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THREE DOLLARS PER ANNUM.
VOL. XXXIII. NO. 16.
Original |loetnr.
Names and Verses
FOR SUNDAY SCHOOL CLASSES.
(Continuedfrom last Week.)
LIT TLS SUNBEAMS.
Little Sunbeams, light and free,
Jesus tells us where to he!
In the homes of want and care,
We would shine with beams so fair,
That the light of love and peaca
Daily in them shall increase.
LILIES OJ THE VALLET.
If by Slloam’s shady rill
The lily sweetly grew,
’Twns Jesus gave It all its fill
Os sunshine and of dew.
We Lilies of the Valley seek
The purity that wins the meek.
And gives the lowly sweetest grace,
Though blooming in an humble place.
LITTLE PILGRIMS.
Around the throne of God in heaven,
We are told in sweetest song,
Thousands of little children stand
Amid the heavenly throng.
They once were Little Pilgrims here below,
But Jesus led them up from earthly woe.
ILOWEKS 61’ PROMISE.
flowers of Promise! For though we bloom
But a little while on this earth,
When we shall come to Death’s shadowy glo' in,
’Twill be for a heavenly birth.
For wo have a promise that’s ever sure—
The word of God, that for aye will endure—
That in that birth wo shall blossom ogaiD,
And shed our fragrance on the heavenly plain.
PEAKI.S Os OKACE.
O, what are the cliarnu of eartti’s vain pleasure,
When compared to the pearls of grace divine;
They cauuot, in richest beauty, measure
The sparkling gems that in our heurts do shine.
Dear Saviour! may we never cease to be
Bright Pearls of Grace, that seek to honor thee.
EARNEST WORKERS.
Wo all can’t go to heathen lands.
Nor teach the savage Turk;
Yet fervent hearts and faithful hands
Can plead no lack of work.
We Earnest Workers liud a way
To serve onr Saviour day by day,
Here In the haunts of vie" and alii,
That gather youthful victims In.
GUIDING STARS.
What little light, by faith, we’ve drawn
From the bright Suu of Righteousness,
We seek to shed, in life’s fulr morn,
Over the hearts that it can bless.
True Guiding Slavs we strive to be,
To those who would the Saviour see.
OLAD SONGSTERS.
O, how can we sing the “new song” of grace,
Without a Joyous, thankful heart?
For of ail past sins It Buds no trace
In the new life Christ doth impart.
Glad Songsters we—for Chi Ist, our siushath healed,
And for Ills kingdom all our hearts hath sealed.
Loud bhalt our praises to His throne ascend,
’TUI clianting praises here on earth shall end.
THE PRATING BAND.
( Composed of Officers and Teachers,)
The dear Saviour bids us to watch and pray
For souls whose cure to us Is giveu ;
To children of our school we teach the way
That He hath shown us leads to heaven.
The Praying Land doth also guide their feet—
By prayer—to the blood-bought mercy seat.
Where Ohrist alone can make their spirits blest
By the sweet promise of eternal rest
Clayton, Ala., IS7O. Sidney Herbert.
Contributions.
All-Consecration.—No. I.
I see in the Church papers frequently
many plans proposed for increasing the lib
erality of the Church, but I have not seen
insisted on the plain scriptural duty of
the consecration ot one’s ail to God. Years
ago, the Advocate had much to SRy on this
subject; but from some cause or other it
suddenly ceased.* I then thought it was
much too “strong moat” for a church,
“rich and increased in goods;” but now,
with an impoverished church somewhat more
rich in faith, the doctrine may not be so dis
tasteful. If God has taken from us much
of our worldly wealth, is it not to show us
the value of the true riches, and ought
not every devout soul to heed the lesson ?
God’s property iu us, and ours in God, may
not then be an unprofitable theme for re
flection.
That ancient Israel was His, none will
question. He called them His people, cho
sen from the nations; and they, though
given to frequent departures from Him, said
“He is our God, and we are the people of
his pasture.” The manifestation of this
proprietory right was exhibited in a conse
cration to Him of a portion of their sub
stance. Hence Moses ordained : “All the
tithe of the land, whether of the seed of
the land, or the "fruit of the tree, is the
Lord’s, it is holy unto the Lord." “And, con
cerning the tithe of the herd, or of the
flock, even of whatever passeth under the
rod, the tenth shall be holy unto the Lord.’
The tithing [system Vas’.,very [ancient, run
ning- back doubtless to Adam—certainly
known to Abraham who gave “tithes of all”
to Melchizedee; followed by Jacob who
vow«d “Os all that .thou 6halt' give me, I
will surely give the tenth unt-o thee.”
But the Geutile nations, the most barbar
ous, as well as the refined Greeks and Ro
mans. gave tithes-j to, their gods. . Some
made it a standing obligation, others under
the impulse of only a transient devotion.
We are told by profane history, that when
Pisistratns, tyrant of Athens, wrote to Solon,
to persuade him to return to Athens, he tells
him, that “every one there pays tha tithe of
his goods for the offering of sacrifices to the
gods.” Pliny says that the Arabian mer
chants who traded in spices, durst not sell
any till they had paid the'tithe to their god
Sabis. And of the Romans it is'said, “they
offered to Hercules the tithe ot what they
took from their enemies.”
Thus ii is seen that all ages and nations
had a sense o£ religious obligation, and'with
it a fixed standard of consecration above
which the devotee might go as far as he
pleased; but below which he was never suf
fered to fall. The ‘ tithes and offerings” of
the • Jew. indicative of God’s proprietory
right in the worshipper, was the standard of
religious service of old; and only when the
nation fell away from its allegiance did they
cease, leading the last of the Prophets to
charge theta with the worst of sacrilege, the
robbery of Ged Himself.
Now look over the Christian Churoh to
day and ask how many have this sense of
religious obligation, marked by any fixed
standard of offerings to God. Many there
are that say, “God is the Lord which hath
showed us light—but who do not say—
“bind the sacrifice with cords, even unto
the horns of the altar.” Mauy there are
who regard every call for money on the
part of the Church as sfmply a robbery of the
people. Many more look upon all plans for
raising money for religious uses as simply
a shameless begging system that ought to
•Certainly uot from any change of opinion on
the subject -nor are we aware of any remissneas
1b teaching it.— Editor
gmttilu-rn Christian
be abolished. Many a minister o£ Jesus is
affrighted from his duty, by the sneer “Ah !
begging again ! money ! money ! nothing
but money." On the floor of an Annual
Conference lately a lay delegate said, “He
hoped the day would come when a minister
should not open his mouth on this subject.”
If he meant, with reference to his own sup
port, it was all right enough; but if with
reference to his ceasing to inculcate the
high demands of Christian benevolence, in
my humble opinion, he was utterly wrong.
Many suppose under the Christian dis
pensation the whole tithing system abrogat
ed—ask with a sneer, if you intend to bring
them tinder old Jewish burdens, that accord
ing to Peter “neither they nor their fathers
were able to bear?" But where is this writ
ten ? Not written at all, it may be replied;
simply fell to pieces with the abrogation of
the old Jewish economy. If this be true,
then Christianity is left with no standard by
which to measure God’s dues, and the whole
matter of benevolence has no law by which
it may be regulated.
Now to my mind this is one reason of the
laxity of opinion and practice in the Chris
tian Church to-day. Abandon the tenth, as
the lowebt limit of liberality—and a beauti
ful mist of uncertainty and confusion en
velopes the whole subject. Conscience is
at ease, if it conceives God has not spoken;
and that man is left to his owa selfish in
stincts to give or not give, just as he plea
ses. “God is his God." Os course, “and
he will praise Him,” but how ? In any
other way than solemnly consecrating a por
tion of his substance to Him. How can he?
He does not know what proportionate part
to give—must wait the pressure of appeal
and then grudgingly bestows his dispropor
tionate gifts. But tell him there is a stand
ard tried in all ages, and by all nations,
meeting all necessities, below which he must
not fall, and at once matters become clear,
and he enters upon a struggle in the whjph
if he comes off victor, quiet of conscience
is gained, and his benevoleneo becomes a
rich means of grace, in which “beholding
as in a glass the glory of tho Lord, he is
changed into the same image from glory to
glory as by the Spirit of the Lord.” O.
Local Preachers.
The Methodist Church, (in its different
branches both in England and America,)
has made provision for two classes of minis
ters: one pastorate, the other non-pastorate
—ono exclusively devoted to the work of
the ministry, the other seoular. In Eng
land, they are known as lay preachers ; in
this country, they are termed local preachers.
In both they are secular.
The time has come, at least among us,
when many are doubtful of the wisdom of
that plan which perpetuates a class of pure
ly secular ministers in our Church. The wri
ter has for a long time entertained such
doubts, and will now give some of the rea
sons which have induced him to come to
the conclusion, that the next General Con
ference should inaugurate measures by
which a secular ministry shall cease from
among us.
No purely secular ministry can be as well
fitted to preach the gospel as those who de
vote themselves exclusively to the work.
Laboring during the week at worldly em
ployments, they have not snfficiont time to
prepare for the pulpit. Besides, the tempta
tions to ministerial character are such that
but few escape the charge of compromit
ting their standing as ministers, iu one way
or another. A lawyer who pleads vehe
mently against another’s client can hardly
preserve a proper ministerial influence over
him and his friends. A teacher who uses
severe discipline-with bad boys, is not likely
to please them or their parents in the pul
pit. A merchant who trades with the peo
ple to win .a he preaehes, will bo apt to
make some enemies, if he stickles for bis
rights; and so with every possible worldly
profession. There are difficulties all the
time staring our local ministry in the face,
calculated to drive sensitive men to quit
preaching altogether, or at least iu certain
churches where they fear they are not ac
ceptable.
This system also proves a temptation to
many of our young men of talent who are
called to preach, to ease their consciences,
bv taking a local relation, and pursue at the
same time some worldly vocation. Where
as, if they hud only to seleot between the
ministry as a lifetime and exclusive work
and a secular pursuit with a sore conscience,
they would generally take the former. The
same temptation presents itself to members
of tbe Conference, who from any cause
whatever become dissatisfied with the work,
apply for a location, and thereby ease their
consciences, while they only fulfil half tho.
duties of a preacher and their usefulness is
crippled for life.
The tendency of this system is also to
lower the standard of ministerial character
among us. As it increases very largely the
number of preachers, it will be admitted,
that out of so large a class selected indis
criminately from the ranks of life, from
every occupation and with every grade of
eduoation, some will more likely prove de
fective, than out of a smaller body who are
exclusively devoted to the work of the min
istry. The people do not expect as much
of the local preacher as of their pastor;
and yet if one of them commits any irregu
larity violative of ministerial propriety
either in good English, good manners or
good morals, he is classed simply as a Meth
odist preacher. No distinction is made be
tween him and a regular minister, and the
whole body of our ministry suffer. Repeat
ed instances of this kind tend to place
them lower in the scale of public opinion
than others; and the Church is judged as a
body by the standard of their whole minis
try, pastoral and secular, and not by their
pastors simply. How could we expect to
escape reproach, when our ministry fill
every conceivable condition in life, from
senators and judges down to quack doctors
and political quid nuncs.
It takes a man of remarkable gifts, df the
most exemplary life, and of high official
standing, to remain in a community and
preach acceptably to the same people, for
twenty or thirty years. And yet, our local
preacher system makes men of every grade
of intellect, education and manners, not to
say morals, thus do, so that every blemish
of life, every foible of character, every preju
dice of taste, whether ill or well founded,
is summed up against them, and the scath
ing crucible of public opinion in its last
analysis leaves them after so many years but
few grains of the solid elements of ministe
rial wealth. How often do we see this veri
fied, when the regular pastor from some
cause is called away and Brother A. or B.
has to fill the pulpit. The empty pews in
most instances attest the truth of our posi
tion.
Nor is it to be lightly regarded and pass
ed by unnoticed, that this very system has
had •to do with alt the schisms in the
Church from its foundation. The old
cry of despotism, the iron wheel of Itiner
ancy, class legislation, etc., has not entirely
ceased in the Church, and will be reiterated
by the dissatisfied within, and our enemies
without the Church, as long as we have dis
ferent classes of ministers between whom
distinctions must be made. Thus in the
new code of lay membership, it was found
difficult to classify the secular ministry.
Other churches have but two classes, minis
ters and laymen, but here the introduction
of the lay element, unless local preachers
are laymen, cuts out this class entirely from
representation in the Church. The law
makers have decided that they are laymen
and not clergymen, in the fact that they are
sent as lay delegates to the Annual and Gen
eral Conferences. But by special law they
are not allowed to go when less than four
are to be elected. The reason for this ex
clusion is hard to divine. We hope the
General Conference in making them laymen
will allow them all the privileges of lay
men.
But perhaps the greatest difficulty con
nected with the perpetuation of this sys
tem is the tendency to secularise the whole
ministry on account of its accommodation
to the consciences of men. Many of our
regular ministry now occupy permanently
local positions, many engage partially in se
cular employments, and wo fear that the
tendency is to localise and secularise the
whole ministry. Wo trust the General Con
ference, actuated by the highest motives of
Christian duty, will take this formidable
question in hand, and throttle it before it
assumes such proportions as to defy the law
making power and fix upon our Church for
all time the bane of a secular ministry.
Onca more and we have done.
. E. M. Pendleton.
Sparta, April 4/A, 1870.
“lleincmber tlie Sabbath Day to
Keep it Holy.”
The Sabbath is of Divine origin, was insti
tuted when God finished the work of cre
ation. God blessed, sanctified, and hallow
ed it, and commanded its strict observance.
According to the language of Christ, it was
“made for man.” It is a sign of the coven
ant between God and his people, Ex. xxxi.
13-17, and a type of the heavenly rest, Heb.
iv. 4-9. Its sanctity was marked by with
holding the manna on that day, and by giv
ing a double supply on the sixth day. It is
solemnly enjoined in the ten commandments
with the reasons. Christ did not destroy but
established the moral law as contained in
the decalogue.
It was changed horn the seventh to the
first day of the week immediately following
the resurrection of Christ. Christ arose
from the dead and appeared to the women,
and then to some of his disciples on the
first day of the week. On the eighth day
after, he appeared to his disciples again—
Thomas being with them. The early Chris
tian Church observed the first day of the
week as the Christian Sabbath-day. Divine
sanction manifestly re3ts upon this change.
As kept by Christians, it commemorates
both the creation of tho world, and its re
demption by Jesus Christ—His resurrection
being the crowning miracle which seals the
work of redemption as finished.
The Sabbath is set apart by God as a day
of rest, when there should be a cessation
from all ordinary labor or work both by man
and beasts of burden.
A violation of the sacred rites of the Sab
bath among the Jews was visited with in
stant death to the offender. Its violation
in a Christian laud by a Christian people
should not be passed by with indifference.
It should be rigidly observed as a day of
rest. There is a physical necessity for this,
both in regard to man and beasts of bur
den. Deeds of mercy toward both man and
beasts of burden may and should be done, as
we learn from the teachings and example of
Christ. Our natural wants must be sup
plied on the Sabbath-day, after we have
made due preparation the previous day.
We are not allowed to buy or sell, or carry
burdens on the Sabbath. We are not to
speak our own words nor do our own pleas
ure on “Sunday.” See Isaiah Iviii. 13.
We should celebrate the Sabbath as a day
especially set apart for the worship of Al
mighty God. Here we have the example
of both Christ and his Apostles; also of the
Churoh of God in all ages of the world.
Infidelity trembles when its observance is
perpetuated. Tho word of God faithfully
read and expounded will not fail to bring
glory to God in the highest, and the greatest
possible good to men. If we abuse God’s
Sabbath, He will forsake and punish us here
and hereafter for ever.
Many, wo fear, are but slightly impressed
with the sanctities of this holy day. Even
members of the Church are not always care
ful in its observance. True, in most instances
the regular line of work is closed up and
some attention given to the Sabbath; yet
quite too many liberties are taken. Some
consider it a day for pleasure, a day on
which they can speak their own words—a
day for visiting, and going about from house
to house, on which occasions every conceiv
able subject is discussed, but that which
tends to godliness. Is it right, is it proper
to spend the Sabbath or a part ot it in idle
talk, or talk about our worldly business?
Think a moment; is it right ? Do wo not
often indulge here to the injury of God’s
cause, and to the promotion of the cause of
satan ?
Sometimes persons make preparation on
the Sabbath for the week’s work following.
If there be any extra, errand such as sending
some distance for a member of the family,
or sending the waggon a two or three days’
trip for provisions or to market, the ar
rangements are so made as to embrace Sun
day. Some commence a journey for a longer
time than a week on Sunday. Thus every ef
fort is made to save a day! But is it saved?
Look at God’s curse upon Sabbath-breakers,
and then tell me if any one ever made any
thing by its violation ? Our interests for
time and eternity are connected with remem
bering the Sabbath day to keep it holy.
Duly, privilege, interest, all ci - y loudly in our
ear, “Keep the Sabbath holy."
Many in visiting the sick put it off till
Sunday. This being an idle clay, they go
not unfrequently taking part of the family
with them. Some go alone perhaps several
miles, and thus a crowd comes together
greatly to the inconvenience of the family,
and actual injury of the sick. It is right to
visit the sick on the Sabbath—but it is
wrong to go, just because it is Sunday—
when we would not go any other time. Who
has uot seen on Sunday the sick room filled
to its utmost capacity, and the family great
ly annoyed by unnecessary care and trouble
—otherwise someone is out of humor.
Sometimes persons having sickness in the
family defer sending for the doctor till Sun
day, because then they have idle* time. The
doctor is of course right in going when seat
PUBLISHED BY J. W. BURKE & CO., FOR THE M. E. CHURCH, SOUTH,
MACON, GA., FRIDAY, APRIL 22, 1870.
for. Christ healed on the Sabbath day. But i
why wait till Sunday to send?
I was informed of a case where a Metho- |
dist preacher carried a pig—a live pig —home
in his buggy on the Sabbath day from an
appointment, at least ten or twelve miles
distant would have carried it by the
church, but the good old brother refused to
let him have it till after preaching. The
old brother said, to use his own language,
“I never had any further use for that preach
er —I lost confidence in him.”
Should we not in this matter avoid even
the appearance of evil —“For meat destroy
not the work of God"—“Wherefore if meal
make my brother to offend, I will eat no
flesh, while the world standeth, lest I make
my brother to offend. ”
Let us hearken to the word of the Lord
and remember the Sabbath day to keep it
holy. B. P. Franks.
Spartanburg, S. C., April Ist, 1870.
The Lowe of the World.
What is implied in loving the world? It
implies that we must not bo over anxious
in regard to the things of this world. “Take
no thought for your life; what ye shall eat,
or what ye shall drink; nor yet, for your
body, what, ye shall put on. Is not the life
more than meat,and the body than raiment?”
It is a man’s duty to provide the comforts
of life for himself and family. It implies
that we must not place our affections upon
what we possess. “ Set your affections
on things above, not on things on the
earth.” It implies that we are not to lay up
treasures on oarth. The injunction of cur
Saviour is too little heeded: “Lay not up
for yourselves treasures upon earth, where
moth and rust doth corrupt, and where
thieves break through and steal; but lay up
for yourselves treasures in heaven, where
neithor moth nor rust doth corrupt, and
where thieves do not break through nor
steal.”
Wo should not confonn in character, form,
fashion and maxims to the world. “Be not
conformed to this world; but be ye trans
formed by the renewing of your mind, that
ye may prove what Is that good, acceptable,
and perfect will of God.” Christ knew all
men and needed not that any should testify
of man, for He knew what was in man. He
was not ignorant of man’s craving disposi
tion after the perishing things of earth.—
“ Take heed and beware of covetousness, for
a man’s life consisteth not in the abundance
of tbe things that he possesseth,” Ho doe3
not use the terms “ beware,” in reference to
any other sin. “If riches increase, set not
your heart upon them.” Temptations in
crease in tho same ratio that riches accumu
late.
It i3 said in reference to Jesus, “ The zeal
of the Lord’s house hath eaten me up.” Zeal
for cotton, for the glittering wealth of earth,
eat up more people than zeal for the Church.
“ The love of money is the root of all evil,”
is a truism. The Apostle enjoined it upon
Timothy, to warn them that were rich. The
love of wealth has influenced man to forfeit
the noblest principles with which he is en
dowed. Truth has been sacrificed for it. It
was for a little property that Ananias and his
wife dropped dead with a falsehood in their
mouth. Judas Iscariot forfeited his apostle
ship, (the highest position among men) his
reputation, and betrayed the Son ot God for
thirty pieces of silver! And do not some
people, even in this our day, sell all that is
dear to them, on earth and in heaven, for
less? If any man love the world, the Jove of
the Father is not in him. It is utterly im
possible for any man to love the world and
God at the same time. If both could be
loved at the same time who would not go to
heaven? “Ye cannot serve God and mam
mon.” One must and will rule; one must
be gained at the sacrifice of the other. “Fcr
all that is in the world, the lust of the flesh,
and the lust of the eye, and the pride of life
is not of the Father but is of the world.”
A man that cannot govern his passions
has not religion enough to save his soul.—
“Lust of the eyes.” The Apostle first as
signed man his duty. “ I -would that men
pray everywhere, lifting up holy hands with
out wrath and doubting;” he then assigns
woman her duty: “ Iu like manner also,that
women adorn themselves in modest apparel,
with shamefacedness and sobriety, not with
broidered hair, or gold, or pearls, or costly
array. ” Devotees to dress should remember
that if any one observe the whole law, and
yet fail in one point, he is guilty of violating
the whole law. “ Pride of life ” —proud of
wealthy or distinguished relatives, or ances
tors. “Love not the world.” Christ pro
pounds the greatest question that was ever
propounded a mao: “ What shall it profit
a man if he gain the whole world and lose
his own soul?” What infatuation for a man
to exchange his blood-bought soul—worth
more than all the world—for a little trash of
earth. What if a man were possessor of
wealth, and called the stars his own, they
could profit him nothing in a dying hour.
“We brought nothing into this world, and
it is certain we can carry nothing out. ”
W. Laxb.
“Destitution.”
Reader, do you know what destitution
means ? Do you, did you ever know —what
it is ? I mean, have you ever felt in your
own person, the gripe of poverty ? Did
you ever suffer for the want of some of the
little comforts of life, to solace your declin
ing years ? Did you ever feel the -want of
comfortable clothing on a cold winter day ?
If not—then you don’t know what Destitu
tion is. Did the war break you up “root
and branch”—and were you east helpless,
with a large family of loved ones, on the
cold charities of the world ? Have you tried,
day after day, to get work that you might,
by the labor of your own hands, and the
sweat of your brow, earn bread for those
loved ones, and did you find friends who
were willing to lend you money to make the
effort? If so—then you do not know what
Destitution means.
Were you before the war, comfortable,
with a large family of dear and loved ones,
and did you and they go to the house of
God every Sunday, and take great delight
in hearing His word preached ; and are you
now deprived of this blessed privilege be
cause you have not clothes for yourself and
your loved ones? If not—then you do not
know what Destitution means.
See you that man. He meets you as usual
and seems to be cheerful. He is a mem
ber of the same church with yourself and
has been for many years. The study of his
whole life, has been “to fear God and walk
uprightly.” No single act has blotted his
fair name. But the iron has entered his
soul. He is destitute. His loved ones are
destitute. Fire and sword have swept every
thing away—and where are his friends ? Did
he have none ? Yes—he had many, very
many, when he could help them; but few
now, when he needs their help.
You will ask, can he do nothing to help
himself ? Will he work? Ye», he will work
and gladly. Why then do not those who
can, combine their efforts and help him?
Ah! my friend, you know not how often he
has asked—not for charity—but for means
to enable him to work. He has tried again
and again for work in an office, and failed
He has asked for a loan of money, that he
might put what experience and practical
knowledge he has, to the cultivation of the
soil -with the promise that if one thousand
dollars were loaned him, he would work
hard, and believes firmly he could in
eighteen months—if life was spared—return
it with interest. But friends have all failed,
and he feels now that he can say with the
Psalmist, “No man oares for my soul.”
A Methodist.
[The Editor knows the writer of this; and
knows him to have been long a valuable
and faithful member of the church; and we
believe that he represents his own condition,
in what looks like a sad fancy sketch. He
is well known in business circles, where
rich Methodists live; and yet—who believes
the text: “He that hath pity on the poor,
leudeth to the Lord?”]
From the Christian Neighbor.
General Conference.
In obedience to the decision that we could
not be spared from the home department,
we shall remain at our post and cheerfully
do the work assigned us to the extent of
ability. Yet shall we look with none the
loss interest on the doings of the General
Conference. Wo are not vain enough to
suppose they cannot do right without our
counsel, nor* are we humble enough to be
lieve beforehand that they will do every
thing for the best. We shall hope and pray
that the greatest possible good may be
achieved. As we shall not be there to say
what we may think, we respectfully submit
a few items which we think should receive
the consideration of the law making body
of the Church. These items are ;
1. To inquire as to the number of times
the word “practicable” occurs in the Dis
cipline as it now reads, and whether tho so
frequent use of the term lies in the imprac
ticability of certain things to be done, or in
tho carelessness or redundancy of words.
Respect to even outsiders demands atten
tion to this ; i. e., if it is “practicable.”
2. Inquire as to the number of instances
in the Discipline where the term charge may,
with greater propriety, be substituted for
“station,” “circuit” or “mission,” when
either one or more of these terms are used
in the same sentence.
3. The fixing of a certain (same) time for
an Annual Conference to meet every year— i
not to be changed for, say sixteen years,
and then only when four-fifths of the Annu
al Conference present and voting shall agree.
The fixing of this time may be by the Bish
ops or by the Annual Conference. If such
a change necessitates a Bishop to each Con
ference, then let us have it so. The fixing
a stated time for the annual session of the
Conference cannot necessitate anything, in
our judgment, only that which tends to the
perfection and efficiency of our economy.
4. Let all the members of a Quarterly
Conference bo amenable to that body for
their official conduot—giving power to cen
sure or remove from office; leaving them,
excepting the preachers, amenable for moral
conduct to tlioir respective churches.
5* Abolish all distinction between tho lo
cal and itinerant preachers so far as the
studies and term of candidacy for ordina
tion are concerned, and also as to tho place
and committee of examination.
r Let all the preachers be members of
the Annual Conference, divided into—l.
j Evangelists, (absorbing the Missionary So
ciety and all its appurtenances,) to go in ad
vance and clear and fence the fields. 2.
Pastors, absorbing, (not destroying) the Sun
day-school appendix to cultivate those fields.
3. Teachers, all the balance, including edi
tors, presidents and professors of col
leges, all agents etc., to attend to all inter
ests of the church which is not appropriate
to 1 and 2. None in this department to re
ceive anything from the Church except
what may be derived from their secular call
ings or allowed from their respective offices.
In this department,- lay representatives may
safely and properly be admitted. Classes
1 and 2 to be ready to go, stay and work
wherever the Bishop appoints and receive
support from the Church. Those of class 3
maylivo where they please, and support
themselves, except those who are appointed
or elected to certain services of the Church;
these shall receive their support from the
proceeds of the work they may serve. None
but the families of those who have been ef
fective in 1 or 2, say, sixteen years before and
at the time of superannuation or death,
shall have any claim on the Conference col
lection. Let an equal number of delegates
from each class (1, 2 and 3) be elected to
the General Conference. Classes 1 and 2
may be called itinerants, the others resident
or local. From the itinerants let the Bishop
select men in number and qualification suf
ficient to meet the demands of the work,
leaving the surplus (if any) on a reserve list;
let the deficiency, (if any) be supplied from
the locals. No “reserve” shall be appointed
to any work iu the interest of Conference
without his consent. In the annual revision
of the roll, a member may be changed from
the list of itinerants to that of locals, or vice
versa, as lie may elect, and still remain a
member of the Conference.
7. Let there be one steward for every fit
tv dollars of the estimate, and let the Board
have the power, in consultation with the
preacher, to plan the work, and let them be
responsible to the preacher for the estimated
amount; and let them have the power of
deducting from the allowance for any inex
cusable loss of time on the part of the preach
er Let the church have the power of sus
pending any member from the privileges of
the church who neglects to pay an equita
ble proportion of the assessment on Ins
Church, and remain suspended until he
shall payor show jusicause forsnob neglect.
In reference to these suggestions, no ar
guments are offered. If in reflecting on
them our delegates may not find reasons for
them, let them pass. Next week we may
give a few others.
Methodists and Methodism.
From a lecture by Rev. Tiros. K. BeeoUer, at El
mira, N. Y., March 18, 1870.
The Methodist is pre-eminently the reviv
al church. Other denominations that have
had success in revivals, resemble the Meth
odist in proportion to their success.
The theology of the Methodists is a work
-lUA truly * Methodist church or society is to
day what it was at first, a company of men
anxious to flee tho wrath to come, and help
each other on toward the full assurances of
sin pardoned and of God reconciled.
Starting with this single aim, all else that
is at all peculiar has grown up; and justifies
itself, not by appeals to Scripture, or to tra
dition, or to venerable usage, but by strong,
hearty, Christian common sense utility.
The heroic endurances and acliievements
of these Christian preachers and people are
almost incredible. Abate three or four
miracles; such as the lame man healed by
Peter and John ; the death of Ananias and
Sapphira; the deliverances from prison of
Peter, Paul and Silas : —abate these, and St.
Luke’records in all the Acts no daring more
heroic, no devotion more absolute, aud no
victories more brilliant than may be read in
the anuals of these early Methodists. Os
these evangelic preachers, we may say, as
was said long ago of other men of faith :
They “had trial of cruel mockings and
scourgings; yen, moreover of bonds and
imprisonment. They were stoned, they were
tempted, were destitute, afflicted, torment
ed; of whom the world was not worthy.’
All this, within the last hundred yeara.
Men are probably now living who have seen
and talked with John Wesley! And, which
is very noteworthy, Wesley and his preach
ers were not noisy destructives, nor revolu
tionists.
The same spirit that produces Methodist
revivals and Methodist theology, brought
Methodist hymns and Methodist singing to
pass.
If men talk at all, they talk their mother
tongue. If they sing at all, they sing the
tunes they know.
The Methodists did not require the people
to learn a sacred Greek or Hebrew language
to talk religion withal; nor sacred tunes in
which to sing religion. They took the peo
ple’s language and the people’s tunes, and
charged them with the Gospel story. They
talked and they sang tho words and the
melodies of the people.
Charles Wesley wrote hymns to match
John Wesley’s and George Whitefleld’s
preaching. That they were Christian hymns
is proved by the fact that nearly all churches
and sects called Christians do this day print
them and use them.
Among you, to-day, if any know by heart
six Christian hymns, be sure that Charles
Wesley wrote at least one of them. Listen
Lo on a narrow neck of land
Twixt two unbounded seas I stand;
Yet how insensible.
Or this :
Stay thou lnsultad Spirit, stay!
Though I have done thee such despite.
Or :
Oh that my load of sin were gone,
Oh that I could at last submit!
Or:—
Oh for a thousand tongues to sing
My great Redeemer’s praise!
Or
Love divine all love excelling
Joy of heaven to earth coma down !
Or :
Jesus lover of my eoul
Let me to thy bosom tlv.
Or :
Let eniuts below in concert sing
With those to glory gone 1
Let me quote entiro stanzas from this
hymn: Is thero finer poesy or piety in ouv
language ?
One family we dwell in Him
One church above, beneath,
Though now divided by the stream
The narrow stream of death!
One army of the living God
To His command we bow—
Part of the host have crossed the flood
And part are crossing now.
Is not this quite equal to that splendid
Scripture :—Seeing then that we are com
passed about with so great a cloud of wit
nesses, let us lay aside every weight and tho
sin that doth so easily beset us, and let us
run with patience our race !
If the Methodist Church ever give up her
people’s melodies and take in stead ‘ 'sacred
music; “if she ever give up the voice of
many singers and taka instead organs and
fancy choirs; if she ever forsako the passion
of Christian love (breathed by Wesley, and
take tho stately psalm instead: then will her
glory have indeed faded, for the half of her
revival power over rude and wicked men
will have departed from her.
From tho Naw York Methodist.
Methodist Union.
BY BEY. L. 0. MaTLACK.
The prospect of un early union between
the fractional bodies of Methodism generally
is not very flattering. Efforts in that direc
tion must be tempered with the oonviction
that it is good “ both to hope and patiently
wait for the salvation of God. ” And between
our Churoh and tho Methodist Episcopal
Church, South, the present obstacles are
numerous and difficult to manage.
First on our side, there is too much as
sumption of superiority by many writers in
the press of tho North. \Ve may be all that
we claim for ourselves, in every respect, rel
atively to the South. But the quiet con
sciousness of that fact should satisfy our
self-esteem, without so much ado over it.
True, the editorial or communicated matter
is not official, but it is allowed to have great
weight in the make-up of opinion by our
Southern neighbors. And with them there
is an unreasonable sensitiveness and asperity
of temper displayed in their response to our
self-praises. Tho weakness or inadvertenoe
displueyd by some writers on our side is
rnude to bo an outrage aud is denounced
with great strength of language if not of
logic, as the spirit of tho Methodist Episco
pal Churoh toward the South. ’ I am per
suaded that neither on the one side nor on
the other is tho exact sentiment of the
Church represented. That the claim of su
periority is not the Northern Methodist sen
timent generally, either of the ministry or
membership. And this asperity of temper
toward, and this denunciation of, the North,
is not a complete reflection of Southern sen
timent. Good and sufficient evidence exists
to show that among Southern editors, and
with Southern laymen, the former article on
union, giving the mutual relations of North
ern and Southern Methodism to slavery, was
hailed with satisfaction as a “ray of light
on the union question.” And but for the
article in the Quarterly, which the South
erners judged required attention, aud which
provoked so much irritation and spleen, that
very paper would have been coined from
The Methodist in more than one Southern
periodical.
Another thing adverse to tho interests of
union is the assumption of an inevitable des
tiny, on our part, which is to absorb the
Methodist sentiment of the continent. The
disintegration and absorption theory is en
tirely baseless. The faots of the past and
of the present demonstrate that. We have
“disintegrated and absorbed” at the South
for years. Arid what does it amount to?
The smallness of the result among the white
people of the South is manifest. And what
that is now is about all it will ever be. That
process in this particular direction lias had
its day. Accessions from the white popula
tion here will yet be received us the legiti
mate result of missionary labor in destitute
localities. And if an equal amount of ef
fort and expenditure be made toward de
veloping the work in that direction, as has
been made for the freedman, very much may
be expected hereafter.
In fact, the Southern Methodists are a
unit in their purpose of adhering to their
organism. To expect it to be otherwise, is
to be disappointed. To act upon the as
sumption that they will disintegrate, is folly.
Every year adds to their adhesiveness. And
they are a unit upon a basis which is exactly
the counterpart of our own base of action—
that is, devotion to their “lost cause.” To
insist that this sentiment shall be ignored by
them, or else be a disqualification for Chris
tian fellowship, is to make the same mistake
those do in politics who oppose universal
amnesty, and insist on iron-clad oaths of loy
alty. The religious world can afford to be
as generous as the politicians are. Indeed,
the principles of Christianity demand this.
And the Methodist Episcopal Church moved
forward many leagues of moral progress, in
the direction of Methodist unity, when at
the Chicago General Conference she put out
of her Discipline the following provision:
“ How shall we reoeive those ministers who
offer to unite with us from the Methodist
Episcopal Church, South? Arte. If they
come to us properly accredited—provided
they give satisfactory assurances of their
loyalty to the national government;” and
instead of this, provided for tho reception
of all “if they come to us accredited from
any branch of the Methodist Church.”
The conclusion reached, at this point in
the discussion, is, that all at tho North who
favor union must set aside the assumption
of one party being the superior of the other;
and all at the South who favor it must give
up the ground that they only have suffered
wrong; and let the difficulties really existing
be frankly stated. Now then, what are they?
A careful reading ot the controversy will
show, we think, that the following embrace
the actualities of the situation, and perhaps
the right method of action:
Two Methodisms, of one origin, exist in
the United States, -whose doctrines and
Church polity are near enough alike to be
declared identical in character.
Organically, they are each complete, and
capable of existing separately and independ
ent of each other for an indefinite period.
One of these organizations—the Methodist
Episcopal Church, South—in 1848, made
overtures toward establishing fraternal rela
tions, which overtures were declined at tbs
time—because of impending litigations about
church property and for other reasons—by
the Methodist Episcopal Church.
The events of the following twenty years,
including oivil war, and mutual ecclesiastical
invasions of territory, did not prevent a re
newal of effort for fraternal intercourse be
tween the two bodies, wh : ch was in every
way creditable to the chief pastors who
proffered and who responded to them.
Fitly enough, the second effort was initia*
M ROWERS COLLECTION
ted by the bishops of the Methodist Episco
pal Churoh. It, however, lacked the element
of authority, which the former possessed,
not being the action of the Church in Gen
eral Conference assembled. And for this
snfficieut reason it fell short of accomplish
ing any positive action favoring union.
And it is fitting, and would be only Chris
tian courtesy, for the Methodist Episcopal
Church to take up the line of action just
where they left it in 1848, and at tho Gen
eral Conference to be held in 1872, appoint
a fraternal delegation to meet the General
Conference of the Southern Church and
shake hands as brethren.
This is the plan of beginning. All other
matters are out of reach, both iu discussion
and action, until this is an accomplished
fact. Then follow the adjustment of prop
erty questions, the establishment of fraternal
relations between our neighboring churches,
and joint Christian labor for a perishing
world.
If such fraternal message is provided for
in 1872, the two years intervening before
the ensuing Southern General Conference
will begin an era of peace and good-will that
all good Christians should bo anxious to sec
introduced at the South.
Unexpected Fruit.
BY REV. H. L. HAMMOND.
More than forty years James S was
an old-fashioned, common drunkard. Every
body knew him for a drunkard. Nobody
called him “Mr. S ,’’ or even “James
8 but “Jim S .” Even the chil
dren of the town, though more carefully
taught than now to speak respectfully of
adults, were not reproved for calling him
“Jim S .” Os course ho was poor. Well l
do I remember the little old house that shel
tered him and his family, for unfortunntely
ho had a wife and numerous children. Tho
house had never been quite finished. Tho
weatherboards had not been put on the ga
bles. Tho roof-boards had not been sawed
off, but stuck out over the ends. The scaf
fold braces were still left upon the roof. A
low, dilapidated fence enclosed it and a
treeless yard and a neglected garden patch.
The drunkard’s signals were usually in the
windows. Inside there was one low room
and a ohamber-loft reached by a ladder, and
that was all. It oould not even boast of a
lean-to for a bed-room. As for furniture,
the less said the better.
Tliis was tho comfortless homo for a wifo
and eight or ten children. Nor did this al
ways shelter them. The unnatural father
would sometimes como home crazy with
drink, drive them all out of doors and com
pel them to take refuge umong tho neigh
bors. A ragged, spiritless, dejected set of
children they were, who seemed to feel
every day and every hour of the day that
their father was a drunkard whom nobody
respected. They dreaded him and utmost
equally dreaded to look any one else in the
face. An untold amount of shame and deg
radation is the heritage of the poor drunk
ard’s child ! The mother was industrious
and well disposed, but she was a cripple and
lmd nothing to do with them. Wlmt could
the poor woman do with suoli a husband and
family ?
“Jim" had no trade, but when sober used
to work out by the day among the farmers
and earn a scanty supply of corn, which was
made still more scanty by his selling half of
it for whisky and bringing only a moiety
home in the shape of meal to his family.
My father having moved into his neigh
borhood when I was a boy, “Jim” came to
work for us. In mv zeal as a young convert
I spoke to him about his soul. Though
evidently surprised to be talked to by a lad
of twelvo years, yet despite the disparity in
our ages, and notwithstanding that I doubt
less repeated mainly what I heard others
say rather than what I knew myself on the
great subject, he did not resent my efforts
to make him a sober man. But nothing
seemed to come of it, and older people
thought my zeal misdirected, and his cuse
hopeless. He would get beastly drunk and
lie in the streets, with whisky when ho could
buy it, with old cider when he could beg
that. No one thought of him as anything
else or ever likely to be anything else than
drunken “Jim.”
The temperance reformation came, but its
chief usefulness was thought to bo in pre
venting intemperance by pledging to absti
nence those who had formed no such evil
habits. These old drunkards, it was assum
ed, could not be saved.
I left home, and after several years heard
of the Washington (total abstinence) tem
perance movement, which did reach and re
form the drunkard. At once I thought of
old “Jim,” and wrote to tell him that there
was hope for him. No answer came. I did
not expect any, for probably he did not
write a letter in five years. On returning lo
my native town, after several years’ absence,
I met him—found him sober, and at once
inquired whether he had not been blessed
by the new phase of the temperance reform.
“Well,” said he, “I—l—l always did set
a good deal by you. I remember when you
was a boy ana I was at work for your father,
you tried to make me better. ”
“Yes, I remember, and I am glad of your
good will. But how about the rest ?”
“Well, I don’t drink so much as I used
to.”
“That is encouraging so far. Now, why
not make a determined effort and give up
drinking entirely, and be a free man ? You
can do it I”
“Yes, it can be done; but it requires—a
—great—deal—of—resolution, ” bringing
these last words out slowly. And then ho
went on to tell me a story which awakened
my sympathy for the poor man.
“I (lid break off entirely once. It was
before your remembrance. I did not drink
a drop for two years and a half, and was as
proud of it as ever a man was. The people
began to treat me with respect. My wife
became hopeful and my children frolicked
around me. We had plenty to eat and be
gan to get comfortable furniture. But as I
was at work one hot day we had some drink
that I supposed was harmless, sweetened
water with vinegar in it. But unknown to
me, some whisky had been put into it. If I
had known that, I would no more have
touched it than arsenic. But I was thirsty
and drank in a hurry, got a taste of the
whisky, and then I could not stop—till I
was drunk! The next day I felt more
ashamed than I can ever tell you. I could
no longer say that I had not drank for so
long a time. My resolution was all gone.
The old taste came back so strong upon me
that I gave all up and went back. Ever
since then I have been the miserable mnn
you have known me, and I don’t know but
I shall die so. ”
My tears fell as he told me this, but I
grasped bis hand and said : “Mr. S ,do
not despair’. There is still hope for you.
You broke off once and can do it ngain.
God will help yon if you ask Him, Do you
believe and trust Him ?"
“Oh,” said he, “it requires—so—much—
resolution.”
This interview ended without my obtain
ing much encouragement, but not until I
had learned that his was one of those tem
peraments that could bear but little stimu
lant, and therefore he had the repute of a
common drunkard, though he drank less
whisky than many others who were called
sober men.
I never saw him again. A few weeks
since, after another absence of many years,
I revisited my old home. Most of those
whom I had known, and after whom I in
quired, had moved away or were iu the
graveyard. At length I thought of Mr.
S . “Can you toll me anything about
old Jim S?” “Dead years ago.” “Died
as he lived, I suppose ?” “No. He be
came one of the most peniteut creatures
vou ever saw, and left the best evidence that
he died in Christ.” I could scarcely be
lieve my own ears. Tears of joyful sur
prise dimmed my sight, nnd my thoughts
went back to tho former conversation I had
with the poor old mnn.
I gained no further knowledge of the
means by which he was brought to repent
ance. Can it be that my few feeble efforts
as a boy and as a young man had anything
to do with it ? I can hardly dare hope so.
Yet who knows but that it may be even so ?
Who knows but that a God of infinite mer
cy remembered my prayers and labors for
him long after I had forgotten him ? Who
knows but that I shall meet him in heaven
and be able to count him as one of my spiri
tual ohildren ? But whether so or not, I
E. H. MYERS, D. D., EDITOR
WHOLE NUMBER 1797.
rejoice and shall ever rejoice that I honest
ly sought tho salvation of the poor old
drunkard for whose soul nobody else seem
ed to care. Whether my little handful of
seed grew or not, I have already received
a blessing for “ sowing beside ” those
“waters,” turbid waters though they were.
— Advance.
Have You Tested Your Oil 7
There is a great quantity of oil in use now
a days that is not good, notwithstanding
tho dazzling brightness of its burning; it
throws out a great glare of light, but it is
not that light referred to by the Saviour
when he said, “let your light so shine.”
The light given by pure oil does not dazzle,
although it is beautifully bright; it is al
ways cheering, soft, and pleasant, and can
be seen. It is a true light: men can look
upon it while they feel its influences, It
enables them to walk steadily; to ran the
race set before them in the Gospel; to look
steadfastly upon Jesus; however high he
may be lifted up they can see him; while at
the same time they look well to their feet,
and are careful to avoid the snares which
beset them on every side. None who walk
iu the light aro ever lost in self righteous
ness, vain glorying, and idle boasting “that
thoy are not as other men are,” that their
light is better than the light of others.
They can see their own deformity—they
whose oil is pure and well refined can see
tho deceitfulness of sin, they can see tha
way of escape from the wrath to come—
thoy can see in the distance tho City of
Refuge—they can see a light shining in tho
window of heaven to guide them across the
river of Death into tho haven of eternal
rest. None who are guided by this light
ever bonst of having more light than others.
God will give to all who ask him sufficient
light to guide thorn to heaven, and they who
are walking in that light go forward steadily
pressing onward toward the mark for the
prize of their high calling in Christ Jesus —
not talking about their light, but letting it
shine so that men may glorify God. Their
aim is tho glory of God, and they use every
means that God has given them to keep
their light brightly burning. Do any ask
where this pure oil can bo obtained ? We
reply, “Go to Jesus;” he is able and will
ing, not only to give the oil, but with it di
rections how to trim your lamp; but remem
ber that this oil will not burn brightly in a
dirty vessel; go at once to Jesus, ask for a
new, clean vessel, filled with his pure oil;
and pray for the aid of his Holy Spirit to
enable you to keep your lamp bright and
clean, and you may expect graoe and glory
if you ask m faith.
Thoughts (or Parents.
1. Be what the children ought to be.
2. Do what the children ought to do.
3. Avoia what they should avoid.
4. Aim always, not only in the presence
of the children, but also in their absence,
that your conduct may serve them for an
example.
0. Are you among them defective? Ex
amine what you are yourself, what you avoid
—in a word, your whole couduet.
0, Do you discover in yourself defeota,
sins, wanderings? Begin by improving
yourself, and seek afterward to improve your
children.
7. Think well that those by whom you are
surrounded are often only the reflection of
yourself.
8. If you lead a life of penitenoe, and
seek daily to have graoe in you, it will bo
imparted to you, and through you to your
ohildren.
9. If you always seek divine guidance,
your children will more willingly be directed
by you.
10. The more obedient you are to God,
the more obedient will your ohildren be to
you. Thus in his childhood the wise Solo
mon asked of tho Lord “an obedient heart”
iu order to be able to govern his people.
11. As soon as the master becomes luke
warm in communion with God, that luke
warmness will extend itself among his pu
pils.
12. That which forms a wall of separation
between God and yourself will be a source
of evil to your children.
13. An example in which love does not
form a chief feature is but as the light of the
moon—cold and feeble.
14. An example animated by ardent and
sincere love shines like the sun—it warms
and invigorates. — London Sunday-School May -
asine,
Sunday School Teaching.
1. If you would give, you must first pos
sess.
2. In order to succeed, a teaoher should
deal with particulars.
8. Teachers must be impressed with the
sacredness of childhood.
4. Thesuccessful teacher must be patient.
6. The guidance of the Spirit of God is
absolutely necessary. —The Methodist.
One Says, I will give to-morrow, to excuse
himself from giving to-day. Alas! do you
know whether you shall be alive to-morrow
iu this place? Another says, I am poor, I
have need enough myself of all my means.
Yes, you are poor, you are destitute, but it
is of love, of benignity, of faith, and of
mercy. A third says, whom do I wrong? I
keep only mine own. I ask you, from whom
did you reoeive those riches, and whence
did you bring them? Did you not coino
naked from your mother’s womb, and shall
you not return naked to the dust? Whence
did this wealth come? from chunce? What
is this atheism! If you confess that you re
ceived it from God, why did it fall to your
lot rather than another’s? God is not un
righteous in the unequal division of property
among men. Why are you rich, and why is
this man poor? it is, that you may receive
the reward of dispensing your goods faith
fully, and that the poor may receive tho
recompense of his patience. When, there
fore, you appropriate to yourself that wealth
which belongs to many, and of wliioh you
are the steward, you act unjustly.— Basil.
Whited Sepulchres. —We pity tho wretch
edness and shun the wretched; we utter sen
timents just, honorable, refined, lofty; but
somehow, when truth presents itself in the
shape of a duty, we are unable to perform
it. And so such characters become by do
grees like the artificial pleasure-grounds of
had taste, in which the waterfall does not
fall, and the grotto offers only the refresh
ments of an imaginary shade, and the green
hill does not strike the skies, and the tree
does not grow. Their lives are a sugared
erust of sweetness; trembling over black
depths of hollowness; more truly still, “white
sepulchres, ” fair without to look upon,
“ within full of all uncleanliness.”
Faith as an Anchor. —Give the mariner
a stout ship, a skillful captaiu, deep water,
and plenty of sea room, and he will be steady
through any tempest, because the perma
nent outbalanoes the transient. So give tho
man, on this great sea «f life, trustworthy
reliance on God, let him know that he can
trust in the depth and sweep of this divine
nature, in the trustiness of these things that
are about him; let him see the eternal an
chor ready to grapple and hold fast when all
else fails, and he will cheerfully face any
tempest that can ever come.— Robert Coltyer.
“Lead mb, lead me,” —Whut does this
prayer teaoh us? Why, that the most ma
ture Christian, if he judges aright, feels that
lie wants as much to be led in the right wav
as if he were only beginning the spiritual
life. Tho word "seems to me to bo almost
humiliating, “ Lead me,” Itis a little child
saving, “Lead me, mother, lead me.” It is
more than that; it is a blind man puttiug
out his hand—he cannot see, he cannot find
his way, and he is begging, “Lead me.”
Much babes are we, such blind men are we,
apart from tho guiding grace of God.
The surest road to poverty is to hoard up
treasure. The surest road to wealth is to
bestow liberally where it is most needed.
The miser is the poorest man on earth; the
most liberal man is tho most wealthy. If,
therefore, you would be rich, do not aim at
riches, but simply use what you already pos
sess for the greatest possible good of the
greatest possible number.
Contentment works its own mill, and fills
its own barn.