All editors in Northwestern Iowa, favorable to this enterprise, will publish this notice, direct attention to the same, and send the undersigned a copy of said paper containing said notice. Respectfully submitted, J. G. SCHEFFER. We would call the attention of our readers to the above card of President Schæffer of the Lutheran College. The offer is a magnanimous one-just like the patriotic Faculty of that institution. We hope our cotemporaries will make a note of it. This institution is now under individual control, without any endowment, church backing or scholarship system. Another pleasing feature about it, is that it is free from debt, all its expenses being adjusted monthly with a promptness, only equaled by bank managers. The institution never was in a more flourishing condition than at this time, and is deserving of the good will, and the aid of every lover of education.-Newton Advocate. An advertisement of the College will be found on the cover of this number of the Christian Unionist. THE UNCHANGEABLE PATTERN.-Since of things generate the nature is alterable, and the one portion had transgressed and the other disobeyed, as has been said, and it is not certain how they will act, but it often happens that he who is now good, afterward alters and becomes different, so that one who was but now righteous, soon is found unrighteous, therefore, there was here also need of one unalterable, that men might have the immutability of the righteousness of the Word as an image and type for virtue. And this thought commends itself strongly to the right-minded. For since the first man Adam altered, and through sin death came into the world, therefore it became the second Adam to be unalterable; that should the serpent again assault, even the serpent's deceit might be baffled, and, the Lord being unalterable and unchangeable, the serpent might become powerless in his assaults against all. For as when Adam had transgressed, his sin reached unto all men, so, when the Lord had become man and had overthrown the serpent, that so great strength of his is to extend through all men, so that each of us may say, For we are not ignorant of his devices. Good reason then that the Lord, who ever is in nature unalterable, loving righteousness and hating iniquity, should be anointed and himself sent on mission, that he, being and remaining the same, by taking the alterable flesh, might condemn sin in it, and might secure its freedom, and its ability henceforth to fulfil the righteousness of the law in itself, so as to be able to say, But we are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in us. Vainly then, here again, O Arians, 'have ye made this conjecture, and vainly alleged the words of Scripture; for God's Word is unalterable, and is ever in one state, not as it may happen, but as the Father is; since how is he like the Father, unless he be thus ? or how is all that is the Father's the Son's also, if he has not the unalterableness and unchangeableness of the Father ?—Athanasius. "HIS WAYS PAST FINDING OUT." Strange are Thy ways though sweet, In whom all sweetness and all wisdom meet. Through perilous pains the bright undying palm; Through woes whereat we cry, "Uudone! undone !" Sweet are thy ways, though strange, Whose love through all doth know no shade of change, For after iron bonds and fiery cross, Darkness and thirst, and need and pain and loss, The stony land and whelming, pitiless sea. Drawing through these still nearer unto Thee, In inner silence of the soul, we move At last, upheld by such an Infinite Love, Strange are Thy ways, though sweet, Thro' which Thy wondrous works Thou dost complete, And slow upheaval from the ancient seas, And life and strength and bloom evanished. The growths and deaths of stately æons fled- Sweet are Thy ways though strange, By which Thou bring'st thro' want, and wo and change, Through all the centuries of slow advance, The o'erwearied world to full deliverance. She waits the night far-spent--and so must wait Thy ways are strange and sweet!" [Congregationalist. Practical Discourses. FOR CHRIST OR AGAINST HIM. "He that is not with me is against me; and he that gathereth not with me, scattereth abroad. Matthew 12th chapter and 30th verse. He Christ speaks! He speaks to each one of us to-day. calls upon us to take our position with him, and tells us that if we do not act with him we are enemies, we are against him. You must come out fully and freely and manifest your fidelity by a public recognition of his claims or be accounted as open enemies. You must be identified with Christ and Christianity, or be classed with his opposers and their infidelities. He will not allow you to halt between two opinions, or accept any other than a full, free and hearty service. To the church of Laodicea he wrote, "I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot, so then because thou art luke-warm and neither cold nor hot, I will spue thee out of my mouth." Your coldness, indifference and apathy, is as repugnant to the Lord of glory, as the most fierce antagonism. Your indecision meets with deserved rejection. Choose ye this day whom you will serve. Truth or Falsehood; Good or Evil; God or Mammon; Christ or Satan. Nobly choose, and thank God that he has given you the power of choice. Bow in gratitude to the Author of your being, and accept his salvation. Stoop down and adore that merciful one, who proffers you his free favor to-day. Now! "Behold now is the accepted time, behold now is the day of salvation." Now ye may hear his voice, now receive his blessing. Had you, from birth, been able to consecrate all your powers, physical, mental and spiritual, to the service of your Creator, such use of your faculties would have been meet. No more than a rightful use of the talents lent. Now what sort of service is right after so much folly, perversion, and misdirection? Can aught else than a complete and absolute self-surrender be a reasonable service. Why should creatures, claiming to be rational, continue to waste their powers, scattering abroad in frivolities, and converting into means of perpetuating sin, those forces which were designed for the establishment of holiness? To be with Christ, is to labor with him in the great harvest field of the world, that we may hereafter reap with him. To go forth weeping "bearing precious seed," but sowing in full faith, that there shall be a rejoicing in the time of harvest when the golden grain is gathered. What a glorious thing to gather with Christ. To what exalted privilege are we called. To be "laborers together with God." 1 Cor. 3, 9. The highest dignity that any mortal can receive, and freely offered to all, "Workers together with him (God)." 2 Cor. 6, 1. A world to be regenerated and the Lord of glory inviting poor mortals like us to co-operate in its redemption. He blesses our souls with a complete salvation from sin and then bids us go out and invite others to come and receive the same purification. Incapable of doing any good act of ourselves, he graciously condescends to work in and by us. "Without me, ye can do nothing," says the Savior. "I can do all things," says the Christian, in the language of Paul, “all things, through Christ who strengtheneth me." Phil. 4, 13. Working with Christ, all the powers of earth and hell combined, cannot prevent our attaining the present salvation promised in the Gospel, and the future salvation laid up in glory. Self-confidence destroyed, we are weak. But in this weakness is our strength. Until we see ourselves "wretched and miserable and poor and blind and naked," without Christ, we are not qualified to receive the happiness, and joy, and riches and wisdom and purity which he bestows. But poor in spirit, we are rich, for we have the kingdom of heaven. Ascribing to the Lord all the light and love that adorns our pathway, and claiming not the origination of a single pure thought or merit, or desert, for any act of benevolence or righteousness; attributing to ourselves no good, but glorying that the good we have is from the Lord, from heaven, not from earth, from the perpetual source of all that is pure and lovely, we are with Christ. To be with Christ, is to give your countenance, support and active co-operation to every work of reform which pro ceeds on the principles of the Gospel. Those who suppose that if they profess their belief in the teachings of the new testament, and take upon themselves the name of the Lord Christ and attend to church and prayer meetings, maintaining a reputation above reproach, that then they are all right. Some will not go as far even as this, and feel that they are certain of final felicity. One says, "there is a time for everything, a time for business, for pleasure, for religion. On Sunday, I attend to all the religion that is necessary for me, on Monday, I am for business or politics or other secular pursuits." Such a person takes out his religion as he does his Sunday suit of clothing, and lays it aside again with about as much care and anxiety. Talk to such an one of the deep spiritual truths of the word and he will not deny his interest, not at all, he will rather give assent, but hopes you will not surfeit him with such rich food. He gets as much of religion on Sundays as his spiritual digestion can master. To be with Christ is to take Christ with you into every pursuit of life, not to take your politics, your business, your pleasures into religion, but to take your religion into all these, which is a far different thing. Let everything be "sanctified by the word of God and prayer." "Whatsoever ye do, do all to the glory of God." 1 Cor. 10, 31. Take Jesus with you whereever you go. Let every faculty be Christianized, every occupation sanctified by a useful aim that God may be glorified. The spirit of Jesus infusing itself into all our actions. Every thought, every purpose, every aspiration controlled by an all-pervading love to God and man. Receive the light and life and love of heaven direct from God, and then reflect the same to his glory. To be with Christ is to "grow up into him in all things." Christian life is fitly represented as a growth. A steady and constant development under divine training. At "first the blade, then the ear, after that the full corn in the ear." A gradual work, very small at first, perhaps scarcely perceptible, but the divine seed dropped by the Great Sower into the soil of a good and honest heart goes on from germination to fructification; watered by the dews of heavenly grace, there is a gradual yet persistent increase. At first the mere touching of the will-power, a consent that the germ of goodness may have a lodgment; at length it ends in a comprehensiveness which |