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tells us tbat in order to a?cend to His Throne, we must first be nailed to the cross. And He has not forgotten to declare, that the path which He broke, is the path for all His followers—by the Cross to the Crown—through death unto Life.

The Other Train that is Coming.

As a train was passing over e New England railroad it struck a broken rail. The brakeman felt the shock. He knew a carriage was off the lioe, and sprang for a brake. It was his last brave service. The crash came, and he was picked up, a poor, mangled wreck; his skull had been broken. He was heard, however, to utter these words,— the last utterances of a faithful, loyal Boui,—" Put out the signals lor the other train!" Somewhere down the line he knew another train was coming thundering, crashing along, dashing faster, faster, faster, and there was his train on the line! Out with the signals! another train is coming I This was his last injunction.

The other train, that other train, I am saying to myself,—the generation that is following us; the boys and girls that are pressing hard after us, coming along faster, faster, faster, just ahead of whom we are, only perhaps to be in their way, a hindrance, an obstacle, and possibly, the occasion of their ruin. What need of care, what need of caution, what need of restless vigilance for their sake, in speech, in act, in look, in gesture! I want nothing to escape me that will be an obstacle in their way. If we are on the track, blocking it, if we are in the way, let us take ourselves out of the way as soon as possible.

"What will you take?" was the question asked an observant boy at table, and referring to the drink he might desire.

"I will take what father takes." The father had received from'the waiter a glass of intoxicating drink.

The father heard the boy's remark, set aside bis glass, and called for water. He saw tHe other train coming, and cleared the line for it at once.

I think the saddest of all experiences is the consciousness that an opportunity

for right doing has been lost. It brings a sad look into a man's face to know that he has set an example, bad in itself and hopelessly followed by others.

We know of an empty train that came to a stop on a gradient, the station having been reached. In the absence of an official the train broke loose* and went crashing down the line to meet the steamboat express. Some one chased the runaway train, but could not overtake it. The opp*tunity for the arrest of the train had gone. There was a collision that night.

Oh, souls on the track! fathers and mothers! your opportunity in behalf of your boys and girls is to-day now! Don't let it slip from you.

We are not only to have a clear line for the next train, but in every way we are to ruake and keep'that line suitable for the travel of the coming generation. Here comes the work of the Sundayschool teacher, to get the uneasy, rambling feet of childhood over into the roadway of the very best life.

I passed recently a large rabble of boys in a vacant building plot. They were noisy and rough. What more important work, I asked myself, than to labor for that age and class, the generation coming. Through the Sundayschool, the Bible, the church we are to open a sure, steadfast, blessed way for their feet.

Our opportunity is to-day. Did not Voltaire make the age of five the limit inside which character substantially is settled? At any rate, that limit cannot be set, with safe ty, very far ahead. I don't want to be so absorbed in the cares and pursuits of my generation as to forget the next. I want to think of and plan for the coming generation— that other train on the track. As the Lord helps me, I mean to think more and more of the interests of the children and the other train that is corning.-zSiwiday school World.

Quarrel not rashly with adversities not yet understood, and overlook not the mercies often bound up in them ; for we consider not sufficiently the good of evils, nor fairly compute the mercies of Providence in things afflictive at first band.—Sir Thomas Browne.


Fourth Sunday in Lent. Luke ix. 28-36.

KEY-NOTE.—" What And If Ye Shall See The Son Of Man Ascend Up Where He WAS BEFORE !"—John vi. 62.

28. U And it came to ^>ass, about an eight days after these sayings he took Peter, and John, and James, aud went up into a mountain to pray.

29. And as he prayed, the fashion of his countenance was altered, and his raimeut was white and glistering.

30. And behold, there talked with him two men, which were Mo.«es and Elias:

31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. .

32. But Peter and {hey that were with him

were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.

33. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is goo.l for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias; not knowing what he said.

34. While he thus spake, there came a Cloud, and overshadowed them: and they feared as they entered into the cloud.

35. And there came a voice out of the cloud, saying, This is mv beloved Son: hear him.

36. And when the voice was past, Jesus was found alone. And they kept It close, and told no man in those days any of those things which they had seen.


What sad revelation did Jesus make to His disciples? verse 22. What cheering word had He added? v. 27.

Verse 28. How long afterwards had Jesns partially revealed soUie of the glory of His kingdom? To whom? Where? In what were they engaged in the Mount?

29. What change came over His countenance? j How was His raiment affected? How do you account for this change about Jesns? What is the scene called?

30. What two characters joined Jesus? What two departments of the Old Dispensation did they represent?

31. Of what did they speak to Jesus? Was this for Jesus' encouragement, too? Did He need such cheering words?

32. By what were Peter and his companions awakened? What did they see?

33. Who were about to depart now? What did Peter then say? Why did he speak thus? Did he fully know what he was saying 1

34. What appeared just then? Of what was the cloud a symbol? On what mountain did God appear in a cloud before? How did this cloud differ from that? How were they affected? Mutt. xvii. 6.

35. Whose voice was now heard? What was said? rrnw did this voice differ from the one uttered at His Baptism? What more do Matthew and Mark add? Chaps, xvii. verses 5-7; ix. verses 1-10.

3gj Why did they keep all this scene to themselves?

What impression did the Transfiguration of Jesus make on St. Peter's mind? 2 Ep. Peter, Chap. i. vers. 16-18.

Wnat benefit did Jesus receive from this miracle? What benefit was it to the three disciples?

If Moses and Elias survived the ordeal of death, what may we believe, now since Christ has died and rose again? 1 Cor. xv. 55-56.

1. Hasten, Lord, the glorious time

When beneath Messiah's sway,
Every uation, every clime,
Shall the gospel call obey.

2. Mightiest kings His power shall own,

Heathen tribes His name adore.
Saian and his host o'erthrown,
Bound in chains, shall hurt no more.

3. Then shall war and tumults cease,

Theu be banished grief and pain;
Righteousness, and joy and peace,
Undisturbed shall ever reign.

4. Bless we, then, our gracious Lord,

Ever praise His glorious name;
All His mighty acts record,
All His wondrous love proclaim.

1. Thou art the Way, to Thee alone

From sin and death we flee;
And he who would the Father seek,
Must seek Him, Lord, by Thee.

2. Thou art the Truth, Thy word alone

True wisdom can impart:
Thou only clnsc inform the mind
And purity the heart.

3. Thou art the Life, the rending tomb

Proclaims Thy conquering arm,
And those who put their trust ta Thee
Nor death nor hell shall harm.

4. Thou art the Way, the Truth, the Life:

Grant us that way to know,
That truth to keep, that life to win,
Wnose joys eternal flow.

Remarks.—The sad announcement considered on last Lord's day, that their Master was to enter into His glorious kingdom as Messiah, through suffering, shame and death, shocked His poor disciples. They could not understand it aud were discouraged indeed. They needed to be cheered now somewhat. His promise, that some of them should see His kingdom, before their own death, was now to have its partial fulfillment, in the Transfiguration scene.

Verse 28. — About an eight days, or but six, as we do, or do not count the first aod last in (Mattb. xvii. 1-13) after the incidents of the former lesson had occurred. Jesus let the fact of His violent death and of His resurrection sink into the souls of His disciples for this period of time. Djubtless, He taught them many particulars which are not recorded. Then He took three of them, His best disciplined ones—Peter, and John, and James—with Him apart from the other nine. Up into a mountain. We are not told what mountain this was. It was for a long time supposed to be Mount Tabor. But because it is not found adapted to such a scenewas was to transpire, being too public Ma far removed from Csesarea Philippi, from which place they did not depart, according to St. Mark (ch. viii.*30) —it is now believed ti have been one of the peaks of ML Hermon. To pray was perhaps to attend to their nightly devotions, which pious Jews did not neglect. But Jesus continued in prayer, in order to strengthen Himself against the fearful prospect of humiliation and dying such a death.

Verse 29. — And as He prayed, on, as well as more and more fervently, the fashion, or features, of His countenance, from the divinity shining through the veiling flesh, was altered; yea, even His garments glittered like the snow, set aglow with the light of the sun shining upon it.

Verse 30.— Moses and Ettas, the Founder and the Defender of the Old Religion — the Law-giver and the Prophet—were with Jesus. Their presence was to teach, that the Law and the Prophets had now done their work, and that a New Dispensation was now to set in—the Gospel of Jesus Christ. They talked with Him. They had passed

through death, and knew the victory hat lies beyond it. Their words were consoling and cheering to Jesus, who was a man like unto ourselves.

Verse 31.—They spake of His decease, which He should accomplish at Jerusalem. That was the subject that filled His soul; that caused His human nature to shrink and start back. They tefl Him how death had not harmed them; that it would not harm them; that a glorious victory would be gained over death and the grave through His dying. Thus was He consecrated and armed for His martyrdom by such au embassy.

Verse 32.—But Peter and his companions, though heavy with sleep for a time, found it impcs^ible to sleep on, amid such an effulgence. Roused by the surrounding splendors, they gazed awe-struck around, at the grand surroundings, at the glory-arrayed Master, and at the two angelic forms of the heavenly visitors. How long they silently gazed and listened we knbw not.

Verse 33.—Soon, however, Moses and Elias had done their mission and were about to return. Then Peter, the ever-ready spokesman, hardly knowing what he was saying, tried to induce the saintly men to remain, to prolong the glorious scene. It is good for us to be here. He liked it better than a wandering life, and his gloomy thoughts of his Master's death had faded away into bright delight. He suggests the gathering of branches, to build three tabernacles, or booths, for the Master and His visitors—never thinking of himself and his companions.

Verses 34-5.—Then came the testimony from heaven, from the Father, to that of Moses and Elias, for Jesus' sake, as well as for the cheering of the disciples. The c'oud was a symbol of God's presence, as He had come to Mount Sinai—only this time it was a bright cloud. The voice from out of it settled all doubts—This is my beloved Son. Jesus knew that His Father endorsed His course and would sustain Him to the end. Hear Him. This was for the disciples, and all who should follow them in the faith. The impression which the whole scene made on Peter was never forgotten by him. Almost a generation afterwaids, when he wrote his Second Epistle (chap. i. 16-18), the remembrance of this night-scene was as bright as ever. SeeMatth. xvii. vs. 6-7. Also, Mark's account (chap. ix. 1-10). Sore afraid, the three fell on their faces, because they felt that they were in the presence of God and the heavenly world. Jesus could only comfort them.

Verse 36.—We know not what all passed between Jesus and the three after they came down the mountain. They kept it close, even from the other Nine. What could this say? They were themselves too much amazed; and the rest were little prepared to receive the report. So Jesus told them to tell the vision to no man. Jesus had now been especially endowed wiih fresh strength to enter into conflict with the powers of darkness. And the disciples had realized the promise He had made to them —verse 27. In this light they walked through the night of Calvary, until the full blaze " of the Resurrection-morn. Neither let us despond at the thought of death. If Moses and Elias survived the ordeal, though Jesus had not yet brought Life and Immortality to light, how much more may not we, since Jesus opened the tomb and conquered death I 1 Cor. xv. 55-6.

The Invitation.

{From the German of Albert Knapp.)


A pious peasant, in the church, 'tis said,
On Easter Monday heard the lesson read,
Where John relates how, standing on the shore,
The Lord said, " Children, have ye any meat?"
It was enough—the man could hear no more;
In humble sympathy he kept his seat,
And prayed in silence: " Blessed Saviour mine!
If Thou art hungry, come to me and dine.
•'Next Sunday, Lord, be Thou my welcome

And at my humble table take Thy rest.
Of all Thy servants, sure, I am the least;
I cannot spread for Thee a royal feast;
But since, of old time, sinners ate with Thee,
I know Thou wilt not turn away from me I"

The man went home; nor did he cease to pray
The self-same words, with every opening day.
On Saturday, he could no longer rest:
"Wife 1" said he, " of your pullets take the best,
Prepare it well, let all be neat and clean,
Adorn the room with*posies and with green;

For know that you will have a noble guest
To dine, to-morrow, who deserves the best.
And let the little ones be dressed with care,
For such a noble guest as this is rare."

Then all the children to their father came;
"O, father, tell us, what's the good man's

Their mother said, "Come, father, please tell me I

Say, hast thou asked a nobleman to thee?"
The father smiled in silence, but delight
Shone in his features, like a ray of light.
On Sunday, when the chimes began to play,
To church the household took its usual way;
But still the good old man prayed silently!
O, blessed Siviour, come and visit nie!
Thou, Lord, hast hungered—O, do not decline
My invitation—Come to me and dine!"

Then, when the solemn services were past,
Back to her hearth the good wife hastened fast:
The fowl was done, the soup was rich and good,
And on the table soon they smoking stood.
The clock struck twelve—she heard it with dis-

"Our guest," she thought, "why doth he thus delay?''

A quarter more—something must be wrong:
"Good man," she said, " where bides our gues*t
so long?

The soup is getting cold—the children, too,
Can hardly wait. Pray, tell me what to do!
Who is the gentleman? I greatly fear,
That though invited, he will not be here."

"Be patient, children, wait one moment more,"
The father said, " our guest is at the door!"
And then, with folded hands, imploring aid,
He lifted up his eyes to heaven, and prayed:
"Come, Jesus Lord, be Thou our welcome guest.
And may what Thou hast given us be blest!''

A knock is heard—the door is opened: lo! A poor old man with locks as white as snow. "God bless your meal!" the trembling stranger said,

"Give me, for Christ's sake, but a crust of bread!

Hungry and foot-sore, I have lost my way— A single morsel from your board, I pray!''

The father cried, "O, come, thou welcome guest!

Here, at our humble table, take thy rest!
See, for thy coming, still we patient wait—
Refresh thyself, thou hast not come too late!"
He hastens thus the wanderer lo greet,
And leads him gently to the vacant seat.

'' Mother,'' he said, " and all the children, see!
The greatest of all guests has come to me.
A week ago I asked the Lord to dine;
I knew full well that He would not decline.
In this poor man, according to His word.
Behold our Siviour, Jessus Christ, the Lord!"

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Editorial Notes.

After a long dreary winter comes the reviving life of Spring. The white shroud of snow enfolding the earth is exchanged for the green and gay garb of vegetable life. Thus too the dark and dreary winter of death and the grave is succeeded by the " everlasting spring" of heaven. The perishable white grave clothes are succeeded by the everlasting white robe of the redeemed in glory. The grassy mound and blooming flowers which mourning friends plant and nurse over the dust of the sainted dead, are exchanged for the never-withering flowers of the paradise of God, where

"Sweet fields beyond the swelling flood
Stand dressed in living green."

Thus when the corruptible shall put on incorruption, and the mortal shall put on immortality, death with all its attendant evils shall be swallowed up in victory. The resurrection of Christ, indeed, all resurrection, is a great mystery. Every spring-tide is an Easter sermon, a far better one than human learning can compose or preach.

Look how the world revives when the sun draws near enough in the spring to woo the life in it once more out of its grave. See how the pale, meek, snow drops come up with their bowed heads, as if full of the memory of the fierce winds they encountered last spring, and yet ready in the strength of their weakness, to encounter them again. Up comes the crocus, bringing its gold safe from the dark of its colorless grave into the light of its present gold. Frimrosea, and anemones, and blue-bells, and1 a thousand other children of the spring, hear the resurrection trumpet of the

wind from the west and south, obey, and leave their graves behind to breathe the air of the sweet heavens. Up and up they come, till the year is glorious with the rose and the lily, till the trees are not only clothed upon with new garments of loveliest green, but the fruit tree bringeth forth its fruit and the little children of men are made glad with apples and cherries and hazel-nuts. The earth laughs out in green and gold. The sky shares in the grand resurrection. The garments of its mourning, wherewith it made men sad, its clouds of snow and hail and stormy vapors, are swept away, have sunk indeed to the earth, and are now humbly feeding the roots of the flowers whose dead stalks they beat upon all the winter long. Instead, the sky has put on the garments of praise. Her blue, colored after the sapphire floor, on which stands the throne of Him who is the Resurrection and the life, is dashed and glorified with the pure white of sailing clouds, and at morning and evening prayer, puts on colors in which the human heart drowns itself with delight—green, and gold, and purple, and rose. Is not this whole world a monument of the Resurrection f"

The ancient Greeks used one and the same word—Psyche—to designate the soul and a butterfly; the former symbolized the latter in Its transformation from a mortal to an immortal state. The homely creeping worm, which we dislike to touch or handle, at a certain period of its life—perhaps old and sick with age—spins certain threads and weaves its own shroud, coffin, and grave, all in one structure. Thus it prepares for its own resurrection. "Patiently it spins its strength, but not its life away, folds itself up decently, that its body may rest in quiet till the new body is

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