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THREE DOLLARS PER ANNUM. VOL. XXXIII. NO. 33. '■* * Contributions. Beweficeiice—lVo. V. BY A. M. CHRIFTZBERG, SO. CA. CONFERENCE. Its Enlargement Absolutely Required. Not on the ground of penalties human law inflicts, but on the requirements of the higher law of God himself. Much may be done or left undone as the judgment or taste cf an individual elects, but not in building up Christian character according to scriptural standards. For instance, one cannot eliminate from the Christian life the principle of faith, because, that is its mov ing power. “The life I now live,” says St. Paul, “I live by faith in the Son of God, who loved mo and gave himself for me.” Destroy this faith and the old sort of living obtains, and life ends by tumbling down like any old heathen to rest. Otherwise, he en ters on a life of unparalleled sacrifice, crown ed in the end with a most blissful immor tality. It is the same absolutely with every other Christian grace. So for one to sup pose that he may be illiberal, churlish, un loving, selfish, covetous, or their opposites, just as inclination moves him, is to mistake utterly the remedial agencies of. the gospel, which are intended to make him like God; the divine promises being given to this very end, “that by them,” says St. Peter, “ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” Is this conformity obtained by listlessness or indifference? Must there not bo continual imitation, the more so lie cause by nature we are so unlike God ? The very nature of goodness is to communicate. God is good and He gives. “He openeth his hand and supplieth the wants of every living thing.” All—shutting up its plente ousness in itself, living for self only—denies this goodness, becomes covetous, “whom the Lord abhorreth.” The utility of Christian liberality is the only argument often used to enforce it—the good done by the benefactions of the Church —the great benefit to the poor. But this utilitarian view is not the highest, the best. The benefit to the giver is to be considered as well. But how ? Asa sort of insurance against loss, or as a sort of joint stock com pany for increase ? Put it in that shape and the most selfish considerations would obtain, for good securities with largo re turns always command a premium in the markets of this world. Selfishness would bo predominant as ever, and other-worldli uess make the man no better than the com mon-place worldliness of this. But let the soul feel, down in the depths, the truth of the Saviour’s declaration—the only one of the many unrecorded sayings uttered, and rescued from oblivion by any —“lt is more blessed to give than to receive ,-” more blessed, solely on the ground of its making him like God; and at once you give the soul a motive for action more imperative than any other in the universe; for man’s chief good consists in this assimilation to the divine nature. This is the view Bt. Paul takes of it, when lie begs the world to note “flic grace of God bestowed on the Macedonian churches;” how that in a great trial of affliction, the abundance of their joy and their deep pov erty abounded unto the riches of their lib erality.” It is a graco, making the soul not only useful, but loving like God. And then observe its stimulating force—what are “trials of affliction and deep poverty” to souls, by “the graco of God” abounding in joy V One may have all earth’s treasuries at command and not one particle of joy. Can a man’s wealth oven without trials and afflictions do more ? Is it any wonder that abounding in joy, the riches of their liber ality should abound likewise ? If selfish or covetous, then the wonder would be all the other way. To my mind, this is the only class from whom the Church can ex pect an enlarged beneficence—men sitting loose to earth, abounding in joy, and covet ing the divine likeness. For ages it has waited, and looked, and longed for the wealthy to pour forth the riches of their liberality. It looks in vain; increasing wealth brings increasing love for it, and in creasing expenditure as well. The lust for gold is insatiable, the appetite grows by its increase. Do not riches shut up the soul ? Have the words of Jesus no meaning: “How hardly shall they that have riches enter into the kingdom of heaven ?” Who believes it, how readily is it explained away, the Church even helping on the delusion by the deference extended to the rich. God forbid we should speak of this class in a spirit of bitter asceticism, or undervalue the grace of God in saving them; but it cannot be de nied, that they rarely give in proportion to their means. What is done in the earth is principally done by those of moderate abili ty. This will not be controverted. Jesus says—“ Take heed and beware of covetousness, for a man’s life (/'. e. the good of it,) consisteth not in the abundance of the things he possesseth.” The world says directly the reverse and ’tis only the grace of God that brings us in accord with Christ. The soul aware of this, feeling its chief good is in enjoying God in all, and all in God, and most earnestly desiring to be like Him, though it meets with many trials and dis couragements in the Christian lire, finds no difficulty in bringing itself under the great law of Christian charity, in its most extend ed signification. It is upon this we ground the hope of the enlarged beneficence of the Church, and assert that it is imperatively demanded. A consciousness of individual stewardship, a resolution to conform to the divine good ness in feeding the hungry and clothing the naked must lead to an approximation to some Scriptural standard of giving. As the tenth of one’s increase is the very lowest amount named in the Scriptures as worthy of consecration to God, it is not unreasona ble to hope that tens if not hundreds in the Church may adopt it. Already, within the knowledge of the writer, more than ten have responded, finding in its practical ap plication a most blessed means of grace, not the least advantage of which is in call ing off their trust in “uncertain riches,” and placing it more fixedly in God who has said “I will never leave thee nor forsake thee.” Ami it abler advocates—and there are many such—could only be induced to urge it, there is no telling how soon more than 3200 communicants would qnadruj:>le the revenue of the past year. I believe there has been long wanting some practical application of the great law of Christian charity. Extremists on both sides may hinder—have, in my judgment, hindered its exercise. The result has been a confusion of ideas, readily seized upon by certain classes to excuse their want of lib erality, and leaving chnrch revenues to bo raised, not on the ground of high Christian princple, bnt rather as a matter of chance and feeling, as the money pressure of neces sity may indicate. if jflf * v>i A ♦ fi&k If , ! v 'd Jjmllertt gfcmiian ~wiuaU\ The two extremet appear in your issue of the ITtli June. My too kindly judging un known brother It. F. Evans, of Bonth Geor gia Conference, seems to err on the one side, and your English correspondent on the other. Both I would regard with the very highest respect. The latter remarks, “Sys tematic Beneficence is a very ■ admirable thing, if it could be adopted largely. It is the duty of every Christian to give as the Lord has prospered him. But to regulate and limit giving to a tenth is placing the law of love in a subordinate position.” That is, Ist. It is a very good thing if it could lie done, but it cannot: 2d. It is a good thing, and ought to be done, but it will not: 3d. If done, it would be wrong, because of “placing the law of love in a subordinate position.” Iteminding one of the lawyer’s defence : Ist. The kettle was cracked when borrowed : 2d. It was return ed whole : 3d. We never had the kettle at all. His conclusion seems to be, don’t en courage Bystematic Beneficence at all, but let the Church drag on as of old. Now, “this placing the law of love in a subordi nate position,” by thus “regulating and limiting giving to a tenth, is precisely the matter hard to be understood. There are too many pooh-poohing at such illiberality, and acting as if conceiving that consenting to more, cancelled all obligations—precisely the persons so anxious not to let their left hand know what the right hand doeth, that they cannot let the right hand do any thing at all. Don’t let the law of love be in a sub ordinate position—don’t give the tenth, give the whole—and go away just giving nothing whatsoever. I appeal to all right judging persons, if it is not better to say- — “I’ll give the 'tenth any how, and as much more as the grace of God will enable mo to give.” My good brother B. F. E.’s words have the true metallic ring; they stir one’s heart like the sound of a trumpet, and mine leaps exultantly—though I mourn in coming so far short myself—when I see another so readily counting all loss for the Lord. But the trouble is, he seems looking forward to the Church of the Future; while alas ! we have to deal with the Church that is now. The time will come when all above one’s ne cessary living will be cheerfully given to God; but it is not yet; and I fear such ex treme views will frighten away many from the proper consideration of tlio whole mat ter. Just think of it, in tho Church of to day, instead of tho tenth of increase being devoted to God, more than 40,000 church members are contont to let 3,200 of their number by the payment of the pitiful sum of $23.00 per capita raise the entire revenue of the year for all religious purposes what soever. Tell these of such enlarged views ! They are babes, and have need of milk, and cannot bear such strong meat as that. And for neither of us to move until wo get all to see alike with us, will be like tho -fabled countryman waiting on the banks of tlie river for its bed to become dry. O ! no, let us go on in the appointed work looking to God’s blessing on the labor. In tbo extension of Messiah’s kingdom nil are. responsible. Borne think the “Wo is me if I preach not tho Gospel” applica ble only to the ministry. I think it takes in the whole, every heart that the divine spirit enligliteneth. The minister leaving his proper work for the more lucrative walks of life, must be adjudged faithless and punish ed in the final day—are all else excused upon like failure? I remember reading somewhere of a council iu hell, where all its powers were at fault as to the best means of stop ping tlio revival under tlie Wesley’s. At length a littlo insignificant devil pipingly exclaims, “Make John a Bishop" —not of tho Asburyan type, be sure—traversing a con tinent at an annual salary of one hundred thousand (not dollars, may it please your reverence,) but mills —ten of which make a cent —but rather with tlie ample revenue of my Lord of Canterbury, or our Holy Father at Rome. Now suppose it had been done; or in any other way let Wesley have aban doned his proper work, would be not have been responsible for the failure of the mighty revival that has blessed the earth ? Take any other of God's creatures—and are not all souls His ? Are not all, each in his measure, equally responsible ? The day of judgment will so reveal it. Our only safety lies in obtaining the divine likeness, and tlie more like Him we become, the moro en larged certainly will our benefactions be. And “Beholding as in a glass tlie glory of the Lord, shall be changed into the same imago from glory to glory as by tbo spirit of the Lord.” Aliss Olympia Nimbletoe. 1 wish to communicate to the friends of tlie young lady whose name introduces this article, her' great fight of afflictions, and to bespeak for her their earnest sympathy. As all know, Nimbletown, the residence of our afflicted friend, has some excellent Chris tian citizens, among whom there is an an nually recurring revival. At these meetings it is too often the case, that some shallow minded people beeomo superficially “con cemed,” and join the church. The next month or two the effects of the revival are very evident upon these light-headed Nim bletown-ites. Their favorite amusements abate; and a stranger would imagine no place left for vanity among them. It usually happens that as Christmas approaches signs of recovery from their religions enthusiasm may be seen. By the time tlie holidays are on hand, a total recovery has been experi enced, and they get over their shallow-root ed religion in time to dance away the old year and usher in the new year, with well used, “light fautastic toe.” Our dear friend, Miss Olympia, was seized with the prevailing religious sentiment last September, and connected herself with the Church. The rustic people who knew Miss Olympia hoped she might be an exception to tlio general rule which had governed the fashionable villagers, and very earnestly re joiced at her connection with the church. Their hopes, however, were vain. The Nim bletoe blood was too strong for our friend’s strength, and following the general example of tlio family, she recovered from her relig ious affection by December. Christmas night slio celebrated the birth of the foun der of her religion by waltzing till midnight. Her good judgment and cultivated taste de cided it very much in place to revel with re velers, neglect her prayers and her Bible, and taJko leave of even the semblance of piety during the festivities of Christmas. It so happened that an old fogy who sometimes visited certain families related to Miss Nimbletoe, heard of all this, and in dignantly pronounced it wrong. He did not mention it as an impropriety , he declared it was asm. Tho old gentleman just mentioned, Mr. Goodheart, said a good deal on hearing the facts before stated, which did appear to question Miss Olympia’s piety. Indeed he said, “she had neither brains nor religion enough to keep her steady in her shoes.” Now he ought not, perhaps, to have spoken so harshly; but once said he would not re call it. You know how wealthily, extensively, and intelligently connected our friend Miss Nim bletoe is. At once there was quite a breeze of indignation against old Mr. Goodheart. A heart less resolute than his, would have been frightened at the threatening attitude of the whole connection. Ho was as brave as good, and did not seem at all disturbed. Ho told me he expected just this result. Such a breeze! Every store door and rum counter rang with the affair. How could he dare question the wit or piety of so elegant a young lady as the persecuted Miss Nim bletoe! The up-shot of the matter was this: Miss Olympia was “churched” for her conduct, and determined to test her rights in this matter. When the day of trial came, a paper was submitted by tlie young lady in question, accompanied with a request that the whole question be referred to arbiters, who should act in the matter, and decide the point in question. This proposition was aeceded to by all concerned, and a committee of three was entrusted with the affair. Mr. Good heart proposed a very great Bible reader in the community, old Mr. Orthodox, as one of the committee, and Miss Nimbletoe, through a friend, requested that Mr. Lotha- i rio, a member of the Nimbletown Church, have a place on the committee. No one ob jected, and the arrangement stood thus, the two choosing a third party. There was some difficulty about this third party. Mr. Lo thario insisted that his Church ought to supply that party, and Mr. (Orthodox argu ing that Mr. Goodheart’s Church had the precedence, owing to his age and position. At last they settled down upon Miss Gaspipe, a lady of poetic proclivities, whose religion caught the hues of the last beau she dared to hope her own. Mr. Orthodox thought this the best he could do to avoid further difficulty. Upon reading the paper submitted by the accused young lady, it was found of no weight in the matter. The committee there fore, by unanimous agreement, announced that the question at issue was a simple one. “It is,” said the speaker, “this: is modern, promiscuous dancing right ? They appointed a day to hear tho question, and left tlie two persons, Mias Olympia and Mr. Goodheart,. to sustain their respective positions before them. I will not keep the friends of the young lady in suspense as to tlio issue. The report of tlie committee in the case of Miss Olympia Nimbletoe is as follows: Os all tlie evidence introduced by tlie prosecution, we are compelled to admit, that from tlie Bible is tlie strongest. It says nothing explicitly on the subject. There are, as Mr. Goodheart says, genet al principles laid down in the Bible, the bearing of which, seems against tlie amusement of dancing. One of these is, “Do all in the name of tlie Lord Jesus.” We are compelled to say that the modern, promiscuous dance, with its waste of time, its danger to health, and its sensual (Air. Lothario enters his protest against the use of this word,) excitements, is such as to make it impossible to enter into it, without violating this law. Then, the commaud “bo ye not conformed to this world,” seems to bear with considerable force in this direction also. The general tenor of Scripture submitted by Mr. Goodheart is unquestionably against tlie dance. It is also true, that tho voice of the church expressed in her legislative capacity, and by lier individual ministry and membership for these centuries condemns this amusement as wrong. On the other hand, the evidence submit ted by our young friend in defence shows that one minister out of every one hundred cannot see much harm in it; and two mem bers of the church out of every one hundred agree with these ministers. Also the unani mous opinion of all the dancers out of the church sustains her positions. The committee having examined tlio case fail to agi-eo upon a verdict and, therefore, beg to submit tlieir individual opinions. Mr. Orthodox is forced to tlie conclusion that the general principles alluded to, the voice of tho different churches, officially ut tered, the convictions of their ministry and laity, ought to be conclusive. All these say dancing is wrong; and lie therefore pro nounces against the accnsed. Mr. Lothario, while be admits tlie force of tlie evidence as presented by Mr. Ortho dox, at the same time eaunot resist tlie force of the opinions expressed by so many wit nesses in favor of dancing; and must pro nounce in favor of Miss Olympia Nimbletoe, the persecuted heroine of the dancing ring. Miss Gaspipe regrets her inability to de cide between the differing parties, and begs to be excused from giving an opinion, since she has none. All whk-li we respectfully submit, etc., etc. Now the trouble of my young friend Miss Nimbletoe begins just at this point. It is what ‘ ‘they say” that is depressing her spirits, and wearing her life out. For example, it is said that when she wanted to prove from David’s example the piety of dancing, she searched the New Testament through with out finding the Psalms! She did, however, find out all about David’s case; bnt she saw at a glance that she must have something better than a midnight revel, and must dis pense with the exhilerating condition of the dance, a partner of the opposite sex, before David’s example would justify her own case. It is said also that those clergymen —one out of one hundred —who expressed them selves as seeing but little, if any, harm iu tlie matter of dancing, accompanied their opinion with a hope of very soon seeing her and her friends out of tlie pale of so close a a sect as the one that at present held her in bondage. Some uncharitably surmised that this hope gave them moral ophthalmia, and led to their opinion. They say again that Mr. Lothario had good reason of his own for protesting against the expression “sensual excitement," in the committee’s report. Somo say that, mem ber of tlie church though he is, he discussed this whole matter over three glasses of wine, after he had finished his game of cards at Jack Suckuuiup’s dogger}’ the night after the trial. Others say, that he didn’t know, and Miss Olympia could not inform him, which one of the prophets Paul was. Now all these things trouble Miss Nimble toe, and indeed, all Nimbletown. I earnest ly commend this sufferer for the dance’s sake, to tbo sympathy and -well wishes of her friends. May none of them become in volved in such inextricable perplexity ns she! Thanking the Editor in her name for permission to state, at length, tlie circum stances of lier case, I am, Yours fraternally, Aug, Ist, 1870. G. H. Wells. PUBLISHED BY J. W. BURKE & CO, FOR THE M. E. CHURCH, SOUTH. MACON, GA., FRIDAY, AUGUST 19, 1870. Gone. List to tlie midnight lone! The church-clock apeaketh with a solemn tone, Doth it no more than tell the time ? Hark, from that helfry gray, In each deep-booming chime, which, slow and clear. Beats like a measured bell upon my ear, A stern voice seems to say: Gone—gone ; The hour is gone—the day is gone; Pray. The air is hushed again, But the darkness wbos to sleep in vain. O soul! we have slept too long, Yea, dreamed the morn away, In visions false and feverish unrest, Wasting the work-time God hath given and blest. Conscience grows pale to see How, like a haunting face. My youth stares at me out of gloom profound. With rayless eyes black as the darkuess round, And waiting lips which say: Gone—gone ; The mom is gone—the morn is gone; Pray. Wo for the wasted years Botli bright with smiles but buried with sad tears; Their tombs have been prepared By Time, that gravesman gray— Soul, we may weep to count each mournful stone, And read the epitaph engraved thereon By that stem carver’s hand. Yet weep not long, for Hope, Steadfast and calm, beside each headstone stands, Gazing on Time, with upward,pointing hands. Take w r o this happy sign, Up! let us work and pray. , • Thou in whose sight the hoary ages fly Swift as a summer’s noon, yet whose stern eye Doth note each moment lost, So let me live that not one hour misspeut May rise in judgment on me, penitent, But, tiff the sunset Lord, So in Thy vineyard toil, That every hour a priceless gem may be To crown tae blind brows of Eternity. . — Chambers' Journal. The Right Way of Preaching. In the July number of tlie Princeton Re view, the opening paper is a translation of the preface to a second series of sermons published by the eminent Dr. Tholuck, and entitled “Counsels to tlie Modern German Preacher.” It is very interesting, as con taining tlie mature judgment of a man at once so thoughtful and so devout upon a topic of so great importance, and very sug gestive in reference to the religious con dition —particularly the neglect of Church attendance—of the higher classes in Ger many. It is paiufnl to be forced to believo that there is a constant approach to a some what similar condition of things in this country. Public men tilling conspicuous positions, literary men controlling tlio press of the country and providing its intellect ual food, and men whose wealth or educa tion give them a prominence iu society, are becoming more and more accustomed to neglect the stated services of the Babbath, and to esteem lightly the ministrations of the pulpit. The effect, of this pernicious example is seen not. simply among the poorer and un educated classes, but it is manifesting itself among all ranks iu the community. We are sorry to see that men whose position gives a power to their example, and whoso nominal relation to Christian institutions renders their desecration of the Lord’s day even more grievous, habitually pursue such a course. Tholuck takes rather a gloomy view of tlie prospect iu Germany. “Will those times ever return,” he asks, “when, at the sound of tlie bell, the father, bearing his hymn book under his arm. hastened with all his family to the liouso of God? when every pew contained a household? when it was a matter of common remark if, in the seats of the Church officers or magistrates, there was a single vacant place? Will those times return when tlie faithful pastor shall find, not a scanty representation from dif ferent sections of the town, bnt his whole flock collected as one man before him? Many a preacher now stands in his pulpit who is forced to cry out with Harms, ‘Ah, Lord, one thing only I ask of thee, that I may not preach to empty seats.' " The chief inquiry of the great and good Professor is, by wliat means the educated classes can be induced to join in public worship. Hero it is well to consider that special intellectual and esthetic efforts to meet tho requisition of this class to the neg lect of the humbler orders, have never been attended with any marked success. Paul preached a sermon of marvelous propriety to liis cultivated hearers thronging Mars Hill, but only one Areopagite believed and “clave unto liim.” His sublime discourses made a Roman Governor tremble, and a Jewish King sigh faintly for liis faith; but that was all. Our Lord held tho rulers of the Jews silent during his discourses, but it was the “common people” that “heard him gladly.” It is a significant fact that those preachcrs»who have been most successful in attracting the ear of the masses, aiuTwin ning disciples to tho Master from those, have also, like Wliiteiield and the Wesleys, been most successful in arresting the atten tion of the so-called higher classes, the edu cated and prejudiced minds of the commu nity, and drawing from their ranks faithful and humble followers of tho Lord Jesus. It is also worthy of remark that the suc cess of such men lias arisen from no eccen tricity of manner or matter, from no pecu liar appeals to the imagination or address to the purely intellectual or emotional nature, but from an unmistakable faith in tho gos pel which they preached, and a simple, clear, and earnest presentation of its funda mental truths. The successful men with speculative and doubting minds have not been those who have grappled most man fully with the religious problems of the hour, but those who, with the clearest ap prehension of tlie spiritual wants of all men and the divine provision made for them, with a generous breadth of illustration, have most sincerely uttered the positive words of a divine revelation. Many of tlie suggestions of Dr. Tholuck, however, are adapted to all hearers, and to all the conditions under which the truth of the Scriptures is to be declared. 1. The Gospel must be presented in terms that can be understood. There are religious phrases, well understood by believers, that convey no idea, or a false one, to unregene rated persons. A minister from the circle of faith may speak to those standing within it so that they may comprehend him, but be entirely unintelligible to tlioso without it. An unprofesssional address, clothing the truths of the Gospel with the language of common life, approaching men in the same words and tones that they use with each other, divested of all false sanctity of man ner or mysteriousness of expression, natural, manly, sincere, even homely—such an ad dress will be most likely to arrest the atten tion and hold it to a favorable consideration of the truth set forth in the sermon. Few things are more oflensive than holy tones, sacred mannerisms, or cant phrases to gen eral or casual attendants upon public wor ship. 2. Dr. Tholuck sets forth with great full ness and beauty of illustration the impor tance of a clear and attractive exposition of Scripture. He intimates that the custom of making a few words of the Bible a matter for the essay that follows has had no small influence in bringing about tlie low estimate in which tlie sacred volume is held by cer tain educated men. The best defense of the Bible is the Bible itself. It is one of the most difficult forms of preaching to render an extended exposition impressive and profitable, but it is one of the highest and most admirable. It cannot be done purely extemporaneously. It re quires careful study, and will call into requi sition all the natural and acquired abilities of the studious minister. But such a habit of ministration will greatly enrich pulpit discourses, present the word of God in such a manner that it will exert its own native and divine fore© over the intellect and con science, and relieve it of those difficulties with which prejudice, ignorance, and science falsely so called, have invested the Scrip tures. Essay preachers must often be at a loss for subjects. Sensation preachers depend upon the passing events of the day, which constantly repeat themselves and exhaust their own power. The Bible, if it be thor oughly studied and made the theme of pul pit ministration, will be found to be an in exhaustible mine of intellectual and spirit lual truths. The true interpretation of God’s message to. man is the prime, as it is tho very responsible, work of the minister of the Gospel. 3. Dr. Tholuck thinks one of the pressing necessities of tlie times is to prove that di vine service does not consist in the sermon alone. He advocates a careful adaptation of the devotional parts to the wants of a cul tivated taste. He thinks the Protestant lias come to undervalue the other services as tho Catholic has the sermon. So far as the Pro fessor refers to a reverent and intelligent reading of the Scriptures, a cultivated and hearty union of the congregation in the service of song, and a general worship in tlie public prayer, we heartily accord with him. If he refers to elaborate liturgical forms, or to the artistic performance of difficult mu sic by professional singers, we do not hesi tate to express the opinion that such servi ces will not add to the devoutness of the worshipers, or render the house of God more attractive intrinsically to irreligious men. In several of the popular churches of our city, where the finest musical perform ances precede the sermon, there is quite a rush for the door after the concert of the singers closes. So serious a nuisance has this become that the sexton was ordered in one instance to bar the door until the ser vice closed, but a threat of arrest for false imprisonment has opened wide the door again to the enjoyment of a gratuitous con cert at the expense of the quiet of a wor shiping assembly. We readily admit, however, that there are grounds for criticising the manner in which the service of worship is conducted in many of our churches. We would not sink the sermon into an incidental part of the exer cises of the hour, for it is the great divine ly ordained means of the world’s evangeliza tion ; but every other service should receive its duo proportion of time and honor. We heartily aecord with the Professor’s sentiment as to the manner of preaching as uttered in the words of Harms : “The source of right preaching is the Spirit, the Holy Spirit, aud he who preaches by his assis tance preaches in the way I mean—preaches, as I call it, with tongues.” The chief reason why many sermons do not reach the mark, Tholuck thinks, is because they do not grow out of the fullness of the heart iu the pres ence of God, but are made. For the same reason he advocates preaching, after full and careful preparation, without manuscript or memorizing. The production of the ser mon, he says, should not only bo inspired by tlio Holy Spirit, but its delivery also. “It is difficult to express tho vast difference be tween the effect of a sermon delivered from memory, excellent as it may be in other re spects, and that of one born for the second time in a more living inspiration. The ser mon must be a creation of the preacher in liis study, and a re-creation in liis pulpit; aud when he descends he should feel a mother's joy, tho joy of one who, under God’s blessing, has borne a child. Only when the sermon is thus a double creation of the preacher will it become a reality to liis hearers.”— N. Y. Christian Advocate. From tlio Presbyterian and Index. Fashionable Amusements.—No. 11. AN ESSAY READ REFORM THE PRESBYTERY OF TUBKALOOSA, AND PUBLISHED BY ORDER OF PRESBYTERY. Little incidents sometimes clearly show tho current of public sentiment on this sub ject. Take the following as illustrative: (1.) Many years ago a prominent minister of the gospel, and the 2>astor of one of the most important churches of tho denomina tion to which lie belonged, while making the tour of Europe took occasion to visit tlie theatre iu one of tho great cities through which lie passed. Tho winds soon wafted the report of it across tho ocean to his abode, and spread it all abroad through the coun try. And the writer well remembers with wiiat amazement it was heard, and wliat a damaging effect it had, not only upon liis ministerial usefulness, but upon his Chris tian character, both in tho Church and in the world. It led many to doubt, especially amongst the ungodly, whether indeed lie were aeonverted man. Wo do not pronounce upon tho justice of this. We simply state tlio fact. It clearly shows that the world, as well as the Church, instinctively feels that the theatre is no fit place for a minister of the gospel—nor for any other consistent, godly follower of the Baviour. (2.) An otherwise exemplary member of a certain Church, wlio faithfully attended upon its ordinances, and wlio led tho devo tions of his fellow-worshippers in tho meet ings for social prayer, was inordinately ad dicted to card-playing. Frequently, and often to a late hour in the night, lie engaged with worldly and ungodly men in this amuse ment. Not only did this grieve his Christian brethren, but those very men of tlio world, who were glad to liavo liis countenance and complicity in tliis worldly amusement, did not scruple to speak of bis course in terms of ridicule and to the prejudice of religion. It is needless to say that this one indulgence greatly impaired liis Christian usefulness. It was tlio dead fly in the pot of precious ointment. (3.) A young lady wlio for many years was leader of the dance in tho community ill which she resided, was hopefully converted during a revival of religion, which occurred in the church that she attonded. Iu view of her union with tho church, we asked if she felt that she could relinquish ber favor ite amusement. “Oh yes,” she replied; “I expect to give up daneiug. I always thought that it was wroug for a Christian to dance. I danced because I was a sinner; but I never saw a Christian dance but 1 despised him in my heart!" (4.) At a circus lately held in an inland town, to which great crowds liad resorted— many professors of religion, as well as others —the master of the ring, in the course of tlie exhibition, proposed to elialk tlio size of tlie clown’s feet upon a board near by. The clown, mounting the board, stood firm nutil the master bad drawn a line around one of his feet, but when about to begin the opera tion with the other, lie suddenly jerked it away, exclaiming iu aloud tone, “Oh no! you can’t chalk that foot here —that foot be longs to the Church /” The clown well knew that sucli scenes were no place for a pro fessed follower of Christ. He well knew liow tlio ungodly world regarded sneli incon sistency; and how keenly this thrust at re ligion, through its unworthy professors, would be relished by tlie ungodly multitude around liim. Nay, tlie professor of religion can never engage iu any ono of these fash ionable amusements without, to a greater or less degree, forfeiting liis Christian reputa tion, aud incurring tho secret derision and contempt of tlie world. But admit for argument’s sake that these tilings are not clearly contrary to the spirit and tenor of God’s word, and therefore not positively condemned by it, still there can be no dispute that participation in them is of doubtful propriety. No one will venture to argue that they are clearly sanctioned by tlio word of God—else why the division of sentiment which every where exists on the subject?—tlie world and worldly professors of religion on the one side, and the great body of God’s most faithful and devoted people on tlio other? Admitting that the Church is not clearly and indisputably right in its opposition ami censure, still it cannot be shown that sho is clearly wrong. It must be admitted, therefore, on all sides, to be a disputed question; and lienee it follows that indulgence in these tilings by tlie professor of religion, is, to say the very least, of doubt ful propriety. And where, lot ns ask, ought the professed follower of Christ, with the solemn vows and weighty responsibilities resting upon him, anil with tho earnest admonitions and entreaties of liis Saviour ringing in his ears, to be found on these disputed questions? Ought ho to stand on doubtful ground ground which the vast majority of his Chris tian brethren regard as forbidden and dan gerous; or on ground which all admit to be lawful and safe? Can any true child of God hesitate to decide? Ho is solemnly required not only to avoid evil, but the very appear wice of evil. And tho professor of religion who, in tho face of these things, will per sistently venture on this disputed territory, indicates by that very course that he has less regard for the honor of liis Master and the opinion of his brethren, and for his own spiritual safety and welfare, than for liis carnal gratification, and he thereby gives just occassion, not only for his good to be evil spoken of, bnt for doubt as to his Chris tian character. No mere amusement, which is doubtful in its nature, can be consistently indulged in by a professed follower of the Lord Jesus Christ. No loving, dutiful child will voluntarily and persistently engage in doing what he has reason to apprehend may be offensive to liis parent. On tho ground, therefore, that these things are of doubtful propriety; that there is and always has been, and we may confi dently predict always will be, at least a di vision of sentiment on this subject; and that the world, and worldly, gay, pleasure-loving professors of religion aro found on tho one side, advocating them, and the vast body of tlio Church—and amongst them tlioso most distinguished for their piety and usefulness —on tho other side, opposing them; on this ground, if there was no other to bo urged, we say tho Christian should deny himself, if self-denial it costs him, and stand firmly and decidedly aloof from these fashionable amusements. Ho cannot sin by abstaining from them; he may sin by participating iii them. And verily it behooves one bearing his vows and responsibilities to bo, if possi ble, always on the safe side. (to be continued.) Names Applied to Ministers. BY REV. R. WEISER. Ministers of tho gospel are known by va rious names, all of which are significant of the functions pertaining to their office. In the New Testament they are called apostles, disciples, bishops, elders, ministers, angels, evangelists, deacons, teachers, shepherds, pastors. The term disciple, that is, a schol ar or learner, means simply a follower of Christ; an apostle was one sent out by Christ himself, tho office having terminated with the last of the men whom Christ had chosen. We now have popes, cardinals, patriarchs, metropolitans, archbishops, bish ops, deans, pastors, parsons, priests, rectors, ministers, preachers, elders, deacons, vicars, curates, missionaries, and evangelists. These all come under tho generic name of preacher, for the duty of all is to “preach the Gos pel,” and minister to the spirital wants of the Church. The terms pope, carninal, pa triarch, metropolitan and priest, belong to the Roman Catholic Church. Pope is noth ing more than a corruption of papa, father, for in Greek the name of father is also papa. The Pope, being looked upon as tlie head of tho Church, is therefore called papa. Cardinal, from the Latin cardinalis, chief, principal, an ecclesiastical prince in the Church of Rome, who has a voice in elect ing the Pope. Tho Pope must bo taken from tlie cardinals. Cardinals are mostly also bishops. Patriarchs are archbishops, or those offleers in the Greek Church who have the duties and privileges of archbish ops. Tho head of tho Greek Church is a patriarch. A metropolitan is also an eccle siastic, who rules over a large city with tlio dignity of an archbishop. A priest is a common preacher, from the old Saxon preost, one who stands before, or is pre-emi nent. Tn the Protestant Church we need no priest., as there are no sacrifices now to be offered, and no incense to bo burned. Tlie Roman Catholics and Episcopalians still use this term to designate a minister of tlie gos pel. We will now notice the terms used among Protestalits: 1. Bishop comes from tlio Saxon biscop, formed, probably, from tlio Latin bis, twice, and the Dutch cop, a head, and may meau twico-liead or chief. The Greek word epis copos from epi, around, and scopeo, to look, to look around, to oversee. In tho New Testament tho cpiscopos, overseer, and tho presbuteros, elder, is one and the same oili cer. Tho words aro very nearly synony mous, with perhaps tlio difference that the presbuteros was older than the episcopos. Now, however, this order is reversed. There aro no different grades of ministers recog nized in tho New Testament. All stand up on an equal footing—one, even Christ, is our Muster, and we are brethren. Peter was a bishop, and yet ho calls himself an elder. (1 Peter, v, 1.) 2. Pastor, from the Latin pasco, to feed, to nurse, to care for. In Greek poimen, to feed, to rule, to lead as a shepherd. This is tho most appropriate, significant, aud beau tiful name for a minister of Christ. 3. Preacher comes from the French pre cher, which is evidently derived from tho Latin grtrdico, to speak before, or in advance. The Greek word is kerusso to proclaim as a herald, who goes before tho king, when on a journey, announcing his approach. This indicates the office of a public teacher of re ligion. 4. Minister, from tho Latin minislro, to serve. Tlio Greek word is diaconus, a dea con, from din aud keneo, to servo in tho lowest capacity, to work about iu the dirt. This does not point out a different officer from a bishop or a pastor. It only shows us a different phase of the same office, for Paul tells us in Epli. iii, 7, that he was a deacon, and surely uo ono will contend that he, who was the chiefest of the apos tles, occupied an inferior position in tho ministry. 5. Parson, from the German pfarrer. This word does not occur in the Bible. It may be a corruption of tho Latin word £ persona , a person. This is a favorite name for a minister among tlie Germans. Herr Pfarrer is equivalent to “Bir Parson,” and indicates respect, reverence, affection. C. lleclor means a ruler or governor, and is only used in tho Episcopal Church. This term is not found in the Bible. 7. Vicar. From tho Latin viearius, ono who takes tlie place and performs the duties of another. 8. Curate. From curator, ono who watches, or takes care. It is uo easy matter to dis tinguish between these two offices. The vicar seems to be employed by the rector, and the curate by tlio vicar to do tho hard work of the ministry. This entire proxy business is, however, wrong, and can only exist in a state of the Church when men ob tain high positions without either piety or learning. This is one of the great abuses resulting from a union of Chnrch and State. 9. An evangelist is one who goes about from place to place preaching the gospel without settling as a pastor, recognized by Paul in Ephesians iv, 7. 10. A missionary is a minister who is sent to distant parts to preach to the destitute. Provosts, deans, canons, primates, and arch deacons are offices that the Churches iu America do not recognize, aud aro not found in tlio Bible. Different denominations in this country seem to have adopted different names for tlieir spiritual guides. Thus the Roman Catholics call their ministers priests; the Episcopalians, rectors; the Lutherans, especially tlie Germans, parsons; the Presby terians, pastors ; the Methodists, preachers ; the Baptists, elders, but all meaning tho same thing.— Lutheran Observer. Funeral Sermons. The Christian Observer gives some timely and true thoughts on this subject: How often are our clerical brethren called upon to officiate at the funeral-ceremonies of persons with whom, in life, they were not even acquainted! How strong the temptation, in dwelling upon the noble traits of character of the deceased, to exag gerate or overstate them! When a public man dies, who has held a high position in the community, or a party leader, to whom his party has been in the habit of yielding almost idolatrous worship, there is never wanting a clergyman to laud his greatness aud his Christian character. Men of money or position, who have never yielded their hearts to the Saviour, men who liavo died in disgraceful haunts, or who have perished tlie victims of unnamablo vice or disease, have sometimes been lauded to tho skies by Christian ministers in funeral orations! Men who have been killed in drunken brawls liavo been almost canonized as Christian martyrs. Is this right V Is there not some thing wrong either in the head or the heart of the clergyman who will permit himself so to be carried away by popular enthusiasm or tho desire of favor, as to utter falsehoods respecting tlie character of the deceased, in the .solemn ceremonies nt liis interment ? Let Htm that Hicatsettt Sat “Come.”— lt is tlio duty of every one who knows tho good nows of salvation through Christ to tell the good news, as be has opportunity and ability to his companion who does not know it, that lie too may bo saved. It is the duty of every Christian wlio can, to tell the good news to a Bunday-scliool class of children, or of young men, or adults, or to a meeting of prayer and conference, or to any other appropriate meeting, where it will promoto the glory of God and tho good of men, and to exhort men to come to Jesus. These du ties aro done daily by earnest, working Christians. They are dono in accordance with the divine injunction; “Let him that lieareth say, Come.” Hible-Rea«ling in Clmrcli. Much has been said of lato on tlio subject of Bible-readiug in our public schools, and a very excited discussion lias arisen there from. We offer a few words on a subject of even greater importance, though it does not create any controversy—that is, Bilile-read ing in church. In theory, nil agree on this subject, but in practice there is unfortunate ly considerable difference. There are some preachers who frequently omit the reading of the scriptures in con nection with public worship. With them the sermon absorbs in interest everything else. We cannot speak for other parts of tho country, but iu Now York and its vicini ty, it is quite rare until within a few years to hear the Bible read in connection with the Babhatli-evening service in our Methodist churches. This was probably owing to tho fact that up to tho year 18(14, the discipli nary directions on tlio subject of public worship scorned to assume tlireo services in tho samo church on the Babbath, aud while provision was mado for reading selections of Scripture in the morning aud afternoon, there was uo such provision for tho evening. Hence, in those churches where there was no ufternoon son-ice, the Bible was read but once a day—that is in the morning. Tho General Conference of 1804 very wisely changed this by providing for one or more scripture lessons, iu the afternoon or evening, as well as in tho morning. In some of our churches, however, the old cus tom of omitting tho reading at the evening service still prevails. We do not believo there ought to be a public service in which reading a portion of tlio scriptures does not form a part. We would have this reading in tho weekly prayer-meeting, as well as iu tho larger assemblage on tho Sabbath. In somo denominations, this is an invariable custom; in our own, as far as our observa tion extends, it is tho exception and not tlio rulo. Tho word of God ought to bo read in tlie hearing of the people. If there is in it that divine life and power which we claim for it, we do wrong to keep it from tho multitude, substituting for it our own liooi- words. Wo ought not to bo satisfied, however, with a mere formal reading of the Bible. There are ministers wlio need to have their attention, called to tlio manner of reading the Scriptures. Some hurry through in a loose, slipshod manner, as though this part of tho service was one which should be got out of tlio way as soon as possible; some aro indistinct iu tlieir utterance, so that it is hard to catch the words; somo arc mono tonous in their stylo, so that the reading fails to get the attention of tlio audience; some go tho opposite extreme, strike an at titude, put on the airs of a professor of elo cution, and strive to read dramatically, very little to the edification of tho saints, and very much to tho amusement of the sinners. All the people ask is that the Biblo shall ho read without affected tones, or nasal drawls, or fanciful pronunciation, or oratorical gesticulation, but easy and natur ally, so that every word may bo heard and understood, tho attention arrested, and the mind fixed not on the reader, but on wliat lio reads. Scripture-lessons may bo rendered moro valuable by being selected with reference to tlio subject of the discourse to be preached. The (place for their selection is anywhere lmt iu tho pulpit. Tho thinking portion of tho congregation are apt. to ho prejudiced against tho preacher who, in their presence, fumbles over the Biblo in search of some thing to read; they may suspect that the samo want of preparation extends to tho sermon. Many of our most successful preachers carefully seloct their scripture lessons in their studies, finding those which aro appropriate to tlio subject on which they are to preach, and reading them over before entering the pulpit. The interest in tho public reading of tho Scriptures would ho still further increased if every pew were furnished with Bibles, so that tlie entire congregation, children as well ns adults, might find tho lessons when announced, and accompany the reading with tho eye as well as with the ear. Tlioso are somo of tho methods by which we would give to the word of God that prominence in our public services which its great importance demands. —The Methodist. “Moses’ Hock” sit Mount Sinai. Those who have liad tho opportunity of visiting tho peninsula of Sinai will remem ber that about two miles up the Wady El Leja, which runs along tho northwest baso of tlio Horeb group of mountain heads, there lies an isolated, irregular cube of coarse rod granite, which has evidently fallen from tlio cliff above, and which tlio monks and Be douins declare is tlie identical “rock in Horeb” which Moses smote, and out of which bo bronght a stream of fresh water to supply tlie Israelitish host at Repliidim. In confirmation of tlie fact, they draw your attention to wliat is evidently only a seam of softer and filler grauito running through the wliolo mass, which presents a weather worn appearance. This they say, was caused by the action of tlio miraculous stream of water, and that several horizontal cracks or fissures iu it are the marks of Moses’ rod! Although no intelligent man believes a word of tlieir silly legend, yet this stone lias been regularly shown to and visited by trav elers for centuries as “Moses’ Rock,” no one, apparently, over supposing it possible that there could be auy other “rock” in the vicinity which, from its character and posi tion, would fulfil the conditions of “the rock in Heroli,” referred to in Exod. xvii. It is to the existence, and I think also to tlio discovery, of such a “rock,” that I would draw the attention of past and future travel lers to that interesting region. On tlio northeastern face of Mount Sinai (Jebel Bufsafeli,) in the Wady Shubeib, at the head of which stands tho Convent of St. Catherine, and closo to “Aaron’s Hill,” is a protruding mass of rock, about fifty feet iu diameter, much water and weather worn, and presenting a smooth and striking ap pearance. It forms a portion of tho solid granite cliff, which rises 1,200 feet above it. In tho lower part of this protuberance is a fissure of a semicircular or rather horseshoe shape, about four feet long aud four inches wide. Out of this fissure, inside which a small shrub is growing, runs a perpotual stream of tlio purest spring water, clear as crystal, and of delicions coolness and flavor, which, according to the testimony of tho Arabs, lias never been known to fail. When I found it with a travelling companion in the beginning of January last the stream was small, as a drought was afflicting tlie land, but tho dark green moss which clings to tho rocks around seems to indicate tlie perennial character of the spring. The water thus flowing out of the very heart of the living rock of Binoi is received into an artificial basin, hence it descends to a succession of small and rudely constructed terraces, Jwliero tlie Bedouins cnltivato a few fruit trees and vegetables; and is ultimately absorbed in the gravelly hollow at the base of the moun tain. When tlie stream is large it must run down the Wady Esh Sheikh, which is the pebbly bed of tlie mountaiu watercourse, and tlio only wady which runs downhill from Mount Sinai; tho others, El Raliab El Leja, and Shubeib, running uphill to the base of that mountain. These trees and terraces, to gether witli a natural gravel mound of con siderable elevation, in tlio Wady Shubeib, and immediately opposite tho fountain, pre vent the latter from being visible from the usual camping-ground of travellers, and can only be seen by climbing up over terraces to it. Were all these artificial obstructions, removed, the fissure would lie probably six or seven feet from tho ground at the base of the natural cliff, which hero is nearly perpen dicular. This is the fountain from which all travel lers who camp under Sinai obtain their sup ply of water; hut as it is out of sight, and the water is always drawn and brought to camp by natives who are ignorant as they aro poor, it appears entirely to have escaped their notice. Had such not been the case, I think: t highly improbable that so remark able a fountain, in so remarkable a spot, E. H. MYERS, D. D., EDITOR WHOLE NUMBER 1814. should not have been referred to by such intelligent travellers and trustworthy authors as Robinson, Stanley, Porter, and Tristram. If Rophidim wore situated somo miles down tlio Wady Esli Sheikh, where Robinson places it, and where from the sacroil narra tive it probably was, then Moses with the elders of Israel ascended Esh Sheikh to the “Mount of God,” and thero directly facing him at tho head of tho valley was this rock fountain, with which he was probably al ready familiar from his former long resi dence in this vicinity, and from which now, by God’s command, ho drew forth an abund ant stream of water, which, pouring down tlie wady, would in a short time reach tho Israelitis'h camp at Rephidim.— ll. U. Wot laslon. Noble Answers. ‘You ask,” said tlie famous William, Prince of Orange, to Bonoy, the Governor, “if I have entered into a treaty, or mado a contract for assistance with any powerful king ? I answer, that before I ever took up tlio cause of tho oppressed Christians in tho provinces I had entered into the close alliance with the King of kings; and lam firmly convinced that all who put tlieir trust in him will be saved by liis almighty hand.” Afterward, when offered every personal and family favor if he would but give over bis lifo-long endeavors to securo religious freedom to tho poor Notherlanders, tlio bravo Prince replied lie regarded tlio wel fare and security of tlio public before liis own, having already placed his particular interests under his foot, and was still resolv ed to do so, so long as life should endure. Geleyn de Mater, school-master, being found addicted to reading liis Bible, was nccused of heresy. Being summoned be fore tlio Inquisitor, lie was commanded to make instant recantation. “Do you not lovo your wife and children?” “God knows,” answered Geleyn of Audernarde, “that if the whole world were of gold and my own, I would give it all to have them with me, even had Ito live on bread and water, and be in bondage.” “You have them,” said the Inquisitor, “only renounce the error of your opinions.” “Neither for wife, children, nor for all the world can I renounce my God and religious truth.” Thereupon lie was strangled and thrown into the flames. “Do you believe in Christ V” said an infi del to John Jay. “I do, and I thank God that I do,” was tho statesman’s noble reply. Two years before liis death, when eighty two years of age, ho was down by disease and liis recovery despaired of. When mgi -i! to tell liis children on what foundation he rested liis hope, and from what source he drew his consolation, liis brief reply was, “They have the Book.” A king and somo noblemen were once going out for an early morning’s ride. Waiting a few moments for Lord Dartmouth, one of the party rebuked him for his tardi ness. “I have learned to wait upon tho King of kings before I wait on my earthly sovereign,” was his calm roply. A pilgrim to Mecca onco complained to tho Caliph Omar because ho had received a severe injury from tlio hand of Jaballah, king of Gassan. “Bnt lam a king,” re plied Jaballah proudly, “and he is but a peasant.” “Ye are both Moslems,” answer ed tho fearless Omar, “and in tho sight of God, who is no respector of persons, ye are equal.” Irish Methodism. The past year has proved a blessed and truly memorable one to many. Probably, since the great revival of 1859, wo have had no year iu Irish Methodism in which so many precious souls were born of God. It lias been truly a year crowned with “show ers of blessingand if tho net increase, after filling up all vacancies, is apparently small, it is, nevertheless, considerable, when wo take into our account that tlio tide of emigration which has borne so many to other lands, and our peculiar difficulties, to gether with the fact that iu our case our population is steadily declining from year to year, whereas in England and America the population is steadily rising. Have wo not abundant cause for gratitude that wo have not only maintained our numbers, but actu ally increased by several hundreds, notwith standing a decrease of several hundred thous and in the population ? It is comparatively an easy matter to securo an increase where tlio population is increasing by millions an nually : it is altogether another and a higher thing to secure an increase where tho raw material with wliich you have to work is steadily declining from day to day. But let us not make too much of our difficulties. They aro real, no doubt, and formidable also ; but do wo not make many of them for ourselves ? For examplo : one of our most formidable difficulties arises from tho largo number of cliapcls—probably some hundreds —which are closed, iu whole or in part, every Sabbath day, owing to the want of ad equate ministerial labor; and this again owing to the want of more money. This very day wo received a letter from ono of our aged ministers, who is alone on a circuit where we have several chapels, and multi tudes willing to hoar, to say that some of his membors have actually declined to be regarded as Methodists, as tho Methodist Church gave them and tlieir children no op portunity of worship on tho Lord’s day ! How long is this kind of thing to go on ? The letters of our general missionaries, which have appeared in this journal during the year liavo amply proved that Ireland is as open to tho gospel in many places as it ever was, or as wo could even wish it to bo; and wo have the mon, aud might reap a glorious harvest all aronnd, if we had but an adequate supply of money. Surely, when our friends liavo the means, this ought not long to prove a difficulty.— Recorder. Tire Most Alarming Sin. —ls I were alli ed to point out the most alarming sin to day—those which aro most deceitful in f heir inilnenco and most soul-destroying iu 1 heir ultimate effects—l would not mention drun kenness with all its fearful havoc, nor gam bling, with its crazed victims, nor liarlotry, with its hellish orgies, but tho lovo of money on tho part of men, and lovo of display on the part of women. While open vice sends its thousands, these fashionable and favored indulgences (send tlieir ten thousands to perdition. They sear tho conscience, iu crust the soul with an impenetrable shell of worldliness, debauch tho affections from every high and heavenly object, and make man or woman tlie worhipper of self. While doing all this tho poor victim is allowed by public opinion to think himself or herself a Christian; while the drunkard, the gam bler or tho prostitute is not deceived by such a thought for a moment.— Dr. Crosby. A garden is a beautiful book, writ by tlio finger of God: every flower and every leaf is a letter. You have only to learn them— and ho is a poor dunce who cannot, if ho will, do that—to learn them all and join, them, aud then to go on reading and mul ing. And you will find yourself carried away from tho earth by tho beautiful story you are going through. You do not know wliat beautiful thoughts grow out of the ground, and seem to talk to a man. And then thero aro somo flowers that seem to me like over-dutiful children: tend them bnt ever so little, and they come up and flourish, and show, as I may say, their bright and happy faces to yon. —Douglas Jerrold. He -who truly loves God delights to medi tate of him, aud to discourse of him, aud to hear the mention of his name, and is weary of the conversation where God is sel dom, slightly, or never remembered. No man can tell whether he is rich or poor l>y turning to his lodger. It is tho heart that makes the man rich. He is rich or poor according to what ho is, not according to wliat ho lias. Instead of torturing yoursolf on account of your sins, throw yourself into the Re* deemer’s arms. Trust in him, in tho right eousness of his life, in tho atonement of his death. Mohammedans say that ono hour of jus tice is worth seventy hours of prayer. One act of charity is worth a century of elo quence. Bigots ever think others most perversely and wilfully wrong headed.