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THREE DOLLARS PER ANNUM.
Vol. XXXII.—No. 30.
Bad Taste.
I desire to en*er an earnest protest against
a p ACtice which is occasionally indulged in
by some ministers of the gospel. I allude
to the habit of using Latin phrases in their
sermons. Is it not in bad taste 1 The fif*
teenth Article of religion in our Discipline
reads thus : It is a thing plainly repugnant
to the word of God, and the custom of the
primitive church, to have public prayer in
the church, or to minister the sacraments,
in a tongue not understood by tte people.
Is not this principle applicable to preach
ing the gospel? Such phrases may suit
the lecture-room; but they are certainly
unbecoming the pulpit ?
It is not surprising that men who have a
superficial knowledge of the languages
should be guilty of this practice; but
there is no excuse for Christian ministers
who have enjoyed the advantages of a lib
eral education. The simplicity of the gos
pel is one of its chief excellences. It is
related of the celebrated Dr. Archibald
Alexander, of Princeton, that on a certain
occasion, he preached to a large congrega
tion in the oountry. Among the auditors
was a plain, illiterate woiuau. She was
asked how she liked the preacher. She
replied, that she did not regard him as a
great |man, but a good man, for she could
scarcely read, and yet she understood every
word he spoke. When it was mentioned
to the Doctor, he said he regarded it as the
greatest compliment ever paid him. And
a greater man than Dr. A. has said, “And
my speech, and my preaching was Dot with
enticing words of man’s wisdom, but in
demonstration of the Spirit and of the pow
er : that your faith should not stand in the
wisdom of men, but in the power of God."
It is not improper to refer to classical
history to draw illustrations from the sci
ences, or the observations of travellers in
Palestine, which may serve to explain Dible
truths; but is it not in bad taste to use
hatiD phrases which but few can under
stand ? P. M. llyburn.
Reminiscences of Billy Dawson.
BY AN ENGLISH METHODIBT.
Billy Dawson was familiarly called “the
prince” of local preachers, and well did he
deserve the title The rousing character of
his appeals and the quaint eloquence of his
style will bo long remembered; for, as a
preacher, he was fearless and bold—not by
rhetorical flourish, or pageant parade of
empty but large-sounding words, dazzling
his hearers by a mere lip eloquence, but by
powertul, searching appeals, by
“Thoughts that breathe and words that burn,”
seeking a way to the heart. As illustra
tive of the power of Billy Dawson as a
preacher, we may quote the following. It
is selected from a sketch of celebrated
Methodist preachers, which appeared some
years ago in a New York religious journal:
“Mr. Dawson was delivering a discourse
which was peculiarly suited to his genius,
and which will be long remembered in
many towns and villages in England, be
cause of the effect it almost always produc
ed. The sermon was generally known to
bo one of his favorite discourses (and such
he preached many times over,) and was
called by his admirers, ‘Death on the Pole
Horse.’ As the reader will readily sup
ple, it was fovnded upon Revelation G :
7, 8. I have heard the sermon more than
once, and know not that ever I heard one
that was throughout of so startling a char
acter. In bold and striking imagery, in
powerful, thrilling, irresistible appeal, it
soarooly could have a parallel. When Mr.
Dawson had been happy In its delivery, I
have seen the congregation listen with such
absorbing interest that it seemed as though
their very breathing was suspended, and, in
the pauses of the preacher, a long and deep
inspiration was resorted to as a relief.
“This discourse Mr. Dawson was deliv
ering at the village in question, and was
indulging in that peculiarly vivid imagery
which was the basis of his popularity.
‘Come and see! The sinner is in the
broad road to ruin; every stop takes him
nearer to hell, and farther from heaven.
Onward, onward he is going; death and hell
are after him quickly, untiringly they pursue
him. With swift but noise ess hoof the
pale horse and his paler rider are tracking
the godless wretoh. See! see! they are
getting nearer to him !’ At this moment,
so perfect was the stillness of the congre
gation that the ticking of the clock oould
be heard in every part of the chapel, and
upon this, with a facility peculiarly his own,
he promptly seized, and, without any seem
ing interruption, leaning over the pulpit in
the attitude of attention, he fixed his eyes
upon those who sat immediately beneath,
and in an almost supernatural whisper con
tinued : ‘Hark ! hark ! here they come !
that’s their untiring footstep—hark ! hark!’
and then, imitating for a moment the beat
ing of a pendulum, he exclaimed in the
highest pitch of his voice : ‘Save the sin
ner—save him ! See, the bony arm is rais
ed, the dart is poised ! omy God ! save
him—save him ! for if death strikes him,
he falls into hell, and as he falls he shrieks :
Lost! lost! lost! Time lost! Sabbaths lost!
Means lost! Heaven lost! All lost! lost !
lost !’ The effect was so overpowering
that two of the congregation fainted, and
it required all the preacher’s tact and self
command to ride through the storm which
his own brilliant fancy and vivid imagina
tion had aroused.”
Billy Dawson once refused to dine with
a family on the Sabbath day because the
servants were kept from divine service to
prepare dinner for him. A short time af
terward he met his would be hostess, when
she told him she had hit upon apian which
would remove that hindrance. Said she,
“We send our dishes to the public bake
house,’’ fully expecting this plan would at
onoe meet his approval. On asking his
opinion thereon, Mr. Dawson made answer:
“Very good plan, very good; only you must
first find a baker without a soul.”
Generally accounted as true is an anec
dote of his preaching at Pudsey, a village
inhabited ohiefly by woolen cloth weavers,
some five or six miles from Leeds. It has
been thus related by the writer in the
American religious paper before referred
to:
“As the story prevails, Mr. Dawson was
preaching from the history of David Blay
ing Goliath, and was indulging freely in
tne pictorial representation of which he
was so perfect a master. Personating Da
vid, he had struck down the boasting
Philistine, and stepping back in the pulpit,
he oast his eye downward, and commenced
a train of irony, whioh had the twofold ef
feot of pieroing every one that exalted him
self against the Lord, and of adding force
to the graphic picture he had already given
of that strange confliot. So powerfully did
the speaker depiot the conqueror’s emotion,
and so rapidly did he heap taunt on his
prostrate foes, that the congregation seem
ed to forget the actual state of things in
the ideal, and waited in breathless suspense
for the catastrophe. Some in the gallery,
in the intensity of the exoitement, literally
leaned forward, as though they expected to
see upon the floor of the pulpit the giant’s
form with the strippling’s foot upon his
breast; and one persor, carried away by
his feelings and forgetting in his excite
ment the sanctity of the place, exclaimed,
in the broad dialeot of his country: ‘Off
with his head, Hilly !' ”
Another time, urging sinners to give
their hearts to God, he suddenly stopped
and exclaimed : “0 God ! here is mine."
An old lady in the gallery immediately re
joined : “And here 13 mine, too/'
One more remioisceDce of this remarka
ble man to close. At Bristol he had once to
preach missionary sermons, and on the sue
ceeding Thursday to address the missiona
ry meeting. He was called upon to speak,
and after a few preliminary remarks he
rolled up his copy of the resolution in the
shape of a telescope, and placed it to his
eye. Then, in vivid language he depicted
the state of the heathen. Putting it to his
eye again, he asked, “What do I see now ?’
and after a pause went on : “Oh ! I can
see a chariot. It is the Gospel chariot;
it is golden and lined with love. There
are ropes to it of purest silver, and there
are men in white robes drawing it.*' Then
the sounding of the trumpets, the Saviour
sitting in the chariot, and scattering on
every side the Gospel blessings, were pic
tured in glowing words If the speaker
hai stopped here, the description would
have been very fine, but Billy Dawson put
up h's mimic telescope again. The au
dience waited in breathless silence for what
would follow, when he said : “And what
do you see now, Dawson ?” “Why,” he
continued, “I see that there will be a good
collection.”
Such was Billy Dawson, one of the
greatest ornaments to the local ministry in
connection with Methodism. It was such
men as these who rendered Methodism fa
mous. Like Stephen, they were filled with
the Holy Ghost, and therein we have the
secret of their power. Have we lost that
Spirit ? In the school of modern Metho
dism are there not to be found some kin
dred souls ? We are forcibly reminded of
the remark of an old lady, who, when the
venerable Dr. Dixon, preaching a funeral
sermon for the late Dr. Bunting, lamented
that God was taking away all their best
men, exclaimed in a loud voice: “Bless the
Lord, that’s a lie," As meant by this old
lady, if God takes a David he supplies a
Solomon, so that the good work still goes
on. Thauk God for Methodism; may it
wield a yet far more extended influence,
and rise to a higher baptism of the Spirit
from on high.— New York Methodist.
Anecdotes of the Wesleys.*
Charles Wesley, the Doct of Methodism,
had a son who bore his name, who was
born December 11, 1757. Charles Wes
ley, Jun., was a musical prodigy in his in
fancy. Before he was three years old he
manifested great talents for musio, and in
early life rose to eminence in the profes
sion. No one ever excelled him in per*
firming Handel’s music on the organ.
Two of the Kings of England, George 111.
and George IV., employed him for a long
time to play in their presence, and were
highly delighted with his performances.
Like his father, he was a man of small
stature, and exhibited the eccentricities of
genius. He abounded in anecdote. Sev
eral that follow were related by him. For
years Charles Wesley, Jun., was a member
of tho Wesleyan Society in London, a good
man with a pure Christian character. May
23, 1834, he died in great peaoe in Lon
don, and was gathered to his fathers.
CJ.ARLES WE.MLEY, JUN., AND KINO GfORGE 111.
King Gcorgo HI. it well known to have
been very fond of music, particularly that
of Handel. Charles Wesley excelled in
playing the compositions of that great mas
ter. He became a special favorite with
his Majesty. At one time he offered him-.
self as a candidate for the vacant situation
of organist at St. Paul’s Cathedral, when
he met with a painful repulse. On ap
pearing before the ecclesiastics, with whom
the appointment lay, and presenting his
claims to their confidence, they said to him
abruptly, “Wo want no Wesleys here.”
The King heard of this unseemly act, and
was deeply grieved He sent for the obnox
ious organist to Windsor, and expressed his
strong regret that he should have been re
fused in such a manner and for such area
son, adding, with his own frankness and
generosity, “Never mind, the name of
Wesley is always welcome to me.’’
At auother time, after King George had
lest his sight, Mr. Wesley was one day with
the venerable monarch alone, and the King
inquired, “Mr. Wesley, is there any body
in the room but you and me? “No, your
Majesty,’’ was the reply. The King then
declared his persuasion that Mr. Wesley’s
father and uncle, with Mr. Whitefield and
Lady Huntingdon, had done more to pro
mote the spread of true religion in the
country than the whole body of the digni
field clergy who were so apt to despise their
laborr.
CHARLES WESLKT, JOS , AND SING GEORGE IV.
Charles Wesley, Jun., used to speak of
Ki ng George IV. as an admirable judge of
music He was very fond of Charles Wes
ley, Jun , not only for his ability as a per
former, but beoause, such was the tenacity
of his memory, he scarcely ever had occa
sion to refer to his books Mi hatever fa
vorite composition the King might call for,
Mr. Wesley was prepared to play without
delay or hesitation. In one of his visits to
Carlton House one of the pages refus J to
admit him by the front entranoe, L , or
dered him to go round and seek admission
by some less honorable way. He obeyed.
The King saw him approach, and inquired
why he came to the palace in that direction.
Mr. Wesley explained, and his Majesty
sending for the page, gave him such a re
buke as he was not likely soon to forget,
and commanded that whenever Mr. Wesley
visited the palace he should be treated with
all possible respect.
THE BISHOP'S REBUKE.
Charles Wesley, Jun., was dining with
the venerable Bishop Burgess, remarkable
for his theological learning, and for the
zeal and ability with which he defended
the principles of Protestant Christianity.
There was a young clergyman at the dinner
table who seemed desirous of attracting at
tention by the avowal of his partialities as
a minister of the Established Church.
“My Lord,’’ said he, addressing the Bish
op, “when I was passing through I
saw a man preaching to a crowd in the open
air. I suppose he was one of John Wes
ley’s itinerants.” “Did you stop to hear
him ?” inquired the Bishop. “O no,”
said the clergyman, “I did not suppose he
oould say anything worth hearing ” The
Bishop ended the conversation by saying,
“I should think you are mistaken, Mr.
preaches better sermons than you or I could
have done. Did you know, sir, that this
gentleman,’’ pointing to Charles Wesley,
“is John Wesley’s nephew ?”
CHARLES WESLEY, JUN., AND HIE SISTER SARAH.
Sarah Wesley was younger than her
brother Charles. She was finely endowed,
and had great influence over her brother.
At a certain time he was greatly dejected,
feeling that his talents had not been ade
quately rewarded. He oame to his sister
in a melancholy mood, and said, “All my
works are neglected. They were perform
ed at Windsor, but no one minds them
now.” Sarah answered him in a sprightly
tone, “What a fool you would be to regret
such worldly disappointment! You may
secure a heavenly crown and immortal
honor, and have a thousand blessings which
were denied to poor Otway, Butler, and
other bright geniuses Johnson toiled for
daily bread till past fifty. Pray think of
••‘Anecdotes of the Wesleys,” by Rev. J. 3. Wake
ley, of the New York Conference,
your happier fate.’’ “True,’’ said he, with
sweet humility, and took away his produc
tions. Flaviog recorded this* anecdote, she
adds, “Lord, sanctify all those mundane
mortifications to him and ine. The view of
another state will prevent all regrets.’’
CHARLES WKSLKY, JTIJf., AMD HIS UNCU JOM.
In early life Charles formed an attach*
meat for an amiable girl, but of inferior
birth. His father was not pleased, and
wrote to him, “If any man would learn to
pray/' the proverb says, “let him go to
sea ’’ I say, “If any man would lsarn to
pray, let him think of marrying." The
engagement met with strong opposition
from the mother, and she mentioned it with
much concern to John Wesley. He said,
“Then there is no family blood. I hear
the girl is good, but of no family.’’ “Nor
fortune either,” said the mother of Charles.
John Wesley, who was as far above those
sentiments as the heavens are above the
earth, ever preferring sound sense and reli
gion before money and an honorable ances
try, encouraged his nephew, and sent him
fifty pounds as a wedding gift. But some
way the engagement was broken off, and
Charles doomed himself to perpetual bache
lorship.
Lazy Attitude in Praywr.
Posture in prayer is of some acoount.
Standing, kneeling, and prostrate are all
mentioned in the Bible. A modern inven
tion adds to those of Scripture authority,
sitting in the pews. This we are far enough
behind the spirit of the age to consider un
becoming and irreverent.
It is a city habit mainly. But country
souls in their simplioity are apt to ape city
manners. Hence you will find here and
there in country churches, where the old
devout habits can at all be broken in upon,
the city style is copied by a select few
We have noticed Elders and Deacons
and their families act thus irreverently, and
set this unbecoming example. It is dis
respectful to the congregation and to God.
It wears a lazy look. It is not crucifying
the flesh. It is not worshiping God with
the body and spirit, which are his.
Prostrate may do in the closet, and sit
ting in the invalid’s chair; but it is unhe*
coming in the congregation. Lying in
bed to say prayers is as lazy and inexcusa
ble as to sit in time of prayers during pub
lio worship. When the congregation kneels,
then all devout persons present should
kneel. When the posture is standing, then
it is a mark of disrespect, if nothing worse,
to sit still in the pew.
In prayer-meetings and special acts of
humiliation kneeling is the custom in our
Church. In ordinary public worship the
standing posture is almost universal. Tlere
are a few of our congregations with which
we have at times worshiped where the the
ory of the custom is to kneel always in
prayer and stand in singing.
This comes from surrounding influences.
The theory is not put into practioe. For,
while most all rise up to sing, few kneel in
time of prayer. Nearly all sit bolt upright
in their pews. It is copied from surround
ing sects.
A minister of onr church in one of those
places, labile attending a meeting of the
Western Synod, was assigned to preach for
the Baptists. Tic asked before service,
“What is your posture in prayer?’’
“Siauding,” was the reply of the Bap
tist Deacon.
At the proper times the minister said,
“Let us pray,’’ expecting the congregation
to rise.
No one moving in the pews, he repeated,
“Let us pray ?’’ Two or three men rose to
their feet.
Looking the congregation in the face,
and iudicating his request with a gesture
of uplifted hands, again the minister chal
lenged them with, “ Let us pray!’'
That brought the congregation to their
feet, and, we trust, taught them a good
lesson.
In a Boston congregation of many hun
dreds assembled, with which we onee wor
shiped, a committee of six, with us and the
minister, represented the people before the
Lord in the requested attitude of prayer,
and a smaller committee of four did the
singing.
Let all things be done decently and in
order. This requires all to join in the
worship of the congregation in united acts
of divine service. When they sing, then
sing. When they pray then pray in the
attitude of the adopted custom. —Reformed
Church Messenger.
Spurgeon and Wayland on Open
Communion.
The most eminent living Baptist in Eng
land is Mr. Spurgeon, and no name is more
revered among American Baptists than that
of the late Dr. Francis Wayland. The fol
lowing letters from each, relating to the
subjeot of open communion, will be read
with interest.
Remarking upon the effects of the prac
tice of open communion on the English
Baptist, churches, Mr. Spurgeon says in a
letter lately published :
“Whether open communion be right or
not, one thing I should think is beyond all
dispute, viz : that where it has been adopt
ed it has been like life from the dead to
many old and decaying interests; and in
no case has its adoption retarded the growth
of the churches, except where strict breth
ren have seceded and made themselves into
parties. Ido not look upon the fact as of
any consequence, because churches may
grow all the more with a sort of increase
under unhealthy systems ; but I venture to
assert that our largest, most wealthy, most
intelligent, and most growing churches
everywhere , except in Yorkshire, are all
open communion. Indeed, striot commun
ion is about extinct among us, exoept in
certain districts. The assertions which yon
allude to are baseless, and the small show
of statistics, taken years ago, and in a limit
ed area, goes for nothing. Ask any man,
who knows England, and he will tell you
that the practice of open communion has
been the sign of growth amoDg ns, and has
always followed at the heels of enlighten
ment.’’
There has been some dispute about Dr.
Wayland’s opinion on this vexed question,
but the following paragraph in a letter da
ted June 22d, 1865, and lately published
in the Church Union, sets the matter at
rest:
“As to the subject of communion, I be
lieve that it is one to be left to the indi
vidual conscience of every believer. If I
believe it to be my duty or privilege to com
mune with a disoiple of Christ who holds
to Pedo-baptism, it should give offence to no
one If another brother thinks it his duty
to decline such communion, it should give
me no offence. Both desire to please the
Master, and we should not ‘judge another
man’s servant.’ There is no precept res
pecting it in the New Testament. Men,
from what is revealed, may infer one thing
or the other. Their inference binds them
selves, but no one else.'*
God’s Word. —Seeing a man reject the
inspiration of the Scriptures, while he said
he maintained his belief in Jesus Christ
and biß redemption, I bad oompared him to
someone who has a costly perfume in a
glass vessel; he breaks the vessel, thinking
that he can at the same time preserve the
perfume, but he loses it all. Set aside the
inspiration of the Scriptures, and all Chris
PUBLISHED BY J. W. BURKE & fY, FOR THE M. E. CHURCH, SOUTH.
Macon, Gal; Friday, July 23, 1869.
tian doctrine will disappear. This id not!
theory, I hare seen it to be a fact; there
fore the question is one of the greatest 114
portaoce. £am not ignorant of the objef
tioos, of the diffienkies that are raised, bii
the plcntitude of the divinity to be
in the Scriptures is too great to be in ths
least prejudiced by them. 1 say from the
depth of my heart, “Thy word is truth.?
Not to believe that the Bible is God's mes
sage is voluntarily to deprive one’s self of att
true, wholesome, well-founded knowledge
about God and our future state. It is return*
ing to darkness ; it is to ruin our own pros*
pects, and perhaps also the welfare of
others with us. —Merle D'Aubigne.
t
“Himself Hath Done It.”
Isaiah xxxviii. 15.
“Himself hath done it” all! O, how those words
Shoo Id hash to silence every murmuring thought
“Himself hata don® it,” —He who lores me best—
He who my soul with his own blood hath bought.
• Himself hath done it.” Can it then be aught
Than fall of wisdom—lull of tendcrestlove
Nr tone unneeded sorrow will He send,
To teach this wandering heart no more to rove.
“Himself hath done it.” Yea, although sever# (
May seem the strode, and biite- the cup,
'Tis His own hand taat holds it; and I fctow
He'll give me grace to drink it meekly up.
.1
“Himself hath done it ” O. no arm but His
Could e’er sustain beneath earth’s dreary lot
But while I know He doeth all things well,
My heart His lovii g kindness questions not.
‘ Himself hath done it.” He who searched me through
Sees b< w I c ing to earth’s ensnariug ties,
And so He break* each reed on which my soul
Too much for happiness and joy relies.
“Himself hath done it.” He would have me see
What broken cisterns human fri a nd9 must prove;
That I may turn an-i quench my burning tnirst
At His own fount 01 everlasting love.
“Himself hath done it.” Then I fain would shy—
Thy will io all things ever more be done;
E’en though that will remove whom best 1 love,
While Je*>us lives I cannot be alone.
“Himself hath done it,” —precious precious words
Himse f—rnv Father, Saviour, Brother, Friend!
Whose faithfulness no variation knows—
Who, having loved me, loves me to the end !
And when, in His eternal presence blest,
I at His feet my orown immortal ca t.
IM gladly own, with all His ransomed saints,
“Himself ualh done it” all from first to last!”
The Book of Remembrance-
A man of God when speaking to a poor
sufferer in the Block-rook Convalescent
Home at Brighton, who was bowed down
by despairing remorse, inquired, “Have
you asked to-day for the pardon of all your
sins ?”
“That I have.”
“And do you think God has written
down your prayers in His book ?”
“I did not know that He kept one for
my prayers.” 'r.'
“He tells us that He has a book of re*
membrance for our thoughts when we think
upon His name; and elsewhere, that our
words are kept account of; and between tho
two do you not think that your prayers are
included ? And do you think the loving
God has written in that to-day, on the 25th
of February, 1868, William T. asked Me
for the forgiveness of all his sins, for My
dear Son’s sake, and 1 refused him ?”
“No, sir ; I cannot believe that.’’
“What, then, has He written beside your
prayer? It is not with Him, as with you
or me, to say, ‘I think 1 may/ Tnerc is
no uncertainty in His mind.”
The man thought deeply for a time, and
at length replied, “Then it is mote likely
that He has written ‘granted’ by its side.’’
From the moment the fetters of his fears
were broken, and the man was set free to
trample on his sins, and to serve his Saviour. 1
This was repeated to a dying brioklayer,
who had been employed, when a mere boy.
at the building of the Crystal Palace, ai>d
who had, at that time, attended the Bible
readings held in Beckenham. Now, he
had again come to the neighborhood, in the
last stage of consumption. He was still
a young man, skilled in his work, of high
moral character, and happy in his home.
Ho had lamented his early fate, and ex
pressed a dread of death, as if it would
close all his prospects of enjoyment.
“Have you, then, no happy thoughts of
heaven—no pleasure in looking forward to
its boundless joys ?”
“None whatever,” was the mournful re
ply ; “because I cannot believe that I am
pardoned and saved and have a right to ex
pect to enter heaven. J have been honest
and steady, good at my work, and a kind
hnsbaßd; all that 1 know, but it is not all
I have to think about. I have done de
cently well by my fellow-creatures, but very
shabbily towards my God. How shall I
know that He will forgive me and receive
me ?’’
The sugge«tion of the book kept for our
praters and God’s answer caught his fancy.
“There’s a good deal in t at. But read me
more of what God says about forgiveness.”
Two passages seemed to his mind to be
almost conclusive; “By Him all that be
lieve are justified from all things,” and
“that through Him whosoever believeth on
Him shall receive remission of sins.” But
it was plain that he conld not yet accept
the message of comfort for himself. One
more was left with him—the ninth verse
of the first chapter of the first epistle of
John.
The next day was Sunday. A young ar
tillery officer—himself a happy Christian
—went to see him, and brought baok tid
ings of a face beaming with joy.
Early the next morning I found him as
it had been told me, his thoughtful counte
nance radiant with his new-found blessing.
“I have got it! I have got it!” he ex
claimed; “I have got the forgiveness of all
my sins. It was that last verse that did it:
‘lf we confess our sins, He is faithful and
jnst to forgive us oar sins, and to cleanse
us from all unrighteousness.’ If God had
said He was merciful to forgive us our sins,
I might have said, Mercy’s His own look
out ; to show it when Hs likes, or never, if
He don’t. But when He says He’s just,
it’s another matter. Why no honorable
man would like to delay doing a justice as
soon as he got the chance of doing it. It’s
what you owe to another, and you don’t like
keeping it back from him a minute. And
how much more would the great God do
the justice He owes His poor creatures as
soon as they claim it of Him. And I see
how it is He owes it to ns. It is because
His own Son paid for it beforehand.”
Then with a sudden burst of grateful
love he said, “Now I would not take thou
sands of gold and silver, nor health and
strength to enjoy it, to take me off this
dying bed. I would rather take a short
cut at three-and-thirty to go to Jesus. I
want to see Him, and bless Him for paying
the whole debt, and for opening the door of
heaven to me.”
This transport of thankful happiness and
bright anticipation, scarely affected for a
moment by pain or weakness, lasted to the
end ; so that he passed through the valley
of the shadow of death in unclouded light
from his Saviour’s oountenanoe.
Shall we die in it, and live in it too ? It
would be no more than obedience to the
Divine command, “Rejoice in the Lord al
ways ?—Miss Marsh’s “Shining Light.”
Sectarianism. —There is a great deal
of cant and nonsense talked about sectarian
ism. It is often imagined that if a man is
fond of his church, he is a sectarian. You
might as well say a man is sectarian if he
likes his own house and family better thaD
any other in the same street. The man I
call sectarian is the man who is not content
ed with the blessings of number one in th
street, but who is always throwing stones o
mud at number two; who is not eonten
with his own wife and family, but who talks
and gossips about another man’s family.
Give me the man who has honest, earnest
conviction about his own church, and I ex
tend to him the right hand of fellowship.
Love your ohuroh and do all you oan for it j
bat try to imagine, at the same time,
that other men are as conscientious as you
are, and give them the right hand of fellow
ship when they do ail they can for their
church.
The Practical in Religion.
The practical duties of religion are not
preached from the pulpit as frequently as
they ought to be. A friend of ours told
us of his clergyman lecturing for succes
sive weeks on the Epistle to the Ephesians.
The doctrinal points he discussed at length
and with much unotion. But wheu he
came to the duties of husband and wife;
parents and children; masters and ser
vants; he passed them by, as seemingly
very unimportant.
His experience does not seem to differ
Ifrom that of some others. We have before
us an account of the inauguration address
j of the distinguished historian, Mr. Froude :
j have had,” he said, “thirty years
i of unexampled clerical aotivity among us;
; churches have been doubled, theological
I books, magazines, reviews, newspapers,
have been poured out by hundreds of thou-
J sands, while by the side of it there has
j sprung up an equally astonishing develop
| ment of moral dishonesty. From the great
J houses in the city of London to the village
frooer, the commercial life of England has
een saturated with fraud. So deep has it
jigonc that a striotly honest tradesman can
; hardly hold his ground against competition.
iYou oan no longer trust that any article
jthat you buy is the thing which it pretends
to be. We have false weights, false meas
ures, cheating everywhere. Yet the clergy
j.have seen all this grow up in absolute in
! difference; and the great question which
at this moment is agitating the Church of
England is the color of the ecclesiastical
! petticoats!”,
He said, he heard man y hundred sermons,
®any a dissertation on the mysteries of the
on the divine mission of the clergy,
fan apostolical succession, on bishops, and
, justifioatioo, and the theory of good works,
• and verbal inspiration, and the efficacy of
j the sacraments; but never, during these
thirty wonderful years, one that he oouid
j recollect on common honesty, or those pri
| mitive commandments—“thou shalt not
tile,” and “thou shalt not steal.’’ After all
i this, he felt that he had much the same
|.oause for thankfulness as an old verger at
Cambridge, who one day said to the bish
sop : “Oh ! my lord, I have much to he
thankful for; I have heard every sermon
1 which has been preached in this church
for fifty years, and thank God I am a Chris
tian still.”
The Gentleman at Church.
The gentleman at church is known by
following matks:
1. Comes in good season, so as neither
'0 interrupt the pastor nor the congregation
~>y a late arrival
2. Does not stop upon the stops, or in
portico, either to gaze at the ladies, sa
~ mends, or display his colloquial powers
3. Opens anu shuts the door gently,
takes off his hat, and waiks deliberately and
Rightly up the aisle or gallery-stairs, and
gets his seat as quietly, and by making as
few people remove as possible.
4. Take his place either in tie back part
of the scat, or steps out into the aisle when
any one wishes to pass in, and never thinks
of such a thing as making people orowd
past him while keeping his place in the
; seat.
5. Is always attentive to strangers, and
gives up hia seat to such ; seeking another
for himself.
6 Never thinks of filling a house of
God with tobocoo spittlc, or annoying those
who sit near him by chewing that nauseous
weed in church.
7. Never, unless in oaße of illness, gets
up or goes out during time of service ; but
if necessity compel him to do so, goes so
quietly that his very manner is apology for
the act.
8. Does not engage in conversation be
fore the service.
9. Does not whisper, or laugh, or eat
fruit in the house of God, or lounge in that
holy place.
10. Does not clap his hat on his head and
rush out of the church like a trampling
horse the moment benediction is pronounced,
but retires uncovered, slowly, in a noiseless,
quiet manner.
11. Does all he can by precept and ex
ample, to promote decorum in others, and
is ever ready to lend his aid to discounte
nance all indeoorum in the house of God.
The Value of the Sabbath.
Not many years ago, a contractor in
America, went far to the West with his
men and teams to make a turnpike road.
At first he paid no regard to the Sabbath,
but continued his work as on other days.
He soon found, however, that the ordi
nances of nature, no less than the law of
God, were against him. His laborers be
came sickly; his teams grew poor and fee
ble; and he was fully convinced that more
was lost than gained by Sunday labor.
When gold was first discovered in Cali
fornia, the miners worked for a time with
out any weekly cessation ; but they found
that they were digging graves as well as
gold ; and, having lost their reckoning of
the Sabbath, they actually made a day of
rest for themselves.
When the engines of an extensive steam
packet company in the south of England
were getting constantly damaged, the mis
chief was soon repaired by giving the men
wbat the bounty of their Creator had given
them long before—the rest of eaoh seventh
day.
A distinguished merchant in America
once said, “I should have been dead or a
maniac long ago had it not been for the
Sabbath/’ Tnis was said in the hearing
of others ; and one of them told of a mer
chant who used to boast that he found
Sunday the best day for planning voyages,
but wbo was then in a lunatio asylum.
“Hail,Sabbath ! thee I hail, the poor man’s day:
On other days the man of toil is doom’d
To eat his joyless bread, lo'i<*ly; the ground
Both seat aad board, screen’d from the winte ’i cold
tnd summer heat by neighboring tree or nedge :
But on this day, emoosom’J in his hom >,
He shar-s the frugU nriiai with th >se he lov«s;
With those he lovon he shares the heart-felt joy
Os giviDg thanks to God.” „ , _
—Early Days.
Preparation for Preaching. —ls the
clergy would study the Bible with a closer
and more penetrating exegesis, and that
theological system which has in it most of
the solid substance of the Bible, with a
more patient and scientific spirit; if they
would habituate their intellects to long and
couneeted trains of thought, aad to a pre
cise use of language; then, under the im
pulse of even no higher degree of piety
than they now possess, greater results
would follow their preaching. When the
clergy shall pursue theologioal studies, as
Melanothou sajg -h6~~ did, for personal
spiritualist ; when theological science
*haj| j} e wrought into the soul, induoinga
theologioal mood ; when thorough learning
and diligent self-discipline shall go hand
in-hand with a deep love for God and soul;
and when the clergy shall dare speak to
„tbe people with extemporaneous boldness
out of a full heart, full head, and clear
mind, we may expect, under the Divine
ble&siDg, to see some of those great move
ments which characterized the ages of ex
tempore preaching —the age of the apostles,
the age of the Reformers, the age of John
Knox in Scotland, the age of Wesley and
Whitefield in England and Amerioa.—Pro
fessor Shedd.
How Men Die.
A number of years ago, in upper Hin
dostan, the Rev. John Ireland, a faithful
minister of the Gospel, yielded up his spirit
to the gracious God who gave it.
Surrounding the dying pastor’s bed were
members of the sooiety of the station ;
some civilians, a few military men, together
with some of the swarthy natives—servants
devotedly attached to the self-denying mas
ter whom they were now to lose.
But ere Mr. Ireland’s eyes closed for
ever on this world, to open in an eternity
of bliss, he essayed to speak to those around
him. His words were few; but long years
after he had gone they were remembered
by men who, at the time, young and
thoughtless, have sioce embraoed Christ as
the Saviour:
“I have preaohed many sermons to you,
my friends; but before leaving you I should
wish to say, if all is forgotten, let this be
remembered: ‘O! what a joy it is to die !’”
In the same station, but a latter period, a
thrill of uneasiness passed through many
hearts among the European residents, when
it became known that malignant cholera
had attacked Mr. , a popular young
planter, a native of M , in Scotland.
He had supped at a late hour at one of the
station balls, and was seized with the mala
dy after retiring to his hotel. The skillful
services of the medioal offioer of the native
regiment were promptly at hand; but a
few hours told the mournful talo, that
though remedies might alleviate the suf
ferer’s pains, they oouid not bs expeoted to
prevail. The poison of the terrible scourge
had done its work with fearful rapidity, and
death must soon ensue.
The scene whioh arose when the sorrow
ful opinion, “No hope,” was givon, can
better be imagined than depioted. The
anxious surgeon, with bared arms, aided l>y
a native assistant, rubbed the youth’s
cramped limbs, and a sparkling stimulant
was occasionally applied to his lips when
he oomplained of thirst. A friend ner
vously penned the last will, and a minister
kneeling with earnest voice, offered prayer.
But ever and again, until the final scene
closed, an agonized cry rose from the dying
youth :
“I’m dying 1 I’m dying! 0! how hard
it is to be obliged to die!’’
In a small pitch of burying ground in
that distant land, the dead rest until resur
rection day shall break upon this world
“And many that sleep in the dust of the
earth shall awake; some to everlasting life,
and some to shame and everlasting con
tempt.’’—British Messenger.
The Christians.
There is a sect in the United States, be
sides that called Camphellites, that repudi
ates all ecclesiastical surnames. As their
orthodoxy has been c tiled in question, their
Conference in New England has set forth
the following platform of general prinoiphs
and specific declrines, as held by them.
We need not Bay that we oould not stand
on this basis, but we would not unchurch
those who can. The general principles
are—
I. The Holy Scriptures, the ultimate
and only infallible rule of faith and prac
tice.
11. The name “Christian,’’ the most ap
propriate and fitly descriptive name for dis
ciples of Christ.
111. Christian character, i. e., a Chris
tian experience and life, founded upon
Christian belief, the only proper test of
fellowship.
IV. The Congregational form of Church
government: eaoh Church being independ
ent and the highest ecclesiastical tribunal
on earth.
The specific doctrines are—
1. The existence of Jehovah, as revealed
in the Bible and in nature.
2. The real divinity of Jesus; that he
is not a mere man, nor a oreated being but
the “Only begotten Son of Goi,’’ hence,
“oonsubstautial” with Him.
3. The Holy Spirit, the Divine Renower,
Comforter, Guide, and Sanctifier.
4. The Infallible Inspiration and Divine
Authority of the Holy Scriptures.
5. Man’s entire destitution of holiness
previous to the new birth.
6. The Freedom of the Human Will.
7. The necessity of Regeneration—a su
pernatural change wrought in the heart by
the Holy Spirit.
8. Salvation through the atonement and
mediation of Christ.
9. The Immersion of believers as the
most faithfully expressive of the Scriptu
ral Idea of Baptism.
10. Admission of all regenerated per
sons to Christ’s table.
11. The perfeot equality, in Christ, of
all believers; and Christ the “Head” of
his Church.
12. The Resurrection of the Dead, both
of the just aud unjust.
13. The judgment of the world in right
eousness by Jesus Christ at the appointed
day.
14. The “everlasting punishment” of
the wicked, and the everlasting happiness
of the righteous, in the future state.
Teachers’ Qualifications. .
1. Deep piety. Love to Christ should
always precede, and ever accompany work
for Christ.
2. Bible knowledge. The teaoher must
be taught by the Spirit of God, to “know’’
the doctrines he teaches.
3. Seriousness and thoughtfulness. Friv
olous teachers never succeed. The truly
successful teacher must give his brain, as
well as his heart, to his work.
4. Adaptation. He must acquaint him
self with his olass, and adapt his manner,
his words, and his ideas, to the mental abili
ty and habits of his pnpils.
5. Watchfulness. A* the agriculturist
watches for the early blade of corn, or the
horticulturist for the development of a fa
vorite flower, so must the teacher watoh for
the Bigus of success, for the evidence of
gracious feeling in his scholars. lie is a
watcher for souls.
6. Patieooe. The time often seems long
between the sowing time and reaping hour;
the true teaoher must know both how to la
bor and to wait.
7. Devotedoess. That teacher whose
whole heart is not given to this great work,
is but little better than an automaton ; the
form without the life is there. A true
teacher gives himself wholly to his work.
8. Prayerfulness. Prayer is the teaoh
er’s great strength; through or by this he
expects to suooeed, and he shall not be dis
appointed. The more prayer, the greater
the power both for God and the soholars.
Praying teachers always succeed.
These aie some of the qualifications ne
cessary to suooessful teaohing. Teaoher,
ao they ornament your character ? If they
do, then go fearlessly onward; you must
“win souls to Christ.” If not seek them
earnestly that your “labor be not in vain,”
and that immortal souls committed to you
perish not.
The Bich Poor Woman.
There was a poor woman, a member of
his church, whose lot was cast in the very
lowest state of poverty and laborious exer
tion. Her husband was a kind hearted
being, but possessed no energy of character,
who drifted along in the same track, year
after year, without ever bettering his con
dition, and who could never imagine how a
family could be very poor ao long as they
neither froze nor starved to death. They
had a numerous progeny, who were always
as neat as it was possible for their hard
working mother to keep them. That
oheerlulness and contentment, whioh in the
husband was the eonsequence of imbecili
ty of character, in the wife was the result
of a deep inward feeling of the require
meDts of the religion she professed, and a
strong desire to obey the injunction of
Him who was meek and lowly in heart, and
who said, “if ye love me keep my com
mandments.” Nothing could exceed the
cheerfulness and patience with which her
laborious duties wore performed. She ap
peared half of each Sabbath in her custo
mary seat, and it was always gratifying to
witness her humble and devout aspect.
“One day,” said the minister, “she called
at my house more dejeoted than I had ever
seen her. She had called to tell me her
little trials, and to ask my counsel and in
structions relative to her obligations to her
own family and the church. It seemed
she had been frequently reproved by l the
members of the church, for non attendance
at their private and stated meeting. It
was utterly impossible for h?r to do so, I
knew, and told her so. Every moment of
exemption from severer labor was occu
pied with her needle, while at the same
time she gave her ohildren sueh instruo
tion as her capacity and conscience dicta
ted. I know, said I, you have very little
time for publio worship, but you, undoubt
edly, attend to the daily exercises of your
jloset, and therefore receive all the com
forts of religion. The tears gushed to her
eyes; “that, sir,’ she replied, ‘is what dis
tresses me more than anything else. I
hardly ever find timo for that. When I
would be alone with my Maker some duty
whioh my conscience tells me must not be
neglected, will intrude, and I find nojlmc
to be alone from morning till night. When
I go to bod I try to pray, but my eyelids
are so weighed down with weariness that I
have no command of my thoughts, and
drop asleep. And yet I am happy, and
whilo I dress my ohildren, sweep my house,
or stand over the dish-kettle, I have sueh
sweet oommunings with my Maker, that 1
feel he will aeeopt my poor servioes,
though I have so little time to offer them.’
‘Patient and guileless Christian,’ I ex
claimed, grasping her hand, ‘so loDg as
you can feel happy in praying over your
dish-kettlo, don’t be troubled at what oth
ers may say to you; such prayers are the
most aoecptable wo can offer our Creator,
because the most sincere and unostenta
tious.’ Verily, I said, when she was gone,
this poor woman has oast in more than
wo all. For wo have offered donations, or
cast into the treasury from our abundanoo
of time, but sho, of her want, hath cast in
all that she had.
The Religious Paper.
The Texas Baptist Herald has the fol
lowing good thing:
1. A good religious paper make Christians
more intelligent.
2. It makes them more useful.
3. It secures better pay for the pastor.
4. It secures better teaohers for the Sab
bath-school.
5. It secures better attendance at the
prayer meeting.
6. It leads to a bettor understanding es
the Scriptures.
7. It increases interest in the spread of
the gospel.
8. It helps to settle church difficulties.
9. It gives unity of faith and praotioc.
10. It exposes error.
11. It places weapons in tho hands of all
to defend the truth.
12. It affords a channel of communica
ion between brethren.
13. It gives tho news from the churches.
14. It brings out tho talent of tho de
nomination, and makos it useful on a wider
scale.
15. It throws light upon obscure ques
tions of practical interest.
16. It gives light on obscure passages of
the Bible.
17. It cultivates a taste for reading.
18. It makes the children more intelli
gent.
19. It makes better parents.
20. It makes better children.
21. It awakens interest for the salvation
of souls.
22. It gives general religious news.
23. It gives the more important ourrent
news of general interest.
All this it furnishes at a very small cost
compared with its value.
Join the Church.
It is a delusion for any soul to think it
can fully enjoy the grace of God and obey
the Saviour’s commands, and refuse to be
connected with the visible Church of
Christ, if the opportunity were afforded.
It is the duty and the privilege of all to
enjoy the fellowship of saints. Do not say,
“I do not know which church I ought to
join, and therefore I will not join* any.’’
Go where you feel most at home, where
there are congenial influences and sur“
roundings. These different churches exist
in harmony with the divine plan and the
human mind. They exist to satisfy dif
ferent tastes and intellectual preferences.
Your Christian humility would forbid
your saying, “I do not wish to join any
ohuroh, beoause all are imperfect.”
A. certain minister met another who had
left the church because of its imperfeotioo.
“What arc you doing now ?’’ said the
former. “I am looking for a perfeot
ohuroh,” was the reply. “Well,’’ was the
response, “you will never find it, for you
would make it imperfect by joining it.”
So with you. But perhaps this is the
very plea you are urging, “I am too im
perfeot to enter into church relationships/'
But we answer, the churob was never de
signed for perfect beings. There would
be no ohuroh were that the prerequisite
for membership. The church is a school
to discipline aud develop us. Its divine
word, its ministry, its ordinances, its sacra
ments, its varied forms >.f Christian activi
ty, are all, by the inworking of the Holy
Spirit, to train our earthly rudimentary life
for the life to come.
The Church of Jesus Christ can alone do
this. It only is able “to present every man
perfect in Christ Jesus.”
Come, then, you who are oonsoious that
you are full of faults, bcoome earnest, eon*
secrated workers in the ohuroh below, fight
ing with sin within and without, that at
the last you may form a part of “the
Churoh triumphant above, whioh is with
out fault before the throne of God.”
A Word about Social Prayer.— Be
reverent. Do not address God in the con
versational tone in whioh you speak to your
brethren. If the Holy Spirit has stirred
you up to call upon God; do not try to le
attractive or eloquent; do not indulge in
flights of fanoy; do not “journey among
the stars,’’ or “ride the foaming main/’
Remember those around you, not that you
E. H. MYERS, D. D., EDITOR.
Whole Number 1761
may impress them with admiration of your
self, but in that simple, dircot language
you may express their desires as well as
your own ; and remember God as “the high
and lofty One that inhabiteth eternity, ’»
and as accessible only through the merits
of Jesus. Do not forget that wo have no
right to conic into the presence of God ex
cept through Christ. Do not i fiend him
by irreverence of approach to a mercy
seat, sprinkled with the blood of his Sen.
Feeling and Fulfilling.
“I do not see what right I have to re
gard myself as a Christian,’’ said Mr. Earn
ers to his pastor, who, observing a shade of
sadness on the countenance of his parishon
er, had inquired if he was unwell.
“What right have you not to regard
yourself as a Christian ?’’ said the pastor.
“I am conscious of so much indwelling
sin. If I had a renewed heart, it seems to
me I could not have so many tendencies to
sin.”
“Tendencies to sin are not sins. A dis
tinction is to be made between tendencies
and action in accordance with those ten
dencies, between feeling the risings of evil
desire and indulging them. A person in
jures you, or acts in a way to provoke an
ger. The feeling begins to rise. Within
certain limits, it may be lawful. If there
is instant effort to subdue the feeling, or
keep it within due hounds, and those ef
forts arc successful—as in many cases they
are—no sin has been coni milted. To be
tempted is not to sin. If it were, we
should be responsible for the acts of Satan.
Do you eDjoy the indwelling sin you speak
of? Do you cherish it?’”
“Certainly not; it is my grief and bur
den.”
“And you earnestly desire deliverance
from it ?’’
“Certainly.”
“Do you believe any unrenewed heart
liabitnalljL, desires dclivcranco from sin,
espeoialljlne siDs or tendencies to which
you refer ? The desire for deliverance is
one of the strongest proofs of conversion.”
“But may not a person, knowing that a
desire for deliverance from sin is a mark of
conversion, deceive himself into a belief
that he feels that desire ?”
“I don’t know how far self-deception
may be carried, but that does not concern
you. You are conscious that you desire
deliverance from sin, because it is hateful
to God and to yourself; not merely be
cause sin is followed by punishment If
you are not conscious of desiring deliver
ance lrom sin, you arc not conscious of
anything. You are as sure of it as you ere
that you arc talking with me. Now in
stead of brooding over this consciousness
of a tendency to sin, you should look to the
Deliverer and ply the means that he has
famished for deliverance. The Apostle
tells us to make no provision for the flesh
to fulfill the lusts thereof. Ho makes a
distinction between feeling and fulfilling,
that must not be overlooked.”
It is not wrong to be tempted. Christ
was tempted, yet without sin. Ilis temp
tations, it is true, did not spring from a
disordered nature, as ours often do. God
does not look with disfavor upon our strug
gles to overcome our sinful propensities.
It is only when we yield to them that we
displease him.
Four Impossible Things.
1. To esoapo troubles by running away
from duty. Jonah onoe made tho experi
ment, but it did not sucoeed. Therefore
manfully meet and overcome tho difficul
ties and trials to whioh the post assigned
you by God’s providence exposes you.
2. To become a Christian of strength
and maturity without undergeing severe
trials. What fire is to gold, such is afflic
tion to the believer. It burns up the dross,
and makes the gold shine forth with unal
loyed luster.
3. To form an independent character ex
oept when thrown upon one’s own resour
ces. The oak in the middle of the forest,
if surrounded on every side by trees that
shelter and shade it runs up tall and com
paratively feeble; cut away its protectors,
and the first blast will overturn it. But
the same tree, growing in tbo open field
where it is continually beaten upon the
tempest, becomes its own protector. So the
man who is compelled to rely on bis own
resources forms an independence of charac
ter to which he could not otherwise have
attained.
4. To be a growing man by looking to
your position iu society for influence in
stead of bringing influence to your posi
tion. Therefore prefer rather to climb up
the hill with difficulty than to be steamed
up by a power outside yourself.— Church
Gazette.
Loving Darkness —John iii. 19.
Dr. Connolly, in his work on Insanity,
tells of a father whose reason was dethroned.
He called his ehildren around him, and bid
them dose the shutters, ar.d light the gas,
at noonday, while the suu was shining in
its strength. Ho then vowed, since he was
offended at the sun, it should never shine
in his home again. The man lived and
died keeping his oath; and with the day
light shut out, the world rightly pronounced
him insane.
• Men, wise in their own esteem, bate the
better, purer light of the truth ! They
love darkness rather than light, not because
darkness itself is better than light, but they
love the fruits of darkness. “They that
hate me,” says Christ, “love death”—
(Prov. viii. 36) —not death for its own
sake, but that whioh surely issues in death.
He that loves the flowing cup, loves the
stiDg of *a adder—(Prov. xxiii. 32)—not
the stiDg for its own sake, but that which
produces the adder’s sting. Thus men un
renewed, love darkness, not for its sake,
but “madness being in their hearts”—
(Koo. ix 8) —they love the fruits of dark»
ness rather thau light. In eternity, all the
universe of God will proaounco these in
sane ! Van Boren, in Presbuterian.
The Cross and the Crown.—The
cross now—the crown to-morrow. Now
the bed of languishing—to-morrow the
throne of Jesus. What eneouragement to
“fight the good fight of faith !” The body
now bears the spirit down; wait till the
dawn of the day, and the spirit will bear
the body up. A few breathings more in
this dull and oppressive element, then all
will bo health and buoyancy, strength and
gladness, purity ar.d peace the body
changed, tho heart all holy. Even now the
Lord is with you; but you cannot sec him
for the darkness of night. You walk by
faith, not by sight. Yet you can say, “[
know that my Redeemer liveth.” He
lives —he thinks upon you—lie is with
you—be will never leave you nor forsake
you Ho is a Friend, a Brother, a Lord—
a Friend to guide you by his counsel, a
Brother to sympathize with you in all your
sorrow, a Lord to defend you from all evil
and make all things work tog“ther lor jour
good. No Bafcty but at his side; no com
fort but in his bosom; no strength but in
his arm; no holiness but in his steps.—
Hemtson.
To indulge Anger is to admit Satan as
a guest; but to indulge malice is to close
the door upon. him as an inmate ; in the
one ho finds a transient lodging; in the
other a permanent home.