for years had made splendid progress; yet a time came when the treatment seemed to have no beneficial effect. Why was this? The reason is plain. When a person comes to take treatment new desires and new impulses fill his mind and soul; but he does not always act upon them. Some, sooner or later, actually die to all knowledge of them. All mental and spiritual treatment has for its object the helping of people to help themselves, and if they refuse they must take the responsibility for whatever trouble may ensue. "For whosoever hath," said Jesus, "to him shall be given; but whosoever hath not, from him shall be taken away even that he hath." If we have desire for a better and a stronger life, but make no effort to manifest or realize it, even that which we have shall be taken away. Hence do we find some who no longer derive benefit from treatment. The regaining of their health must come through knowledge of those obligations which they themselves assumed in the past.

There are people who go about with weak and diseased bodies, finding fault with everything and everybody with whom they come in contact. There is no New Thought about this course of procedure: it is the very oldest kind of thought. No true mental scientist takes that attitude toward anything. A true mental scientist is one who understands the principles and applies them. He may go to a metaphysical meeting every night, but if he fails to act upon the theories expounded he is not a mental scientist but a common "follower" of the New Thought; and, instead of being a help, he may become a hindrance more deterrent than an open enemy of the cause.

If we desire to be one with the New Thought we must accomplish this through our love for its teachings. Instead of wasting so much time in thinking of our own welfare, let us think of the welfare of others. The mind that is centered on thoughts of the personal good to be got out of life is sure to get the least good out of it. It is the one who in the right way thinks and cares for others that is going to get the most good.

It is not our duty to carry others through life or to work out their salvation for them, but to show them the right wayto make their lives a little easier, a little happier, and a little better. If we are to become true followers of the New Thought movement, it is not enough to listen to some teacher for an hour or two, and then go away and think and talk about something else. This is not an act of love. It may make us feel good for the time being, but we are storing up for ourselves judgment; for with knowledge comes responsibility. If we are learning how to live and do not act upon our knowledge, we are simply storing up future troubles.

I think, perhaps, one of the most discouraging things that come into the life of the New Thought teacher is not that people neglect to come, because an attendance may be secured anywhere; not that people do not listen attentively, because they do, and then often go away and omit to act upon the knowledge they have acquired; but-when you see certain ones come year after year and listen to lectures, all the time carrying about with them the elements of mental or physical weakness: you are inclined to ask yourself whether preaching after all is not in vain.

Each soul is a thought of God, and each thought is perfect; but are we giving due expression to it—are we properly working out that which God has inwrought? Are we using God's gifts and developing our God-given qualities? Thus only can we fulfil the perfect law. We cannot with impunity continue to listen and learn and then deliberately disobey, day after day, week after week, month after month, and year after year, the law of God as it is made clear to us. The way of life is not difficult. The way of health, strength, and happiness is not hard; it is, however, one that each individual must choose and tread for himself.

Whatever we see that is beautiful in this world, and whatever the heart desires-whatever is true, pure, and uprightlet us become one with it by trying to be it and to love it.

There is no other way. We can be what we will to be, but we must will it with both mind and heart. When we think and also feel we become one with the object of our attention. If our thought goes out to the good, the true, and the wholesome, we manifest these qualities in our lives; and if our thought goes out in divine love, we become one with eternal Love. If our thought goes out in loving-kindness toward all people, we become one with them. When the mind dwells on what the heart feels, we become one with that on which it dwells.

THE middle-aged man who has explored life to weariness and whom novels will no longer stir may find his sense of mystery and wonder excited anew by the account of discoveries in buried Egypt. Prof. Flinders Petrie, who has devoted his life to exploration of the soil and research into the history of that ancient land, completed last week a series of highly instructive and suggestive lectures at the Royal Institution. Long-buried tombs of ancient kings have been discovered and explored, and, although in nearly all cases these have been previously pillaged in the Roman age, enough of their contents remains unbroken or overlooked till now to afford ground for reconstructing, in outline at least, a wonderful and unsuspected civilization. When we are shown, for example, specimens of goldsmith's work dating from 4,750 years before the Christian era, which have never been surpassed since in technical skill, working of designs, variety of form, and perfection of soldering, we are sobered somewhat in our belief that the process of time means progress and that the present is the best and noblest era of civilization. We are proud, for instance, of the products of modern steam spinning and weaving. Yet the linen woven 6,000 years ago was finer in thread and closer in web than our finest cambric.-London Outlook.

LET us devote ourselves anew to the service of good will. Let us resolve, for the time to come, to be considerate of all, the present and the absent; to be just to all; to be kindly affectioned to all.-N. L. Frothingham.

MY IDEAL MAN.

BY J. ELIZABETH HOTCHKISS, PH.D.

THE FINISHED WORK OF GOD IS A PERFECT MAN.

"Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."-Eph. iv., 13.

Q. Describe the ideal personage who in your imagination has all the attributes of a perfect man-what is your ideal man?

A. My ideal man is above all a manly man. He is never effeminate, but always true to his manhood. He is a man of sound health both in mind and body and always harmonious in temperament.

He has strength, endurance and vigor. There is good cheer in his very presence, and he radiates sunshine.

He has stamina, vitality, firmness, courage and nobility of character.

He is temperate and observes moderation in all things. He is willing to grow and to unfold graciously all the latent powers of his soul.

He is not only a thinking man but a thoughtful man.

He sees the good rather than the reverse side of life and is given more to praise than to blame.

His very being makes the world more beautiful.

He is a man of self-respect, self-reverence and self-control.
He is pure in thought, word and deed.

He has a dominant will expressed in terms of gentleness,

-in brief he is a gentle-man.

His will is always informed by judgment.

He is absolutely free from bias or prejudice.

He would never condemn any subject which he had not taken the trouble to investigate.

He knows his own limitations.

He is able to recognize a distinction without antagonism. His mind is inclusive rather than exclusive, though always selective.

He stands on his own ground, knows the value of time and opportunity, is fearless in overcoming obstacles, and can await the outcome of any issue with calmness, patience, perseverance and fortitude.

He is a cosmopolite not alone in the fact that he may have traveled from land to land; but, though he may never have stepped foot on foreign soil, he is able to identify himself with all humanity in its joys, its hopes, its fears, its sorrows and its aspirations, and with a whole mind, intent upon correcting its errors, alleviating its sufferings and healing its afflictions.

In his business relations he is always true to his word. He abhors debt and shuns all ventures based upon doubtful speculation or inflation of values.

He nevertheless is willing to contribute his intelligent cooperation toward the up-building of a well planned and promising enterprise.

He is governed by motives neither of egoism nor altruism but preserves a just balance between the two.

Neither selfishness on the one hand nor undue sympathy on the other ever causes him to forget his obligation toward humanity in the exercise of compassionate wisdom.

In law he is a judge administering justice.

In politics he is independent, using the machinery of political organization only for advancing the good of the community.

For him principles are greater than issues.

He is a surgeon in the sense that, when occasion demands, he can be cruel to be kind.

He is a physician, "a healer of the nations."

In religion he is undenominational, recognizing the "one universal good" only as it is realized in the Supreme Good. He commands respect because he respects himself.