Newspapers / The Christian Sun (Elon … / Jan. 10, 1889, edition 1 / Page 1
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The Cub iffy ian sun. r£/?v.v ■■■f subscription : .CaII. in ADVASOB.) One rear, pos.*ge included..»9 lx Bintni “ 1 «• term's Of ADVERT liana: ne wiunru, t*u lines, tirst Insertion .91 ou or each su'jsequent Insertion..• 50 < ne aqua1-** three months.5 00 Onesqmr- <U .uonths..8 Qnesqwe twelve months.15 00 Ad»aru»ors uuaaging weekly must make a sp.<m*. Agreement. Yearly advertisers evil, |»a> «s> ithly Or quarterly In advance. Trai)*t tut a-iverttsemeaut to he pud tor on lnaertlou. rn f I TT!? I nrj IN ESSBNTIAL8, UNIT!; VOL. XLII. The Christian Sun. PVBUSHKD *VBV TH VHSDAT »T Hay. J. PRESSLEY BARRETT. OUR PRINCIPLES: i. The Ia»rd Jesus Christ Is the only Head of the Church. 3. The name Christian, to the exclmales jf all party or sectarian names. 3. The Holy Bible, or the Scriptures of the Old and New Testaments, a saffleieot tile of faith and practice. 4 Christian character, or vital piety, the only t«et of fellowship or wsmf—bip. 5. The right of private Ju| -sent and the lltx rty of conscience, the t lege and duty o', all. * * IN NON-«S9i;»TlALB, LIBRKrl; IN ALL THINGS, charity. RALEIGH, N. C„ THURSDAY, JANUARY 10, .1889. NUMBER 2. rut: l..\Sl WORDS OF THU J sa noun. w ‘it. ', . , , -«l BY REV. JAMES MAPLE, t>. » , fill Bit, Lama iobachtbani,—-Matt. 27:10 These, In some respects, are the • most remarkable words that Christ •ever uttered, and It la probable that the fulness of their mean inn has never tteen mthomed by the human mind. Some theologians have explained these passionate wonts as cooly and dispas lonatly as an old surgeon would dis sect a dead body. They t©IT ns in the dry language of dogmatic theology just what they mean, and with as little emotion as a school teacher would an aUze a grammatical sentence ;but these are words of deep feeling. They are the uLerance ot a soul moved to its protoundest depths, and to understand them we must take to their studv a heart in fhll sympathy with Christ. This is the best preparation for the understanding of the Saviour’s words, and especially His last utterances. These are expressions of deep emo tion, and to understand the language of feeling we must experience, to some extent at least, the same feelings, so • deep Christian experience alone can enable man to comprehend the pro found spiritual meaning of Christ’s teaching. “The natural man receivetb not the things ot the Spirit God; tor they are foolishness unto him; neither can he know them, because they are spiritually discerned.’’ I Cor. 2:14. “Eli, Eli, lama sabachjbaui.'* “This language is not pure Hebrew, nor Sy riac, but a mixture of both, called, commonly, Ayiia-Vhaldaic.'' It is a quotation taken from Psalm 22:1, where David exclaims, “My God, my God, why bast thou forsaken mo ?” There is no evidence that David used these words in reference to Christ, or as a prophecy of him. They aye Bimp-j ly the expression of his own experi-S ■cnee. The Saviour used them as best adapted of all- words to express the extremity of his sorrow. Our text is the language of deep emotion, and it should be interpreted as such. We should let exclamation ftj exclamation—the expression of feeling be the expression of feeling, and not attempt to force it into the service of meiaphysiel theology as a statement of dogmatio truth- This method of interpretation has, made sad havoc of the language of Christ and of common sense. The common idea of our text among theologians is, that Got! withdrew ju dical iy from Christas be withdraws from the sinner, leaving him to fee! the weight of his displeasure, which is due the sms" of the world. The Rev. John Flavel says, “It was a penal de sertion, inflicted on him as a satisfac tion for those sins of ours which de serve that God should forsake us for ever, an the damned are forsaken by him.’’ Was this a fact? Did God forsake and punish bis beloved Son as, the damned in hell are forsaken and punished. Flavel Bays, “As there lies a twofold misery upon the damned in m hell, namely, paiu of sense, and pain of loss So upon Christ assur edly, there was not only an impression of wrath,but also a subtraction or with dr&wment of all sensible iavor and love.” Br. Barnes says, “The Father of mercies had withdrawn trom him, as if he was personally a sinner; as if he were himself guilty or blame-wor thy on account ot the sins for which he was making expiation, in some sense he experienced what the sinner will himself experience when, for his own sins, he will be at least forsaken of God, and abandoned to despair.’’ Is this true? Did God forsake bis Son iB this sense? Did he laeve him to . suffer as the ‘ daumed in hell’’ are left to suffer? A'Oy this can. not be true for - -tlie fcdlowing reasons:— /. It it an'impeeKhmmt »f ikt-ehemt actrr of God,andmake» hint worse than juaa». Christ was perfectly pure and inno cent of all Bin, ‘-He did. no sin, neither was guilt found in his mouth.’' “In him is no sin.’’ Can God forsake in nocence as he forsakes the guilty ? Can he inflict punishment upon an in nocent person as he does upon the lm peninent sinner? Judas is regarded as the most infamous character in the history of our race because he desert ed his innocent Master and betrayed him into the hands of his enemies. Shall we charge God with the same crime? Did ho desert his own inno cent Son? Did he go ever beyond this aad inflict positive punishment upon him? This would make him worse than Judas, for Judas only deserted and betrayed him. He did not help his enemies kill him. It is morally impossible, in the very nature of things, for infinite goodness to forsake innocence—just as it is mor ally “impossible for God to lie." His nature is such that he cai-not do it, and if he did he would caese to be in flnitly Just nud good. Then again, this is attributing to God what we hold up Judas to the scorn of the world for do ing-deserting the innocent. 2. This view of Ch'ut't mfferinqt make» God deny himself. He had said in a voice trom heaven, “This is my beloved son, in whom I am well pleas ed." Is it possible that God Could loraaue iTis Son in whom he was thus well pleased, in the same sense in which he forsakes those whom be has "abandoned tb dcspatT?" Cab'1 ttod deny bis own affirmation, an<J «ura ggaiust his own statements? No.' 3. Jt is certain that Ood approved of wliat Ohrid hid done, and was then do ing. Speaking of Christ the Father had said, “Behold my servant, whom I uphold; mine elect, in whom ji • soul dcligliteth.’’ Isa. 42:1. instead of tprsakmg his Son lie upholds him, and so far trom punishing him he “deligbt eth” in him. OhfiSt himself,- but a short time previous to his death on th* cross, said, “Therefore dbth my Fath er love me, because t lay down my life, that I might take it again’’ Job 10:17. Could the Father withdraw from the Son when he was doing what ho loved him for? Certainly not. Could he withdraw from him while do ing what he himself approved. h Christ expressed the. uttermost con fidence in God. He said in his prayer in the garden three times, ‘-Not as I will but as thou wilt.’’ Does not this indicate that he felt the dearest pres ent confidence and repose in God. He declares this confidence in the strong est manner when he says, “Thiakest tbou that I can not now pray to my Father, and he shall presently give me more than twelve legions of angels ?” This shows that he felt the uttermost confidence in b«B Father, and did not imagine that he was agoing to give him up jodically to penal suffering. These considerations show conclu sively to my mind that God had not forsaken him in the sense in which these word8 are commonly understood, but that he was still evinced in the divine love. Tniscry et anguish, “Why bast thou forsaken me," was uttered just as he was ruling out of life, and is an jnter jectional utterance of distress. We are not to force' it into the service of dogmatism, and make it speak in a literal aegse. It is an exclamation of strong custom, and not the cool state ment of a dogmatic proposition. The outcries^ passion are always to be taken freely, as tne utteiance of tragic feeling, or suffering, and not as the language of historical allegation, Zion cries in her deep 4istress, “The Lord has forsaken me.” God immediately answers, “I have graven thee upon the palms of my hands.’’ When Jonathan and liis armor bear er broke into the camp of the Philis tines, the wild commotion, and panic, they raised in tfce army and the garri son, is described by saying, “and the earth quaked; so there was a very great trembling. Is this to be taken as the exact language of a historical fact? Does any one suppose that the earth really trembled and quaked on that occasion? It « simply strong figurative language to describe the great commotion in the Philistine at The facts connected with the tragic scenes of the cross account for this ut terance of anguish by the blessed Sav iour. He had been forsaken by all his friends. Even the beloved disciple John had abandoned him. He was left alone without human sympathy. His enemies had held a mock trial, scourged him with a knotted lash in the most cruel manner, crowned him with thorns, nailed him to the cross, where he was hanging by four bleed ing wounds, and they were mocking him in the moat shocking manner. Under this refinement of torture he was ruling out of life, and as he trem bles under the fearful weight of his anguish, he feels as though he had been forsaken by the last triend of the wretched, God, and exclaimes, “My God, my God, why hast thou forsaken me? Why am I left thus alone to suf fer and die In anguish? ’ This feeling of anguish was not from any super natural causey but the most natural under the weight that was bowing him down to earth- The words he uses to' PYprnss the angplsh of Ids soul was not Ins own, but David’s words; and this shows that sufferings such as he was then bearing had been borne by others before- him. The difference was in degree, not in .kind. - This feeling of utter loneliness that came over his soul lasted only a mo ment, for iu the midst of it he cried out, “Father, into thy hands l com mend my spirit.’’ The daraness fled, and he realized his inseparable union with his Father. Tuts much, we cau see in me suner ings and anguish of the Saviour on the cross, but there is a fact mention ed by him that opens a new field of enquiry by and that which is visible to all, and iqto which 1 dare not enter; for it is beyond my pen. Speaking to “the chief priests, and captains of the temple, au$l the elders, which were come’’ to arrest him, he said, “this is your hour, and the power ofdarkuess.” Luke 22: 52-53. This was the time when his enemies, including the Jews and Satan, were to do their utmost to crush him. The old serpent, “which is culled Satan aud the Devil,” was to bruise the heel of the seed of the wo man. (Ion. 3; 15. The seed pf the woman was Christ, and though he should ultimately crush the head of the serpent, yet he himself should sut ler in some way through the power of the Eevil. He was tempted of Satan in the mount, and resisted the flatter ing temptation. Then it is said, Satan “departed from him for a season." Luke 4:13. This implies that he came b>ck again, and our Saviour tells us tliat the period of bis death was “the purer ol darkness.” What agency Satan maj\ have had in causing or in creasing the intensity of the Saviour’s suffering t know not, for the Bible is silent oty this subject, and 1 do hot propose to pry into subjects that lie beyond the boundaries Of our knowl edge. It is better to be satisfied with what is written. Every woid in this wonderful excla mation is emphatic, “Why?'1 What. Is the reason? How can it be accounted for? What end is to be accomplished by it? “Bait thout” Thou my Father who sent me into the world to die for man; thou, the friend of the suffering and the dying; tbou, the last refuge of thou disconsolate, “Forsaken." Left me to suffer and die alone. “Me," Thy Son in whom thy soul delighteth; me whom thou hast commissioned to do this very work; why. now in the last sad hour ba3t thou forsaken “met’’ Every word is full of meaning, and touches the heart. There have been instances in which the Christian was so overwhelmed and crushed by sorrow that he felt as though he was cut cff from all sympa thy and even God had forsaken him. This was the case with David at one time, and such an awful sense of his utter abandonment came over him, that cry of anguish was wrung from his soul, “My God, my God, why bast thou forsaken me? Why art thou so far from helping me?” Psalm 22:1. There is one element that etfters in to and increases the anguish ot the Christian in such an experience as this that the Saviour did not feel—the con sciousness of sin. This is a bitter drug in the cup of sorrow, and inten sifies the anguish of soul. This feeling can only be taken away by forgive ness. The feeling came over the soul of the Saviour that he was abandoned by his Father, but he was not. The Fath er loved him in this dark hour of an guish as dearly as ever, and his migh ty arm was underneath him. Thus it is with all God's children. He never forsakes them, clouds and darkness may gather around their patnway, but God is with them still. “Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light; let him trust in the name of the Lord, and stay himself upon his God? Isa. 50: 10. It !8 our ignorance inai manes things seem to us as though God had forsaken us. If we could look at our surroundings through the mind of God we qpuld see that he is always with us, and working for our good. This .is beautifully illustrated in the experi ence of Job. He felt that God had forsaken him, and that all the events of providence were against him. In anguish of soul he exclaims,-“Mine eyes shall no more see any good. ’God was with him all this time,'but be cause of his blindness of ignorance he could not see him. We should never loose sight of the glorious fact that God is always with us, for this will give strength and hope in the darkest hour of life. Let the world forsake and dispise me, let the storm sweep my pathway, God is with me, and 1 can sing: “Yet how rich is my condition! God and heaven are still my own.” Christ emerged from the anguish of the cross and the darkness of the grave into the glorious light of heaveu. He exchanged the cross aud the sepulcher, for the crown aud throne of glory at th3 right hand of God. Thus it shall be with all itis .disciples. He prayed, “Father, I will that they also, whom thou hast given me, be with me where [ am; that they may behold my glory, which thou hast given me ” Here no -cloud will ever come between the soul and God, “For now we see fiirougb- a glass daily; but then face to face.’’ Glorious hope! The value of the church paper is manifold. The following shows one feature. It is from the Christian Her ald. The value of the State denomina tional paper is well illustrated by the experience of Indiana. One of the pastors said, “As soon as the Baptist was started all the ministers of the State arose and locked arms,” And the testimony now comes that the re cent convention was practically a unit on every question that came before it. The cry tor money by the Church is all right especially when the Church seeks to pnt that money to the most uoble use. We have watched with in terest the appeal ot Methodism for its million, aud have rejoiced to see them win the r battle. Let the battle go on without slacking. The people that can be induced to give their means will be most sure to give themselves to the same cause their means are intended to serve, No church can afford "to ig nore the call for money, and it should be so pressed as to everywhere mingle with the melody ot the Gospel. But now a new orv comes to us out of the Methodist camp, even while the old one is still resounding. The new cry is, ’’A million souls lor Jesus*’’ The first largely prepared the way lor the last. May our Methodist friends win tu this battle also. The ! pulpit everywhere should be a soul winner. A LlFK 1UA1T0LD FOR CHRIST BY REV. ^ AEK H KA8S0N. Me was bordubn the twenty-sixth of March, 1804, to Worcester county, Mass. God ga*e to him eighty-tour years of mctive tife, in which he proba bly did more for the canse of Sunday than any other His parents nam at good king of Ju soboots in man of oer ed the hoy afW, dab, Asa. Be was- a , wUMpare hoy, with a quick, elastic step, bright face and twinkling blue eyes. His lather was a practicing physician, and a suc cessful farmer. He was, also, an ear nest Christian man, who believed in the family altar and pure religion. His mother was one of the best ot women, who lived ninety years, and saw her ten children devoted Christians, and also all the young ladies of her large Bible class. They lived three miles away from church, surrounded by an immoral and irreligious community, but they were always at church and Sunday school, and associated only with young people who respected, if they did not profess, religion. In his seventeenth year, after a sea son of darkness and-grieving the Spir it, Asa was “led to hope in the par doning mercy’ of God.’' He was sound ly converted and anxious to do all the good possible. In a little time be suc ceeded in forming a “Boys’Missionary Society,” whose members agreed to contribute fifty cents annually to the missionary cause. The following win ter Asa was permitted to lead a young friend, Charles Willard, to Christ, not withstanding the opposition of nearly all of the large school. In the spring of 1822, Asa decided to go to college, and, later, enter the ministry. This re quired great sacrifices on the part of his parents, but they cheerfully coin cided with his wishes. Asa entered Amherst College at the age of twenty, and graduated in the class of 1828. During the most of this lime he taught a Bible-class of colored people, in a private dwelling about a mile from the college. Also, each winter, he taught a term of district school, andexercised a most beneficent influence upon his scholars. The year after graduating (1828-29) at the request of Jacob Abbott, Asa taught a private school at Augusta, Maine. It was a very profitable year and packed full of labors. Besides the school duties of the week, his Sun day services were as follows: teaching a class of boys at 9 a. m.; then riding three mileB to hold three services; first, a public service, Asa reading a print ed sermonsecond, a Sunday-school, over which be presided, and third, an atternoon Bible'service. After these four services be finished the day with his colored Bible class, which number ed nearly thirty. The next two years A9a spent at Andover Seminary. But here he could not keep out of Sunday-school work. The first year he taught a class of mothers at the South Church, and the second year was assisteut superinten dent of a school of over six hundred members. The next three years inis uevoieu young man was the general agent of the Maine Sabbath-school Union. In this lime he wonderfully stimulated interest in Sunday-school work. “About three hundred new schools were established under my (his) direc tion,’’ and great interest in the subject was everywhere awakened. He now began to write frequently for the “Sabbath School Instructor,’’ on the great subject next his heart. But a larger work awaited Asa Bui 1ard—for that was this young man’s name, and on March 1-, 1834, he be came secretary and general agent o' the Massachusetts Sabbath school So ciety, with which society he was privi leged to labor fifty-four years. He was not quite thirty when he took up this great work, and when he fell in the harness, fifty-four years and five weeks later, he had several months’ engagements awaiting his fulfillment. He told me, with Beaming face, about a year before his death: “During the past year I’ve preached forty-six Sab baths.” A notable record for a man of eighty-three. Between 1831-1888 he preached or delivered addresses 7,729 times. He was always at it. No wonder he became known as the “Father of Sunday-schools.” What a work he did for the chil dren! Hr edited “The Sabbath-school Visitor” for ten years, and “The Well Spring” for over forty years. And for years “The Well-Spring’’ had a circu lation of “over sixty thousand copies.’’ Besides all this Mr. Bullard wrote any number of quarterly and annual re ports, circulars, letters to Sabbath schools, cards; readlraauuscripls, pre pared hooks for publication, and read the proofs, and himself wrote or com piled seventy-six little boons contain ing over 4,800 pages. He was work ing incessantly for the children. No wonder that they loved him and called him “The efiildren's friend." For wai he not ‘the man who made ‘The Well Spring’ " for them. But at last death claimed this white-haired, sweet faced : old man. His body is attest. Bui ; what a glorious reunion the soul o ! Asa Bullard must he having on th< other side. He was very happy and very busy here, he is happier and busier there. A $100,000 fumMs ing raised to Honor bis memory by earning forward His work. And may air who read these lines intonate his pure, guileless, cheerful, helpful Chris tian Hie.—Jlhnoit Cfintlian Wukly. lit AN article in 7he Mdepenilent, Dr. Theodore Cnyler says: “We need not go to Bible biographies to discover bow God emplc ys stormy providences for discipline and perfecting ot his own people. He knows when we need the drenching* of trial. FTrerv rain drop has its mission to perform. It goes right down to the roots of the heart and creeps into every crevice. Not one drop ol sorrow, not one tear, but has its heaven-ordered purpose. The process is not joyous, but griev ous, nevertheless, afterward it yiekletb the peaceable fruits of resignation and purity and s'rength. Christ’s counte nance never beams with such bright ness and beauty as when it, breaks forth after a deluge ot sorrow. • The only little daughter of a beloved friend of ours was ly ing at the point ot death, seemingly in a quiet sleep. My friend took the physician aside and asked: “Doctor, don’t yon think ske will soon wake up?” “No,’ replied the doctor, with a sob bing voice—‘no, not till she wakes up in he&veD.” “Then the great deeps of grief were broken up, aud the rain drops of sor row poured. By and by there came out a bit of blue sky in this promise: ‘Whom 1 love I chasten. ‘Then peered out another bright spot: ‘All things work together for good to them ttiat love God;’ and then this one: ‘Those whom the Father hath given me shall be with me.' And so the skies briglit ed to my dear brother through hiS' tears, until his soul began to glisten like a rose bush on whose branches the rain drops turn to diamond* in the sunlight. He became a better, braver, stronger aud holier man for that terri ble affliction; he has experienced a ‘clear shining after rain.’’ Our lives are songs; God" writes the words And we set them to music at pleasure; And the song grows glad, or sweet, or sad, As we choose to fashion the measure. We must write the music, whatever the song, Whatever its rhyme or metre: And if it is sad we can make it glad, Or if sweet we can make it sweeter. It was an old way of thinking that the main object of lite was to prepare for death, but a better opinion is now prevalent—that it is to serve the Lord and help bless the world. It is a spe cies of selfishness to work with no other object in view than our happi ness at last, but it is noble to labor for a worthy end in life,and then have a peaceful or triumphant death as the result of it. All things whatsoever ye shall ask in prater, believing, ye shall receive. —Matt 21: 22. ^ Lord, I cannot let Thee go, Till a blessing Thou bestow; Do not turn away Thy face, Mine’s an urgent, pressing case. Death is dreaded by all, and as a rule is a dreadful experience. Even when one dies naturally and in the most easily possible form, there is a teiribleness about it from winch a'l living men instinctively shrink. The humane spirit will seek ul every pos sible way to alleviate suffering in this dread hour for friend dr foe, for saint or sinner. This same spirit would deal also in the most merciful manner with the criminal upon the scaffold. No matter what one’s "crime may have been nor how'brutal in nature the man mayVappear, he who is himself human and noble will-seek to lessen the mise ry ot death to the -departing criminal. With ibis end in view, New York has adopted a plan of execution by elec tricity, which is considered both pain less and instanlaeous. Reeeut exi>eri ments were made on two calves weigh ing 121 and 14S poupds each, and fi nally on a horse weighing 1,230 pounds. In each case death came instautly to the -jsobject. . The object of the experiments" was to determine the best manner for executing the criminal. Japan, through the educatiou-o. wo man, will rise into permanent great ness. Mo retorin that she proposes could be made permanent and com plete without tips factor. Thau the Japanese themselves, none apnea r to appreciate tuis fact more foils. Womanhood is being adorned with an inwa d. mental and moral emBellish ment that speaks better things than ail the gaudy childish that women so gen erally seek. . Kefiuemeut ot mind is of far greater consequence thua adorn ment of person. In the line ol this thought we tre glad to notice that the Empress of Japan has established a college for girls, and with an apprecia. tion of cultured and Christian ctviliza tion that does her great houor, she has placed this college under the supervis ion of bis foreign ladies, two of whom are Americans, two English, and om French and one German, §oetic (Sparks. Leas, less, of sell each day And more, my God. uf thee, Ob, keep me in thy - ay, ' However rough il I e! Kings unto God, we may not doubt otir power, Wt may not languish when he says, “Be strong,” We must move on through every art verse hour, » And take possession as we pass along. Go forth] firm faith in every heart, Bright hope on every helm; Through that shall pierce no fiery dart, Aud ibis no fear o’erwheim. Go in the Spirit and the might „Of him who leads the,,way, Close with the legions of the night, Ye children of the day. Thou art my Life; if Thou but turn away, My life’s a thousand deaths. Thou art my Way; Without Thee, Lord, I travel not, but stay. My Light Thou art! without thy glo rious siglit My eyes are darkened with perpetual night. My God, Thou arf my Way, my Life, my Light. Thon art my Way; l wander if Thou fly; Thou art my Light: if hid, how blind am 1! --t— Thou art my Life; if Thou withdraw, I die. —Francis Quarles. PRAY UR * OR SATURDAY EVENING. Chafed and worn with worldly love, Sweetly, Lord, my heart prepare; Bid this inmost tempest cease: Jesus, come and whisper peace! Hush the whirlwind of my will; With thyself my spirit fill; End in calm this busy week, Let the Sabbath gently break. Sever, Lord, these earthly ties, Fain my soul to thee would rise; Disentangle me from time, Lift me to a purer clime; Lei me cast away my load. Let me now draw near to God, Gently, loving Jesus, speak: Eud in calm this busy week BE PAH ENT. The words came ’mid my weeping, Like angel’s soothing numbers — He holds you 10 his keeping, Who sleepeth not nor slumbers: Oh, deeply both He cherish Thy life, thou soul oppressed; Fear not to iaint.or perish, Thou whom the Christ has blessed He sits beside thee waiting, He wateheth all thy sorrow! The fires are not abaiting— ' They mar endure to morrow. Yet never from thy girieviug The Saviour’s Ioo.k3 are moved, Lest thou shouldest be receiving Too strong a flame, beloved. And while His ears enfoldelh Each hour ot His designing, His face the Lord beholdeth, Within His silver shiniug; Then hath sweet assuring— Thy God down-bending o’er thee — That thou, through such enduring __Hath entered to His glory. ~ The trial fires* shall soften —Beneath that daydig it splendor. The pain that racked thee olten Shall die to hushing tender; _ . And He who all in yearning, Chose once thy long, long testing. Shall stay the heart sad burning, - - And give the weary resting. :—Branchs R. Haverqal. Rich expressions of humane benevo lence are always ploasing.to the people and ennobling to the men wuo engage in them. The year past has been pe culiarly prolific in such benevolent of ferings in interest ol the humble and dependent classes. Among these, few are nobler iu purpose, if richer in measure, than that recently made known by Mr. George H. Vanderbilt. He has purenased 1,000 acres of land near Ashville, N. C., on which he pro poses to erect an industral school for poor white children, aud libreally ene dow it. He intends it to be a monu ment of honor to his family uaiuc. The direction of his charity is most wise, in that it embrace the class that pint auUiroptsts as a ruie pass bv. Jesus made the ten commandments to bang on a single word, in his reply to ths seride iu the temple. Embracing the four of the first table into the first great commandnieut, he proclaimed that they were answered by love to God then clustering the six of the sec ond table into the second command ment, he proclaimed that they had an surer in love to one’s neighbor. Thus love, in ex pression toward God and toward man, ‘ is the fulfilling ol the law"- He who loves rightly does I wisely, well, and perfectly in all|direc ! lions. I - A precious thing is to us if it has been won economy.—Ruskin. If you would visit you twice, it teaches.—A. In creation God shows us H» band, but in redemption God gives us His heart.—A: Monad. Being in the way of my duty, I fear noevil.—Reward, the Flnlanthrp Christianity is more than a mere prohibition of iniquity: it is the per formance of Christ’s commandments. The-experimental part of religion has generally a greater influenee than its theory.—Mrs. Rowe to Dr. Watts. Never fear to bring the sublimest motive into the smallest duty, and the most infinite comfort to the small est trouble.—Heber. The propennsity to evil or dishon orable course is much more to be deplored than the acts which come of it.—Leo Grindon. Every person has two educations— one which he receives from others, and one. more important, which he gives himself.— Gibbou. Keep your conduct abreast of your conscience, and very soon your con science will be illuminated by the rad iance ot God.— W. M. Taylor. If I can put one touch of a rosy sun set into life of any man or women 1 shall feel that I have worked with God.—Macdonald. Never speak well or ill of yourself. If well, men will not believe you; if ill they will believe a great deal more than you say.—Eastern Proverb. The human voice and eye give a reality to the thought, provided the, voice and eye be real and earnest also. —C. Kingsley. Temperance’s gu ide and passion's bridle, the strength of the soul, and the ^foundation of virtue.—Jeremy Taylor. All believers receive of Christ's fulness. The greatest saints cannot live without Him; the weakest saints may live by Him.—Henry. • We never know through what divine mysteries of compensation the great Father of the universe may be carry ing out His subline plan; but the words, ‘God is love,’ ought to contain to every doubting soul the solution of all things—Mrs. Muiock Craik. What of that good old custom of family worship, the maintenance of a household altar, so common m Chris tian homes fifty and a hundred years ago.—R. B. Yes, we ought to revive this good old custom. JjEvery Chris tian home ought t<> have family praj-er The salutary influence on the young of the home is marked and most benefi cent. • The Promised Rest.—is a pass in Scotland, called Glencoe, which sup plies a beautiful illustration of what heaven will be to the man who comes to Christ. The road through Glencoe carries the traveler up a long and steep ascent with many a winging and many a little turning in its course But when the top of the pass is reach, ed a atone is seeadfcy the wayside,with these simple wo ms engraved on it. Rent anti be thanktul. ’ Reader, these words descritie the feeling with which every one who comes to Christ will at length enter heaven. The summit of The narrow way will be won.‘We shall cease from our weary ing.juwjriiey _aud sit clown in the kingdom of GbcK — Rev. J, C. Ryle. Power of iifttle Things.—A Cunar der put out from England for Mew York, It was well equipped, but in puttiugSip a stove in the pilot box, a nailwas "driven too near the compass. The ship’s oflieers deceived -.by that distracted compass, put the s)iip two hundred miles oil’ her cause, and sud denly the man on the lookout cried, ‘Land, ho!’ and the ship was halted within a lew hundred yards of her demolition on. Nantucket shoals. A six penny naii came near wrecking a great Cunarder. Small ropes hold mighty destinies. A minister, seated in Boston at his table, lacking a word put his hand before his head, and tilts back his chair to think, and the ceiling falls and crushes the table, and would have crushad him. A minister in Jamaica, at night, by the light of an insect called the caudle-fly, is kept' from sweeping over a precipice of a bundled fact. F VV. Robertson, the celebrated Englishman, said that he entered the ministry from a train of circumstances started by the barking of a dog. Had the wind blowu one way on a certain day, the Spaioish Inquis ition wuuld have been established In England; but it blew the other way, aud that dropped the accursed insti tution, with 75,000 tous of-shipping to the sea, or flung the nrofceu and splintered logs on ibe rocks_Select ed.
The Christian Sun (Elon College, N.C.)
Standardized title groups preceding, succeeding, and alternate titles together.
Jan. 10, 1889, edition 1
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