unveil the god of this sanctuary, you will find a cat, or a crocodile, or a serpent—a beast—rolling on a purple couch.” And a modern writer asks us to contrast this with the temple of Jehovah at Jerusalem. Here, too, you would find a gorgeous building, a priesthood, altars, and a shrine hidden by a veil. Within the veil stands the Ark of the Covenant, covered by the mercy seat, sprinkled with the blood of atonement, and shadowed by the golden cherubim. Let that covering be lifted, and within that ark, in the very core and center of Israel’s religion, in its most sacred place, you find, what? The two tables of the moral law. There, in a word, you have the contrast of the two religions. The moral law, enforced by the belief in the one true God—that is the religion of Israel—and that religion was interpreted, fulfilled, and consummated by the revelation of the Christ.—Thomas F. Gailor, “Student Volunteer Movement,” 1906.
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RELIGIOUS CONDITIONS OF THE WORLD
This chart indicates the magnitude of the task before the Christian forces of the world in bringing humanity up to Christian standards. The significance of Christian missionary and evangelizing work may be represented as an attempt of one-third of mankind constituting the Protestant, Roman Catholic and Greek Christian countries through a small band of picked workers, to change the religious habits, opinions and faith of the other two-thirds. But God has provided that this great task shall be accomplished.
This chart indicates the magnitude of the task before the Christian forces of the world in bringing humanity up to Christian standards. The significance of Christian missionary and evangelizing work may be represented as an attempt of one-third of mankind constituting the Protestant, Roman Catholic and Greek Christian countries through a small band of picked workers, to change the religious habits, opinions and faith of the other two-thirds. But God has provided that this great task shall be accomplished.
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RELIGIOUS EDUCATION
A friend tells me that one of her earliest childhood memories is of being awakened by her mother before daybreak on a June morning. “Come, child,” she said, “come with me over to the pines, to hear the thrushes sing.”Across the dew-wet meadows they went, in the early flush of morning, and the child, her hand clasped in her mother’s, listened with her to the exquisite music of the thrush in the holy hour and place.What need of words? It is the spirit that giveth life. The flame was kindled in the heart of the child because it burned undimmed in the mother’s heart. Not by preaching, nor even by much speaking, will our teachers teach religion. But they will surely teach whose lives abide in the shadow of the Almighty. We can not but speak the things we have seen and heard. Striving to do His will in the school-room, we slowly learn of the doctrine, and the truth we have made our own we are enabled to share.—Sarah Louise Arnold, “Proceedings of the Religious Education Association,” 1905.
A friend tells me that one of her earliest childhood memories is of being awakened by her mother before daybreak on a June morning. “Come, child,” she said, “come with me over to the pines, to hear the thrushes sing.”Across the dew-wet meadows they went, in the early flush of morning, and the child, her hand clasped in her mother’s, listened with her to the exquisite music of the thrush in the holy hour and place.
What need of words? It is the spirit that giveth life. The flame was kindled in the heart of the child because it burned undimmed in the mother’s heart. Not by preaching, nor even by much speaking, will our teachers teach religion. But they will surely teach whose lives abide in the shadow of the Almighty. We can not but speak the things we have seen and heard. Striving to do His will in the school-room, we slowly learn of the doctrine, and the truth we have made our own we are enabled to share.—Sarah Louise Arnold, “Proceedings of the Religious Education Association,” 1905.
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RELIGIOUS INFRACTIONS OF PROPRIETY
There are religious infractions of propriety, and they are serious. The Chinese word for propriety is an ideograph made up of two parts; one means to proclaim, or to reveal; the other means a sacrificial vessel. That is, propriety in the group of countries dominated by Chinese etiquette is a matter of religion and so is not to be lightly regarded. But what does one witness at the temples? Not infrequently one sees a missionary stalk boldly into a temple. He may not take off his shoes in Japan before walking over the polished temple floors. Very possibly he walks up to the idol and familiarly pats him with his ever-present cane. It is to the believer in those faiths like taking hold of the Ark of the Covenant in ancient Jewish times. We should remember that ridiculing the beliefs of people is poor missionary policy. They are usually the best that that country, or people, know. Let us not profane those things which are held most sacred. We may argue against them and reason about the unwisdom of holding them, but let us never laugh at the religious views and practises of the non-Christian world.—H. P. Beach, “Student Volunteer Movement,” 1906.
There are religious infractions of propriety, and they are serious. The Chinese word for propriety is an ideograph made up of two parts; one means to proclaim, or to reveal; the other means a sacrificial vessel. That is, propriety in the group of countries dominated by Chinese etiquette is a matter of religion and so is not to be lightly regarded. But what does one witness at the temples? Not infrequently one sees a missionary stalk boldly into a temple. He may not take off his shoes in Japan before walking over the polished temple floors. Very possibly he walks up to the idol and familiarly pats him with his ever-present cane. It is to the believer in those faiths like taking hold of the Ark of the Covenant in ancient Jewish times. We should remember that ridiculing the beliefs of people is poor missionary policy. They are usually the best that that country, or people, know. Let us not profane those things which are held most sacred. We may argue against them and reason about the unwisdom of holding them, but let us never laugh at the religious views and practises of the non-Christian world.—H. P. Beach, “Student Volunteer Movement,” 1906.
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RELIGIOUS INSTRUCTION
“Let the child wait till he has grown and then choose his own religion,” said an English statesman in the hearing of Coleridge. Coleridge, leading his friend into the garden, said: “I have decided not to put out any vegetables this spring, but to wait till August and let the garden decide for itself whether it prefers weeds or strawberries.” This is the logic of the delayed instruction theory.—A. B. Bunn Van Ormer, “Studies in Religious Nurture.”
“Let the child wait till he has grown and then choose his own religion,” said an English statesman in the hearing of Coleridge. Coleridge, leading his friend into the garden, said: “I have decided not to put out any vegetables this spring, but to wait till August and let the garden decide for itself whether it prefers weeds or strawberries.” This is the logic of the delayed instruction theory.—A. B. Bunn Van Ormer, “Studies in Religious Nurture.”
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RELIGIOUS INSTRUCTION DENIED
In the psychological confession of a writer (Sentenis), a German philosopher whom his father had submitted to the experiment advised by the author of “Émile,” he tells us that, left alone by the death of a tenderly loved wife, this father, a learned and thoughtful man, had taken his infant son to a retired place in the country; and not allowing him communication with any one, he had cultivated the child’s intelligence through the sight of natural objects placed near him, and by the beauty of language, almost without books, and in carefully concealing from him all idea of God. The child reached his tenth year without having either read or heard that great name. But then his mind formed what had been denied it. The sun which he saw rise each morning seemed the all-powerful benefactor of whom he felt the need. He soon formed the habit of going at dawn to the garden to pay homage to that god that he himself had made. His father surprized him one day, and showed him his error by teaching him that all fixt stars are so many suns distributed in space. But such was the keen disappointment and the grief of the child deprived of his worship, that the father, overcome, acknowledged to him that there is a God, the Creator of the heavens and the earth.—A. B. Bunn Van Ormer, “Studies in Religious Nurture.”
In the psychological confession of a writer (Sentenis), a German philosopher whom his father had submitted to the experiment advised by the author of “Émile,” he tells us that, left alone by the death of a tenderly loved wife, this father, a learned and thoughtful man, had taken his infant son to a retired place in the country; and not allowing him communication with any one, he had cultivated the child’s intelligence through the sight of natural objects placed near him, and by the beauty of language, almost without books, and in carefully concealing from him all idea of God. The child reached his tenth year without having either read or heard that great name. But then his mind formed what had been denied it. The sun which he saw rise each morning seemed the all-powerful benefactor of whom he felt the need. He soon formed the habit of going at dawn to the garden to pay homage to that god that he himself had made. His father surprized him one day, and showed him his error by teaching him that all fixt stars are so many suns distributed in space. But such was the keen disappointment and the grief of the child deprived of his worship, that the father, overcome, acknowledged to him that there is a God, the Creator of the heavens and the earth.—A. B. Bunn Van Ormer, “Studies in Religious Nurture.”
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Religious Narrowness—SeeRegularity, Ecclesiastical.
RELIGIOUS TRAINING
Suppose a sculptor should take a piece of marble and stand it in front of his studio on the sidewalk, and should invite every passer-by to have a stroke at it with mallet and chisel, shaping it according to the fancy or the caprice of the moment, and then at the end of the year have it suddenly endowed with life, and ask it to choose what it would be—the shape of a god or of a satyr, of beauty or ugliness, pure and white or stained and soiled—this man would be rational as compared with the one who believes that you can let a child grow up until he is twenty unbiased, without absorbing any religious ideas or convictions, and then freelychoose what he will be. If you do not bias the child, the first that he meets on the street, or in his school, or among his companions, will begin the work of biasing, of impression, of education, of training; for this is a continuous process. Whether you will or not, it is something over which you have no choice. It is something that will be done either wisely and well, or unwisely and ill.—Minot J. Savage.
Suppose a sculptor should take a piece of marble and stand it in front of his studio on the sidewalk, and should invite every passer-by to have a stroke at it with mallet and chisel, shaping it according to the fancy or the caprice of the moment, and then at the end of the year have it suddenly endowed with life, and ask it to choose what it would be—the shape of a god or of a satyr, of beauty or ugliness, pure and white or stained and soiled—this man would be rational as compared with the one who believes that you can let a child grow up until he is twenty unbiased, without absorbing any religious ideas or convictions, and then freelychoose what he will be. If you do not bias the child, the first that he meets on the street, or in his school, or among his companions, will begin the work of biasing, of impression, of education, of training; for this is a continuous process. Whether you will or not, it is something over which you have no choice. It is something that will be done either wisely and well, or unwisely and ill.—Minot J. Savage.
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Remainders Saved—SeeConservation of Remainders.
Remains of Insects—SeeInsects of Remote Times.
REMEDIES, STRANGE
There are many remedies, real or reputed for physical ills, but there is but one sovereign remedy for body, soul and spirit, namely, the life of God fully received into the human soul. In an article on “Strange Medicines,” in theNineteenth Century, Miss Cumming quotes a few of the healing spells which to this day are practised by the peasantry of various districts in Great Britain, and which are considered certain remedies:
The Northumbrian cure for warts is to take a large snail, rub the wart well with it, and then impale the snail on a thorn-hedge. As the creature wastes away the warts will surely disappear. In the west of England eel’s blood serves the same purpose. For goiter or wen, the hand of a dead child must be rubbed nine times across the lump, or, still better, the hand of a suicide may be substituted. In the vicinity of Stamfordham, in Northumberland, whooping-cough is cured by putting the head of a live trout into the patient’s mouth, and letting the trout breathe into the latter. Or else a hairy caterpillar is put into a small bag and tied around the child’s neck. The cough ceases as the insect dies. Another cure for whooping-cough is offerings of hair. In Sunderland the crown of the head is shaved and the hair hung upon a bush or tree, with the full faith that as the birds carry away the hair, so will the cough vanish. In Lincolnshire a girl suffering from the ague cuts a lock of her hair and binds it around an aspen-tree, praying the latter to shake in her sted. The remedy for a toothache at Tavistock, in Devonshire, is to bite a tooth from a skull in the churchyard and keep it always in the pocket. At Loch Carron, in Ross-shire, an occasional cure for erysipelas is to cut off half the ear of a cat and let the blood drip on the inflamed surface. In Cornwall the treatment for the removal of whelks or small pimples from the eyelids of children is to pass the tail of a black cat nine times over the part affected. Toads are made to do service in divers manners in Cornwall and Northampton for the cure of nose-bleeding and quinsy, while “toad powder,” or even a live toad or spider shut up in a box, is still in some places accounted as useful a charm against contagion as it was in the days of Sir Kenelm Digby. The old smallpox and dropsy remedy known aspulvis Ethiopicus, was nothing more nor less than powdered toad. In Devonshire any person bitten by a viper is advised to kill the creature at once and rub the wound with its fat. It is said that this practise has survived in some portions of the United States, where the flesh of the rattlesnake is accounted the best cure for its own bite. Black, in his “Folk Medicine,” states that the belief in the power of snake-skin as a cure for rheumatism still exists in New England. Such a belief is probably a direct heritage from Britain.
The Northumbrian cure for warts is to take a large snail, rub the wart well with it, and then impale the snail on a thorn-hedge. As the creature wastes away the warts will surely disappear. In the west of England eel’s blood serves the same purpose. For goiter or wen, the hand of a dead child must be rubbed nine times across the lump, or, still better, the hand of a suicide may be substituted. In the vicinity of Stamfordham, in Northumberland, whooping-cough is cured by putting the head of a live trout into the patient’s mouth, and letting the trout breathe into the latter. Or else a hairy caterpillar is put into a small bag and tied around the child’s neck. The cough ceases as the insect dies. Another cure for whooping-cough is offerings of hair. In Sunderland the crown of the head is shaved and the hair hung upon a bush or tree, with the full faith that as the birds carry away the hair, so will the cough vanish. In Lincolnshire a girl suffering from the ague cuts a lock of her hair and binds it around an aspen-tree, praying the latter to shake in her sted. The remedy for a toothache at Tavistock, in Devonshire, is to bite a tooth from a skull in the churchyard and keep it always in the pocket. At Loch Carron, in Ross-shire, an occasional cure for erysipelas is to cut off half the ear of a cat and let the blood drip on the inflamed surface. In Cornwall the treatment for the removal of whelks or small pimples from the eyelids of children is to pass the tail of a black cat nine times over the part affected. Toads are made to do service in divers manners in Cornwall and Northampton for the cure of nose-bleeding and quinsy, while “toad powder,” or even a live toad or spider shut up in a box, is still in some places accounted as useful a charm against contagion as it was in the days of Sir Kenelm Digby. The old smallpox and dropsy remedy known aspulvis Ethiopicus, was nothing more nor less than powdered toad. In Devonshire any person bitten by a viper is advised to kill the creature at once and rub the wound with its fat. It is said that this practise has survived in some portions of the United States, where the flesh of the rattlesnake is accounted the best cure for its own bite. Black, in his “Folk Medicine,” states that the belief in the power of snake-skin as a cure for rheumatism still exists in New England. Such a belief is probably a direct heritage from Britain.
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The following is the belief of Eastern Jews in very queer remedies:
For hoarseness and complaints of the throat and air-passages an approved prescription is to take a new plate, write on it with ink the three mystic names compounded of the Hebrew letters, “Ain, Yod, Aelph,” “Vau, Teth,” and “Teth, Yod, Koph”; then wash them out with wine, and after adding three grains of a citron used at the tabernacle festival, drink the beverage. Fits, epileptic, and ordinary, are treated after the following fashion: The patient’s head is covered and a pious neighbor stands by the bedside while the “practitioner” called in recites this invocation: “In the name of the Lord of Israel, in the name of the angel Raphael, and in the name of the hosts of heaven, and in the name of the One hidden and concealed, I adjure you to quit the body of So-and-So, the son of So-and-So, to quit him at once and without doing him hurt; and if you do not go, I curse you with the curse of the tribunal above and of the tribunal below,and with the curse of Joshua, the son of Nun.” In cases of severe prostration and debility, pounded mummy and human bones are administered, but this is considered a very dangerous medicine and great precautions are taken to prevent evil spirits interfering with the patient or hindering his recovery.—Public Opinion.
For hoarseness and complaints of the throat and air-passages an approved prescription is to take a new plate, write on it with ink the three mystic names compounded of the Hebrew letters, “Ain, Yod, Aelph,” “Vau, Teth,” and “Teth, Yod, Koph”; then wash them out with wine, and after adding three grains of a citron used at the tabernacle festival, drink the beverage. Fits, epileptic, and ordinary, are treated after the following fashion: The patient’s head is covered and a pious neighbor stands by the bedside while the “practitioner” called in recites this invocation: “In the name of the Lord of Israel, in the name of the angel Raphael, and in the name of the hosts of heaven, and in the name of the One hidden and concealed, I adjure you to quit the body of So-and-So, the son of So-and-So, to quit him at once and without doing him hurt; and if you do not go, I curse you with the curse of the tribunal above and of the tribunal below,and with the curse of Joshua, the son of Nun.” In cases of severe prostration and debility, pounded mummy and human bones are administered, but this is considered a very dangerous medicine and great precautions are taken to prevent evil spirits interfering with the patient or hindering his recovery.—Public Opinion.
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REMEDY FOR PESTS
Is not the remedy for many evils to be found by allowing one destructive force to overcome another? God so makes “the wrath of man to praise him.”
One day a very small orange-tree was taken out of the ground in Australia and sent with many others across the ocean to California. On this small tree there were a few white insects. The little tree was planted again in California and soon put out many fresh, fragrant leaves. The white insects were astonished and rejoiced that day after day went by without the appearance of any red beetles. The white insects increased in numbers; there were thousands of fragrant-leaved orange-trees in California, and in a few years there were millions of white insects in them. One morning a man stood among the trees and said, “Confound these bugs; they’ll ruin me; what shall I do?” and a man who knew said, “Get some red beetles from Australia.” So this orange-grower, with some others, paid a man to go to Australia and collect some live red beetles. The collector went across the ocean, three weeks’ steady steaming, and sent back a few of the voracious little beetles in a pill-box. They were put into a tree in a California orange-orchard in which there were many cottony-cushion scale insects. The red insects promptly began eating the white ones; and their children and grandchildren and great-grandchildren have kept up this eating ever since. And so the orange-growers never tire of telling how the red beetles (whose name isVedalia) were brought from Australia to save them from ruin by the white insects (whose name isIcerya).—Vernon L. Kellogg, “Insect Stories.”
One day a very small orange-tree was taken out of the ground in Australia and sent with many others across the ocean to California. On this small tree there were a few white insects. The little tree was planted again in California and soon put out many fresh, fragrant leaves. The white insects were astonished and rejoiced that day after day went by without the appearance of any red beetles. The white insects increased in numbers; there were thousands of fragrant-leaved orange-trees in California, and in a few years there were millions of white insects in them. One morning a man stood among the trees and said, “Confound these bugs; they’ll ruin me; what shall I do?” and a man who knew said, “Get some red beetles from Australia.” So this orange-grower, with some others, paid a man to go to Australia and collect some live red beetles. The collector went across the ocean, three weeks’ steady steaming, and sent back a few of the voracious little beetles in a pill-box. They were put into a tree in a California orange-orchard in which there were many cottony-cushion scale insects. The red insects promptly began eating the white ones; and their children and grandchildren and great-grandchildren have kept up this eating ever since. And so the orange-growers never tire of telling how the red beetles (whose name isVedalia) were brought from Australia to save them from ruin by the white insects (whose name isIcerya).—Vernon L. Kellogg, “Insect Stories.”
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Remembering—SeeForgetting and Remembering.
Remembering the Good—SeeOld Year Memories.
REMINDER, SEVERE
The Burgundians in France, in a statute now eleven hundred years old, attributed valor to the east of France because it had a law that the children should be taken to the limits of the district, and there soundly whipt, in order that they might forever remember the boundary-line.—Wendell Phillips.
The Burgundians in France, in a statute now eleven hundred years old, attributed valor to the east of France because it had a law that the children should be taken to the limits of the district, and there soundly whipt, in order that they might forever remember the boundary-line.—Wendell Phillips.
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REMINDERS
A little boy had lost both parents by death. There were no relatives to care for him, and a place had therefore been found for him with a family in the country.It was a ride of several miles to the strange home, and the farmer, who had agreed to transport him thither noticed that the little fellow sitting so shyly beside him in the great wagon often thrust his hand into his worn blouse as if to make sure of some treasure. Curiosity at last prompted the man to ask what it was. He had been kind during the journey, and so the child hesitatingly confided his secret.“It’s just a piece of mother’s dress. When I get kind—kind o’ lonesome—I like to feel it. Most seems ’s if she—wasn’t so far off.”
A little boy had lost both parents by death. There were no relatives to care for him, and a place had therefore been found for him with a family in the country.
It was a ride of several miles to the strange home, and the farmer, who had agreed to transport him thither noticed that the little fellow sitting so shyly beside him in the great wagon often thrust his hand into his worn blouse as if to make sure of some treasure. Curiosity at last prompted the man to ask what it was. He had been kind during the journey, and so the child hesitatingly confided his secret.
“It’s just a piece of mother’s dress. When I get kind—kind o’ lonesome—I like to feel it. Most seems ’s if she—wasn’t so far off.”
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REMINDERS, UNPLEASANT
The man in the following incident underwent a painful operation to remove marks that reminded him of unpleasant things. There is a promise of greater blessing from one who said, “Tho your sins be as scarlet they shall be white as snow.”
Dr. Berchon was consulted by a rich man who asked him to remove a tattooed design that had been made in his youth and doubtless reminded him constantly of his humble beginnings. Berchon, a well-read man, used the ancient method of Crito, described by Paul of Ægina. Crito washed the tattooed part with niter and then enveloped it in resin, which was allowed to remain several days to soften the skin. The design was then scraped with a sharp instrument, the wound was washed and rubbed with salt, after which a sort of plaster was applied, consisting of frankincense, nitrate of potash, lye, lime, wax, and honey. Several days later the marks disappeared. (Text.)—La Nature.
Dr. Berchon was consulted by a rich man who asked him to remove a tattooed design that had been made in his youth and doubtless reminded him constantly of his humble beginnings. Berchon, a well-read man, used the ancient method of Crito, described by Paul of Ægina. Crito washed the tattooed part with niter and then enveloped it in resin, which was allowed to remain several days to soften the skin. The design was then scraped with a sharp instrument, the wound was washed and rubbed with salt, after which a sort of plaster was applied, consisting of frankincense, nitrate of potash, lye, lime, wax, and honey. Several days later the marks disappeared. (Text.)—La Nature.
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REMORSE
Haime was a Dorsetshire lad, violent in temper, gross in speech, utterly lawless in conduct. He was visited with what is to-day an almost unthinkable spiritual experience—a very violent temptation to blaspheme God. He yielded at last, in the silence of his heart framed the dreadful words, and was then told by the tempter, “Thou art inevitably damned.” The unhappy youth was broken-hearted. He swung for a time betwixt plans of suicide and wild rushes into vicious pleasure. The terrors of sin haunted him. He had experiences which can hardly be paralleled out of monkish literature.“One night, as I was going to bed, I durst not lie down without prayer. So, falling upon my knees, I began to consider, ‘What can I pray for? I have neither the will nor the power to do anything good.’ Then it darted into my mind, ‘I will not pray, neither will I be beholden to God for mercy.’ I arose from my knees without prayer, and laid me down; but not in peace. I never had such a night before. I was as if my very body had been in a fire, and I had a hell in my conscience. I was thoroughly persuaded the devil was in the room.”—W. H. Fitchett, “Wesley and His Century.”
Haime was a Dorsetshire lad, violent in temper, gross in speech, utterly lawless in conduct. He was visited with what is to-day an almost unthinkable spiritual experience—a very violent temptation to blaspheme God. He yielded at last, in the silence of his heart framed the dreadful words, and was then told by the tempter, “Thou art inevitably damned.” The unhappy youth was broken-hearted. He swung for a time betwixt plans of suicide and wild rushes into vicious pleasure. The terrors of sin haunted him. He had experiences which can hardly be paralleled out of monkish literature.
“One night, as I was going to bed, I durst not lie down without prayer. So, falling upon my knees, I began to consider, ‘What can I pray for? I have neither the will nor the power to do anything good.’ Then it darted into my mind, ‘I will not pray, neither will I be beholden to God for mercy.’ I arose from my knees without prayer, and laid me down; but not in peace. I never had such a night before. I was as if my very body had been in a fire, and I had a hell in my conscience. I was thoroughly persuaded the devil was in the room.”—W. H. Fitchett, “Wesley and His Century.”
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RENEWAL
M. E. Hume-Griffith, in her “Behind the Veil in Persia and Turkish Arabia,” tells of a little Persian boy badly disfigured from a “hare-lip,” who was brought by his father to the medical mission at Julfa to be operated upon for the trouble.
The Persians believe that this congenital malformation is the mark left by the Evil One, so this afflicted boy was known in his village by the unenviable title “little devil,” and had been a good deal tormented by his playfellows. The operation was a complete success. After ten days’ careful treatment the dressing was finally removed, and the boy was handed a mirror that he might look for the first time upon his “new” face. Tears of joy rolled down his face as he kissed the hand that had wrought the change, and he murmured brokenly: “I am no longer a little devil, I am no longer a little devil!” And he went back to his comrades to be a hero and an idol.
The Persians believe that this congenital malformation is the mark left by the Evil One, so this afflicted boy was known in his village by the unenviable title “little devil,” and had been a good deal tormented by his playfellows. The operation was a complete success. After ten days’ careful treatment the dressing was finally removed, and the boy was handed a mirror that he might look for the first time upon his “new” face. Tears of joy rolled down his face as he kissed the hand that had wrought the change, and he murmured brokenly: “I am no longer a little devil, I am no longer a little devil!” And he went back to his comrades to be a hero and an idol.
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The difference between men who are taking in and giving out life and knowledge and men who are living in their own selfish circle is like the difference in lakes stated below:
Fresh-water lakes are always only expansions of rivers, due to the particular topographical configuration of a valley. They are all characterized by the fact that the water that they receive runs out, either continuously or intermittently, and that the chemical constitution of their water remains constantly the same as that of the streams and rivers of the same region.Salt lakes, on the other hand, are always closed basins, without outlet, and their water is removed only by surface evaporation. These facts being well understood, we see at once why the former lakes contain fresh water and the others salt water.(Text.)—Paul Combes,Cosmos.
Fresh-water lakes are always only expansions of rivers, due to the particular topographical configuration of a valley. They are all characterized by the fact that the water that they receive runs out, either continuously or intermittently, and that the chemical constitution of their water remains constantly the same as that of the streams and rivers of the same region.
Salt lakes, on the other hand, are always closed basins, without outlet, and their water is removed only by surface evaporation. These facts being well understood, we see at once why the former lakes contain fresh water and the others salt water.(Text.)—Paul Combes,Cosmos.
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SeeInner Life.
RENEWAL NECESSARY
If I have a certain sum of money, I can calculate what necessities it will meet, and how far it will go; but it will go only so far; beyond that is exhaustion. But if I have a bed of strawberries in my garden, after it has borne the crop of the season, and there is no more to be got from it, I can weed and cultivate and fertilize it, and next year it will bear again. And tho the whole bed shows exhaustion, I can set its runners in new rows and nurture them into new life, tho the old plants are only fit to be dug under; and I can renew the life of my bed and after a season it will be as young and fresh and fertile as ever. I have completely renewed its life. So I can renew the life of a note, or lease, or partnership. So bodily strength, tho exhausted every day, is renewed every night; and even if impaired by disease, it may be recovered. There is nothing necessarily hopeless in the exhaustion of anything that has life in it; but all living things need renewal.—Franklin Noble, “Sermons in Illustration.”
If I have a certain sum of money, I can calculate what necessities it will meet, and how far it will go; but it will go only so far; beyond that is exhaustion. But if I have a bed of strawberries in my garden, after it has borne the crop of the season, and there is no more to be got from it, I can weed and cultivate and fertilize it, and next year it will bear again. And tho the whole bed shows exhaustion, I can set its runners in new rows and nurture them into new life, tho the old plants are only fit to be dug under; and I can renew the life of my bed and after a season it will be as young and fresh and fertile as ever. I have completely renewed its life. So I can renew the life of a note, or lease, or partnership. So bodily strength, tho exhausted every day, is renewed every night; and even if impaired by disease, it may be recovered. There is nothing necessarily hopeless in the exhaustion of anything that has life in it; but all living things need renewal.—Franklin Noble, “Sermons in Illustration.”
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RENEWAL, SPIRITUAL
A lady calling upon a friend one day, exprest surprize that she had both windows open while the thermometer was at zero, saying that she never opened her windowsin winter, adding that even then she was unable to keep warm.“I open my windows,” was the explanation, “to warm the rooms by filling them with fresh air. It is impossible to heat dead air. To inhale the same air over and over again is to breathe in poison.”
A lady calling upon a friend one day, exprest surprize that she had both windows open while the thermometer was at zero, saying that she never opened her windowsin winter, adding that even then she was unable to keep warm.
“I open my windows,” was the explanation, “to warm the rooms by filling them with fresh air. It is impossible to heat dead air. To inhale the same air over and over again is to breathe in poison.”
As “it is impossible to heat dead air,” so it is impossible to incite zeal in a dead church. The breath of the Spirit is first needed to change the spiritual climate. (Text.)
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Renewing the Faith—SeeExtremity not Final.
RENOVATION
The verses below by Sam Walter Foss, from a poem on “The Soul Spring Cleaning,” have in them a suggestion that every man may now and then utilize:
Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart.Yes, w’en spring cleanin’ comes aroun’Bring forth the duster an’ the broom,But rake yer fogy notions down,An’ sweep yer dusty soul of gloom.Plant flowers in the soul’s front yard,Set out new shade an’ blossom trees,An’ let the soul once froze an’ hardSprout crocuses of new idees.Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart!(Text.)
Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart.Yes, w’en spring cleanin’ comes aroun’Bring forth the duster an’ the broom,But rake yer fogy notions down,An’ sweep yer dusty soul of gloom.Plant flowers in the soul’s front yard,Set out new shade an’ blossom trees,An’ let the soul once froze an’ hardSprout crocuses of new idees.Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart!(Text.)
Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart.Yes, w’en spring cleanin’ comes aroun’Bring forth the duster an’ the broom,But rake yer fogy notions down,An’ sweep yer dusty soul of gloom.
Yes, clean yer house, an’ clean yer shed,
An’ clean yer barn in ev’ry part;
But brush the cobwebs from yer head,
An’ sweep the snow-banks from yer heart.
Yes, w’en spring cleanin’ comes aroun’
Bring forth the duster an’ the broom,
But rake yer fogy notions down,
An’ sweep yer dusty soul of gloom.
Plant flowers in the soul’s front yard,Set out new shade an’ blossom trees,An’ let the soul once froze an’ hardSprout crocuses of new idees.Yes, clean yer house, an’ clean yer shed,An’ clean yer barn in ev’ry part;But brush the cobwebs from yer head,An’ sweep the snow-banks from yer heart!(Text.)
Plant flowers in the soul’s front yard,
Set out new shade an’ blossom trees,
An’ let the soul once froze an’ hard
Sprout crocuses of new idees.
Yes, clean yer house, an’ clean yer shed,
An’ clean yer barn in ev’ry part;
But brush the cobwebs from yer head,
An’ sweep the snow-banks from yer heart!(Text.)
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Each great European cathedral has its regular corps of repairers—architects, engineers, masons, carpenters, every man a master of his craft. The work of renovation goes on at all seasons; crumbling stones must be replaced, fresh cement supplied, broken parts mended; there is always something needing to be done. The inexperienced traveler is at first much annoyed by the sight of the stagings and scaffoldings from which cathedral walls seem never wholly free. “When,” he exclaims, “shall I at last find a façade which is not in the process of repair?” But with larger knowledge and more careful thought his feelings change.The flimsy, unsightly framework clinging to the ancient gray stone no longer seems a blemish, but a true adornment, since it eloquently tells of the reverent, affectionate care which faithfully preserves for the future these “poems in stone” handed down from the mighty past.—“Monday Club, Sermons on the International Sunday-school Lessons for 1904.”
Each great European cathedral has its regular corps of repairers—architects, engineers, masons, carpenters, every man a master of his craft. The work of renovation goes on at all seasons; crumbling stones must be replaced, fresh cement supplied, broken parts mended; there is always something needing to be done. The inexperienced traveler is at first much annoyed by the sight of the stagings and scaffoldings from which cathedral walls seem never wholly free. “When,” he exclaims, “shall I at last find a façade which is not in the process of repair?” But with larger knowledge and more careful thought his feelings change.
The flimsy, unsightly framework clinging to the ancient gray stone no longer seems a blemish, but a true adornment, since it eloquently tells of the reverent, affectionate care which faithfully preserves for the future these “poems in stone” handed down from the mighty past.—“Monday Club, Sermons on the International Sunday-school Lessons for 1904.”
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RENUNCIATION
Dr. R. F. Horton, in theChristian Endeavor World, tells this incident concerning a wedding where he officiated:
A very little man had brought to the altar a very big bride, who, moreover, was attired in purple, and certainly bore a formidable aspect.Whether the situation affected the bridegroom, or in a dreamy reminiscence his mind wandered back to childhood and the catechism when, on the mention of the world and the flesh and the devil, he promised to have nothing to do with them, I can not say. But sure enough, when I put to him the crucial question, “Wilt thou have this woman to be thy wedded wife?” the answer came, low but clear, “I renounce them all!” It was with some compunction that I said to him, “You must say, ‘I will.’”
A very little man had brought to the altar a very big bride, who, moreover, was attired in purple, and certainly bore a formidable aspect.
Whether the situation affected the bridegroom, or in a dreamy reminiscence his mind wandered back to childhood and the catechism when, on the mention of the world and the flesh and the devil, he promised to have nothing to do with them, I can not say. But sure enough, when I put to him the crucial question, “Wilt thou have this woman to be thy wedded wife?” the answer came, low but clear, “I renounce them all!” It was with some compunction that I said to him, “You must say, ‘I will.’”
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RENUNCIATION, COMPLETE
There is an ancient legend of a devout man who had, among many other virtues, the gift of healing, unto whom divers made resort for cure; among the rest one Chromatius, being sick, sent for him. Being come, he told of his sickness, and desired that he might have the benefit of cure as others had before him. “I can not do it,” said the devout person, “till thou hast beaten all the idols and images in thy house to pieces.” “That shall be done,” said Chromatius. “Here, take my keys, and where you find any images let them be defaced,” which was done accordingly. To prayer went the holy man, but no cure was wrought. “Oh!” saith Chromatius, “I am as sick as ever. I am very sick and weak!” “It can not be otherwise,” replied the holy man; “nor can I help it, for certainly there is one idol more in your house undiscovered, and that must be defaced, too.” “True,” said Chromatius. “There is so, indeed; there is one all of beaten gold. It cost two hundred pounds. I would fain have saved it, but here, take my keys again. You shall find it locked upfast in my chest. Take it and break it in pieces.” Which done, the holy man prayed and Chromatius was healed. (Text.)
There is an ancient legend of a devout man who had, among many other virtues, the gift of healing, unto whom divers made resort for cure; among the rest one Chromatius, being sick, sent for him. Being come, he told of his sickness, and desired that he might have the benefit of cure as others had before him. “I can not do it,” said the devout person, “till thou hast beaten all the idols and images in thy house to pieces.” “That shall be done,” said Chromatius. “Here, take my keys, and where you find any images let them be defaced,” which was done accordingly. To prayer went the holy man, but no cure was wrought. “Oh!” saith Chromatius, “I am as sick as ever. I am very sick and weak!” “It can not be otherwise,” replied the holy man; “nor can I help it, for certainly there is one idol more in your house undiscovered, and that must be defaced, too.” “True,” said Chromatius. “There is so, indeed; there is one all of beaten gold. It cost two hundred pounds. I would fain have saved it, but here, take my keys again. You shall find it locked upfast in my chest. Take it and break it in pieces.” Which done, the holy man prayed and Chromatius was healed. (Text.)
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REPAIR OF CHARACTER
After every trip a locomotive goes into the round-house, where it is overhauled, cleaned, and every bolt and nut is tightened. About every four years it goes into the shop, is taken to pieces and made over anew. The criteria in every case are: Can she haul the load? and can she make schedule time?
After every trip a locomotive goes into the round-house, where it is overhauled, cleaned, and every bolt and nut is tightened. About every four years it goes into the shop, is taken to pieces and made over anew. The criteria in every case are: Can she haul the load? and can she make schedule time?
It would be a good thing for men thus to overhaul their habits and tendencies, in order to maintain the integrity and efficiency of character. (Text.)
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Reparation—SeeDuty, Sense of.
REPARTEE
We rejoice more than all in the constant progress of those liberal ideas to which such an impulse was given by the victory of Yorktown. You remember that Fox is said to have heard of it “with a wild delight”; and even he may not have anticipated its full future outcome. You remember the hissing hate with which he was often assailed, as when the tradesmen of Westminster whose vote he had solicited flung back at him the answer: “I have nothing for you, sir, but a halter,” to which Fox, by the way, with instant wit and imperturbable good nature, smilingly responded: “I could not think, my dear sir, of depriving you of such an interesting family relic.”—Richard S. Storrs.
We rejoice more than all in the constant progress of those liberal ideas to which such an impulse was given by the victory of Yorktown. You remember that Fox is said to have heard of it “with a wild delight”; and even he may not have anticipated its full future outcome. You remember the hissing hate with which he was often assailed, as when the tradesmen of Westminster whose vote he had solicited flung back at him the answer: “I have nothing for you, sir, but a halter,” to which Fox, by the way, with instant wit and imperturbable good nature, smilingly responded: “I could not think, my dear sir, of depriving you of such an interesting family relic.”—Richard S. Storrs.
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REPAYMENT
The baronet in the following story followed nature’s favorite method of repaying in kind:
James McNeil Whistler, the famous artist, was extravagantly fond of a French poodle that he owned, says the New YorkTribune, and once, when the little dog had some trouble with his throat, he sent for Sir Morell Mackenzie, the great throat specialist. Mackenzie was not a bit pleased by being called in to treat a dog, but he prescribed, nevertheless, and had a partial revenge by charging a big fee. The next day he “got even” most effectually by sending for Mr. Whistler in great haste, and the artist, thinking that he had been summoned on some matter connected with his beloved poodle, dropt his work and rushed to Mackenzie’s house. On his arrival, Sir Morell said very gravely: “How do you do, Mr. Whistler? I wished to see you about painting my front door.” (Text.)
James McNeil Whistler, the famous artist, was extravagantly fond of a French poodle that he owned, says the New YorkTribune, and once, when the little dog had some trouble with his throat, he sent for Sir Morell Mackenzie, the great throat specialist. Mackenzie was not a bit pleased by being called in to treat a dog, but he prescribed, nevertheless, and had a partial revenge by charging a big fee. The next day he “got even” most effectually by sending for Mr. Whistler in great haste, and the artist, thinking that he had been summoned on some matter connected with his beloved poodle, dropt his work and rushed to Mackenzie’s house. On his arrival, Sir Morell said very gravely: “How do you do, Mr. Whistler? I wished to see you about painting my front door.” (Text.)
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REPEATED EFFORT
Persuasion is constantly tried, often with no success whatever. The reason of failure is frequently found in the neglect of perseverance.
In a very small Bible class of young men the fall of Jericho was the subject of discussion on a certain Sunday. One of the members suggested that more members might be brought in if some of the faith of the besiegers of old were used. Another member at once suggested that a list of those advisable should be made, and that each should be “encompassed” by calls on seven days, each day by a different man. The suggestion was adopted. Next day a young business man received a visit and an invitation to attend the class next Sunday. He was indifferent and did not promise. On Tuesday the second called and was treated coldly. But on Wednesday when a third man called the effect showed. “Two men have called already; I am considering,” said he. On Thursday when the fourth visitor called, down came the walls. He promised to attend and attended regularly. Others were won. Among them was a musician, who organized a fine orchestra. (Text.)
In a very small Bible class of young men the fall of Jericho was the subject of discussion on a certain Sunday. One of the members suggested that more members might be brought in if some of the faith of the besiegers of old were used. Another member at once suggested that a list of those advisable should be made, and that each should be “encompassed” by calls on seven days, each day by a different man. The suggestion was adopted. Next day a young business man received a visit and an invitation to attend the class next Sunday. He was indifferent and did not promise. On Tuesday the second called and was treated coldly. But on Wednesday when a third man called the effect showed. “Two men have called already; I am considering,” said he. On Thursday when the fourth visitor called, down came the walls. He promised to attend and attended regularly. Others were won. Among them was a musician, who organized a fine orchestra. (Text.)
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REPENTANCE
When I’ve a quarrel in my mindWith one who’s far awayTo scorching letters I’m inclined,In which I say my say.And then I take those scorching screedsSo full of ink and ire,In which I threaten awful deeds,And mail them—in the fire.—Success Magazine.
When I’ve a quarrel in my mindWith one who’s far awayTo scorching letters I’m inclined,In which I say my say.And then I take those scorching screedsSo full of ink and ire,In which I threaten awful deeds,And mail them—in the fire.—Success Magazine.
When I’ve a quarrel in my mindWith one who’s far awayTo scorching letters I’m inclined,In which I say my say.
When I’ve a quarrel in my mind
With one who’s far away
To scorching letters I’m inclined,
In which I say my say.
And then I take those scorching screedsSo full of ink and ire,In which I threaten awful deeds,And mail them—in the fire.—Success Magazine.
And then I take those scorching screeds
So full of ink and ire,
In which I threaten awful deeds,
And mail them—in the fire.
—Success Magazine.
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REPENTANCE, LATE
The following striking illustration of the effect of delay in serving God is by James Drummond, in “Parables and Pictures”:
There was once a horse that ran away in the morning and did not return till evening. When the master upbraided him, thehorse replied, “But here am I, returned safe and sound. You have your horse.” “True,” answered the master, “but my field is unplowed.” If a man turns to God in old age, God has the man, but He has been defrauded of the man’s work.
There was once a horse that ran away in the morning and did not return till evening. When the master upbraided him, thehorse replied, “But here am I, returned safe and sound. You have your horse.” “True,” answered the master, “but my field is unplowed.” If a man turns to God in old age, God has the man, but He has been defrauded of the man’s work.
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REPENTANCE, NATURE OF
No more vivid illustration of what evangelical repentance is can be framed than that which is found in the Greek original, “straphate,” rendered “convert,” which means to face about, or turn around, in allusion to the movement of a ship when it is put about on an opposite course; or to the action of a flower when it turns its face toward the sun. The change of mind becomes a change of life.
No more vivid illustration of what evangelical repentance is can be framed than that which is found in the Greek original, “straphate,” rendered “convert,” which means to face about, or turn around, in allusion to the movement of a ship when it is put about on an opposite course; or to the action of a flower when it turns its face toward the sun. The change of mind becomes a change of life.
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REPENTANCE, PRACTICAL
When Thomas Olivers, the Welsh cobbler who became noted as a Methodist, itinerant and a hymnist, turned from a reckless life, carousing and incurring many debts, to a profession of a change of heart, he deliberately set about settling his financial obligations, nor ceased until the last penny was paid.
When Thomas Olivers, the Welsh cobbler who became noted as a Methodist, itinerant and a hymnist, turned from a reckless life, carousing and incurring many debts, to a profession of a change of heart, he deliberately set about settling his financial obligations, nor ceased until the last penny was paid.
He brought forth fruit meet for repentance. (Text.)
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REPENTANCE THE GIFT OF GOD
John Wesley, that preacher of repentance, sings:
“Lord, I despair myself to heal,I see my sin but can not feel;I can not till thy Spirit blow,And make the obedient waters flow.Speak, gracious Lord, my sickness cure,Make my infected nature pure;Peace, righteousness and joy impart,And pour thyself into my heart.”
“Lord, I despair myself to heal,I see my sin but can not feel;I can not till thy Spirit blow,And make the obedient waters flow.Speak, gracious Lord, my sickness cure,Make my infected nature pure;Peace, righteousness and joy impart,And pour thyself into my heart.”
“Lord, I despair myself to heal,I see my sin but can not feel;I can not till thy Spirit blow,And make the obedient waters flow.Speak, gracious Lord, my sickness cure,Make my infected nature pure;Peace, righteousness and joy impart,And pour thyself into my heart.”
“Lord, I despair myself to heal,
I see my sin but can not feel;
I can not till thy Spirit blow,
And make the obedient waters flow.
Speak, gracious Lord, my sickness cure,
Make my infected nature pure;
Peace, righteousness and joy impart,
And pour thyself into my heart.”
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REPETITION, FORCE OF
Continuous repeated acts of kindness breaking down the pride of an enemy, repeated annoyances that shape the temper; these or similar experiences may be illustrated by this extract:
A stalwart young man at Leavenworth, Kan., recently accepted a wager that he could stand a quart of water dropt into his open hand, drop by drop, from a height of three feet. Before 500 drops had fallen into his hand he almost cried with pain and said he had enough. After a little water had fallen each drop seemed to crush his hand, and a blister in the center of it was the result.—BostonJournal.
A stalwart young man at Leavenworth, Kan., recently accepted a wager that he could stand a quart of water dropt into his open hand, drop by drop, from a height of three feet. Before 500 drops had fallen into his hand he almost cried with pain and said he had enough. After a little water had fallen each drop seemed to crush his hand, and a blister in the center of it was the result.—BostonJournal.
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A minister in his walk saw a stone-mason who was trying to break a large stone with what seemed a very small hammer. “You never can do it,” the minister prophesied. “Sure, sir, that’s all you know about breaking stones,” replied Pat, as he hammered away industriously. After hundreds of these peckings there came a slight crack. A few more, and the great stone fell apart.“Now,” asked the Irishman, “would your honor tell me which one of these blows it was that broke the stone?” “Why, the last one, to be sure,” said the minister. “There you’re wrong, sir,” was the reply. “It was the first blow, and the last blow, and all the middle ones, sir.”
A minister in his walk saw a stone-mason who was trying to break a large stone with what seemed a very small hammer. “You never can do it,” the minister prophesied. “Sure, sir, that’s all you know about breaking stones,” replied Pat, as he hammered away industriously. After hundreds of these peckings there came a slight crack. A few more, and the great stone fell apart.
“Now,” asked the Irishman, “would your honor tell me which one of these blows it was that broke the stone?” “Why, the last one, to be sure,” said the minister. “There you’re wrong, sir,” was the reply. “It was the first blow, and the last blow, and all the middle ones, sir.”
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REPLENISHMENT
The moral life of man would soon be exhausted if God by His Spirit did not continually renew it.
Water plunging over the rocks at Niagara is intercepted and made to turn the giant turbines of electric power plants before it is allowed to hurry on its way to the sea. If the waters of the Great Lakes were not replenished Niagara would soon run dry and our mill-wheels stop. But year by year, and day by day, the sun’s rays evaporate the waters of the ocean and lift them back again to the mountain tops, whence they flow downward into the lakes and rivers.—Charles Lane Poor, “The Solar System.”
Water plunging over the rocks at Niagara is intercepted and made to turn the giant turbines of electric power plants before it is allowed to hurry on its way to the sea. If the waters of the Great Lakes were not replenished Niagara would soon run dry and our mill-wheels stop. But year by year, and day by day, the sun’s rays evaporate the waters of the ocean and lift them back again to the mountain tops, whence they flow downward into the lakes and rivers.—Charles Lane Poor, “The Solar System.”
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REPORTS TO ORDER
It was my pleasure, some years ago, to report a religious meeting for three papers in New York. A discussion of vital importance to the Presbyterian Church was promised. The lines were closely drawn and the feeling was intense. The day before the meeting I went to the editorial offices for instruction. Mr. A. said: “We want a fair report, but you know we publish a conservative paper, and our space is limited. Give us all that is said by the conservative leaders. Of course, the others must be treated fairly, but we shall not have space enough for any of the addresses on that side; give us a fair report, however.” Mr. B. said: “We want a fair report, but you know wepublish a liberal paper, and our space is limited. Give us all that is said by the liberal leaders. Of course, the others must be treated fairly, but we shall not have space for any of the addresses on that side; give us a fair report, however.” Mr. C. said: “We want an absolutely impartial report. Give the leading speeches on both sides as fully as possible, and mention every speaker who takes part in the discussion. We want a true picture of the debate in your report. On the editorial pages we shall express our opinion of the arguments advanced, but your report should be absolutely colorless.”—John Bancroft Devins, “Student Volunteer Movement,” 1906.
It was my pleasure, some years ago, to report a religious meeting for three papers in New York. A discussion of vital importance to the Presbyterian Church was promised. The lines were closely drawn and the feeling was intense. The day before the meeting I went to the editorial offices for instruction. Mr. A. said: “We want a fair report, but you know we publish a conservative paper, and our space is limited. Give us all that is said by the conservative leaders. Of course, the others must be treated fairly, but we shall not have space enough for any of the addresses on that side; give us a fair report, however.” Mr. B. said: “We want a fair report, but you know wepublish a liberal paper, and our space is limited. Give us all that is said by the liberal leaders. Of course, the others must be treated fairly, but we shall not have space for any of the addresses on that side; give us a fair report, however.” Mr. C. said: “We want an absolutely impartial report. Give the leading speeches on both sides as fully as possible, and mention every speaker who takes part in the discussion. We want a true picture of the debate in your report. On the editorial pages we shall express our opinion of the arguments advanced, but your report should be absolutely colorless.”—John Bancroft Devins, “Student Volunteer Movement,” 1906.
(2702)
Repose—SeeSounds.
REPRESENTATIVE DIGNITY
There was great wisdom sententiously exprest in the exclamation of a little constable I heard of once who went to arrest a burly offender against the statutes, and was threatened with a shaking if he did not “clear out.” If it had been a matter of fists and muscle, the majesty of the law would have been miserably bruised. But the intrepid officer responded: “Do it if you please; only remember, if you shake me you shake the whole State of Massachusetts.”—Thomas Starr King.
There was great wisdom sententiously exprest in the exclamation of a little constable I heard of once who went to arrest a burly offender against the statutes, and was threatened with a shaking if he did not “clear out.” If it had been a matter of fists and muscle, the majesty of the law would have been miserably bruised. But the intrepid officer responded: “Do it if you please; only remember, if you shake me you shake the whole State of Massachusetts.”—Thomas Starr King.
(2703)
Repression—SeePower in Self-repression.
REPRISAL
The story of an intelligent dog given below may suggest that the deceits we practise on others will, sooner or later, be repaid against ourselves:
An old lady rented a furnished villa for the summer, and with the villa a large dog also went. In the sitting-room of the villa there was a very comfortable armchair. The old lady liked this chair better than any other in the house. She always made for it the first thing. But, alas! she nearly always found the chair occupied by the large dog. Being afraid of the dog, she never dared bid it harshly to get out of the chair, as she feared it might bite her; but instead she would go to the window and call “Cats!” Then the dog would rush to the window and bark, and the old lady would slip into the vacant chair quietly. One day the dog entered the room and found the old lady in possession of the chair. He strolled over to the window, and, looking out, appeared very much excited, and set up a tremendous barking. The old lady rose and hastened to the window to see what was the matter, and the dog quietly climbed into the chair.
An old lady rented a furnished villa for the summer, and with the villa a large dog also went. In the sitting-room of the villa there was a very comfortable armchair. The old lady liked this chair better than any other in the house. She always made for it the first thing. But, alas! she nearly always found the chair occupied by the large dog. Being afraid of the dog, she never dared bid it harshly to get out of the chair, as she feared it might bite her; but instead she would go to the window and call “Cats!” Then the dog would rush to the window and bark, and the old lady would slip into the vacant chair quietly. One day the dog entered the room and found the old lady in possession of the chair. He strolled over to the window, and, looking out, appeared very much excited, and set up a tremendous barking. The old lady rose and hastened to the window to see what was the matter, and the dog quietly climbed into the chair.
(2704)
REPUTATION