"Earth gets its price for what Earth gives us;
The beggar is taxed for a corner to die in,
The priest has his fee who comes and shrives us,
We bargain for the graves we lie in;
At the devil's booth are all things sold,
Each ounce of dross costs its ounce of gold;
For a cap and bells our lives we pay,

Bubbles we buy with a whole soul's tasking.
'Tis heaven alone that is given away,
'Tis only God may be had for the asking;
No price is set on the lavish summer;
June may be had by the poorest comer."

The June of infinite love comes to every heart th comes to God asking.

IV. THE RULE OF FORGIVENESS

Again Jesus says that a good man is to be teste by the way he forgives those who wrong him. In deed, Christ lays tremendous stress upon this rul With great solemnity he says: "For if ye forgiv men their trespasses, your heavenly Father will als forgive you; but if ye forgive not men their tres passes, neither will your Father forgive your tres passes." So our very hope of divine forgiveness fo our own sins hinges on our willingness to forgiv those who sin against us. Perhaps more sorrow i caused by people who count themselves among goo people, through lack of a spirit of forgiveness tha from almost anything else. We cannot be truly happy a single day or a single hour unless we fee that God is freely and lovingly forgiving us our many sins against him, and yet if we are treasuring up re sentment against any one we know, he cannot for give us. Sometimes a whole church is saddened and

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noon those two men came to church together and s near the front in the same seat and sang out of th same hymn book, and the spirit that came on th church was that of Pentecost, and the church awol to new spiritual power and hundreds were converte to God. God grant us the spirit of forgiveness!

V. THE TONGUE RULE

How close the Psalmist came to the proper law o the tongue when he exclaimed: "Let the words o my mouth and the meditation of my heart be ad ceptable in thy sight, O Lord, my strength and m redeemer." Jesus says: "Let your communicatio be, Yea, Yea; Nay, Nay; for whatsoever is mor than these cometh of evil," which Paul, commentin and elaborating upon, enlarges into: "Let all bitter ness and wrath and anger and clamor and evil speak ing be put away from you, with all malice, and b ye kind one to another even as God for Christ's sak hath forgiven you." Many of us talk too much, an few people bridle the tongue with sufficient care Many otherwise good people would have much greater influence for good if they held the tongu always not only to the law of kindness and gentle ness, but also to the rule of charity and consideration for the feelings of others. An unwise, uncharitabl word is often as dangerous as a spark from a passing locomotive in a field of ripened grain, and burns and consumes a promising harvest in another soul, leav ing only blackened ruins in its path. Let each of us be careful of our tongues that they never go forth unbridled. And here, too, there is great blessing for

VI. THE RULE AGAINST WORRY

How tenderly Jesus gives utterance to the command against worry. It is one of the tenderest as well as one of the most beautiful in the beautiful Book of God. "Wherefore," says Jesus, "if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith! Therefore take no thought, saying, what shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the

evil thereof."

Is it not apparent from these wonderful words of Jesus that our worry all comes from our not having

at the time a clear sense of the presence of God i our affairs?

Tolstoi once said that the trouble with the worl is that it has lost its sense of God. The supreme dif ference between Jesus and other good men is his kee consciousness of God. Jesus realized his oneness wit God. He said: "I have come to show you th Father; he that hath seen me hath seen the Father.

Now Jesus never did anything for men in a spirit ual way that he did not ask them to do for them selves. Jesus always identifies his life with man' life, and man's life with his. He says: "As I am one with my Father, I pray that ye also may be one." And again: "As the Father hath sent me into the world, even so I am sending you into the world." He called himself "The Light of the World"; but he also said: "Ye are the light of the world."

When we feel our oneness to God, that God is not afar off, but at hand, there is no need to worry. We worry only when we lose God.

Science and the Bible are at last a unit on this gloriously comforting truth of the immanence, the presence of God as the vital force everywhere, in everything.

There was a time when the scientist talked a great deal about "dead matter," but he recognizes to-day that all matter is living matter, and God is in it. The scientist agrees now with the Christian poet when he sings:

"Speak to him, thou, for he hears,

Spirit with spirit can meet;

Closer is He than breathing,

Nearer than hands or feet."