HIN09, CHARITT.
NUMBER 13.
UNIT¥>;
VOL. *XU.
i. i'ne U>nl Jesus Christ is the only H«^d
ottteOtiurel-.. ’ ’ » rt '
• 3. The name ChrlVtlan, to the exclusion
Of *11 party hr sectarian names. - >
» s.-tni* rtnty Hlble, or the Scriptures of
the 014 ami Kew'Tnstan^uts, a sulhcient
rote ot 4»i*h 4»il propt Ice
• 4 OhrlatlJMi character, or vital piety, the
•jPjily t^st yf|ty'.lowship or membership.
3up, vox mo Vuusr. yfotiOu
» » JMD. 'W 3 tip a&FQB- , «
i. MA'P/OX -
I ?r*»“> • -I I'll' f.volMil rl
I In Hi,; i vdli'ili century of the Jlnis
tittir Bnu h shun-'fill practice was in.ro
rJnCfvt ftrtM tnc obmvh ar.d used^bv
the 'idsWdm* 'td themselves
7?M*> "''-V >*{.'• ',f "*«/ lor ferson
•fcplmw^jorilfor. tiimak «®e»> they
ottered t«> Mil * indulgence*, which
taeftus',ltf<f power tb' purbhase with
money the Mrji lesion ri) penalties lWr
pospd Km- s.intyp&umted.
-W^puoaai this moggy... making
scheme ctiine to rtie notice of the Pope.
He taw'iW'tV it splendid chance to
makt; tl»v tffiijau church.a grand fl
nanciul. pp.aer, aud, hence )p> began to
limit Hie bishops iu remitting the
fines, so to* speak which they had im
posed on the guilty person. From this
time the Pope largely controlled this
matter of indulgences, ,$q making each
offender contribute largely tn the sup
port of himself and his - work; This
was given dot M the consent of tue
heart, as.a five will offering, but with
(be hope of buying deliyi ranee from
Sin. 'At first they oluimed to use this
tut)dev to sustain the Holy War, but
tbih d o not last. Soon the money was
I turued into uses tor . a vrry unholy
i war. to oueifOnaor another this sin
of selling iiidnlgences continued with
varying singes of approval and oppo
sition, tjll about tue gaily part of the
sixteenth .century.
At this time Jolril Tetselj.a Domini
cian, preached the doctrine with new
vigor, Tetzel was a monk and was
chosen hy Hie Archbishop of Mentz
on account of his uncommon impu
dence, to preach this doctrine of indul
gences in Germany' This was under
Leo X. , VII persons who were rich
enough'to pay the required cash, were
to lie forgiven of ull sin, past, present
ot- fill tire, human and divite, no mat
ter. how terrible in its character.
At this U»e ignorance and super
stition were in the trout., and any
itifng’tfri :flt he ptahneihvfffltdrtlm’•peo
ple as- real bleSsiiigs. Among this
vast number of people', was one who
was neither superstitious, ignorant,
nor weak, but a well informed and
brave roan, by the name ot Martin
Lather He was honest and every
inch a man. ne was not much known
except in the line of bis personal ac
quaintance.
He heard Tetzel preach the doctrine
of indulgences. His very being was
' so stirred at the horrid ideas present
ed that lie determined to fight. Then
and there lie enlisted as a soldier of
Jesus Christ, determined, to fight it to
the. bitter end. On the 30th of Sep
tember, 1517, Luther raised his indig
uatiti, hut warning, voice, against this
Sin; He denounced it as extravagant
extoftion add plainly showed the
deep sinfulness ol the whole thing.
Not oulv so, put he boldly charged
the Pope himself wsitii being a guilty
party - to the dirty and unhallowed
work of the remission of sin on the
piyunefll of money as the condition—
indulgence.
Here bdgttn the Reformation in
earnest and from this lime forward
Luther became a thief character in
the religious world. His talent, learn
ing, firmness and ^epurage well fitted
him to he Hie leader, in so grand a
work.
At first the debate between these
two monks-was not regarded as being
flreigfited with disaster to arrfr body,
t'iut the opposition wits’' si little top
siroug to: allow the movement to die.
Luther would upt,,yieh1wtln> point—lie
saw before him on one side the Truth,
and on the Other Krioi Here the
lines of bailee were fub.v and clearly
dfawp, Luther en|ialgd' for the war
or JMbMe- it was a lifo-iitne warfare
and-Lnlihur.iiid not forsake the cause
of truth which'lie had espoused.
.t'irtu if ji i»e itinj .
,Up tonhis period of life Luther was
not much knoNOovwc .believe that he
hiiiWeif had liUl’e or no con
cepti'iin of jiis own gieat influence and
power, (’erfainly the wo rld knew
nothing of hi* power till he entered
this mighty struggle against spiritual
wickedness in high places—against
this man-made bondage of the souls
of his fellow travelers so the bar of
God
Thus Luther faced the hate Pope
and/II his lieutenants and stoutly de
nied his right to forgive sin—to re
mit the penalties of divine punish
ments allotted to those siuniDg against
,y Hi
God* Luther boldly declared that no
money could remit penalties of tbis
etlkracter^-that Christ—not the Pope
—Irnd power to forgive sin —that fits
merit—not money—could gain tor us
forgiveness--peace with God.
M Salvation through Christ wasthbs
i&sfcil'eH — it was wrenched from the
merits of Jesus OhriSt and assumed
b/’intiti on u money basis. "
’"‘A1 great issUe was presented —
iit’mstie Which became the founda
tlori of the greatest Controversy of the
Christian'Era. Had Luther Dot been
a bold and aiy unyielding'defender ot
the Truth -had he not'entered into
tbis controversy, and had no other of
Ike ability and courage, have done
so, then indeed, might this flood of
Error swept on down the centuries,
till to-day those who otherwise enjoy a
lively hope in Christ; might have been
wading in the deep waters of igno
rance, superstition and sin under the
dictation of the Pope and his miser
able lieutenants.
Luther s boldness must have been
inspired. Often, single-handed and
alone, he fought for the Truth against
Popes and Kings. When on his way
to Worths he was told that the Cardi
nals and Bishops would burn his body
to ashes, he answered: “Although they
should make a Are that should reach
from Worms to Wittenburg and that
should flame up to Heaveu, in the
Lord’s name l would pass through it;
I would appear before them; I would
gpter between the jaws of this Behe
moth; 1 would break his teeth, and
Would confess the Lord Jesus Christ.’'
Again his friend Spatatiu sent a mes
senger to urge him not tp enter
Worms. Looking at toe messenger in
astonish,meptlji; repffed: “Go tell your
master, that, even although there were
as many devils at Worms as there are
tiles upon the roofs of the houses, I
would enter it.’’ Again being told
that Duke George would certainly ar
rest him, he replied: “It it rain Duke
Georges tor nine days together 1 will
•go-”
Thus boldness linked to a faith un
faltering and Irue, in the Lord Jesus
Christ, was necessary to the defense
of the Truth. What was true in the
days of Martin Luther m this respect
is true to-day. There is a Conflict be
tween Truth and Error, and as much
as it is to be deprecated, controversy
is a necessity in the maintenance of
Truth.
We need men full of the Holy Ghost,
fuHof humility, courage, an unyield
ing purpose to stand by the Truth in
all its trials and conflicts With sin.
This tendency to shun a battle for
the Truth is not worthy of a Christian
—it is weak and shows the absence of
the bold soldier of the Cross. For the
Truth’s sake let us study the Life and
Times of Luther more hereafter.
MINISTERIAL TlklDJTY.
Diffidence should never discourage.
It is not necessarily a mental weak
ness. It is inom often a constitution
al infirmity. Some preachers: are tim
id because there has been no opportu
nity for preparation. Others are
shrinking because they feel the inade
quacy of the fullest possible prepara
tion. Some are timid .because they
feci that the greatest human strength
is weakness. ' Others are bold because
blind to the magnitude of their work
and the majesty of their mission.
S ime men move in weakness through
their introduction, but march on to
conclusion with tread majestic and
masterly. A sermon should not bo a
cone, very big at the base and quite
tiny at the top. .An overly bold man
is likely to give it this shape. His ef
fort is an anti climax- a Darius Green
flying-machine, starting high and end
ing low—striking out in boldness and
bringing up in bruises and bandages.
Ntjver let diffidence discourage you.
Many truly great men havffbeeu diffi
dent before un audience, and Lave
even broken down in public discourse.
Franklin was great in diplomacy, but
a blunderer on the platform The
great Goff was tempted to tell “fibs”
odI v when he could thus excuse him
self from an unexpected part in a pub
lic meeting. On such occasions he
was often “sick," had an “excruciating
headache,’’ or a “pain” where tansy
has so often displayed its palliative
propel ties. The eloquent 11 >bert Hall
never overcame the shyness that con.
fused and out him short in his first
sermon. The great Pitt was at times
disconcerted with diffidence, and was
too timid to lie at ease with children
Webster and Clay both testsfv to life
i mg embarrassment. With the great
and'good Cow per the very thought of
standing up as clerk to read parlla
mentary notices in the House of Lords’
threw him into ah agony of apprehen
sion. If, therefore, any brother min
ister, any brother or sister who feels it
a duty to speak fur Christ in the fel
lowsbip meeting—if any reader of
wbat I have above written, fesls em
barrassed in speaking for Christ, let
him not be deterred from the under
takings Christ himself will tit(*
Moreover, what you say in weakness,
and yet in His strength, will do others
more good than it you spoke in bold
ness, feeling that you were going to
talk glibly and say great things. Be
humble, and thus be exalted; be weak,
slid thns strong.
h. y. r.
A GOSPEL SERMON.
BT *. EGLANTINE.
A VOICE FROM THE PEW
“Was it a gospel sermon ?’ que
ried my friend, in response to a re
mark about the excellent discourse our
pastor had given us that morning.
“I suppose so,’’ was the reply; “wbat
do you call a gospel sermon V
“I do not consider any sermon a gos
pel sermon,'’ rejoined my friend, “tin:
less a person present who had never
heard the way of salvation could learn
it from that sermon.’’ \ceording to
this test, the pastor referred to had,
that morning, undoubtedly, given his
people a gospel sermon ; for, from be
ginning to end, it was a plain exhibi
tion of God’s plan of redemption for
poor, fallen men.
Alter this conversation, it became a
custom with some of us to test the ser
mons we heard by the rule my lriend
had laid down. Not always do the ser
mons we hear from Christian ministers
bear this test.
1 listened for the first, time to a pop
ular divine who had attracted a large
audience. He held up the apostle
Paul as a model of exalted manhood,
of all that was brave, pure, noble, un
selfish, honorable, etc. Christ was al
so set forth, in much the same way,
as a pattern for imitation. Young
men especially were exhorted to reach
upward toward these high models of
noble excellence, and strive at least to
touch them. But, of the great atone
ment of our Lord Jesus Christ, there
was not a word. W’as this a gospel
sermon ? Can poor, fallen human na
ture attain such a standard of morality
without the cleansing blood ? An
Unitarian or Universalist might have
preached that sermon.
A gehtelman— not a professor of re
ligion—accompanied a lady who was
present at the above conversation to
to hear a strange minister. As they
walked homeward he asked, “How did
you like the sermon ?”
“Well, it had not gospel enough in
it to suit me,’’ she replied. “I think
he mentioned the name of Jesus Christ
twice,” was the rejoinder, “and then it
seemed a slip of tlio tongue.’’ Was
this a gospel sermon ? It could not
have been like the preaching of the
apostle Paul when he was determined
to know nothing but Jesus Christ and
him crucified.
Some years ago I heard a sermon
preached to children. A number of
parents and friends were also present
who probably did not often hear the
Gospel. Here, thought 1, is a fine op
portunity to give it to them in its sim
plicity and fulness. The sermon was
very plain and very interesting. Christ
the babe of Bethlehem, was held up in
a very pleasing way, as a model for
young children, and they were told to
love aud imitate film, and always to
think of Christ as a child. v Next, Je
sus, the boy, was attractively pictured
visiting Jerusalem, questioning with
the doctors of the law, and receiving
their instructions, submissively going
home with Joseph and Mary, continu
ing subject to them and helping them
in their daily toil. This Jesus the
boys were told to make their model
and always to think of Christ as a
bo}V Lastly, Jesus, the young man,
was placed as a pattern for imitation
by the older scholars. Christ crucified
was not reached, and if any of those
present were ignorant of the way of
salvation, they did not learn it from
that discourse. Was it a gospel ser
mon ? V
Fathers and brethren ox tne minis
try, will you permit the pew to suggest
that you try for yourselves the test
given above and see if your sermohs
are all worthy the name of gospel ser
mons ? The Gospel in its plainest,
most direct and simple form is what
the people need; and, when a non pro
fessor misses the name of our Aavior
from a sermon, does it not seem that
this Gospel is also what they wantt
Such a sermon will attract larger con
gregations than any elaborate and
learnca discourse on morality.
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A WlIKkT C«A
ED
NTH BROTHK
Here is a suggestion for thoughtful
people
In hi* speech at the recent Wash
ington Conference, President McCosh,
or Princeton, said :■% remember that
when 1 began to preach 1 had about
twenty carefully prepared sermons.
But some fifteen of them T would not
preach ; they were hot fitted to move
men and’women, and I burned them,
i never learned to preach till l visited
among my people; JB* encouraged
the young niaii <r.tr #ndcfy^wS^
nance, and they opened their hearts to
me.
-o
And here is another quite as good:
Richard Baxter used to study the
texts of bis sermons on his knees. For
the sake of defining to bis own mind
more clearly the precise object of his
prayer, he would place his finger on
the word of which he wanted a clearer
notion, or a deeper sense, and would
pray, “Lord, reveal even this to me :
show Thy meaning.” Is it any won
der that the old church of Ktdderinin
sler was shaken by these sermons as
by mighty wind ?—Austin Phelps.
-o
Many a real conception of a fact is
beclouded by prejudice against God in
one shape or another. A distinguish
ed writer has recently said :
The Bible, in recording things that
are natural and those that are super
natural, makes no distinction between
them considered in their relation to
God. He is alike present in both and
alike acts in both being as really the
God of the natural as he is of the su
pel-natural.
It is a sad thing to fail to (k> the
work before us, but to hinder others
from doing the work is a most serious
matter :
“Lest we should hinder the gospel
of Christ. (1 Cor. ix, 12.) Many an
acttee and willing helper iu the church
is too often an unconscious hinderer
of the gospel. Let us each try to fiud
out how we may have hindered, that
we may do so no more. A vexation
arises, and our expression of impa
tience hinders others from taking it
patiently. Disappointment, ailment,
or evon weather depresses us; and our
look or tone of depression hinders
othersfr m maintaining a cheerful and
thankful spirit. We let out a fearing
or disoouraged remark, and another's
hope or real is wet-blauketed. “Wliai
man is there that is fearful, and faint-1
hearted ? let him go and return unto
his house, lest his brethren’s heart faint
as well as his heart.” (Deut. xx. 8 ;
Judges vii, 3.)—Frances R. Haverqal
-o
That sterling paper, the Sunday
School Times, always thoughtful and
pointed, speaks wisely in the follow
ing :
Reading is generally a harmless oc
cupation, but leading in itself is of no
special benefit to a man. The persons
who are the greatest readers are not
likelv to be the closest thinkers, nor
yet to be the best informed persons.
If one reads for a purpose, with a de
sire for knowledge in a specified line,
fbr an hour a day, he will, as a rule,
gate more from his reading than the
person who reads miscellaneously in
the latest magazine and the newest
books, and in literature generally, five
times as much as that. If you read,
see So it beforehand that you know
why you read, in order that you may
know afterward what gain you have
from your reading.
You may do harm unthoqghtedly,
bul it is none the less a harm for which
the perpetrator is reaponsible.In nofield
should the worker be more careful
than in the training of youth. The
S. 7 imgt says :
There is more danger of being dis
courteous to an inferior than to a su
perior. The master is more likely to
offend a servant, than a servant is to
offend the master. In proportion to
one's inferiority in age, rank, or attain
merits, one is likely to be slighted, mis
understood, and deprecitated. Most
easy of all, then, is it to be discourte
ous to a little child. Persons who
would not be thought impolite to an
adult in any station, will thoughtless
ly offend, or even insult, a child. A
little boy who was standing innocently
by bis mother while she,was entertain
ing a visitor, was^pkcd by that visitor
whether he went to Sunday-school.
Being assured that he did, she added:
“And what do you learn in Sunday
school—to mind your mother?” The
suirit of that question was one which
the questioner herself or any oue .of
her peers would rightly reseat us un
just aud insolent, if applied to any but
au inuooent and helpless child. It is
an unfjhst and a harmful thing to pre
sume that a child is disobedient and
rebellious simply because it ia a child.
It is pitiable that a child should be
allowed to idfer that the moat natural
---—
■■I-.—,.—, ,
and ration hi way.-for irtebtera to ad.
dress it, is in words WhicQ imply that
it cannot be supposed to have any right
instincts, and right thought?, any right
feelings, or to he ready to do right
deeds. “ Take heed that ye offend tk»1
one of these little oms”—m any aach
way.
-On
All Diet), as atit-fa, aft equal in the
grave. The N. T. Independent in writ"
ing of the death of Emperor William
1. says some sensible things. We quote
it :
Last week the dead Emperor of Ger
many, and the oldest sovereign in Eu
hhm*. was buried with great pomp and
honor tie ruled, when living, over
the most powerful l-ation in Europe,
and 4wd largely contributed to make
it sue . Death,-however, did not for
get to knock at bis princely mansion.
Old age did not exempt him from, the
law of decay. Disease did not spare
him. He died just as other men die.
Mortality paid no deference to bis im
perial honors. His body will rot in
the loud) with tbe same tacility and
certainty as .that of the humblest pea
sam. His soul nas gone to tbe bar of
God, there to be judged according to
“tlie deeds done in the body." Tbe
honors which men^ have in this woild
are bid the temporary incidents of a
brief existence, and are no criterion of
tbe honors which they will have in the
next world. They are, after all, simp
ly men in the great elements ol their
being, and live and' act and die as
subjects of the government of God,
having no advantage over other men
by reason ot their birth or high earth
ly station, and needing the great sal
valion through Christ as really as the
poorest man on the globe. The rich
and the poor, the great and the small,
the high and the low, are in this re
spect, just equal. lMs infinitely bet
ter to be a Christian than to be an
Emperor. Dr. Young was uot mistak
en when he said : “The Christian is
the highest type of man.’’
AH men must die—lienee the good
and useful go to the grave just as the
bad and worthless do—ail must die.
Few have been the men of sufficient
moral greatuess to interest themselves
in the welfare of the brute creation
Mr. Henry Bergh, the foremost friend
of the brutes died recently. Of him
and his work the AT. Y. Independent
says : ■
The death of Mrc Henry Bergh, last
week in this city, closes the earthly
career of one'whose name will long be
tememhered and will always be men
tioned in terms of respeet and admira
tion. The last twenty-two years of his
life were chiefly devoted to the single
object of rescuing dumb brutes from
the cruelty and outrages so often per
petrated upon them by men. This was
his one dominant idea, and he pursued
the noble wort? with a persistent en
thusiasm and dauntless courage that
made him pre-eminently the friend of
the Tbrute creation. He did not labor
rin vain. Forty four societies for the
prevention of cruelty to auimids, 01
which thirty-three are in the United
States, have been organized as the re
sult of his efforts. The last crowning
act of his life was the establishment ot
the Society for the Prevention of Cru
elty to Children, which already “ has
its duplicate in every state and terri
tory m the Union.’’ The marks of re
spect paid to his memory at his funer
al show that his labors were highly
appreciated by his fellow citizensCould
brute animals understand his efforts
in their behalf, they would be sincere
mourners over his death. They have
in that death lost the most qjfepilous
friend they ever had in this world We
do not know where in the whole histo
ry of mankind the parallel of Mr. Bergh
m this respect can lie found. Pet an
imals are usually very tenderly cared
for by their owners; but where is the
jgaru other than Mr. Bergh, who has
made it the business of his life to re
form society in respect to the treat
ment of animals ? Let his name, be
honored. A monument erected to his
memory would not be out of place.
The impression which lie leaves behind
him will long survive him. The world
will be the better because he has lived
in It.
DO CHRISTIANS GO AT ONCE
10 HEAVEN WHEN
THEY DIE?
We are all interested in theqnestion
either on our own account or on ac
count of others. Who among us has
not had some triend to die in the faith
of Christ? And there is an irrepres
sible curiosity to know whether they
are to sleep ill the grave until the day
of judgment or whether they have al
ready entered into “the joy of their
Lord.”
We »hall cite two or three Scriptures
to show that the righteous enter imme
diately .into rest when they die. (2
Cor. 5:6-8): “Therefore we are always
confident, knowing that, whilst we are
at home in the body, we are absent
from the Lord : (for-we walk by faith,
not by sight): We are confident, 1 say,
and willing rather to be absent from
body, and to be present with the Lord.’
it would require marvellous ingequ
ity lu,extort from !he language juiy!
Quoted any oUJefnrearimg Ilian Unit ul
tii& Christian, “death rs the gate to
endless joy." lf‘*tol>e atiseul from
the body” does not refer to the article
of death, in which we have Iteen taught
to.believe that the soul forsakes the
bod# to what can it refer ? And
mark with what vehemence the Apos
tle asserts bis convictions : “We are
confident, ! sav,’’ (for he is,reiterating
what he bad already sa c),. as if in am
ticipalion. of the modern* potion that5
the saints are to sleep nntil the judg1
men!) “and willing rather td be absent
from the body, and to be present with
the Lord.’’ The only “absence from
the body’’ of which we have any, inti
mation is that which occurs when the
sonl takes its flight from its ten
ement of clay, in the hour of dissolu
tion. And who would not be “willing,”
as was the Apostle, “to be absent from
the body” in ordej “to be present with
the Lord.’’ We can conceive how one
might be ever so “willing” to this, who
would yet shrink from the grave’s cold
embrace of a long oblivion. Bat hear
the'ifime Apostle on another occasion
(Phiir 1:21) : “For to me to live is
Christ, and to tie is gain.... For l am
in a strait betwixt two, having a de
sire to, depart, and to be with Christ1’;'
which is far better.” ! But what is the
“gain” of which he speaks ? It is “to
be with Christ,’’ as seen in the “desire”
afterwards. And this most positively
affirms the belief of the Apostle to be
that death at once introduces the saint
to his Savior And now let as hear
the exiled seer of Patnios (Rev. 14:13):
[ “And I heard a voice from heaven, say
ing unto me, write. Blessed are the
dead which die in the Lord from hence
forth : yea, saith the Spirit, that they
may rest from their labors: and their
works do lollow them.” It is required
by the laws of language that the
“henceforth” in the passage just cited
should be dated from the very instant
that death takes place. Wc shall quote
but one other Scripture (1 Thess. 4:
14): “For if we believe that Jesus died
and rose again, even so them also
which slesp in Jesus will God bring
with him.” But how shall bring them
with him unless they are there to
bring? Ills bringing them,with him
agrees with what Paul told us awhile
ago about their being “absent from
the body and present with the Lord.”
And thus it is demonstrated beyond
the peradveniure of a doubt that the
righteous enter immediately into their
rest when they die. This doctrine is
brimful of comfort to the dying saint.
It is a joy reserved for the dying pil
grim to sing as lie crosses the Jordan
of death :
“Sweet fields beyond the swelling
flood,
Stand dressed in living green :
So to the Jews old Canaan stood,
V, btle Jordan rolled between
There everlasting spring abides,
And never fading flowers :
Death, lixe a narrow sea, divides
That heavenly land from ours. ’.
—Biblical Recorder.
THREE DEL USIGNS.
A friend with whom I was conver
sing in one of our inquiry meetings'
lately said to mo : •• 1 know that I
ought to become a Christian ; 1 fully
intend to become one But 0! how 1
wish it were over with !’’ I said to her
■ “Mv friend, suppose you came into a
dining-room verv hungry, and when
you were invited to sit down to a load
led table would ^ou say, ‘I leel halt
starved, but I wish 1 was well through
with this business of eating this din
ner?- -The Lord Jesus has spread for
you the amplest provisions of His grace
and says, ‘ Come, all things are now
ready.’ ”
Another delusion which rocks thou
sands in a perilous slumber is that they
will yet havp abundant chances iq se
cure heaven. “ I need be in no hun t,
lime enough vat.” This is the will-o'
the-wisp which is leading multitudes
on farther and deeper into the morass
of impatience. Not only iu this world
will be chances for repentance and se
curing heaven, but even beyond the
grave God's mercy will give them an
other opportunity. This delusion is
in the air to a degree never known be
fore. The mighty bell which God rings
over our heads sounds >ut the signal
“Now’ is tjie day of salvation ; but
against God’s imperative “Now’’ thou
sands close their ears and allow the
devil to whisper into them his delusive
“To-morrow.”
Another delusion is. “ I am trying
to do the best I can,” audlthese very
words come from those who refuse to
do any thing for Christ or let Him do
any thing for them. Still another pre
text is, “ 1 do not feel, and how can l
he saved without leeliug?” If by this
! word “feel’’ he means thinking, he is
! right, for thought is indispensable: but
1 if he means acute distress, he is deny
ing Christ point blank, for the Saviour
never said that feeling is the essential
thing. To accept and obey Christ is
vital, but these are acts of the con
science and tlm will, and not matters
of emotion.
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Seize the moment of excited curio*
< ity on any suhject to solve your doubts.
-r-YFirt. ;
• Absent destroys trifling intima
cies, blit it invigorates strong ones.—t
Rochefoucau Id.
The bett materials 'for political
prophecy are the unforced opinions of
young men.— Bacon,
When you have learned to listen
you have already learned the rudi
ments of good education.
Those who really enjoy the ccupmuh
ion of saints never run after the com
munion of sinners ill forbidden^ or
doubtful places.
A living. lovable Christian is the
best reply to infidelity—the most pow
erful argument for the gospel.—Rev.
David /largest.
Beware of being witty at the ex
pense of reverence, saieastic at the ex
pense of chanty, and entertaining at
the expense of truth.
I don’t see why a politician may not
be one otihe saints <yf God, if only an
ehored to a conscience, not. to an of
fice.—Frances Willard. .
How many labor for God without
God; not without his permission, nor
without his support, but without his
inspiration.—Dr. Joseph Darker.
Faith, though weak, is still faith, a
glimmering taper if uot a torch ; but
the taper may give light as true as the
torch, though uot so bright.—//. Mid
ler.
Diotrephes got the pre eminence he
coveted—lint lie put himself into the
pillory, uot upon a pedestal. His sort
are making the same mistake now.
Waters may rise as high as they
fait. Whatsoever action hath God for
its author hath God for its center. A
circular line makes its ending where
it had its beginning.
The fortitude of a Christian consists
in patience, not enterprises which the
poet calls heroic, and which are com
monly the effects of interest, pride and
worldly honor. —.....
There is a sort of econemy in the
ways ot'^rovidence Gist- one shall ex
cel where another is detective, in order
to make men useful to each other and
mix them in society,—Addison.
To take the Scriptures for our direc
tory is to walk upon a path which,
either rugged or smooth, overshadow-^
ed or illuminated, shall bring us at
length to immortality and joy.—Bick
ersteth.
It may bo too late, quite too late, to
set aright mischief once done, to avert
consequences, to stop the working of
the evil that we have set in motion.
But it is not too late, it is never to late
to come back to God.—Bishop Tem
ple.
Tiie Lord overlooks the failure which
arise out of the weakness and imper
fections, and considers tiie nature of
our intentions. Our work will not be
tested by what we have done, but wliat
we have honestly tried to do. -Interi
or,. - ...8
There is no more use in praying
without practicing than there is in
practicing vvithdin praying. Kou can
not learn to walk, without walking, no
more -than you can learn to do good
without trying to do good.—(’fairies
Kingsley. .
The world breaks the hearts cC its
best benefactors, aad then, after many
dajs builds them sepulchres. If you
would raise the age in which.you live
you must live above ft, and to live
above it is to be misunderstood, per
haps persecuted. aim ' -
O foolish mourner! Would you not
have jour friend at home; at his home
and yours; with his Father and your
Father, bis God and your God. Can
you miss him so much for a day, when
you have the prospect of living with
him for eternity ?—Richard Baxter.
Two laborers were trying to place a
stone iu position on the foundation
wall of a new building. A crowd was
standing mound looking ou, and each ,
one offering his criticism and counsel
freely and loudly, but not one lifting
so much as a linger to help, That
reminds me of church "wk,’’usaid a
passer by to another, “ Why ?’’ “ Be
cause,” was the reply, “ two uieu are
doing the work and twenty qre doing
Abe talking.” • f
Tis sad that virtue dwells on Jiigh,
Mid rocky'steeps, that seek the sky,
Where o’er a hallow'd realm she holds
her sway.
No mortal eye her form hath met,
Save his, from whose heart galling
sweat
Breaks out, and wins to manhood’s top
the way. ■ /
—UtMonules, B. C., 66^.