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8 Ulillisk M VOL. IV. For the Methodist Advocate. Heart Piety. People have different ways of being pi ous. With some, their piety is purely and wholly sectarian. They are zealous for their favorite denomination. They will work for it, talk for it, give for it, and, if needs be, fight for it; in fact, do almost any thing except pray for it. They are not gifted in prayer. They have no family al tar, no place for secret prayer. Praying is not their forte. Not having the spirit of Christ, they are very hostile to other de nominations. They would build up their own sect by pulling others down. That is all the piety they have. If that will not save them in the day of judgment, they have no well-grounded hope. Yet the piety of how many is precisely of this type! “ Depart from me, I know you not,” is all they Jiave any right to expect to hear from the final Judge. The piety of another class consists in external morality. They endeavor to be strictly honest. If they fall away from this under powerful temptations, they honor God by believing in the possibility of par don. They aim to tell the truth generally, especially when nothing is to be gained to them by departing from it. They seldom attend prayer-meeting or class-meeting. They go to public service on Sunday when inclination leads them, to hear some favor ite preacher —not otherwise. Their religion is morality. To them there seems to be great virtue in abstaining from outbreaking sins. They seem to feel that God is under great obligation to them for not being such great sinners as some others are. There will be a slim chance for them when the door is shut. The religion of another class consists in doing duty. They are simply formalists. They are regular church-goers—no matter who preaches. Their seat is seldom vacant at prayer and class-meeting. They promptly pay their quarterage, and give something to the benevolent causes of their Church. They are upon the whole a pretty good set of people, though not very numerous. They seem to vex their souls from day to day because so few come to the solemn feasts, and the cause of their vexation is very great. It requires a great deal of grace to remain sweet-tempered and love able in the presence of so much provocation. They are servants of the Lord, not sons and daughters of the Almighty. They serve through fear, not from the love of God. They are led by a sense of duty. It taxes all their firmness to get them along. With solemn countenance, compressed lips and knitted brow they move slowly on as if going to a funeral, when they might, un der the inspiration of privilege, bound for ward with smile, and laugh, and shout, and song. The Holy Spirit has reached their them', tnit has not yet" shed abroad the Savior’s love in their hearts. '•* There is another class who have heart piety. They love God and delight in his service. They are sweet-tempered, happy, loving and lovable Christians. They are full of sympathy for humanity as they find it, embracing some with a complacent love, and others with a love of pity. They try to make people in their own families happy. They actually call on their neighbors, not only the near but the more remote. They go more to do good to others than to have others do good to them. They are a won derful people, a blessing and a blessed peo ple. The trouble is, there are too few of them. In some localities they are about as rare as the bird of paradise. It is only heart piety that saves in the present life, and only those who have this piety have much hope of being saved in the world to come. Christ’s objective point with the believer is his heart. His voice of invitation to each is, “Give me thy heart.” If only sur rendered to him what excellent care he will take of it: “ I will come into him, and sup with him, and he with me.” What a heart that will be. No earthly banquet could compare with it. “Great peace have they that love thy law, and nothing shall offend them.” As all are invited, it is the privi lege of all in this life, and all the way through this life, daily to sit down to such a banquet. Why do not professing Christians press on to this point ? It is accessible to all, even the youngest and the weakest. Why not seize upon it ? Does not the ministry habitually invite and exhort all to labor to enter into this rest? Do they not lead the way themselves, and say, “Follow me as I follow Christ?” That is their privilege, their duty. They are a sorry set of minis ters without it. Their Savior experts this of them. O, for this baptism of the Holy Ghost to fall upon the pulpit and the pew in a glorious revival of true, deep, spiritual, heart religion! * For the Methodist Advocate. The Prayer-Meeting. It was but a little company that came to gether on Tuesday evening. Eight breth ren, only one sister, and the pastor, met to worship God. There was a word of greet ing at the door, a moment of bowing the head and lifting the heart, as they quietly took their seats, and then a famil iar chorus, in which hearts communed as voices mingled. The pastor stood up to say a few words —very few they were— designed to stimulate devotion. The substance of the short address was this: “Through God’s mercy we enjoy another meeting for social worship. Since last Tuesday evening one of our number has passed to eternity —gone, we trust, to be with God. It may be that very soon some of us who are now present shall receive the summons which will call us hence. This may be our last meeting. We would es- teem it a blessing if our last meeting with our brethren might be the very best we ever enjoyed. And since this evening’s meeting may be that very last, O, let us, now, by earnest, faithful prayer, bring heaven nearer to earth than ever we real ized before! Let us beseech the Lord to make this, above all our former experi ences, a season of blessed communion with himself, an hour of calm trust and un speakable joy. Let us now seek to take such a firm hold of Jesus as we shall need when our feet are in the waters.” This was the exhortation, brief and sim ple, but earnest and practical, and spoken from the heart. And some of the brethren said, “Amen,” and said it evidently, not be cause they thought the utterance polite or decorous, but because the heart’s response rose unbidden to the lips. Then a hymn was read, and all stood up to sing, then knelt in prayer. Now it happened, as men say, that the brother who led in Erayer was one who hod bog«n oomc huurs efore to lift his heart to God for a bless ing on the meeting, and now the earnest warmth of his petitions set every heart aglow. As the meeting went on, prayer and praise alternating, the tide of spiritual enjoyment rose higher and higher. The place became a bethel, for God was there. After the closing prayer the pastor said, “ I think it would be delightful and profit able to tell each other how we are enjoying this meeting, and how near we find our selves to the Savior. Let us, therefore, speak briefly of our present experience.” Testimonies were freely given. All felt that it was a sacred hour. One had been aroused from a coldness of which he had been unconscious, but which he could now see had been stealing upon him, and chilling his spirituality. But in the exer cises of the prayer-meeting the snare was broken, and he trembled at the peril, but rejoiced at the deliverance. To another had been given a more exalted view of Christian privilege and duty, and he was resolved to live nearer to God. Another surrounded with peculiar temptations, and fearing lest he should be overcome now felt safe in Christ. And one thought that this was surely the very best meeting he ever enjoyed. If to the rest it was bethel, to him it was Penuel. But it was time to separate, and the doxology was sung, the benediction pronounced, and then how lov ing the greeting in the aisle! When we are nearest to God we are nearest to each other. And now as with a kind “ good night” we separate, our prayer-meeting is over, and its history is written. But its mission is not accomplished. Such meet ings as these lie about the roots of the Church, and supply the sap which nour ishes its life. At this fountain apostles drank and were refreshed. Do you, reader, regularly attend your prayer meeting ? ....... i. Monitor. For the Methodist Advocate. Work for Jesus. BY T. S. WALKER. In a community where there had never been a church or school-house, eighteen months ago, an elderly lady instructed five boys, sons of a tenant, two nights in each week, and on Sabbaths. She said, “ I can not bear to see children grow up at our door and not know how to read.” Lessons from the catechism and moral instructions were given. Their instructor had been in bad health for some years, and more than once had' her friends and physicians despaired of her recovery. Soon after she began to teach those boys, she said, “I do not know for what my life has been spared, it may be for this ; and if we can get a house somewhere, in the Spring, for Sunday school purposes, I think something can be done for these and other families in the neighborhood.” Spring opened and her husband ob tained a small room in which to start a Sunday-school. He visited the neigh bors to see if they would join him in this work, to which they assented. The school was begun with over thirty attendants, and constantly increased until one hundred had been enrolled, when they were compelled to move into an old lumber-room, which had formerly been occupied by sheep. There the project of building anew house started, and in a few months one was com pleted. Its name was “ Ruhama,” and stands in Greene county, Tenn., within the bounds of the St. Clair circuit, Holston Conference. There is an average attend ance of one hundred scholars, though more are enrolled. As we contemplate those eighteen months of labor and the grand results wrought out, we can but exclaim, “ Be hold ! how great a matter a little fire kindletb.” When the house was completed, the writer, assisted by others, held a seven days’ meeting there, during which there were thirty-two accessions to the Methodist Episcopal Church. Thirty of these were converted there, two came from another branch of the Church. We baptized the father of the original class and ten of his children. There were twenty-seven bap tisms in all. Two of the men who were baptised are over fifty years of age. Two others have been converted but have not joined any "Church as yet, one, aged sixty four years, having been brought to know God directly through the influence of the Sunday-school. In that school there are old men who used to profane God’s name, who used to lay in the gutter and otherwise violate His law. Now they pray and ex hort the young to early piety. “This is the Lord’s doing and is marvelous in our eyes.” Reader, remember the instruction of your Lord: “In the morning sow thy seed, and in the evening withhold not thine hand : for thou knowest not whether shall prosper, either this or that, or whether both shall be good.” ATLANTA. GA., WEDNESDAY, JULY 17. 1872. This is the life of trial, heaven, the place of reward. This our field of trial, heaven, the soul’s rest. This the arena of strife, heaven, the place of exultation and vic tory. But if we have no trial by which to test our loyalty to God—if we do not la bor in his vineyard, if we have no conflicts with the powers of darkness, then is there no reward, rest or victory for us to enjoy in heaven. Then do something for Jesus and do it now. For the Methodist Advocate. Chesapeake City, Va. This is a town recently laid out, between Hampton and Fortress Monroe. Here our Church has a small society, and is making substantial progress. An acre of ground has been bought, and on this there stands a comfortable parsonage, two-story, with three rooms on each floor, and a covered porch in front. There is also « genteel chapel, capable of seating at least two hundred persons, which was dedicated June 30, 1872, by Rev. E. P. Phelps, pre siding elder of the district, who preached morning and evening. The day’s subscrip tions amounted to SB3B, which secures the success of the enterprise. It was more than we hoped to raise, and proved the in terest and liberality of the people. All this has been done in six months. The ground was secured in December. J. S. B. THY WAY, NOT MINE. Thy way, not mine, O Lord, However dark it be; Lead me by thine own hand, Choose out the path for me. Smooth let it be or rough, It will be still the best; Winding or straight matters not; It leads me to thy rest. I dare not choose my lot: I would not. if I might; Choose thou for me, my God, So shall I walk aright. The kingdom that I seek Is thine; so let the w r ay That leads to it be thine, Else I must surely stray. Choose thou for me my friends, My sickness or my health; Choose thou my cares for me, My poverty or wealth. Not mine, not mine the choice In things or great or small, Be thou my Guide, my Strength, My Wisdom and my All. Bonair. Ritualism Defined. We propose to state exactly what Ritu alism is. We shall not here discuss the riebt or the wrong, its wisdom or its folly ; we shall merely state it. It is the worship of Christ, God, anti man, on the altar, un der the forms of bread and wine. The pur pose of all the ceremonial, which has created so much discussion, so much scandal, sO much confusion in the Church, has been to introduce that worship. The question of Ritualism is not a question of the manner of worship, but of the object of worship. Having decided on the object, the manner necessarily follows : all the decorations of the altar, all the dresses, all the gestures, have reference to the object of worship. It is claimed that our Communion Service is only truly celebrated with reference to that object—Christ under the form of bread and wine. Some while since, in some com munication to the New York Herald , a writer on the Ritualism side, professing to speak for the party, took exactly the line of argument and explanation we have taken here. It was written to show that the Rit ualists were not children nor fools; that they were not undergoing “persecution” for the sake of a candlestick or a stole; that, in themselves, these were trifles; what people ordinarily understood by Rit ualism —the forms only—was only folly ; that the real thing was underneath, and the ceremonial only its outward symbolism, and that that thing was the adoration of God under the form of bread and wine. The whole defense of Ritualism, then, as a means of adding to “the glory and beauty” of divine service, as an increase of solem nity or dignity to such service, was only for the sake of gaining toleration for the time. The real question is the question of eucharistic adoration, of introducing a spe cific sort of worship, which is certainly new to Churchmen of this generation. The cer emonial has all its value from reference to the object. Ritualism, we repeat then, is the worship of God under the form of bread and wine on the altar. “Eucharistic vest ments,” caudles, prostrations, genuflexions, elevations, bbwings, and turnings to the altar, all grew up in the first case around that worship and are its expression. That worship gives them all their meaning now, and this is the declaration of those, both in England and America, who have the right to speak for the “Ritualistic party.” The introduction of that worship is the pur pose of that “party.” —Church Journal. How to Treat Enemies. Go straight on, and don’t mind enemies. If they get in your way, walk round them regardless of their spite. A celebrated character who was surrounded by enemies, used to remark: “They are sparks which, if you do not blow, will go out themselves.” “Live down prejudice,” was the Iron Duke’s motto. Let this be your feeling while en deavoring to live down the scandal of those who are bitter against you. If you stop to dispute, you do but as they desire, and open the way for more abuse. Let the poor fellow talk —there will be a reaction if you do but perform your duty; and hun dreds who were once alienated from you will flock to you, and acknowledge their error. The Redeemed of All Ages. Henry VIII. brought Anne Boleyn to his palace. The river Thames was the scene of her triumphal entry. Fifty barges fol lowed the Lord Mayor. Officials dressed in scarlet. Choirs chanting along the banks of the river. Flags adorned with bells that rang as the breeze stirred them. Anne Boleyn, in cloth of gold, and wear ing a circlet of precious stones, stepped into the barge amid the sound of trumpets and the shout of a kingdom. Then entering the street, seated on a rich caparisoned palfry, that sometimes walked on cloth of gold and velvet; led between houses adorned with scarlet and crimson, and de fended by guards in coats of beaten gold ; and along by fountains that were made on that day to pour out Rhenish wine for the people, until she at last, kneeling in Westminster Abbey, took the crown. But •alas for the career Henry Vixr Anne Boleyn I They lived in sin and died in shame, and their splendid career went out in darkness. Not so with those whom our King shall call to the honors of heaven. Along the river of Death their barge shall glide amid the shadows until it comes to the light of the City 7; and then, on streets of gold, and amid palaces of gold, and greeted by harps of gold, they shall join the armies of the King, follow ing on white horses. But I can not count the interminable troops of God as they pass, the redeemed of all ages, and lands, and conditions. One hundred and forty-four generations of peo ple have lived since the world was made ; and consequently about twenty-nine thou sand million of people have died—figures of which we can have no appreciation. A great proportion of these must have gone into glory, so that nothing but an archangel for a mathematician, with an arithmetic of eternity, could give any idea of the num ber who shall make up the throng that follow on white horses. Every hour the line is lengthening. They are going by scores, and by hundreds and thousands. At the beginning of this discourse, we took our position on the street of heaven to watch, but the first regiment has not passed yet; and I hear the clatter of the hosts still coming. Yea, stand at this point and watch until the century has gone, and the world has perished, and time is wound up, and myriads of ages have gone their slow round, still you will not have seen half of the First Division who follow upon white horses. Go up on the highest tower of heaven; look to the North, and look to the South; can you see the end ? No! No! Coming! Coming! Forever and forever they pass on ! “ The armies which were in heaven following Him upon white horses .”— Talmadge. For the Methodist Advocate. A Prodigy in the Sunday-school.. A few weeks ago a premium was offered in our Sabbath-school to the scholar who would commit to memory the greatest num ber of Scripture verses within a given time. A spirited contest began at once, but a lit tle girl, Rebecca Graham, outstripped them all. She is nine and a-half years of age ; her father does not know the alphabet, and her mother can hardly read. On the first Sabbath after the contest commenced she repeated thirteen verses; on the second, fifty-five; on the third, one hundred and thirteen; on the foui’th, two hundred and seventy-nine ; on the fifth, was prepared to repeat one hundred and forty-five chapters, beginning with Acts iii, and ending with Revelations ii, inclusive, but for want of time and strength she only repeated two thousand eight hundred and seventy-eight verses. She could always tell the number of the verse she was repeating. Her Su perintendent says her mind is equal in other respects only to the average of chil dren. Can any of the readers of the Ad vocate beat this? T. S. W. The Poor and the Invalids in Heaven. Mr. Talmadge, in a recent sermon, talks thus encouragingly to the sick and the poor: Here comes a great column of the Chris tian poor. They always walked on earth. The only ride they ever had was in the hearse that took them to the Potter’s Field. They went day by day poorly clad, and meanly fed, and insufficiently sheltered. They were jostled out of houses whose rent they could not pay, and out of churches where their presence was an offense. Con sidering the insignificant way many of these went out of the world, the poor doc toring, and the coarse shroud, and the haste of the obsequies, you might have ex pected for them a tame reception on the other side ; but a]shining retinue was wait ing beyond the river for their departing spirits, and as they passed, a celestial es cort confronted them, and snow-white charg ers of heaven were brought in, and the con querors mounted ; and here they pass in the throng of the victor—poor-house ex changed for palace, rags for imperial attire, weary walking for seats on the white horses from the King’s stable. Ride on, ye vic tors ! Another retinue: that of the Christian invalids. These who pass now languished for many a year on their couches. From the firmness, and the strength, and the ex hilaration with which they ride you would not have supposed that they had been bent double with ailments, and had crouched with pains immedicable, and writhed in sufferings which were ghastly to the be holder. But after twenty years of useless prescriptions, and all surgery had failed, in one moment they recovered. The black groom named Death came out and put their foot in the stirrup, and gave them one lift, by which, in a moment, they sprang upon white horses to ride forth—conquerors for ever. if. If the careless tongue would ponder Ere it peddles mischief so; Carry less of idle scandal, Less of bitterness and woe; Cease its vile and bitter breathings, Words that mix our cup of bliss, Bitter words, that taiiit the sweetness Os our earthly happiness; I am certain it would be Better far for you and me. If we watched for gleams of sunshine Breaking thro’ the darkest cloud; If we’d shun the damps and shadows Which around us heaven crowd; If we looked for stars of morning, In the darkness of the night; If we saw above the landscape, Ever present streaks of light; Brighter, clearer life would be Better far for you and me. If we’d speak a little kinder Os the faults of other men; If we knew eacli man as brother, Not as saint or angel born, But as human, often erring, Very often led astray; If we knew the sore temptations Which beset our brother’s way, I am certain there would be More of sunshine on life’s sea. If we’d learn to wait and labor In the earnest work of life; If stout faith were ever present In the midst of every strife; If we’d plant the flowers thicker By our dwelling here below; • If we’d cultivate the roses, I am certain they would grow; God would send the rain and sunshine On our earnest work of love, We should feel the inspiration Os our Father’s smiles above, O’er these damp and dismal lowlands There would float a sweet perfume, There would stray amid this winter, Gentle, rosy-fingered June; Blessed work of doing good, All might learn it if they would. J. W. Barker. The Will of God. Rev. A. Longacre spoke as follows: “I do not suppose I am singular in find ing it impossible this week to take my mind away from the sufferings of Christ. We sometimes see pictures of the cross intwined with flowers. I have thought, if we could, it would be better to take the flowers off at this season. This is not fancy : wo think too much of having flowers on our crosses. We call little things crosses; but have we any fellow ship with Christ in his sufferings? One thing he said of himself, looking forward to these sufferings (and he saw them all) ‘I delight to do thy will, 0 Cod.’ lie looked across to the stripes, across to the agony in the garden, across to his death on the tree, and said, ‘ I delight to do thy will.’ I want to bring this out clearly. He was so set on accomplishing the will of God, that suffering was his chosen por tion. If we will be crucified with Christ, we must bear his cross. We may not have the heroic faith of the apostles to ask for it: when they came seeking a place in his kingdom, the test-question was given: 4 Are ye able to drink of the cup that I shall drink of, and to be bap tized with the baptism that I am baptized with?’ They said,‘We are able.’ He said they should indeed have it. And we must all go that way: who follow him must drink his cup. Life will bring crosses, to the total crucifying of self in us. We sometimes ask, ‘Why have I this trouble? why is it so dark?’ Ah! that is the precious gift of God, to work in us conformity to his will. We must go the way his Son went: there is no other way. Did he say, * Come after me, and have a pleasant time?’ No: it was, ‘ Deny self.’ God will not go out of the way to find the cross for us: it will come to us, just as Christ’s came to him, in the path marked out before us by God. When I think of the sufferings of Jesus for me, I am ashamed to think how hard my crosses feel to me—how the flesh shrinks. How much easier I have it, how much lighter my load, than his! And shall I not say of my easier cross, my lighter burden, ‘I delight to do thy will;’ in the sweetness of absolute surrender embrace the divine will? We can not afford to leave out one act of self-denial, or drop one thorn from our crown, if it will bring conformity to God’s will. Have we enough of Jesus in our hearts to say, ‘Thy will be done?’ Will we open our hearts, and let him reign ? Shall we have the spirit of Jesus, and thus become par takers of the divine nature? Jesus will dwell in us; his life shall be brought in; he will put his Spirit in our hearts: let him work his will in us; say, ‘Come in, teach me to bear the cross, that I may sit with thee in thy kingdom.’ ”—Advo cate of Holiness . An Archbishop on Modern Strikes. Achbishop Purcell, in addressing the graduating class at the St. Frances Xaviers’ College, June 26th, animadverted severely upon the recent strikes and denounced the destructive and demoralizing influences of Internationalism, and said, if eight hours were acceded to now, four hours might be demanded to-morrow, as there would be no limit to such arrogance and dictation. No government could exist under such a system. The next cry would be for a di vision of property, every loafer and drunk ard requiring anew subdivision every Sat urday night. The remedy for these evils was liberal education. From the Brethren. Memphis District. We dedicated anew church on Lexington circuit a few Sundays ago. Since then brother E. N. Williams held protracted meeting atrthat point, when a number were converted and added to the church. Anew Church building is just finished on Benton circuit and awaiting dedication; also, the second camp-ground on the work is being prepared, with the intention of holding two camp-meetings this year. The Sunday-school cause is prospering finely on the district. Bro. G. W. Williams has great ly aided in this work. The church building at Memphis is progressing finely under the watchful care of Bro. Taneyhill. He intends to have it dedi cated first Sunday in September. Bro. T. has had a hard field, but Uod is giving him suc cess. F. W. V. June 21, 1872. Tazewell Circuit, Holston Conference. The third quarterly meeting for this work was held at Yellow Branch, near Cumberland Oap, 29th and 30th of June. We had a good meeting, which was conducted by Bros. E. B. Clark, J. Snaveiy and Elder K. F. Patty, who preached with his usual force and power. Sunday morning, from 10 to 11, was spent in prayer for the success of the meetiug and the Church in general, after which Elder Patty preached an excellent sermon on the Immuta bility of God. There was present a large con gregation. At the sacrament of the Lord’s Supper many communed. Several Southern brethren were present and took part in the meeting. The sacrament of baptism was ad ministered in the evening to six adults and three little babes. Three applications were made for license to preach, and granted. We feel thankful that the Lord is calling more la borers into his vineyard from among us. A collection was lifted for the support of tiie min istry, and the people contributed very liberally. Brother Clark is at his post, and the Church is in a prosperous condition. He is the right man in the right place, and doing much to pro mote love and union between all. He is all the time at work, in the Church and around the fireside, is friendly and affable, and Is much loved by all. E. R. For the Methodist Advocate. Alcohol as a Medicine. In glancing over my newspaper the fol lowing paragraph caught my eye, and sug gested the thoughts herein laid down : The homeopathic doctors of Pennsylvania protest against being held responsible hence forth “for the indiscriminate use of intoxicat ing liquors for medicines.” They declare that alcohol in its pure state serves every useful purpose in medicine that it can serve in any form, and that whisky, brandy, etc., ought not to be disposed of at all “for medicinal pur poses.” They also condemn all tonics, bitters, etc., which contain more than enough alcohol to hold their active principles in solution and preserve them from chemical changes. This is a move in the right direction. Too long has alcohoHield sway among us, and too long has it been abused by the medical profession. Animated discussions are going on through the journals of medi cine, regarding this evil. Arguments are be advanced pro and con, able men are de nouncing the wholesale use of the spiritu ous solutions which abound all over our country. For almost every aliment to which humanity is subject some liquor is prescribed, not for its medicinal purpose so much as because the physician knows his patient’s taste, and feels that by satisfying this, he will gain practice. Now why can not this be stopped ? In the materia medica can be found many stimulants which will do away with alcohol, not entirely, but to a great extent. Os course it is not expected that this valuable medicine can be dropped out altogether, for its preservative powers are needed in making many of the most important mix tures. But it can be arranged that only so much of it be used as is absolutely neces sary. It can be so arranged that instead of putting a drachm of rhubarb, and two or three grains of some mild tonic into a half gallon of poor whisky, the quantity of spir its shall be only just sufficient to extract the virtues of the ingredients and keep them from deteriorating. It is good to see the waking up on this subject, and the results thereof. England has the honor of the lead, but our country has not been slow to follow her good ex ample. Not long ago—since the beginning of the year, I believe—the papers stated that over three hundred of the leading and most learned physicians of Great Britain had petitioned Parliament to enact a law prohibiting the use of spirituous liquors in that government for any purpose. They boldly asserted that as a medicine it was not needed, other things being at hand which could be used in its place for all dis eases ; and even if it should be indicated in some few complaints, its evil effects were such that the small number of persons who might die for want of it, would be as a mere handful compared with the thousands who are annually killed by its use. Their noble teachings were not useless, though of course they failed to get any action on the matter in Parliament. The excitement crossed the water, and many of Philadelphia’s best medical men joined their ranks in denounc ing alcohol. Resolutions were adopted and steps taken to discontinue the use of this drug. These were all allopathic physi cians, but now the homeopathic brothers come forward to enter this crusade. The war has begun in earnest, the battle is opened, and these bold men ai’e confront ing an enemy whose ranks are full, and whose force is numerous. But their attack will be felt. Their work and its influence will not end here. The ball will keep roll ing, and soon, I hope, the hosts of King Alcohol will And themselves conquered for ever. X. Y. Z. Men’s lives and characters are deter mined mainly by their ideal , that is, by the thing they lay to heart and live by, often without themselves being aware of it, by that which they, in their inmost souls, love, desire, aim at as the best possibility for themselves and others.— J. G. Shairp. The most frightful of all slavery is to have the will and the liberty to do evil. NO. 29.