IN ESSENTIALS, UNIT7; .
fjf N0N-RSS*NtUL8,
VOL.-XU.•
. RALTjlGtf, N. C., THURSDAY,
NUMBER 15.
r
V.
-I " 'MUliL-gSggS
THE Ohiu«tjan SUH.
*’* nnUlHID BVJII TKCRSDtT BT
t lithe only Held
« Christian character, or vital piety, the
only teat at fellowship or membership. S
." '4 Whs’^UlhPot private Judgment sad
•lUto liberty ol eoaodcDMi, Mbs privilege and
duty of all. <■ ... «*
-Ww,*.. - ..
1 V4it! PWDRS’iWATli
. »w*''ittovkRtin
jtfntrm i
tin
’,4Wtj
IlSbn H
INWOW bo* d->m in i !l*f-t
T<* JlH- «(. fgiltf
fifth eentprv Ucjjnon
t'a'totius, began im
• advocate what was tints
&tHrbVpou*r df nfen'ij
-PAS
flMHJWllPffe*
dot-los
i*w» 'wnbrngaattnif ifc
IiTUwnWi* *w**M dM.iiot Umg r-muK
found thumwtlves
*er», withfoWower*, in a.doctrinal
“AAuP* A%~d«’*hfe**«ie this win the
sssswa
purposes ui the salvation of
__ , . .*giw» was a Briton and Gee
' lestlns was a haUsWBf'Irelnnd. Their
tyVAitj1 tn So/he. j* Learning, 'pffity
SP«t virtue gave then a wide
nod favorable reputation, and hence in
these respects they were well prepared
to become leaders in a theological
may^Weyt.
Augustin was the first man to make
apportion to the new doctrine, so far
as wfe are informed. He did not be
lieve that man had in him the power
to. do what these monks had claimed.
He taught the necessity 0i, divine
graqe to secare our salvation. While
b« was strong tn his opposition be was
hot very clear in giving expression to
hie view*, and was consequently badly
misunderstood- It is **id that through
a failure to comprehend this writer
many came to believe that God not
.only predestinated the wicked to eter
nal punishment, but also to the guilt
and trausgression for wbioh they were
punished; and that the good and bad
actions of all men were determined
trom eternity by a d^'iue decree and
fixed by,an invincible necessity. Those
embracing this view were called Pre
desUuarians. This is i# all probability
the origin of tbl6 controversy, “the
pestilential effects of which" as Dr.
Mosheiin says “have extended through
tbe/lol losing ages. ’’
For nearly'40^ y^ars the teachings
of these monks had but few perms
0 inent sspporters qad finally became to
shittf* kdowapi»fat)tc :4V bat seem
[< to We the death of this theory
oVed to be onlv a temporary waning
_jt came forth again as a resurrected
' corpse from the grave with apparently
hew life intused in it. In the ninth
century, or in A D. 847, Godcschalcus,
a distinguished Saxon, having perstted
his theological studies in the monas
tery of Orbais in the diocese of Sois
sons, became vain of his learning and
aspired to be “Wise above what is
written.”
He spent some time with count
Bberald, a nobleman in the coart of
the Eippcrof Lotbaijr. Whi)e here be
studied and discoursed, with much bold
ness on the doctrine of Predestination.
He maintained that Hod from eterni
ty, had pre ordained some to eternal
life M>4 d(ptt »0 eternal ruin, This
vraa a revival of the doctrine which
had been agitated in the fifth century.
It now gains ill vigor. Rabanus Mao
rus, an enemy oftJodeschalcus, learn
ing of this teaching, fought it very
hai^d.
j'lie point Maurus made with mark
ed-effect against Godesclialeus was
that he was a corrupter of the Chris
tian religion and the would be*’author
of monstrus heresies. He was soon
imprisoned and made to suffer no lit
tle for bis teachings. He died in 9*8
in tbe prison ta the monastery at
Hhhlvliiiefe. but martyr-liko, be died
maintaining wHJ> bif latest breath the
doctrine of Prodes*? nation
His imprisonment, at«i consequent j
Bufferings galhedtilm ratich sympathy,
which led men, to becowv outspoken
supporters of the new doctrine. . To
such au extent did this go, that it prb
f idiiwd a schism in the Latin church,
of more than ordinary importance.
Retrain, monk of .Corbey, Vrudeu
■ tins, bishop of Troyes, together with
a large number of prominent church
people pleaded the cause of Godeschal
cus, till a council met, having in its
looms bishops of fourteen provinces to
npport this cause. Thedeath of GodeS
chalcus garve opportunity for the ex
citement to subside. Yei, as a mat
ter of fact, there is to day a living
theological dogma, called Predestina
tion. It is even now held most tena
. ujpusly bV » Mrga number of "ifeili
gert people. ^ r * . i
.*1 I ltd* $nd«Kl a most remarkable fact
in human history that men can make
impressions of £far more lasltog char
Mter in matters jof controversy with
man, than he uan when he comes in
cdhfiict with1'’sin and satan. ft is
'jtyesdibg'*, 'fy the truth are 'saips
jforfotteu, while iifa wo.k he does in
favor^of siu is remembered without
trbullfe.. 1
Who n rnemltcrs now any great sef
mon of thjsA^(ifl,'’ aay .great plea be
made for the salvation of man ? Nojt
opp, in all probability, and yet here
.fVe.ifeal ht^rorles, which wfth
seat, record the Caeatgis debate, which
beginning in the t£fth century has
(foriie^ down to uS^ss the cascade
whjcli dnSptfts itself ove? fall alter
over fall, till now, in the last quarter
of the Nineteenth century, we stand
here in » comparatively new country,
but the friends and representatives- ol
this dead monk, are here, all busily
engaged in supporting an I encourag
ing the doctrine oi Predestination.
if ar Exchanges.
A WKEKU « HAT WITH BBOTHBH
BDITOKS.
Every age bas its peculiar charac
teristics—those of the present include
a frequent clamor tor reform. It is
wanted in the government, in tlie bank
ing bouses, in the navy, in the army,
m the methods of private business, in
the physician’s service,in the lawyers’
practice. It is customary to have loud
calls made for Reform in all these,
and many others, but one of the moat
sensible calls for reform, is the follow
ing fVom the “Macon Telegraph
Let there be a reform ih funerals as
in everything else. Many a poor man
takes bread from the mouth ot hiss
living children that he might bury a
relative in a manner that will gratify
the public and not himself, for, though
his grief may be as true, his loss just
as great, he must accede to the de
mands of custom or be put down as a
brute. It is well enough for dead pub
lic men that this great display be
made because public men are wealthy,
and can afford it, but why rob the poor
man ? The undertakers tell me that
an ordinary funeral bill amounts to
$150, and that one-third of that amount
goes for carriages. They tell me also
mat there ate people who make it a
rule to attend every funeral, and to all
intents and purposes merely to get a
ride.
-o——
It seems well nigh impossible to
arouse the Protestants of the United
States to a sense of the alarming
character of the present work
of the Roman Catholics. A re
cent issue of Charity and Children,
dismissed the thought of Protestants
going to the Catholics with the remark
—they will qot—never. We hope Bio.
Mills is right and we think he is as
far as be goes, but he has not touched
the rear danger. It is not that our
people will likely go into Catholicism,
but there is danger that our children
may be captivated and led from us—
not only so, but there is danger that
Protestants will fail to reap from the
world such harvests of souls as they
ought to have, while the current may
bear them directly into Catholicism.
Present indications look as if children
now bora may live to see the day when
Roman Catholicism will raise her ban
ner above our churches and turn us
out to die or to repent and return. The
Hovihem Churchman seems to see
danger ahead and “waves the signal,”
as follows :
There has never been so dangerous
a tune to our Church in this country
as now. Never before were Roman
principles and doctrines, even by their
titles, and without any manner of dis
guise, taught as now, and without re
buke. Almost the entire Northwest
is bone}' combed L with Romanism.
Presbyters tench (and without rebuke)
prayers for the dead and to the dead;
teach purgatory, where the souls of the
departed are purified, not by the blood
of Christ, but by punishment; teach
the sacrifice of the Mass efficacious for
the living and the dead, which this
Churelt has declared to be a “blasphe
mous fable and a dangerous deceit
teach these falsities not in a Joiner,
teach them openly and plainly and
above board, the very Bishops of some
of them approving; teach trausubstan
tiation to nomine; teach worship of
the elements; in fact, teach nearly
every teaching of the corrupt Church
of Rome, and, as we said, no man
making them afraid. The matter is
growing, so that unless something is
done speedily these false teachers will
be in a majority before mar.y years.
Well does the inspired writer de
clare that Cod is a very proseut nelp
in time of trouble, a very present help
mortals to serve, for we are often it)
need—with no earthly hand to whom
we can apply for assistance—hence
the value ol such a friend. He cto
assisV us in our perils - in our times
of needs. From an txehany. we clip
the following bearing wo ibis point :
wbereever the fight was thickest and
strongest to make bis wav to the front,
bo|ding up the coloss.apwto cheer the
men by his’’ wonderful dating and
courage. Hour after hour he stood his
ground, and whil^ hundreds were fall
ing round him, remained unhurt. AJt
the end of the engagement bis supe
riorofficer said to him: “Carnegie, how
did you manage "to stand fire as yon
did? You. should let some of us into
the secret. You were always to the
front, ami yet you have not a scratch.
What’s the secret ?” “It is the King's
secret, sir, but 30a may know it better
than I do, for you have served longer
I remembered who I was fighting for
—my king—and that gave me strength
an l courage so that 1 did not think of
myself’’ ... —x )
New York is the greatest American
City, but it.-)9 about to be “ un-Amer
icamzed” by thefloods of immigration
trom all parts of the world which fre
quently pour into its great lap of
wealth and luxury. We must stop
within American politics or stop im
migration, as witness the following
from the Presbyterian Observer :
New York city now numbers 1,507,
inhabitants according to the latest
computation. Statistics show its cos
mopolitan character. The pure Amer
ican element is largely in the back
ground. The foreign element predom
inates. For instance look at the Irish
exhibit! The grand total is 507,602,
i. e., 248,246 are Irish-born, and 259,
357 have one or both parents Irish.
Observe the German showing. It com
prises a population of 436,357, or 204,
352 Germau born, and 231,905 Ger
man-American, As to other nation
alities 146.740 were born abroad. Thfe
purely American-born number 417,
185. This presentation starts thought
and inquiry. “What shall the harvest
be?” Will the racial peculiarities dis
appear or will they come to the sur
face as troublesome factors ? Will
there be clashing of customs, interests
and views? Will foreign or American
ideas be dominant? Will the power
of our uhristian institutions and of owr
schools, and Of commerce and trade,
be equal to the strain imposed upon
it? And as Europe is every month
and year adding to the foreign vote
and influence, what a problem has the
chief metropolis to solve? And in its
right solution the entire country is in
terested. We believe Christianity and
patriotism will prove equal to the hour
and need.
--o- ..
Thoughtless persons often accasion
much trouble by their thoughtlessuess
either in words or acts. In no sphere
is thoughllesness more to be feared,
even dreaded, than in the home circle
where the children are most frequent
ly the observers—and close observers
they are, too. One fruitful source of
this class of evils is the talk of the im -
perfections of the preacher in the pres
ence of the children. This should
never be done, as at this age they do
not understand human nature well
enough to know that none are perfec*
—hence they look for too much in the
preacher and because he is not perfect
as they concieve every bo<Jv should be,
they lose confidence—a loss never re
gained afterward. There is no need
for it. A little tore thought, a little
prudence might remove it all, and
avoid the unpleasant thought oi loss
in the younger members ot the family
The loss is not only to the preacher,
but the child has lost what it may nev
er regain—confidence. This loss paves
the way for a want of self-respect, and
death and destruction quickly follow.
The Holston Methodist pointedly says:
The preacher can scarcely preach
with power to an unwilling congrega
tion. A few intimations from heads
of families, as to the inoompetency of
the preacher, will fill the young with
suspicion, and they will either stay it
home or put everything the preacher
says to a dangerous discout. The
year will scarcely close Without the
death of some sinner, who would have
been saved by the preacher if he had
met a cordial reception; and many a
map will pass beyoud the point of
moral recovery, who could have been
saved by a preacher that had the mor
al support of the membership.
A Question.—Hon. Andrew Broad
dus says : “ What right has any man,
who calls himself a Christian, to say
that he cannot take time to do Chris
tian work ? Let’s take as our own
motto: “ Always and at all times, and
everywhere, and at all cost, allegiance to
Jesus Christ.'''
THE NATURE ASD NEOEE81TV
(fo FAITH.
HBV. .IAl
MAPLE, 0. D.
Believe on the Lord Jesus Cbrl8t> sad
thou shalt be saved. Acts 16:81.
He that belle vet h on the Goti hath ever
lasting life. John 8:86.
Hera it is a firmed that faith istl
condition ot solvation, and that the
man who believes in Christ “hath
eternal lite.’’ An intelligeut,well edoj
cated, thoughtful young man once
usued me how this can be; and said ii
was impossible for him to see how si
man can be saved by faith. Many
thoughtful anxious souls are in the
same trouble, and ,-e desire to lead
such minds into Mss light.
I. Faith it a rational, anet necettotry
condition of salvation. It is essential
in the very nature of things. It is not
an arbitary appointment. This is
seen 1. In the very nature of faith
itself. Faith embraces two ideas: 1.
Assent to the truth, or persuasion. A
man may be convinced by argument
that a certain statement is true, and is
compelled to assent to it. a man may
be compelled by the force of wisdom
to assent '.o the idea that there is a
God, and that the soul is immortal.
This assent may exist in the minn as
a dead fact, and have no influence on
the heart and life. Jam. 2:19. Thous
ands are in this state of mind. Rom.
1:18. The heart is unrenewed and
sintul. 2. Reliance, or trust. In this
state of mind man not only assents to
the truth, but trusts in it and is gov
erned by it. You receive a certain
document from the President of the
U. S., appointing you to an office of
profit and honor, and on examining it
you find it properly authenticated.
You assent to its genuiness, and are
governed by it. This is illustrated in
the case of the centurion. Malt. 8:5-10.
This man had seen evidences ol
Christ’s power to heal the sick, and
his mind not only assented to this
fact but also trusted in his power.
This distinction is not only stated
in the Scriptures, but is realized in
our own experience.
Scriptural faith combines assent and
trust—assent to the divinity of Christ
and reliance on him for salvation.
This is a reasonable and essential
faith. It is like this: A man is sick,
and must die without medical aid. A
physician comes claiming to possess
the skill necessary to cure him. He
examines the evidences of his ability,
and finds them satisfactory. His mind
assents, and be puts his trust in him.
This faith is reasonable and essential,
for without it lie -would not put him
self under his treatment. Mar. 5:24-29
Thus you see that that there can be
no salvation without faith in Christ
A truth can do a man no good if he
does not believe it. If a man was as
sured that by going to a certain place
he might make a bargain that would
be of great advantage to him, of what
use would this information be to him
if he did not believe it ? A sick man
is informed that there is a certain phy
sician who can heal him if he will ap
ply to him, but this knowledge can be
of no advantage to him if he does not
believe it. Thus it is with the offers
of salvation in the gospel. Christ in
vites the sinner to come unto him, and
be saved. Matt. 11:28-30; John. 6:40.
We are told how to come. Isa. 55:6-7.
This cannot save us unless we believe
it, and obey it.
A young enquirer, anxious about
his soul, said to a Christian, “I believe
the Bible to be true, and every word
of it from God. 1 know I can only be
saved by the redemption ot Jesus
Christ. I feel my misery as a sinner.
I believe every thing; but how am I to
oen'eve so as to be saved t” Many
are in this state of mind. All “that
you have to do is to put this faith into
practice. Go to God and ask forgive
ness. This is illustrated in the case
of the bitten Israelites. The braeen
serpented was lifted up as a remedy.
They believed that this was the di
vinely appointed means of cure, and
all that they had In do wa? to look
and live. You must simply take God
at his worj, and do as he says. Rev.
22:14.
2. Without faith there can be uo
reconciliation to, and peace with God.
Man is unreconciled to God. His
heart is opposed to him Rom. 8:7-8.
Before a man can be reconciled to God
he-must have faith in his willingnesS
to recede and pardon him. It is like
this: You nave been led to think and
feel that a man has injured 3011, and
you feel a bitter halted towards him
and treat him with contempt; hut you
find that you have been mistaken, and
that the wron 4 is all on 3-our part;
that you have greviousiy sinned
against him. Then the thought comes
up in your mind that you ought to go
to him, confess the wrong and ask his
forgiveness. You feel that this is just
and right; but before you can do this
you must have faith that he will for
give and receive you. Thus it. is in
your relation to God.
3. Faith is necessary to happiness.
This is true of all personal relations
in life. There can be no happiness in
the married relation unless there is
mutual faivh between husband and
wife. If I wished to render the world
miserable and had the power I would
destroy faith.
There can lie no happiness with out
abiding. lajtVm the promises of Christ.
Take the 'promise of forgiveness as an
IllOStmibn. Wttboal faitli In It we
could not know whether our aids arc
forgiven or not. Christ has promised
eternalJife in heaven to all bis disci
pies, and without at) abiding faith in
tlrti premise we can'have dO: pcrms
uent peace on- this question. • Christ
has promised So ■ttefeiut and help the
Matt. 2:
h»; p*rpggle|.n srrth ,.ev*l.
„ Wiulont
taftfi tKl/ promise we will 14 80h
foot t6 fbar alt the «n», bnt abiding
triltrodt wittgrve peace. ' This is il
lustrated in the experience of St
Chrysostom. He said, “I...have a
pledg# from Christ, have bis .note of
band, which is my support, my refuge,
and heaven; and though the world
should rage, to this security I cling
How reads it ? “Lo, 1 am with you
always, even unto the end of the
world/’ If Christ be with me what
shall l fear T If he is rarti}, all the
powers of earth to me are nothing
more than a spider's web.’’
Saving faith consists in both assent
and trust. It is an assent to the
truthfulness of the claims of Christ,
am) 'rust in him for pardon and sal
vtiliou. “In his name shall the Gen
tiles trust.” Matt. 12:21. The orig
inal meaning of the Hebrew wort) used
for trust is to cling. It is a word used
for a chili) clinging to its mother’s
breast. Thus the believer clings to
Christ. A traveler was ascending the
Alps, and excited by the surrounding
sceuery and absorbed in the exercise
of climbing he did not notice where
he was going until he found himself
standing on a narrow edge of a rock.
Looking up he saw that he could go
no higher, and looking down saw that
he could uot return. There he stood
helpless, and conscious tuat his
[ strength was fast failing. It was an
awful condition to be in. A friend had
been watching him, and going by an
other way reached the top of the rock,
and let down a rope to lift him up.
What could he do ? Was the rope
strong enough and could his friend
lift him up ? All that he could do
was to trust. Thus it is with the sin
ner. Blinded by the blandishment of
sins and excited by the struggle of
life he rushes on, but he comes to a
point when he finds he cannot advance
and it is impossible to return. Christ
has been watching and warning nim;.
but he heeded not his tender voice.
Now he reaches down and offers to
save him, and his only chance is to
grasp the Saviour’s offered hand.
II. The truth of the Christian in
Christ is not a blind unreasoning trust
like that of the heathen in his imaginary
God; but a rational confidence based on
a good foundation. He has every rea
sou to believe that Christ will Save
him, for this is seen 1. In his prom
ises and invitations. Matt 11:28;
John. 6:37.
2. In the manuer in which he re
ceived sinners when he was here on
earth. Mark 1:40-42; Luke 7:36-50.
3. By his death for the redemption
of sinners.. Rom. 5:6.
These are the considerations on
which- the Christian bases bis trust in
Christ, and they are rational. It is
good evidence that he will receive and
forgive him.
4. His trust in Christ's power to
save him is based on the manifesta
tions of his ability while here on
earth. He healed the sick and raised
the dead. These works symbolized
his power to save man from the guilt
and power of sin. Luke 7r48-50; John
1:12; John 20:27, 29,31. Christ mas
saved millions of sinners, and this'Ts
a rational reason for trusting in him
for salvation.
There presumptuous trust of
wicked men, who depend on Christ
to save them in their sins. They
think that be will save them if they
do continue in sin, but this is a fool
ish presumption. Christ makes sub
mission to hits laws a condition ot sal
vation. Matt. 11:28-29. There can
be no salvation without deliverance
from ther love and practice of siu.
Sian cannot be delivererfl^Pfrom the
consequences of sin without this, for
these are dentation from bo<1, a sense
ot guilt, and unhappiness growing out
of this state of mind. Here is where
sinners make a mistake. They look
upon the punishment of sin as some
outward infliction from which they
can flee or evade in some way, but
this is a fatal error. It brings con
scious, guilt and remorse. Can a man
run away frotn this ? Can a man run
away nom the punishment of drunk
enness ? It strikes his very nature
It is not an outer hell that you have
to dread, but an inward hell more ter
rible tlfinfjire and brimstone. There
is no escape from this only by being
delivered fi-om the love and power of
sin. Wnen a man is delivered from
the love of rum aud the bondage in
which this appetite bolds him, then
he can escape the consequences of in
temperauee, but not till then; for this
salvation alone can turn his feet into
the path of temperance, and there is
no escape from the awful evils of in
temperance only in this way.
Remarks.
1. Sinner, you have faith euougli tc
! save you if you will only obey the con
victions ot duty growing out of this
[ faith. You believe that there is s
God, that the Bible is true, that ObiUt
is Ibe Saviour of men, and that you
ought to obey him; but you will not
let this faith govern vow. You do not
do as you know tliut yon ought to,
but lot sinful iuolinaiioua lend you on
; in a life of disobedience. Here i* the
whole trouble iff vour case, and you
are conscious that ibis is so. A young
ttSii said to me, '1 believe the Bible,
and know that I ought to obey God;
but 1 do not feel like it” The way to
teei right is to Oo right Jam. 1:22^25.
Obedience alone can give peace of
conscience, rest in God’s promises,
and hope of heaven. This is not sim
ply a matter of revelation, for yon are
conscious of this. Your own exper
ience teaches you that it is so.
2. Faith iu Christ brings peace to
the mind, and gives hope for the fu
tare. 2 Tim. 1:12. Christ promises
three things: 1. Forgivness to aH
who accept him as their Master, and
oliey him. Malt. ll:28; Joh. 6:37.
This forgiveness brings us into a 9tate
ot peace with God. Rom. 5:1. 2. Aid
to enable us to live a Christian life.
Job. 15:5; Rom. 8:2. This assurance
of divine help ta^es away the fear of
iuimig uacK 1010 sin again, ana sets
the mind at rest on this question.
Jrh. 14:2. 3. A life of happmess'ln
heaven. Job. 14:19; Joh. 10:27-29.
This frees the believer from all dread
of the future, and sets the mind at rest
on tois great question. Rom. 5:1-2.
A Layman's Voice.—Judge W. R.
Barksdale: “1 love the preachers. Af
! ter all you say about laymen, the sal
vation ot the world depends upon the
preachers—more and better preachers
is our great need. There is a great
and crying demand tor preachers. How
shall they be secured, and then, after
securing them, how shall we keep
them? That’s the question of ques
tions. We must love them more and pay
them better. We must get out ot the
habit ot paying less than we promise
them. When we fix the salary at $600,
we must not aim to get off with pay
ing $400, or expect the preacher to
step forward and pay a part of his own
salary. We must not only pay the
full salary, but we must do it more
promptly. Have it fully understood
when the payments are to be made,
and come up to the day and hour with
them. Besides paying the salary, and
doing it promptly, there is much more
than we can do to make our pastors
love to lie with us. Bind them to j'ou
by the many little kindnesses which
the relation they hold to us should'
ever secure for them. I have gone in
to this laymen’s movement that I
might help to lift burdens from our
pastor’s shoulders which ought never
to have been placed there. We will
retain our young preachers in Virginia
just as we love our pastors more and
deal better with them. Before .the
Suffolk Layman’s Meeting.
A True Revival.—Every revival
of religion recorded in the Bible seems
to have been a revival of personal
righteousness among God’s own peo
ple. No amount of outward prosperity
no increase of numbers, no new and
attractive forms of worship, can possi
bly make up for or take the place of
the faithful conformity to the whole
will of God on the part of those who
are cdffed by His name. The sooner
the ministers and churches recognize
this fundamental truth and necessity
and bend all their enegies toward the
bringing about of 3ucb a revival, the
better it will be for the Church as such,
and the speedier shall we all reach the
desired end of seeing ungodly and
skeptical unbelievers brought under
the power of the gospel.—Independent.
The Point Prof. J. T. Averett
some time.ag*' delivered an address on
Religious Principles and Worldly
Practices.’’ in which he took strong
ground against Christian menAtoUqg
for immoral men for ljigh offices.” We1
should blush to cast our vote lor a man
of. immoral character. If Christian
men would frown upon every, such
man and vote against him every chance
he gets, we would soon have, belter
men in office*”
The Right Impress:—“ When we
carry out Christian practices, we will
make our impress upon society. Even
bad men honor a true Christian. Let
us carry our religion n.*o our daily
business and work, if need be, until
midnight' Saturday; aud it we go to
sleep iu church the next da}', be sure
to wake up when the hat comes around
arid put in a good piece of money,’’—
'Judge Onnter.
A Stab.—“The worst stabs that the
cause of Christ receives come from in
consistent professors of religion. When
we fail to deal honestly with our fel
low men, they"w111 make a large dis
count upon our professions. The pow
er of a Christian, is a great power in
this world, and die nearer we come to
the exact line of what is right, the
more will the world be brought to
honor Christ our Master,’’— Judge.
Johnson.
I3?“ Any Person, and especially
any member of the Christian church
stopping iu Norfolk, Portsmouth or
Berkley, either transiently or perma
nently, is cordially invited to attend
the services ot the Christian Church,
Liberty St. and Berkley Ave.
Services every Sunday at 11 a, m,
and 7:30 p. m.
' The Christian sun.
* spec!*) KMBMBt Yearly idwttai
will |My moathlj or vxuvmtt iaitaM
Trtwsfcwi s^tverttsemsms ts be for
i issrtvm. \ ■ .« vft .1 5
§ithy joints.
-1--- • »■'■. « V ""■ ■' T' -»"*
* * •
When we come beck from the bat
tlefield, weary yet victonoos, we may
1 «>k for bur King of WtMe enmipg to
meet as with bread afttd wine and Ins
own priestly blessing, that -we a»ay be
strengthened and refreshed by himself.
—F, R. Havergal. ,Si *.*
The humanity consists not in *
squeamish ear; it foosiate not m staff
ing or shrinking at tales of misery, but
in a disposition of heart to relieve I*.
True humanity appertains rather to
the midd than to the nervrn, and
prompts men 10 nsc real and active en
deavors to execute the actions which
it suggests.—0. J. fox.
Shun evil speaking. It is a mean
and dangerous habit.. The criticising,
carping, fault-iTocffftg spirit is easily
cultivated, and alarmingly difficult to
shake off. Say good, kind, generous
things about people when yon truth
fully can; when you cannot, hold your
peace.—Michigan Advocate.
The world s history is a aivine po
em, of which the history of every na
tion is a canto, and every man * world.
Its strains have been pealing along
do vn the centuries, and though there
have been mingled the discords of
warring cannon and dying men, yet to
the Christian philosopher and historian
—the humble listener—there has hah
a divine melody running through the
song which speaks of hope and halcyon
days to come. —J. A. Garfield.
We make a mistake* when we spend
the main portion of our time on the
accessories and incidents of life. The
farmer who devotes his attention chief
ly to his fences, neglecting the plow,
and sow, and care for his stock, will
soon be mortaging and then parting
with his lands. The fences are use
ful, but the odds and ends of time are
enough to give them.— United Presby
terian.
He who would see clearly Divine
things must maintain a pure heart and
a willing, teachable mind. He must
come into the school of Christ with
the disciple’s gentle and docile spirit.
He must do in order to know. Expe
rience conies by way of spiritual reno
vation. Grace opens the eye-sight to
wonderful discoveries of trath, love
and glory.—Presbyterian Observer.
L plead with you who are parents, to
train your children in ways of rever
ent familiarity with God’s Word, God’s
house, and day. Let them understand
that something higher than your taste,
or. your preference, makes these things
sacred and binding, and constrains you
to imbue them with their spirit. And
that they may d > this the more effect
ually, give them, 1 entreat, you, that
mightiest teaching, which consists in
your consistent and devout example.
—Bishop H, C. Potter.
The Nation is more and more being
waked up to the necessity of stronger
measures to restrain and even prohib- ,
it that prolific mother of all crime, /
the liquor traffic. Christians are be
ing let! to feel the need of a more per
manent and perfect rule as a basis of
public morals than the will of a fickle
majority. This is turning their eyes
to the principles of National Reform
as the only hope. Altogether the re
trospect gives promise of a better day
in both the religious and political
worlds.*—Christian Instructor.
We have turned over the govern
ment, whether of the nation, state, or
municipality, to men whose only inter
est is to make money out of its admin
istration. If they were honest and in
telligent it would not be so bad that
it furnished them a livelihood and
honors,'and we might satisfy our con
sciences. But they initiate the mo9t
intolerable frauds, practice and en
courage dissolute iiviug and make hon
esty and public spirit a by-word.—
Central Ch. Advocate.
What is requireu in political ana so
cial, is no less strongly demanded in
religious, polity. In church organi
zations men leel some local or individ
ual pressure, but it does not follow
that the organization is vicious, or
evou at fault. It may be, or it may
not. Studeuts, thinkers, conservative
statesmen, find the highest and richest
field for the exercise of their talents in
the ChurcJ^of Christ. In seeking its
developement, perfection, and largest
beneficience, they especially need like
ness to Him who is “the Truth;” they
have the promise Of the Spirit of truth,
to guide into all truth —Zion’s Herald.
There is no pleasure so great as the
pleasure of doing good—as the satis
faction of knowing that you have
I lightened some one’s burden, comfort
i ed some troubled heart, and strength
ed and encouraged some one who was
ready to faint. Sometimes it takes
but a little thing to do this. Some
word of counsel or sympathy, some lit
tie act of kindness, some small token
of regard, when a person is discourag
ed and cast-down, may be the means
of cheering a$d comfort ng him, and
inspiring rnttf with new hope At this
joyous season, while you have every
comfort, do not forget the less favored
around you, but as you have opportu
nity, endeavor to make them happy.—
Methodist Recorder,