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A r 'U. CHRISTIAN SUN. IN ESSENTIALS, UNITY; IN NON-ESSENTIALS, LIBERTY; IN ALL THINGS, CHARITY. Volume XXXV. SUFFOLK, VA., FRIDAY, FFBRLTARY lO, 1882. X umber <>. SPYING our THE LAND. ‘•And they came unto the brook of Bsbcol, ^ahd cut down from thence a branch with one ulgster pf grapes, and they bare it between two uponaitatf: and they brought of the pome granates and of the figs. The place was called the brook Kshcol, cluster of grapes because of the cluster of grapes which the children of 1stael cut down from theuce." lumbers xiii. 23, 24 0 land of precious fruits’and flowers; In desert wastes for thee I pine, And long to dwell in Canaan’s bowers, When all thy glories shall be mine Yet giants fierce my course oppose, And towering walls obstruct my way; . Fainting with fear> 1 shrink, with those Who still this side of Jordau stray. Ob, that some eager, ardent soul, Who fully followeth the Lord, Might cross where Jordan’s waters roll, And bring me back some cheering word. While sullen doubt, and timorous fear The dangers ef the path portray; Caleb and Joshua 1 would hear In triumph pointing out the way! My strengthened soul shall joyful bear Their words of faith and courage grand, Shall see the clusters that they bear, And hasten to possess the land. Well able, in the strength of God, To meet and conquer every foe,— The deseri I too loug have trod, Now into Cau.iaa I would go. ^election!*. THE P..0PHET OF EVIL. The prophet of God ia the\prophet of,ev il. If there were no sins to re buke and no dlingers to predict,'' here would his mission bet Men who are doing right have little need of proph ets ; it is to those who have sinned, apostatized and rebelled, that God sends his ambassadors and messen gers. And the warning messages of God’s prophets have usually been sent, not to outside'si tillers, but to the people of God their apostasy and iniquity. Other nations have occasionally had their sins rebuked and their doom foretold, but the warnings and admo uitions of true prophets have usually been directed to, and rejected by, the professed people of the Lord. And the persecutions which have caused the prophets ‘‘of whom the world was not worthy,”to wander in sheep-skins and goat-skius, destitute, afflicted, and tormented, have usually aiisen, not lrorn the heathen around, hut from the very people who claim to be the Lord’s chosen ones, it was by their hands that God’s servants were stoned, aud sawn asunder, and slain with the sword. It was to them that Peter put that awful questipu, yet unanswered, “Which of the prophets have not your fathers persecuted t” It was upon God’s professed people that all the innocent blood, “from the blood of righteous Abel unto the blood of Zachanas, son of Buraehias,’’ was to come j it was upon.(heir beads that the guilt of our Saviour’s death was laid. Now why was all this I It was be cause God’s prophets denounced the si us of God’s chosen nation. They might have thundered hell and dam nation at the antediluvians, the Sod omites, the Egyptians, and the Ass yrians lo their heart’s content; hut wbeu they were hidden to show God’s people “ilreir transgression, and the house of Jacob their sius,” then trou ble began. And it was this rejection of the mandates aud messages of the Most High which provoked the wrath ot G >d against his people. It was that people that had passed through the lied Sea dry shod, aud beeu led with manna from the skies, who murmur ed agaius Moses, nod commanded to stone Caleb aud Joshua. It was the priests and leaders of Israel who em bittered the life and caused the death of Jeremiah. It was the ancients ot Israel who worshiped in the cham bers of imagery ; and when judgment began at the house of God theslaugh ter commenced at his sanctuary. Ezek. ix. t». It was thus when Jerusalem met her awful doom. Then “all the chief of the priests, and the people, trans gressed very much alter all the ab omiuatious of the heathen ; and pol luted the house of the Lord which he had hallowed in Jerusalem. Aud the Lord God of their fathers sent t0 them by his messengers, rising up betimes and seudiug ; because he had compassion on his people, and on his dwelling-place : but they mocked the messengers ofOml, aud despised his words, and misused his prophets, until the wrath of the Lord arose * against hie people, till there was uo remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with sword iu the house Of their sanctuary, and had no Compassion npou young men or maiden, oid man or him that stooped for age ; he gave them all into his hand.” 2 Chroii. xxxvi. 14—17. And it was thus ill latter days, when rebellious Israel slew the Lord of glory, simply because he had re buked the sfus of their most sancti monious rulers and leaders. The history of King Ahab illus trates this subject. A villiau of tiie deepest dye, with a wife, Jezebel, whose name stands to day as a syn onym for cruelty and devilishness,the godless pair had killed the Lord's prophets and digged down his altars; and had ciushed out the worship of the Most High, and substituted in its stead the obscene and idoloatrous orgies of Baal, whose hundreds of well-feed prophets fattened at the royal table, while God’s solitary men senger was glad to beg a cake of a poor widow who had but a handful of meal, and iiimlly to wait the coming of the ravens who brought him his scauty provision. The doom of Ahab was decreed. Elijah, long denounced and hunted as a troubier of Israel, bad foretold his fate, but when some signs of penitence and humility appealed, the calamity was for a while delened. At length when Jehosliaphat king of Judah came down to visit Ahab King ol Israel. Ahab proposed an as sault on Kamnth-gilead, anil Jehosba pfint at once attempred ibe offer, but Hist desired that Ahab should ask counsel of the Lord. Ahab assent tded his four hundred prophets, and when the question was put, “Shall I go against Kamoth-gileud to battle, or shall 1 forbear P with one voice they said, “Go up; for the Lord snail deliver it iuto the hand of the kyig ” .Not satistied with the unanimity of Baal’s prophets,-Jehosiiapbat said, “ii t here not here a prophet of the Lord besides, that we might inquire ot him I” “And the kiug of Israel said unto Jehosliaphat, Their is yet oue man, Micaiah the sou of Iinlab, by whom we may inquire of the Lord: but 1 hate him ; for he doth not prophesy good concerning me, but evil. And Jehosliaphat said, Let uot the king say so. “ihen the king ot Israel called au ollicer, aud said, hasten hither Mie aiah the sun of Imlah. Aud the king of Israel, aud Jehoahaphut the king of Judah, sat each on his throne,hav ing put on their rubes, in a void place in the entrance ol the gate of Samar ia ; aud all the prophets prophesied before them. And Zedekiah the son ofChenaanah, made him horns of iron: and ho said, Thus snith the Lord, With these shaft thou push the Syrians, until thou have consumed them. Aud all the prophets prophe sied so, saying, Go up to Uaraoth gilead and prosper : for the Lord shall deliver it into the King’s hand. “And the messenger that was gone to call Micuiah spake unto him, say ing, lie hold now, the words of the prophets declare good unto the king with oue mouth : let thy word, I pray thee, be like the word of one of them, and speak that which is good. And Micuiah said, As the Lord liveth, what the Lord snith unto me, that will I speak. “So be came to the king. And the king said unto him, Micuiah, shall we go against Ramoth gilead to battle, or shall w.e forbear f And he an swereil him, Go, and prosper: for l lie Lord shall deliver it into the hand of the king. “Aud the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which isftrue iu the name of tiie Lord 1 “And he said, i saw all Israel scatteied upon the bills, as sheep that have not a shepherd; and ti e Lord said. These have no master; let them return every man to his house in peace. “And the king of Israel said unto Jehoshaphac, did 1 not tell thee that he would prophesy 110 good concern ing me, but evil. “And he said, Hear thou therefore the word of the Lord: I saw the Loid sitting on his throne, uni all the host of heaven standing by him on bis right baud aud on his left. And the Lord said, who shall persuade Abab that be maygoup aud fall at Ramoth gilead? And one said on this man ner, and another said on that manner. And there came forth a spirit, aud stood before the Lord, aud suit!, 1 will persuade him. And the Lord said unto him, Wherewith ? And he said, I will go forth, and I will be a lying.spirit in the mouth of all Ills prophets. Aud he said, Thou sbalt persuade him, aud prevail. also : go forth, aud do so. 1 “Now therefore, behold, the Lord | hath put a lying spirit in the mouth jof all these thj prophets, and the 1 Lord hath spoken evil concerning 1 thee. “But Zedckiah the son of Ohenaan Uth, weut near, and smote Micaiab on 1 the cheek, and said, Which way went I the Spirit of the Lord from me to jspeak unto thee! “And Micaiah said, Behold, thou shult see In that day « lieu thou shuit go into an inner chamber to hide thy self. “And the king of Israel said ; Take Micaiah, and carry him back unto Anion the governor ol l he citj, and te Joasli the king's son; and sap, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. • “And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Heark en, 0 people, every one of you. So t he king of Israel and JchoshaplTat the king of Judah weut up to Ita motli gile.id. 1 Kings xxii. The prophet of evil weut to his prison, aud the proud monarch went to Ins doom. The setting sun of the day of battle shone upon the dying agonies of the impious Ahab ; the hosts ol Israel retuied kmgless to iheir homes; and where they washed i lie t\ rani’s bloody chariot aud stain ed armor, the dogs licked his blood as the prophet Elijah had foretold. The prophet of evil was jnsiitied, and the words of the trim bier of Israel were accon p ished Thus does Uod set bis seal to the warning testi uiouj of his Ser.onts, while those who prophesy smooth thing-', though they may level for a time in the favor of men, polish at last like Balaam of old beneath Lhe curse of God.— Com mon People. CHRIST AND COMMON SENSE.* Thoughtful readers have observed that the criticisms upon the teachings of Christ in which iufield writers are wont to indulge—from David Llutne down to John \V. Chadwick—are usually based on forgetfulness of a very obvious principle of interpreta tiou; or on such lack of spiritual sympathy as renders tlie writer uu abio to seo a subject m us true light anti from Christ’s point of view. When our Saviour addressed ineu, he had a right to assume that they possessed, and would exercise, com mon seuse. The trite anecdote of the judge and the young lawyer is here in place. When the new-hedged advocate proceeded to lay down, to prove, and to illustrate certain rudi meutary principles of law, the judge quietly interrupted the flow of logic and rhetoric by remarking that there were some things which the court might be presumed to know. An audience may say the same to a speaker. They do not want baby talk. They are supposed to know something already ; to be possessed of ordinary intelligence. Christ act ed on this conception to a reasonable degree. He left something to be sup plied by the good sense of his hearers; and the inspired writers have placed his words on record, relying on the same interpretative faculty. Christ had a rational right to assume that his language would not be construed in the most bald and literal sense, contrary to the natural implications of the time, place, and circumstances, and the nature ot the subject matter. A very forcible writer and speaker avoids undue explanation and yuali lication, as weakening to tbe thought and sty le. Something must be trust ed to the reasonable suggestions of the minds addressed and something to the qualityiug effect of facts aud truths advanced ou other occasions. Hold declarations impress with a sense of authority. Strong state ments are apt to he remembered. S liking figures lix themselves in the mind, and have power through the reason. One w ho never ventures to make an emphatic assertion, with out adding all possible safeguards against misconception, and specify ing all exceptional cases, might as wall remain silent. His assertion will make small impression, left in such a diluted state. One aspect oi a subject at a time is usually a wise rhetorical rule. Give each truth a chance to make its own deep impres sion ; the limiting or balancing truth can he tukeu up in its turu. So Jesus evidently thought, aud so think all successful teachers aud public speak ers ; aud it is because Jesus acted upon this principle, that his sayings have suuk so deeply into human memory, aud are laws written ou the very hearts of men. Take a few illustrative cases. In the Sermon ou the Mouut we read : I “Give to him that asketb thee, aud from him that would borrow of thee turn not thou away.” The skeptics pounce upon these words, and say : •‘flow far from wisdoui this is! Here is an injunction to practice indis criminate almsgiving and money lending! The effect id it would be to till (lie world with paupers, pro Tcssional beggars, and do-nothings True benevolence always discrimiu ates, lest it should injure the appli cant and the community.” Is it to be supposed that Jesus did not know this; or that it was reserved lor his critics of the nineteenth century sub sequent, to make the discovery ! — I absurdity ! Paul put no such con Istrnctiou on the words of the Master for he as decisively affirmed "that if any would not work, neither should i he eat. Jesus took it lor granted that his hearers would use their com mon sense in interpreting his precept aud take it with its natural and inev iiable limitations, His idea thus was: “Help every really necessitous per son, as you may be able; aud be will ing to lend money, to assist the truly needy, even though no interest can be paid aud you have to wait long for the principal; since lending may of ten be a genuine charity.” Our Lord was loud of a paradoxical way of giving a precept ; stating it in the mere letter so boldly as to seem to contradict the necessities of human life, and leaving us to make tlie up propriate modification, while retain ing in lull the spirit enjoined. This method attracted attention, and I made it difficult to forget the precept ; Hence the extreme form of expression I used in many of the commands and prohibitions of the Sermon on the Mount. He seemed to forbid all oaths, even thoseol a Judicial ualure. when lie said, "Swear not at all;'’ and so tieorge Fox, the Quaker, understood him Hut when we notice the illustrative cases which lie gives of swearing, and consider whom he was addressing, and the profane cus toms which were prevalent, we see clearly that he had no refeience to judicial proceedings, but only to so cial converse. His words taken liter ally seemed to forbid all resistance to ofl'ered violence or wroug: “Resist not evil (or the evil doer,” etc. But lie simply trusts our eonnnou sense to apply the idea with reasonable and necessary limitations, growing out of our duty to enforce law and to pro tect those placed in our care. He means plainly : “Cullivate meekness and patience, as the rule of life, and avoid a revengeful, litigious, and combative spirit. It is often better to bear an injury than to have a quarrel, and to do too much rather than too little, iu obedieucc to author, ity. Do not be so anxious to triumph over an enemy, aud to repay him the evil he deserves, as to conquer his ill will aud to win him to friendship” Christ properly demanded of his auditors a willingness to look at thiugs with a spiritual sympathy,aud from his own point of view. He took pains to give them his point of view, iu contrast with that of worldly men and of lalse religionists like the Pharisees. He was neither ascot ric nor ritualistic. He went,behind forms, ceremonies, and outward institutions. He appealed to the heart, he sought to create and mould character; he taught and exemplified spiritual re ligion. He began his famous dis course, already referred to, with his matchless Beatitudes, which are the key note of the grand composition. Now here a certain spiritual common sense comes into play, and is an exc getical necessity. He alone who isiu fellowship with this conception oi i hings can see the force and value, or even the meaning of our Lord’s say i'.igs. Hence the blind criticisms ol l be infidels, w ho have insisted that i here was a lack of manliness >n our Lord’s ideal, and that some of the traits which he enjoins would make a weak and mean character. Hence i he philosopher Hume went so far astray as to declare, that humility, which Christ so constantly praises, should be stricken from the c Cologne of virtues, aud added to that of vice ! living out of sympathy with Olnist, Hume missed a perception of the evil !which is in man, a sense of which should humble us; aud he mistook the very nature of humility, which is only a species of honesty—a willing ness to be estimated at our real val ue, however low that may be. it requires spiritual intelligence and culture to see that to forgive is a higher attainment, aud requires more strength of mind, than to resent aud retaliate. This latter power the feeb lest and uieuuest are equal to, while the former trait is the characteristic of moral nobility, aud indicates that one is *‘a partaker of the dtviue ua ture.” One must be in accent with Christ, who could say, “I am meek aud lowly iu heart,” before ho cau bo t sufficiently clear e.\ed to see the false ness aud meanness of pride, and Hie be.aiitilul camlor aud needful acquies cence in Hie divine order, which are involved in humility.—.Sunday School Timen. TOILING IN ROWING. BV KKV. JOHN HALL, U 1). It was the sea of Galilee and it was alter midnight. The disciples were without their Master and the wind was contrary. The waves threatened their boar, and they seemed to ply their oars in vain. He had parted from them the evening before and gone up to a mountain for retirement and prayer, lie had sent away an admiring crowd of people always res tive under the Homan yoke, and now ready to raise their cry to him, ‘‘Hail, King.’’ The disciples themselves, perhaps, would have joined in the ery. He stmt* Hie people to their homes and the disci pies lie “constrain ed” to get into the boat and to go to tbe other side. Hat it looked as if they would never reached the other side. They seemed to row in vain. But they kept up the “toiling in row ing.” It was light for them to be there, for dal not he constrain them to embark t Has he forgotten them " No, he saw them toiliug and rowing, aud in due time and in his oue way, he came to cheer them, lay the wind, end their toil, aud bring them safely to land. Let ns learn the lesson. There ate enterprises in which Ho has ciiii >t rained us to embark. But the wind is contrary ; the progress is slow ; the I labor is severe, and He seems to take •10 uotice. It only seems. He is now nigh, ever living to make interees 1 siou, as perhaps He was then doing i for a people who wanted a carnal kingdom, and not spiritual freedom. But He sees His disciples toiling in rowing. He will come by-and by, and over the waves aud through the dark ness, will be heard the voice, -it is 1. be not afraid.” Teachers at home of sell willed children, in Sabbath s c h o o 1 s ol thoughtless pupils, with some oppo sition aud little visible success, hold on to your work. Ministers with thinly-attended meetings, and mis sionary collections so small that it seems hardly worth while to make them, hold on to your efforts. Chris tians, fired with a true and enlight ened patriotism, aud indignant at the licensed enemies of all good, at toler ated polygamy, aud oppressed In dians, do not abate your efforts one particle. He sees you “toiling in rowing.” He constrained you to set out. He will come to you in due time. Perhaps you ueeu the lessons to be learned in the darkness and among the waves. The disciples had beeu in a storm before, and Christ with them, so that they had to awaken him aud be secure against harm. Now they advance a Step. They are to trust and hope, aud row and feel so cure, even though he is not seen iu the boat. They must do without him by-aud-by, and “endure as seeing him Who is invisible.’’ So lie taught them. So he would have you learn. Keep your places; disregard the wind and the waves ; heed not the slow pro gress and the darkness. He sees you toiling in rowing. A Smooth Complexion eau be had by every lady who will use Par ker’s Ginger Tome. Regulating the internal organs and purifying the blood, it quickly removes pimples and gives a head by bioom to the cheek. Read about it iu another column. Biliousness —A good remedy lor biliousness when once upon ,\uu, is to eat half a lemon every morning on lisiug, aud again on retiring in the eveui.ig. Before traits come in the spring, oranges should be eaten live ly beioie breakfast, loliovved by ap ples at diliereut meals through the day. 1'ou tholeha Infantum.—The whites of two eggs well beaten; then unx with pure water, add one table spoonful of orange If over water and a little sugar, (as muck is apt to make the bowels worse; and give u table' spooiiltd every hour. It w ill elite ihe worst eases of cholera infantum, the eggs coaling the bowels and healing them. For every feeble-minded or sick person who becomes insane through devotion to religion, scores who would have become insane through sin, or grief, or want, or fear, are preserved iu mental health by the consolation of religion. — Christian Advocate. Annoyance Avoided .—Gray hairs are bouorable but their pcrma ture appearauce is annoying. Parker’s Hair Balsam prevents the aunoyuncy by promptly restoring the youthful color. THE TRUE MOTIVE OF LIFE. BY J. A. DE BAttN, D. D. Not long ngo I heard, on a public occasion, a very earnest and eloqnent address by a faithful and efficient minister of tlio Gospel, who began with the foundation principle, that the true motive of right living is an over-mastering sense of duty. I heard him with great interest, and silently yielded assent to almost all of his conclusions, and felt myself greatly moved by his appeals; bnt I went away feeling that the result be sought with his audience was greatly weakened by the radical defect of bis premises. A score oTduty is indeed a master power f ir good. Many a weak arm it nerves, many a lagging step it quickens, many a struggling life it ennobles. Often has it prompted to heroic self-sacrifice ; and many a no hie man has done a life-work remem bered by generations after him with admiration and thankfulness, because duty led the way and he followed af ter. It arouses to enthusiasm, which with singleness of purpose can plod through years unrecognized, climb hills of difficulty, insurmountable to ordinary effort, and find sufficient re payment at last in duty; done. Simply for duty men and women have gone bravely to the stake and (he scaffold, not counting their lives dear -unto j themselves. Is there uhigher motive | than this which prompts such living,1 uud stieli self renunciation ! . : Just one. The true motive of the] true life is love. Duty-doing is man i ly and often heroic—true love is di i vine, and always saintly. A man j may 'conquer inclination, and do duty j : ill spite of hiinself, but wlnlt he dues] with all his heart as well as withail litis might, and so.is doubly sttong. Duty drives, but love (haws. Duty j say s, "I euist love says, "1 will.” I Both are constraints, but the one it. j from outside and the other w ithin the beuit. Duty shows the rugged way. and says ‘ Go;” love looks above and beyond it ail, aud says, "Dear Lord, II come.” Love is the highest motive, foi it is the one required by both the law and the gospel. “Thou shait love the Lord thy God with all thy heart, and ; thy neighbor as tL-ysoil;” that is the Divine law motive. “Lovest thou me? feed my sheep; do my work;” that is the gospel motive. Noble as - it is devotion to duty may be a heath ! en virtue ; love in its true sense is a Christian grace. Love is the strongest motive. It gives more than effort, more than self-denial, more thau enthusiasm, more than life ; it gives all of these when occasion calls, and it gives the whole heart besides Love is the distinctively Christian motive. It is what the Master asks of all his own, not as a sentimeut but' as a life principle. “The love of Christ, eonstraineth us,” that is the conies sion of faith which works. The liual appeals for Christian ef fort, therefore, should be to iiie Ligli est Christian motive, love for Christ, and love tor every good word and , work for Christ’s sake. Men may not, have tlis courage lor duty, but love is courage wheu it has its way. To ap peal to anything forgetting love for j Chiist is to weaken t'ue appeal and mistake the true motive. The best; way to reach the depths ot the Chris tian heart is to say, ““Let us do what j in us lies for the love of our Lord and Saviour.” EFFICIENCY. W0KKING PEOPLE AT A Pit E-MU'M. 11T MKS. LEIGH E. JANES. “Don’t you know that Mrs. D. can do anything she wants to. Instead' of jieiding to circumstances, she beuds circumstances to her eotive uianee. DoubtlessJtliis is done to some ex ; tent by those who possess this euvia ble, almost nnleiinabie, power. Alas’ : that the Mrs. D.’s are not more mi rnerous ! The name of the efficient i souls is legion. Let ns keep off the j list. Vet unsuccessful people oiten possess unquestioned j capabilities. Wherefore, then, the failings with which out lives are tilled? Cleat is the gull between engineding and ex iecutivo ability, The truly efficient person possesses both, lie can plan and persevde in the performance of his pilaus. Energy is sometimes mis taken for efficiency, of which it is on ly an important element. Energy is the Alpha, perseverance the Omega, of this excellent attainment. Pro crastination p re vcu t s efficiency. There are certain things which you must do, but you “don’t led like it.’' It is geueraily unsafe to wait until you do. Attack the duty you dread the most, all the. nay down from hue inf; a tooth extracted to scouring the knives. There was philosophy as well as folly in the reply, of the dan dy when asked, ‘•Ifii'w do you tie such a splendid how I” “I give my whole mind to it." ho must we do whatev er work «e hayig. in hand. Form nately for us, if we have adaptation and fondness for that work. Find .vonr sphere, and occupy it if you can. Il you haven’t any, make one and en trench yourself in if. Excel in some thing, albeit you must do a dozen other things, mean while, and lay your self liable to the standing ehaigepre ferred against -‘.lack at all trades.” Concentrate your spare forces, and it will appear in time that you are good at one trade at !east. System facilitates labor, flow nil! you ever make that reiliugote to day if you spend an hour or so hunting up the-pattern ? A * place for ever;, - thing, etc. You tan soon answer that letter, but where to find it; there’s the rub. One who cannot quickly lay hand on his possessions may well confess. “Much of my lime has run 10 waste.’* When our newly arrived kitchen girl systemizes her dishes before washing them, the cups and saucers after their kind, the sauce plates af ter their kind, the silver and goblets and everything after their kind, we gratefully accept the omen, believing -lie will not lose her place in the con fusion incident lo each day’s domes tic campaign. Self-teiiance is a pow erful auxiliary. Don’t distrust your powers. Believe you can do a thing and it is virtually half accomplished. If you make a botch of it, try it again tiil practice makes perfect. But what of obstacles ; “Ill-health,” you say. We concededt to be one of the great est, But how do we account fortiie amount of labor, literary and manual accomplished by invalids, often by bed ridden, or at least (as hood would have it) liuuse-ridden peopiel They contrive to do something aud do it well. Again, 1 am told that the models under present consideration are bora not made. How many of us would consent to he called inefficieutsf Then let us assiduously cultivate this coveted capacity. We have no busi ness to be inefficient. We are put here to do something. F'or our own part we know of no greater draw back in doing the desired degree of work than a feeling of frustration, which we are compelled continually to tight. We are no sooner seated for the purpose of completing a gar ment than visions of other conflicting duties* haunt every moment. It is true the dinner was on ; yeast must be made to day ; that letter received yesterday should be answered; I ought to finish that borrowed maga zine and send it borne, and there are these stockings to dawn, whereupon I find myself firming and fretting and doing nothing. This habit of drawing duties up in dread array uiiisj be resisted. Then come the so -tiling mi'lugs., '-Duties never clash.” "Do lhe duty that lies near est thee." To these the heart teplies. -‘Oil but the'. .h> ereved driucdfufly,” and ‘-could t on v know which duty is nearest, which lends ns to the conclu sion that calmness is requisiie to effi ciency. Piaster and blusier are fu tile. A clear head, keen thought and quiet v ays make dispatch, and con stitute a res-me putver not easily exhausted. F u lhe e we must strive. l’relty pc-p e :oe plea soil , pal lent .peu.pje. iue. g. t-c i.i tu tueu. scar city ) vivacious peoph- are breezy anil refreshing, i.ven nice people ,liaV6 their niche; hui for I he world’s work, tlie sick to;-in service, and tic-* olt emergencies of our busy life,efficient people are in daily demand. “lx A PllCLl.NK:” — Dr. It. V, Pierce : 1’nir .so —Last fall my daughter "as in a decline and every body thoagit! she was going into the consumption. 1 goi her a bottle of yout •*Favorite Prescript nm,’’ and it cured ltd. <>I'all druggists.-. .Merc beauty is oltcu tiie highest utility and the highest art and litera ture—farthest iipat t fiotu immediate practical use — usually define the highest civilization.—Christian Adcu cate. . Fortunate is the child whose par ents teach it that the Christmas present is valuable, not on account of the money it costs, but on ucoouut of the love which it symbolizes.— Watch man. The .New World’s Dispensary and Iuvalid’s Hotel at Buffalo, N. V., im uow completed and ready to receive patients. Mrs. Mauy Hixton. Montrose, Kan.
The Christian Sun (Elon College, N.C.)
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Feb. 10, 1882, edition 1
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