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expressing in character the Christ life. Where such a man is, there is the really good-there is the Christian.

Men have only lately been learning that no church is equivalent to the kingdom of Christ. Ought they not, at the same time, to learn that the kingdom of Christ and the kingdom of God are not two realities, but one? that a Christian and a Christian believer, in the Bible sense, are not of two classes of men, as your editorial implies, but one and the same? The mark of the true believer is not in his historical knowledge any more than in his psychological knowledge, but in himself. Am I not right?

Notes and Queries

G. H. B.

NOTE TO CORRESPONDENTS.-It is seldom possible to answer any inquiry in the next issue after its receipt. Those who find expected answers late in coming will, we hope, bear in mind the impediments arising from the constant pressure of many subjects upon our limited space. Communications should always bear the writer's name and address.

In your editorial "The Churches and Ethical Culture," April 17, you say, "Out of this ethical interest [in the early Church] grew the primitive confession of faith known to us as the Apostles' Creed." Comparing Ian Maclaren's life-creed with the Apostles' symbol, I am impressed with the difference between the two. Dr. Watson's creed is indeed ethical. Every sentence of it can be translated into lite. But the Apostles' Creed is an intellectual declaration concerning certain historical and philosophical matters. With the exception of two or three phrases, I find the statements in this creed utterly meaningless if I try to translate them into life. Is, then, the Apostles' Creed an outgrowth of ethical interest, as you have stated? Kindly answer the following questions: 1. Was not this primitive confession of faith framed to exclude the Gnostics from the Catholic communion? 2. Did not this creed appear as a part of the hierarchical ideal of the Church which became established before the end of the second century? 3. Is not this creed a test of orthodoxy rather than of character? 4. If so, can it be truly called an ethical creed?

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G. B. S.

We dealt with the subject historically, and our correspondent does not. Hence the difference of view. Of course, if the Apostles' Creed is taken apart from the ethical faith out of which it grew, it may be regarded as mainly a series of historical propositions. Yet even so it is difficult to regard it otherwise than a confessional response to Jesus's precept, "Believe in God and believe in me (John xiv., 1, R. V., margin). Primitive Christianity was called "the Way" (Acts ix., 2; xix., 9; xxii., 4). It was a way of life, whose ethical rule was the imitation of Christ. Consequently, a summary of the main facts concerning Jesus, as "the author and perfecter" of a sav. ing faith, had originally a positive ethical value, and may have it still. But to keep this in view some such expository addition as Ian Maclaren's "life-creed" is most helpful. In reply to the questions: 1. No; nor was it "framed" at all. It grew by additions and modifications for six centuries. See the chronological table of these in Schaff's "Creeds of Christendom." The body

of it, however, was the staple of the Apostles' preaching; hence the name. 2. No; the article on the Church dates no earlier than Cyprian, in the middle of the third century. 3. It is not a Trinitarian creed, and hence can hardly be made a test of orthodoxy. 4. Answered above.

1. In a Congregational church can a member rightly and properly withdraw voluntarily from membership, by giving notice to the church of his intention so to do, without incurring censure? 2. Is it, in your judgment, wise and right for a Congregational church to suggest such voluntary withdrawal, where it might be done without friction, on the part of members whose conduct has not been such as to warrant any formal charge of wrong-doing, except that of continued absence from worship, uselessness, and ill-credit to the church? In the cases I have in mind (this, by the way, is not a church quarrel I am asking you to settle!) all has been done, so far as known, to secure renewed faithfulness to covenant obligations, without any good result. The church roll has for years been clogged with the names of persons, most of whom joined the church in revival times that proved fruitful of harm as well as good; and yet, to discipline these members by "withdrawal of watch and care," or something of that sort, would probably do more injury to Christ's cause than good. In such cases, is there anything wrong or "disorderly" in a conference between representatives of the church and the nominal members, with a view to the removal of their names from the membership, by their own request?

A CONGREGATIONAL PASTOR.

1. In our judgment, the rules of each church should permit this. If they do not, they should be suitably amended. 2. Yes, in case persuasion and remonstrance prove unavailing; unless it is practicable to secure the desired result by the automatic operation of a rule concerning absen. tees. This is preferable. Cases not coming under such a rule must be settled each on its merits, according to the rule of choosing the lesser evil. There are cases where your final suggestion might very properly be made.

1. What is forgiveness, or what does God do for us when he forgives us? Does he remit some penalty due that would, unforgiven, be inflicted in the world to come? or do we simply have the break in our communion with Him repaired, the joy of salvation restored, or what? 2. Do we, in hell, suffer directly for deeds done here, or do we there sin and suffer the natural consequences of our deeds? In other words, is there any penalty anywhere but natural consequences?

P. M. S.

1. God does what the father did in the parable of the prodigal. He receives us back into right personal relations with himself. He does not interfere at all with the natural consequences of our past deeds, but gives us power through our filial faith so to deal with these consequences as to overcome evil with good. 2. The consequences of breaking human law are statutory, imposed by one act of will and inflicted by another act. The consequences of breaking divine law are involved in the nature of things, and operate automatically. Not sooner does fire begin to burn the flesh that touches it than the shadow of spiritual death begins to fall on the first departure of the spirit from God. And so we read, "In the day thou eatest thou shalt die." See

these questions discussed at length in "The Divine Satisfaction," supplied by The Outlook.

Is there anything better for systematic Bible study in the Sunday-school than the Blakeslee or Bible Union Lessons? What would you recommend for Bibleclass study along liberal historical and literary lines? Where can one get the Blakeslee and other lessons?

H. G. M. For the Blakeslee Lessons address the Blakeslee Union for Bible Study, Bromfield Street, Boston. March 6 we gave on page 707 an account of another series of great merit, used in the Woodward Avenue Congregational Church, Detroit, prepared by the Rev. H. P. DeForest, the pastor. Which of these is preferable for you can be best determined by your sending for copies and comparing them. We know of nothing better than these two. Other courses can be had of the Sunday-School Union, Philadelphia, and of the denominational publishing houses in the principal cities.

Has there been any publication in book form of the words of Christ, edited so as to make a consecutive, chronological narrative without repetitions? J. M. C. Such a book is "The Great Discourse," published by the A. D. F. Randolph Company, New York.

I forward to you the poem," God's Best," asked for by "S. H." in Notes and Queries of the last Outlook. E. W. C. If "S. H." will send address, we will forward the poem.

The lines beginning "Build thyself a fence of faith around this little day," quoted by "J. R." in the correspondents' column of The Outlook for April 17, are probably those attributed in the volume of selections called "Sunshine in the Soul" to Mary Frances Butts. S.

April Necrology

April 1.-The Most Reverend William Conyngham Plunket (Lord Plunket). Born 1828. Protestant Archbishop of Dublin. See Vol. LV., page 999. April 3.-Johannes Brahms. Born 1833. The great composer. See Vol. LV., page 970. April 3.-Albert Fink. Born 1827. A wellknown railway expert.

April 7.-Daniel G. Griffin. Born 1848. Gold Democratic nominee for Governor of New York State last autumn.

April 8.-Heinrich von Stephan. Born 1836. For many years German Imperial Postmaster-General.

April 10. Daniel Wolsey Voorhees. Born 1827. For thirty-eight years a prominent figure in National politics.

April 10.-Frederick Francis III., Grand Duke of

Mecklenburg-Schwerin. Born 1851. April 12.-Edward Drinker Cope. Born 1840. Professor of Zoology and Comparative Anat

omy at the University of Pennsylvania. See
Vol. LV., page 1097.

April 15.-James J. Storrow. Born 1837. A
prominent Boston lawyer and counsel for
Venezuela in the recent arbitration.
April 19.-Seth L. Milliken.

Born 1831. For many years a Representative in Congress from Maine.

April 22.-William Steele Holman. Born 1822. Long a Representative in Congress from Indiana. See page 3.

About People

-M. Alphonse Bertillon, of France, who invented the Bertillon system of measuring convicts, has now become equally conspicuous by advocating the exemption from direct taxation of every family in which there are three children, and the imposition of an extra tax of twenty per cent. upon all those not thus provided.

-By the death of Congressman Milliken the first break for fourteen years in the Maine delegation at Washington is made. Each one of the four Representatives (Messrs. Reed, Dingley, Milliken, and Boutelle) and the two Senators (Messrs. Hale and Frye) have been re-elected since 1883 as his term expired. Maine's record is without a parallel in our history.

-According to the New York "Tribune," after the Rev. Dr. Edward Everett Hale preached in Washington the other Sunday a number of people went to congratulate him. Among them was a young lady who, after shaking hands with the famous Bostonian, said: "You don't know me, Dr. Hale, but I know you." His hands descended as if in blessing, and he said: "Ah, my dear young lady, I don't doubt that I christened you," and she passed on in the crowd. Some one at hand asked Dr. Hale: "Do you know her? It is Secretary Olney's daughter." "Oh, then it is all right," said Dr. Hale; “I chris

tened her mother."

"Sir Henry de Villiers," says the London "St. James's Budget," "who is stated to be exercising his good offices in some way at Pretoria, is the well-known and universally respected Chief Justice of the Cape Colony. He is a man exceptionally endowed with that gravitas which the Romans used so much to desire in character. His uprightness is acknowledged throughout South Africa. As for his ability, no one who ever heard or read one of his summings-up or judgments would call that in question. A South African of Huguenot extraction, and in his younger days a champion of Afrikanderism as a national principle, he has been knighted by the Queen and further honored by being sworn of her Majesty's Privy Council."

-The citizens of a well-known town in Wisconsin have become impatient at the ignorance

displayed by the rest of the country in regard to the name of that town, and have decided to erect a monument to the Indian chief-Oshkosh-in whose honor the settlement was named. It seems that Oshkosh was the last of the Menominee sachems, and played a prominent part in the pioneer history of the Northwest. The Milwaukee "Sentinel " says that

Shakespeare was laboring under a misapprehension when he propounded his famous interrogatory, "What's in a name?" There has been a great deal in one for Oshkosh, which is known all over the English-speaking world on account of its name. With some, especially ignorant foreigners, its reality is doubted, and it is therefore placed in the category along with Utopia and Brobdingnag. Among intelligent people, however, it stands for a real, thrifty, and enterprising city.

-"Post-Stephan," the nickname by which the late Dr. von Stephan was well known to the people of Germany, is likely to endure some time, as an indication of the capital postal service introduced years ago by the late Imperial Director of Posts and Telegraphs in Germany. Dr. von Stephan was born in Pomerania, and was the son of a poor tailor in that city. When he was eighteen years old he entered the German postal service and continued there throughout his life, rising from the lowest to the highest position. To him was due the plan of the Universal Postal Union, to which all the civilized countries of the world now belong. The benefits of this service are thus extended to about a billion people. He was also the originator of the telephone service as an adjunct to the German postal system. In addition to this, he introduced the pneumatic tube service as used in Berlin. He was a foremost example of the possibility of becoming "a selfmade man even in Germany.

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"When I was a pupil at Hebron Academy, over forty years ago," said Judge Hilborn, of California, at the McKay dinner the other day, "there were two boys in the academy to whom I was especially attracted. One came from Turner. He was a bright, spirited little fellow, the best scholar in his classes, very quick to learn, and the sort of a boy that everybody said would 'amount to something by and by.' His name was 'Gene Hale. The other came from Buckfield, and was a year or two younger, a little chubby chap, whom everybody liked. We all called him 'Johnnie' Long. He was the marvel of the school in Latin. He had read Virgil through, and knew a great deal of it by heart. He was a wonder, too, in Latin grammar. After we left school I went West and lost sight of them. Now I am here, a member of the Naval Committee in the House, 'Gene Hale is at the head of the Naval Committee in the Senate, and 'Johnnie' Long is Secretary of the Navy."

Answer to Charade in The Outlook, April 24: Matin.

Bits of Fun

Truly great is the man who can become famous without making any of the noise himself.—Puck. There would be a deal less of disturbance in this world if when a man had nothing to say he would be silent about it.-Boston Transcript.

"It is very difficult to please some people with reference to a minister," remarked the active church worker. "Some people like one style and some like another." "Yes, but I have refer

ence to an entirely distinct class. I was thinking of those who, if a minister is not prosy, complain that he is sensational; and if he is not sensational, complain that he is prosy."--Washington Star.

A young minister had gone to the home of his boyhood to preach, and, of course, the villagers were full of curiosity to hear him. At the close of the service one of the deacons engaged the young preacher's wife in conversation. "It was a strange coincidence," said he, "that your husband's text was the one from which his father deed!" said the lady. preached his last sermon in his pulpit." "In"Well, that was strange. I hope," she continued, "it wasn't the same sermon ?" "Oh, no!" said the deacon, in a deprecatory manner; "his father was a dreadful smart man."-Epworth Herald.

Charles Wesley was easily annoyed at times; and on one occasion, at one of the conferences, he became so irritated at the prolix remarks of a good brother, who was relating his religious experiences at great length, wasting precious time, as Charles believed, that he said to his brother: "Stop that man from speaking. Let us attend to business." But the preacher continued his remarks. Finally, Charles could no longer restrain himself; and he declared to his brother John, "Unless he stops, I'll leave the conference." Instead of directing the preacher to stop, John, who was enjoying the humble man's simple story, said to one sitting near, "Reach Charles his hat."--Selected.

A man dashed into a drug-store and breathlessly accosted the clerk with: "Say-I want some medicine, and I want it quick, too! But for the life of me I can't tell what the name is!" "Well, how on earth do you expect to get it, then?" demanded the disgusted clerk; "I can't help you." "Yes, you can, too!" said the wouldbe customer, promptly. "What's the name of the bay on the lower side of this lake, eh ?" "Do you mean Put-in Bay?" "That's it! that's it! And what's the name of the old fellow that put in there once, you know? Celebrated character, you know?" "Are you talking about Commodore Perry?" "Good! I've got it! I've got it!" shouted the customer; "that's what I want! Gimme ten cents' worth of paregoric!"—Harper's Round Table.

The Story of a Kite

By Sydney Dayre

Ah, that was a kite,

A wonderful kite!

Neatly proportioned and graceful and light.
The skeleton, six

Well-whittled-out sticks,

A face in the middle all beaming and bright.
A jaggedy tail

Which never would fail

To balance it well as it rose into sight.
In short, 'twas a joy

A

To every boy

peep at that rare and remarkable kite.

They came out to play

One midsummer day,

With chatter and rattle and merriment gay,
Three rollicking boys,

All frolic and noise,

Each bent upon having his own special say.
"Now, I'll hold the string

While you give a fling—
Hurrah then! We'll see her go sailing away.'

But, ah-tale of woes !

As it gracefully rose

Far over the tree-tops, disaster befell.

Three hands were held out

With a scramble and shout:

Ah, tragical flight!

Ah, mournfulest plight!

Such end to that marvelous, glorious kite!

The War Dog, Moustache

By G. H. Dierhold

Moustache was born in Falaisse in 1799, and was a true hero. He had republican ideas all his life, for he attached himself to no master, but served his country alone. At the age of six months he was taken to a neighboring city, but, wandering away from his new home, he fell in with a company of grenadiers, who were about to start for Italy. He gave himself all the graces possible to him, and asked in his way to be admitted into the company, which he seemed to promise to serve and not to trouble. He was homely and dirty, but had a face so intelligent in appearance, so sprightly, that they did not hesitate to receive him. Moustache had some little talents, and his new companions trained him to carry a gun, to act the sentinel, and to keep step.

Meanwhile the grenadiers had passed into Italy, and soon found themselves in the vicinity of the enemy. They encamped below Alessandria, and here Moustache rendered his first service to the French army. A detachment of Austrians that they thought more distant was concealed in a neighboring valley, and advanced at

"Let me hold the string." It is mournful to tell night to surprise them, and might have succeeded

How they struggled and fought

And wrestled and caught

And jerked at the string, till at length--well, well, well!

It slipped from each hand,

Alas! and they stand

And dismally gaze with a wail and a yell.

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but for the vigilance of their faithful Moustache.
Making his rounds with his nose to the wind, he
scented an odor to which he was strange. He
ran, then, uttering cries of alarm, to warn his
friends. The sentinels, advancing, perceived that
The camp
they had the enemy upon their rear.
was aroused, every soldier was upon his feet, and
the Austrians, finding themselves discovered, beat
a retreat.

Some time before the battle of Austerlitz, an Austrian spy penetrated into the French camp. He spoke the French language so perfectly that no one suspected him, and would have returned to render an account to his officers but for his meeting with Moustache. The faithful animal, who was a friend to all Frenchmen, no sooner smelt the Austrian than he leaped upon him with a howl. This attracted attention, and, remembering the admirable sagacity of Moustache, they arrested the stranger, proved him to be a spy, and the brave dog had a double allowance that day. On another occasion, seeing the standard-bearer of his regiment engaged with a detachment of the enemy, he ran to his aid, barked, did everything in his power to encourage his friend and frighten the enemy, but his efforts were in vain; the

standard-bearer fell, pierced with wounds. Moustache threw himself upon the body of his dead friend and took upon himself the duty of defending him; but, had not the fortunes of war turned in his favor, his valor could not have prevailed against Austrian bayonets. A discharge of grapeshot swept away the enemy. Moustache lost a paw by it, but he did not occupy himself with that. Seeing himself free, he took the standard in his teeth and endeavored to pull it away from his master; but in dying, the standard-bearer had embraced the staff so firmly that it was impossible for Moustache to take it away; at last he succeeded in detaching the bloody flag in shreds, and returned to the camp lame, exhausted, and bleeding, but bearing his glorious burden, and exciting anew the general admiration.

Such action merited honors, and they were rendered to him. General Lannes ordered his collar to be taken off, and replaced by a red ribbon with a medal bearing on its face the inscription, " He lost a leg at the battle of Austerlitz, and saved the colors of his regiment." And on the reverse side, "Moustache, a French dog. Let him be everywhere respected and cherished as a hero."

He served with the dragoons in two campaigns, and fought in all the battles. At the battle of Sierra Morena he brought back into camp the horses of several dragoons that had been killed. His last campaign was made with the cannoneers. He was killed by a cannon-ball at the taking of Badajos, March 11, 1811, at the age of twelve. He was buried on the field of battle with his collar and medal. A stone with the following inscription was erected over his grave: "Here rests the brave Moustache."

Is There a Way?

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The story is told in the " Youth's Companion that a number of white boys were skating on a creek in Kentucky when a colored boy came down and began putting on his skates. Immediately the white boys tried to drive him away, but he refused to go. This angered them, and one of the white boys challenged the colored boy to fight, and called him a coward when he refused. The little fellow was not to be persuaded into a physical encounter, and proceeded to skate, in spite of the efforts of the white boys to stop him. Suddenly the boy whom he refused to fight fell through a thin place in the ice. The white boys scattered in every direction, screaming and call. ing for help. The colored boy pulled off his coat and jumped into the water, and rescued the boy who but a short time before wished to fight him.

Recently a number of boys living in a district where there are a number of Hebrew boys combined to fight all Hebrew boys who appeared in their neighborhood. These boys, who call themselves Christian boys, are organized in a club. All unconsciously one night recently a young Jewish boy was invited by a new member of this club to join the club. No sooner had he ap

peared than the other boys began making audible comments. What made this more striking was the fact that this particular Hebrew boy was the cleanest boy and the best-dressed boy in the room, and probably, next to the President of the club, the most intelligent. At last one of the Christian boys said, "Put that sheeny out." The Hebrew boy sat perfectly still, looking at the floor. When he was leaving, he was invited to join a club of Hebrew boys that met on another evening. With a perfectly polite and comprehensive smile he looked at the one who made the suggestion, and said, "They'd like me, if they'd let me stay; Mac does." Mac was the Christian boy who had brought him in. I wonder if Mac was exactly polite to expose his Hebrew friend to the bad manners displayed by the members of this club?

In a public school there were two colored children—a brother and a sister. They were as clean as any white child in the department; had soft voices and gentle manners. Their mother and father were Southern negroes who had been brought up as house-servants. In this department there were about half a dozen dirty, unkempt, unattractive children, and not one of them would sit beside either this colored boy or girl. While watching them as they stood together one was struck with the fact that the colored boy or girl never retaliated by objecting to sit with these ragged, dirty schoolmates. The teacher submitted, but from an entirely different motive than that supposed by her disagreeable pupils. She put the colored boy and his sister each in seats by themselves, that they might have more room, be free from annoyance, and because she did not wish to expose them to close companionship with their dirty schoolmates. Time and time again she saw these children share their lunches with those who abused them, and not in any spirit of cringing nor with a desire to gain favor, but simply and solely from the spirit of generosity.

The Celebration Pies

A hundred years ago some village people in England wished to celebrate the recovery of their King's health, and among the rest of the things they did was to make a meat pie which contained fifteen hundred pounds of meat. The pie weighed almost two tons. These same people, thirty years later, made another enormous pie to celebrate an English victory. Last summer they made their sixth pie. Fourteen horses drew it to the place where it was to be eaten. It was carved with a knife three feet long, with a fork to match. The third pie made by these people broke down the platform on which it was placed, and it was so broken that much of it was lost.

It is expected that these people who find such satisfaction in marking events in history by the making of a huge pie will surpass their former efforts in celebrating Queen Victoria's diamond jubilee this year.

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