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ymm 2Bjytes*r«r-Sv>‘VapJ>*-',*"» The Christian IN ESSENTIALS, UNITY; IN NON-E8SENTIAL8, LIBERTY; IN ALL THINGS, CHARITY. ' VOL. XLIII. _Ia1 RALEIGH, N. C„ THURSDAY, SEPTEMBER 18, 1890. NUMBER 19. mmUA toamiamum The Christian sun. TERMS OF 8UB8CR/FTI0K i (cash nr advajto*.) One year, postage Include*..W 8lJt idoiitn*, “ ** . ' •• MW 8 OF ADVERT! ! 8MB' >oe square, ten lines, flrst Insertion . $1 Far each subsequent Insertion.. One square three months. # One square six months.8 One square twelve months..16 Advertisers changing weekly mart make a special agreement Yearly advertisers will pay monthly or quarterly In advance. Transient advertisements to be paid tor on ntertion. SSS 8 .... - 1 ■ The Christ?an sun. publish rd amrv ranffliT bt Rbv. J. PRESSLEY BARRET-: OUR PRINCIPLES: t. The Lord Jeans Christ U the only Head of the Church. 2. The name Christian, to the exclnsior of all party or sectarian names. 9. The Holy Bible, or the Scriptures of the Old and New Testaments, a sufficient ule of faith and practice. §■ 4 Christian character, or vital piety, the only teet of fellowship or membership. 5. IT? right of private Judgment and ' the lit** r y of conscience, the privilege and duty o' all. OCR LIGHT HOUSE. “Let the lower light» he burning." Photographs, Whose? That the faces of distinguished la dies should be made to serve as ornamentations for cigar boxes and advertising cards, is one ot the most shameful prostitutions of the age. Moreover, the head is often made to surmount a body not its own, even to the extent of compromising the honor of the face represented. Eugland is suffering in the same manner that we are, and the English courts are taking the matter in hand. The Supreme court of Minnesota has also rendered an. important decision in such matters by making the photograph the exclu sive property of the party sitting for it. This is a valuable decision, and one of similar nature should issue trom every state court of the Nat on. Under such a decision noted and beautiful women could effectively protest against embellishing salooon windows and walls and cigar boxes and medicine cards with their fail faces. That the faces of Mrs. Cleve land aud Mrs. Harrison and other noted women should be pressed into the lowest forms of relationship is an outrage upon the social life and womanly dignity of the Nation Josiah P. Watson. Dayton, 0. Decision. ‘I wish people to be either one ihing or another. I desire them to believe something and know what it is, and stick to it. I have no patience with this modern outcry against creeds. You hear people inveigh against them without tor a moment thinking what they are. They talk as if creeds were the bead and front of human offend ing, the intallible sign of bigotry and hypocrisy, incompatible alike with piety and wisdom. Do not these wise men know that the doers and thinkers of the earth,in overwhelming majority) have been creed men? Creeds may exist without religion; but neither religion, nor philosophy, nor politics, nor society can exist without creeds There mnst be a creed in the head, or there cannot be religion in the heart You must believe that Deity exists be. fore you can reverence Deity. ...Of course I do net msan that sincere and sensible people never chaDge or modi fy their belief. I wish to say, for its emphasis, if you will allow me, that they never do any thing else; bat generally, the change is a gradual and natural one; a growth, not a conclu sion; a reformation, not a revolution When it Is otherwise it is a serious matter, not lo be lightly done or flippantly discussed. If you really had a religious belief it threw out roots and rootlets through your life time. it intertwined itself through love and labor, through sufferiug aud song about the very fiber of your soul. You cannot pull it up or dig it up without setting the very foundations of your life a quivering. Uail Hamilton.' The Indecencies of Fashionable Society. The article of Elizabeth Stuart Phelps, in the August forum, on ‘The Decollette in Modern Life' is as plain a piece of writing as we have seen for many a day. This capable woman does not spare the indecencies of our fashionable ‘society' at any point. As to the ‘evening dress’—Bay, gather, undress—she says: ‘The time has come lor such a protest against tbiB abomination as will smite women in the dust lor shame.’ In another para graph,she adds:‘Let us have done with playing about the fire, and call a low thing low, and out with it. An immodes1 dress does not cover a modest woman. If your costume is coarse and vulgar you can blame no pen which calls you coarse and vulgar.’ Still. again she declares: ‘Between the ballet girl Wh(/dances for her bread, and the society girl who dresses as she does for a title or a fortune, there is a gap to be sure; but, for one, I would take my chanoeB with the ballet girl il I had to face the social standing oi another life, with either record behind me.’ On the subject of dancing, she is equally explicit: ‘The nau'ch dance is modest beside our waltz.’ If a preacher had spoken thus, the prob ability is that he would have been called narrow aod bigoted. E. E. Hoss. Nathville, Tenn. Liquor Sellers Went Protection. Some time ago a prominent news paper, speaking of the treatment received by tile liquor-sellers, said that it amounted almost to persc^aBm and declared that these people OT^ht to have more consideration from the public. I think the same way.Liquor selling and liquor sellers deserve to be more considered. John Wesley, Lord Chesterfield, and a long line of the most distinguished men for a century have thought so. God Al mighty thought so when He said ‘Woe uuto him who putteth the cup to his neighbor’s lips!’ And so I say, consider the liqpor seller. Physiolog ically, scientifically, morally, and politically he is a curse to civilization. I do not know much about the theory of evolution. When I remember the years of Methuselah, and look about me and see men tottering under their three-score yrfars and ten to day, 1 am inclined to think that there has not been a steady evolution upward during the centuries. But, as I said> I do not know much about the Darwinian theory: I will leave Mr. Beectfer and others to consider wbeth ei man has really by a process bf evolution risen from an original brute condition. W hat concerns me is the question of involution.1 want to know why it is that men will lower themselvs beneath the brutes. And I want to find out where some of them are going to. Down in Kentucky, some time ago.joung Harry Clay, the son of our great Southern statesman, lay bleed ing to death from a wound inflicted upon him in a drunken brawl by a liquor-seller. Xu the same city, at the same time, the grand son of John J. Crittenden, one of the brightest men who ever graced the United Slates Senate, was also dying from injuries received while drunk. Aud at the same hour the great-grandson oi Pat rick Henry was in a prison cell, brought there by drink. Look at those great men, way off there on the summit of fame, and then look at their offspring, disgraced by drunken ness. My friends, this is not evolu tion, but devilution! Geo. W. Bain. Louuville, Ky. How Parsons Was Converted. When asked what caused the great change in his life, bis eyes would fill with tears while he replied: ‘Why, the sight of the face of Jesus, so pure^ so loving, so beautiful 1 He djfl not speak; He only looked at me; and His looks told me that there was hope for me—that I could be forgiven, 1 could be purified. 1 looked at Him and cried like a child. 1 felt that I was a vile, miserable, wicked wretch, filthier than a dunghill. 1 cannot tell how I felt. When I looked at Him I was too happy to be afraid, but when I looked at myselt I was too afraid to be happy. As soon as I could see in the morning, 1 got ray Bible, which I had not opened for years, and read how Christ cleansed the lepers and healed the blind beggar. 1 forgot all about rum and tobacco, I was thinking so much about Christ, so pure, so lovely, so beautiful, so friendly. lie was all Heaven, all grace and beauty.’ So lie continued reading his Bible and thinking and struggling for eight months. Then Christ revealed Him self the actual Saviour. Parsons said: ‘I did not see Christ this time, but I felt Him in my spirit. My sins were forgiven, my distress was all gone,and 1 was happy as Heaven. From that moment to this, twenty years, I have never had a dark hour. It has been all light in the Lord,’ One who knew him well says, that, ‘for thirty-five years be led a blameless life, beloved by everybody.’ ‘On a fine summer morning, the glorious old-new creat ure would crawl out of doors, and, seating himself on the grassy bank in front of his humble home, and turning his sightless face to the sun to feel its warmth, would say: ‘The door is open into Heaven, just a little crack, and I shall Boon see Jesus again! I shall know Him. He will look just so.’ And so he lived until ho fell asleep in Jesus, j Preaching The Gospel In Terms of The Gospel. To one wbo is familiar with the New Testament, there can be no doubt that the appropriate subjeet-matti r of pulpit discourse is limited strictly to the truths of the gospel. This state ment may sound like a truism; but it, nevertheless, needs to be repeated again and again. In the sphere of re ligion, a constant recurrence to first principles is our only protection against the probability and tbe cer tainty of falling into grievous error; and an error in regard to the matter that we are now considering is one that is sure to be productive of the most mischievous practical consequen ces. Let rt not be supposed that tbe statement with which wo begin this article unduly narrows tbe range of themes that the preacher may claim as his own. The gospel of the Son of God is ‘no pent-up Utica/ It con tains, on the contrary, ‘ample room and verge enough' tor the movements of the noblest intelligence. What more can even the most discursive mind ask than to be allowed the full freedom of that wide range of doctri nal and moral disclosures o( which the two Testaments are so full? Ad ditional force will be given to this question, it we reflect upon tbe fact that these disclosures are not abstract and barren generalities, the full signif icance of which begins and ends* with their own statement, but that they are tbe fruitful springs and sources of practical suggestions tor the develop ment of human character and the guidance of human conduct. It need hardly be said that all the corollai ies that naturally follow after a truth, and all the inferences that may be ration ally drawn out of it, are to be con strued as included in it and belong ing to it. if with this view of the case before him there is any minister of tbe gos pel who still calls for more latitude in which to disport himself, we «m say nothing that is likely to reach him or affect bis judgment. It must, indeed, be a broad man whose intellectual ca pacities cover and overlap the circle of revelation. For ourselves, we are content, as far, at least as our preach ing is concerned, to be restricted with in these limits. Our only grief is that with a field so inexhaustibly wide, we are able to occupy so small a part, and that so imperfectly. It is told of tbe great Archibald Alexander that he used to say to his students, ‘When you are out of matter, pitch into tbe Roman Catholics.’ Prof. Austin Phelps, alluding to the story, express es a doubt as to whether it is founded in tact, and adds: ‘In any event, it would have been better to say, Pitch into your Bibles.' There is matter in that quarter, abundance of it. The preacher who becomes smitten with poverty of resources simply shows that he is not on intimate terms with ‘the oracles of God;’ that he does not know either those words which in times past were spoken to the fathers by the prophets, or these which in these last days have been spoken unto us by the Son. Not only do the terms of our com mission define the character of the message that we are authorized to deliver to the world, but they also indicate the manner in which this message is to be delivered. As far as is possible, we ought to preach -the gospel in terms 01 the gospel. Out of an alnjpst limitless human vocab. ulary, 1ihn Holy—Ghost selhcled oer tain words, phrases, and expiessions as the vehicles of the communications that he wished to mane to n£en, and drew ,tbem apart and consecrated them to his own use. True, they be longed to languages that to us are dead; but in our translations we have their nearest verbal equivalents, and we mray fie sure that “m intelligently using these we are following the mind of the Spirit. Shall we venture to claim that we have a wisdom beyond His, and that we can put His utteran ces into more effective terms than those of His own choosing? Let qs ‘hold fast the form of souud words.' Heeding this caution, there are two extremes that we shall be able to avoid. Id the first place, the use of a Bib lical style ot expression will save us from the folly of undertaking to teach the truths of our holy religion in the stiff and cumbrous language Of scien tific theology. This theology yre shall not presume to decry. As we have before bad occasion to say, it is natu ral tor men to seeic to put their knowl edge into systematic shape, and the impulse to do bo is no more to be re strained in religion than in other direc tions. A scientific theology has its value and its place; but that place, we insist, is not in the popular ministra tion of the word ot life. Furthermore, it is equally true that a close adhesion to the New Testament models of ex pression will keep us back from that habit ot using indecent speech in the pulpit which, we are sorry to say, is a marked symptom of this generation. We have affirmed that the best possi ble statement of Christianity, as far as its saving power over men is con cerned, cannot be made in the terms that belong to the study or the clois ter; but it is also the fact that it can not be made in teimsof tbe slums. The notion that u is impossible u> denounce sin and reprove sinners 1 without Ailing one's mouth with the blackguardism of street corner loafers and ‘saloon bummers,' is not correct. •Tesus spared do e of the follies of men. Such scathing cbaiactertzationa of all tbe forms of wickedness as those which fell from bis lips have not been equaled in the annals of time. But, for. all this, there is not one of his discourses that fails of fi> ness* for reading in the public assembly or in tbe family circle. The pretense that we cannot arrest the attention of men, aDd call them to a considers ion of the claims of religion except by the use of methods that would disgrace a mountebank, is false. It is sure that the simple, straightforward, ami clean eaunciauoD of our blessed and whole some gospel will catch tbe <ars and reach the understandings and stir the hearts of men as nothing else will. Other ways may create a temporary excitement; but Christ’s way is the only one that contains ‘the promise and the potency’ of permanent results. —flash. Chr. Advocate. How Sermons Aie Made. Preachers turn out two sermons a week, but the pews seldom see them in the process of manufacture. It may. be curious to know what suggests these sermons and the various meth ods used by successful preachers in makiug them. There is no stereotyping machine in the ministerial workshops. Subjects for sermoDS are said to be floating around in preaches’ brains like star dust in the air. Some pastors are in the habit of jottmg down stray thoughts and suggestions on bits of paper and old envt lopes. A text, a poem, or a newspaper item often be comes the germ of a sermon. Une man goes to his library for his subjects, another depends more upon the study of men than of books, and gets his subjects largely from social contact with bis peop'e He . calls ou his his business men Monday morning and finds what difficulties they have in the application of religion to trade. He prepares a sermon sometimes for one person, and, huding that person absent, preaches from another text The sermonic habit varies with the man. There is the minister with bis clear cut, invariable method, who is never busier Saturday or Saturday night than at any other time. His rival confesses that tie has tried re peatedly to bind himselt to make a beginning early in the week, but has never been able to establish a rule. Sunday morning is his factory time, for he is busy in his study till he starts for Church, and he does not turn out a finished sermon even then some one in the pews ofteD suggesting an illustration after he has gone into the pulpit. One pastor leads end lets bis subject simmer befi re beginning to write; another prefers to take his sermon by the tail—that is, the end to be gained by it is the first thought in his mind. One merely saturates for his evening sermon; another writes bis sermon between the morning and the evening service—on the principle that he does not like his cakes cold. One minister constructs his sermons on the plan of aD inclined plane— beginning on the level of t he smallest child and carrying bis audience up a gradual ascent to the climax; another begins on some common meeting ground, and leads his audience on from that on some point where they must agree with him intellectually, at least. As long as minds are logical or pictorial some sermons will he carefully analyzed while others are still chaos. . r‘My best sermons come to me as a flash of lightning,’ said a successful preacher. ‘I see them pictured before me, and the mere writing, of such & sermon amounts to nothing. But I have to work on some of my sermons hewing stone.' Qne man writes and re-writes, while another shapes his sermons without a stroke of pen to paper, ‘A man will succeed if he speaks' says .t he exionj, pore speaker, ‘when he could uoi turn a wheel, if he read. Depend upon it that it is very damaging to effect for an audience to see your paper and your servility to notes.’ If he uses note*, he lays them between the leaves of the Bible and turns the Bible leaf carelessly, keeping them out ot the eye of the eongregation.The plaintiff for the manuscript claims that a manuscript preached and not merely read is a substantial help to the preacher, and that many a young man of talent has dropped back into com mon place methods because be despised the tascination of the pen. He carries his manuscript m his hand into the pulpit and keeps it m lull view ot the audience. The secret of manuscript preaohing, he asserts,lies in two things —a good manusonpt, and a man who knows how to use it. ‘People do not object to a manuscript that glows with fervor and spirit.’ Illustrations seem to be the most easily obtained commodity of the see^ mon. Ministers are constantly drawing on observation for them. They go out on the s'reats and catch some thing from the cartman’s voice, from i« walk through the markets, from the i tones of two tnen arguing together. Sermon makers hold that a sermon made up of encyclopedia illustrations will be very apt 'to look like a crazy quilt when held up before the aggre gation. There is a rhetorical preparation that goes into the makeup ot the majority of sermons. Occasionally a man depreciates rhetorical skill. But opposed to him is the man who is* ready to assert that he can understand how a young man may even make a study of the tricks of the stage. He believes that it there is any power in the art ot the actor tie ought to be the master of it. ‘A man’s S’ze, unfortu nately/ says a pulpit Goliath/becomes his enemy on the platform. A little man can say ‘prunes «nd prisms,’ and come in looking very pious, and enlist the sy mpathy of the people at once; but a big man must strike out at bis audience if lie expects to impress them at ail.’ Preachers differ on the question of advertising their subject from the pulpit or the press. The pastor of the First Church holds that the mes sage of the pnlpit is sacred, that the pulpit is something above lecture bureau, and that every subject should be the best possible for the time and place. ‘It is preposterous to suppose,’ hesa\s, ‘that Paul could have sent word to Athens that at a certain time he would preach on ‘The Evolution of a Lobster.’ I believe, though, that Paul did onceannouDce a subject. It was ‘Christ Crucified.’ The paslorof the Second Church believes in sdver tising in order to draw, but believes that adveriising catch-words and sensational subject is a prostitut on pf the pulpit. The pastor of the Third Church always announces his subjects through the papers when he is iu the city on Saturday, and has cards dis tributed at the doors, when he is giving a series of sermons. He wants his congregation to anticipate his sermon, and to read, if they will, on it. lie thinks the emptj pews in the churches are partly due to the fact that ministers fail to preach on topics of interest. Then an interesting sub ject-may catch the eye cf some non church goer. The minister looks pew waid when his sermon is made. ‘My audience takes the shape of a composite photo graph/ says one minister, ‘and I seem to see a typal face. I watch the vary ing expressions of the face as I preach.’ It is only just to busy pastors to rememher that only a small part of their time between Sundays can 6e given to sermon making. Each pastor is the chief executive ot his Church, and preaching is only part of the va ried work he is called ou to perform. Alice M. House. The (irentest Thing' in the World. “Now nlvdeth Faith, Hope, Love, the great est 18 1.0 >u. '—t R. V.—U-___ The next ingredient (of love) is a very remarkable one: dood temper, “Love is not easily provoked.'1 Noth ing could be more striking than to find lhra4j®re- We are inclined to look upon&s7r~'~temper as a very harmless weakuess. We speak oi it as a mere infirmity of nature, a family failing, a matter ol temperament, not a thing to take into very serious account in esti mating man’s character. And yet here, figCTin the ueart of the analysis of love, it finds a place, and the Bible again and again returns to condemn it as one ot the most destructive elements in human nature. Tim peculiarity of ill temper is that it is the vice ot the virtuous. It-is ofteu the one blot on an otherwise noble character. You know men who are ail but perfect, am| women who would- be entirely perfect but for au easily rutiled, quick-tempered cr “touchy” disposition. This tompati bility of til temper with high moral character is one ot the strangest and saddest problems 6f ethics. The truth is there arc twogreat classes ol sins— sins of the body and sins of the dis position. TBe Prodigal Son may be taken as a type of the first, the Elder Brother ot the second.' Now society has no doubt whatever as to which ot these is the worse. Its brand tails Without a challenge upon the Prodigal. But are we right? .We have no bal ance to.weigh one another’s sins, and coarser and finer are but human words; but faults in the higher nature may be less venial than those in the lower, and to the eye-el - him, who is love, a sin against love may seem a hundred times more base. No form ot vice,not greed of gold, not drunkenness itselt, does more to uu-Christianize society than evil temper. For embittering life, for breaking up communities, tor destroying the most sacred relation ships, for devastating homes, for withering up men and women, tor taking the bloom off childhood—in short, for sheer gratuitous, misery producing power, this influence stands alone. Look at the Elder Brother: Moral, hardworkiug, patient, dutiful let him get all credit for his virtues— look at this man, this baby, sulking outside his own father’s door. “He was angry,’’ we read, “and would not go in.’' Look at the effect upon the father, upon the servants, upon the happiness ot the guests. Judge of the effect upou the Prodigal, and how many prodigals are kept out of the -: -• V; f kingdom of God by the unlovely character of those who profess to be inside? Analyze, as a Study in tem per, the thunder cloud itseit as it gathers upon the Elder Brother's brow. What is it made of? Jealousy, anger, pride, uncbarity, self-righteousness, loncbiness, doggedness, sullen ness— these are the ingredients of this dark and loveless sou). In varying propor tions also these are the mgredients of all ill temper. Judge if such sins of disposition are not worse to live in and for others to live with, than sins of the body. Bid Christ indeed not answer the question himself when he said, “1 say unto you that the publi cans and harlots go into the kingdom of heaven before you." There is really no place m heaven for a dispo sition like this. A man with such a mood could only make heaven misera ble for all the people m it. Except, therefore, such a man be born again, he simply cannot enter the kingdom of heaven. For it is perfectly certain —and you will not misunderslaud me —that to enter a heaven a man must take it with him. You will see then why temper is significant. It is not in what it is alone, but in what it reveals. This is why I take the liberty now to speak of it with unuBual plainness. It is a test for love, a symptom, a revelation of our unloving nature at bottom. It is the intermittent fever, which be speaks umntermittent disease within; the occasional bubble escaping to the surface which betrays some rottenness underneath; a sample of the moat hidden products of the soul dropped involuntarily wben off one’s guard; in a word, the lightning lorm of a hun dred hideous and un-Christian sins. For a want of patience, a want of generosity, a want of courtesy, a want of unselfishness, are all instantaneously symbolized in flash of temper. Hence it is not enough to deal with the temper. We must go to the source, and change the inmost nature, and the angry humors will die away of them selves. Souls are made sweet, not by taking the acid fluids out, but by putting something in—a great love, a new spirit, the Spirit of Christ. Christ! the Spirit of Christ, interpenetrating ours, sweetens, purifies, transtotms all. This only can {radicate what is wroDg^ work a chemical change, ren ovate and regenerate and rehabilitate the inner man. Will-power does not change men. Christ does. Therefore “let that, mind be in you which was also in Christ Jesus.” Some of us have not much time to lose: Remem ber once more, that this is a matter of life and death. I cannot h(lp speak ing urgently, for myself, tor your selves. “Whoso shall offend one of these little ones, which believed in me, it were better for him that a millstone were hanged about his neek, and that he were drowned in the depths ot the sea.” That is to say, it is the deliber ate verdict of the Lord Jesus that it' is better not to live than not to love. It is better not to live than not to love.— Henry Drumnond.. Suggestions for Church Attendants. 1. Try to be regular and in time. 2. Wo straight into church and do not loiter outside. 3. Kneeltdown and pray for your selves and for these who minister. 4. Be not a spectator or listener' only, but join m the prayers, the sing ing and the ‘Amens.’ 5. Try to keep your thoughts fixed; commune with your own,hearl and be stiil. 6. Apply the Word, read or preach ed, to yoifreflfc;and not to your neigh bor. ‘Be a doer of the Word, and not a hearer only.’ 7. Come whenever you can to the week day .as welL aatlie Sunday servi ces. ' ° >8. For the Lord Jesus Christ’s sake ware of turning your back upon the Lord’s Supper, to which you are so lovingly called and bidden by the Lord himself. A contemporary magazine contains the following with reference to the interest taken in missions by the late Mr. Carter, the publisher: The late Mr. Robert Carter, of .New York, was deeply interested in missionary work both at home and abroad. He gave largely to missions, and published many books which bore directly upon their extension. In his early days as a preacher he issued the Missionary Chronicle at the slightest possible ex peuse to the Presbyterian Board. It was printed under his direction, his wife making the paste with which the covers were put on, and the city di rection was performed by a younger brother, who carried the magazines from house to house. One of the last acts of Mr. Carter’s life was making arrangements for the annual gift lor Foreign Missions. I ouce told young converts to join the church any where, but I will not do that again. 1 believe the Bible, anil believing we have a Bible church, l shall-always urge converts to join the Christian Church.—Rev. D. A Lonq, D. .£>., LL, D. at opening oj Mlon College ARROW-TIPS. To bave wbat we want is riches but to be able to Jo without is power!. Those who would barm should be kept way. be kept from out of harm's Every temptation is great or small, according as the man is,— Jen my Taylor. No amount of business enterprise or success can make up for a neglect ed lamily. We should not imagine that all are friends that Hatter, or enemies that censure. The saddest thing under the sky is a soul incapable of sadness.— Coun tess de Gasparin. One of the most important rules of the science of manners is an absolute silence in regard to yourself. The roses of pleasure seldom last long enough -to adorn the brow of those who pluck them. Life appears to me too short to be spent in nursing animosity or regis tering wrong.— Charlotte Bronte. The home is a mighty test ot char acter. What you are at home you are everywhere, whether you demon strate it or not. The only true spring of good man ners is genuine consideration of others and forgetfulness of self.—Canon Lid don. The serene silent beauty of a holy life, is the most powerful influence in the world next to the might of the Spirit of God. I never knew one who made it his business to lash the faults of others that was not guilty of greater ones himself.—Addison. Henry M. Stanley, the distinguish ed explorer, said: ‘I have been in Africa seventeen years, and 1 have never found a man who would kill me if I folded my hands.’ There are two things needed in these days; first, for rich men to find out how poor men live, and second, for poor men to know how rich men work.—Edward Atkinson. Good feeling-helps society to make liars of mo9t ot us—not absolute liars; but such careless handlers of the truth that its sharp corners get terribly rounded.— Oliver Wendell Holmes. The first beginning of a remedy is that some one believe a remedy possi ble. Believe that, if he cannot live by truth, then he can die by it. Dost thou believe it? Then it is i he new era begun.—Carlyle. Reverence is one of the signs of strength; irreverence one of thejiure indications of weakness. No man will rise who jeers at high things. The fine loyalties of life must be reverenced or they will be foresworn in the day of trial. No amount of wealth sets one free from the obligation to work—in a world the God of which is ever work ing. He who works not has not yet discovered what God made him for, and is a false note in the orchestra of the universe.— George Macdonald. The great temptation to which we are more or less exposed is that ot losing sight of God in the ordinary actions ot the day. It is hard to feel that every action ot every day is ca pable of iieing so done as to advance or hinder our growth in grace.—From the French. - A thousand Ingerso!Is in "every:— country .under t,he sun would not do. so much to create disbelief of the a church inheriting promises which she seems unable to believe, and re ceiving commandments which she seems unwilling to execute.— 'Ihohum. •Fountain of mercy I whose pervading eye Can look within, and read what pass es there, Accept my thoughts for thanks; I -have no words. My soul, o'erfraught with gratitude, rejects,. The aid of language; Lord! behold my heart.' —Hannah More. The Rev. Dr. E. P. Thwing, a wei' known Congregational minister, o Brooklyn, M. Y., Las goue out at his oyn charges to labor as a missionary tor a season in Japan and China. He preaches in many places to the for eign population, and through inter preters to the natives. He has visited the principal cities and many ol the schools and seminaries in Japan, and he writes very hopefully of the work in that country. He says that the first thousand dollars for a church for the foreign population of Yokohama, Japan, were received from a Christian native of the Sandwich Islands. In one week in China he preached in English to seven nationalities. This is a bint of the advancing supiemacy of the English tongue.
The Christian Sun (Elon College, N.C.)
Standardized title groups preceding, succeeding, and alternate titles together.
Sept. 18, 1890, edition 1
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