Newspaper Page Text
THREE DOLLARS PER ANNUM.
VOL. XXXIV. NO. 18.
Original sjorirg.
The Koses of Spring.
BV W. P. K.
With rapture the first rose of Spring time I see!
Its petals are fragrant with blessings for me ;
For my heart has its winter when roses are gone—
And is sunless—cheerless till Summer comes on;
Sweet gem of the garden, foretoken of Spring!
My heart with the birds has a welcome to sing,
And leaps to behold all thy glories expand—
And warms with the light of thy smile on the land.
The ice-hands are broken, the brooklets are free—
Through flowery meadows they flow to the sea;
The hawthorns are mantled in white and iu green,
And Flora’s wild glories are everywhere seen ;
Now Childhood and Beauty may seek far and near,
For honors to garland the Queen of the year!
I'll join iu their pleasures—a chaplet I’ll bring,
And crown the fair May, with the Roses of Spring.
Though the children of Beauty are slain by the
Frost,
And we mourn for the flowers as we raourufortbe
lost—
Vet the Rosebuds are swelling, and saying ‘good
cheer !'
Bet Hope sing her song, for the Summer is near 1
Though changes may witberaqd blight all our loves,
That wc cherished as Spring doth lu:r flowers and
doves—
The Boses of Hope and of Love may yet bloom,
And our hearts glow again out of darkness and
gloom.
Oh! our life lias its winter when friends are all
gone!
When friendships are chilled and our loves are
withdrawn
tV hen tlm frosts of estrangement distil on the heart,
Aud we see all our flowers of Pleasure depart!
But the Kosetree of hove may the Winter survive,
Though the Hoses tell not that the heart is alive ;
That life may still linger in coldness and pain—
Ami the Rosebuds of Feeling may come back again.
Ves, our hearts aud our homes have their Winter
and clouds,
When Jtmth folds our blossoms in snowy white
shrouds,
When allection’s sweet odors so freely here given—
Are exhaled not for us, but for angels In Heaven ;
But the Spring time of Life shall return for the
dead!
Where the darkness and coldness forever have fled ;
Let Faith only nourish her Rosebuds of Love—
That Love shall find Summer etornal above.
Here the heart has its Winter, the heart has its
Spriug;
In tho Winter we mourn, in the Spring we will
slug!
Though our pleasures are blighted when the skies
are o’ercust,
We’ll await the sweet buddings of joy at the last;
We’ll welcome the birds, and the notes that they
bring,
And welcome the Roses that bloom in the Spring ;
We’ll enjoy for a season their beauty and breath—
Though the spoiler too soon may bo Winter or
Death.
Contributions.
Pastoral \ {siting.
Mr. Editor : Will you allow mo the priv
ilege of saying a few words to my brethren
in tiio ministry on this subject. After a
ministry of nearly forty years, I have found
pastoral visiting a most efficient agent in
doing good to the peoplo whom I have
served. I do not wish to dwell on its im
portance or its usefulness. If any brother
is not satisfied on these poiuts, I have noth
ing new to offer him; and can only invite
his earnest and prayerful attention to the
Discipline of our Church, to Burnet on the
Pastoral Care, [and to Baxter’s Reformed
Pastor. The point to which I wish to ask
attention is, the best manner of performing
this duty.
1 think there aro errors into which we may
ruu in very opposite directions in reference
to pastoral visiting. It is possible to visit
one’s charge as one neighbor visits another,
and leave behind no gracious or spiritual iu
ihience. The conversation may bo entirely
worldly; sometimes it may be anecdotical,
serving only to while away the time of the
interview. To say the least of it, this is
very unprofitable. I hope I will not be
thought censorious when I ask, if, as preach
era, w’e do not. frequently indulge in too
much levity of conversation when we hap
pen to be together. I speak from painful
recollections of my own experience. I am
no enemy to cheerfulness and good-humor;
but it is quite possible to carry tlio indul
gence of this vein too far, and leave cause
for regret, for humiliation and repentance.
But a spirit of unbecoming levity when in
dulged among our people may forfeit their
respect for our official character, and impair
if not destroy our usefulness. As this paper
is only intended to bo suggestive, I shall
not enlarge upon this point; but only ask my
brethren to think of it well; and pray God
to forgive our carelessness and thoughtless
ness in the past.
This is the error on the oue side.
Now for the other. I have known be
loved brethren, whom I highly respect, who
seem to ignore the social relation between a
pastor and his people altogether. The re
marks already made can have no application
to them. Every visit is a class-meeting.
Only a few moments can be given to the
visit, and those few moments must be occu
pied in strictly religious conversation and
prayer. Better this than the other. But is
this the best? It may be said that to visit
a whole congregation in a week or a month
there is not time for more. Grant it; but
the question may be asked, may not one
visit on a little more enlarged plan be more
profitable than two or three in this hurried
and professional way? A few direct ques
tions may be put and answered in these brief
interview's, and yet the pastor may remain
in utter ignorance of the true character of
the people, and of their particular needs.
Imagine a knock at the door, the pastor an
nounced, the children called in, the family
assembled, and each particularly catechised,
a word of exhortation given and a short
prayer offered. The minister knows not
that in that group there is a troubled and
tempted heart too diffident to open itself in
this hurried and formal way’. Had lie called,
mingling the friend and neighbor with the
pastor, the man with the minister, and by
gentle.aud gradnal steps drawn out in conver
sation what the particular trouble was, he
might have learned more, vastly more of the
true spiritual state of his flock, than he pos
sibly can by the former method.
Is there not danger, in this way, of giving
rise to some such thoughts as these: “Oh,
our minister does not care about our con
cerns at all; he takes no interest in us but
just to ask if we love God, and if we pray,
etc.” My experience and observation have
been that the more a minister sympathizes
with his people and shows that sympathy,
the more he can make them feel that with
confidence they can converse with him free
ly on whatever interests them—so much the
more can he do them good. Is it not thus
that our blessed Saviour, would have us feel
to Him, when he breaks through the infinite
distance between his Godhead and our hu
manity, and takes our flesh, and calls him
self our brother? How beautiful and how
touching the exhibition. He gives, that
Christian IMmstir,
with all the mighty work of redemption in
His hands, He is not too mnch harried to
have time to talk with any poor sinner, and
to heal any sufferer, and even spend
awhile in blessing the babes, and making
glad their mothers’ hearts. No monarch
clad in regal robes holds so high a position
among men, as the faithful and humble
minister of Jesus Christ, who lives in the
affections of his people, and Quotes them, not
by face and name alone, but by a closer and
holy acquaintance; to whom the door is
opened not with obsequious sycophancy,
but as the door of Betlianv was opened to
Him whom Lazarus and his sisters loved.
These remarks are not made in the spirit
of fault finding; nor to detract from the
merit of any faithful pastor; but to awaken
the inquiry, which is the more excellent
way? - D. H.
Met liodist Sun Hay-Schools.
RY REV. OSGOOD A. DARBY, SO. CA. CONFERENCE
A conviction that none of the Sunday
schools of the Southern Methodist Church
are doing their duty to the Church, a strong
liopC that the approaching Sunday-school
Convention would inaugurate measures
which would enablo them to perform that
duty, and a sad disappointment growing out
of the perusal of the order of business ar
ranged for the Convention, are the feelings
which have led to the writing of this article.
A desire that the thoughts presented may
meet the approval of some member of the
Convention, aud bo presented for the consid
eration of that important body, is the cause of
the request for their publication. With no un
charitable feelings towards other branches
of tho Christian Church, and with much af
fection for that oue at whose altar I minis
ter, these views are respectfully submitted.
Methodist Sunday-schools ought to aim at
the accomplishment of two great objects :
ajjl. They should try to make the scholars
intelligent Christians.
11. They should try to make the scholars
useful members of the Methodist Church.
These aro not only the two grand ob
jects at which our Sunday-schools should
aim, but they comprehend all their legiti
mate purposes. It is self-evident that a Sun
day-school ought to influence tho young to
become Christians. If this is true, it is
equally self-evident that a Methodist Sun
day-school ought to influence the young to
become Methodist Christians. When our
Sunday-schools accomplish one of these ob
jects aud fail iu the other they do iheir work
imperfectly. When they accomplish both,
they do their work fully, and perform tho
highest achievement of which they are capa
ble. They send forth a youthful soldier of
tho Cross, and assign him, to what they con
sider, the best position in the Christian
Church. With good will to every one who
names the name of Jesus, we selemnlv be
lieve this to be no more and no less than the
duty of every Sunday-school iu our Church.
To make the scholars intelligent Chris
tians, our Sunday-schools must,
Ist. Bring them to Christ.
*2d. Explain to them tho Scriptures.
From the time Bishop Asbury organized
the first American Methodist Sunday-school
%11 to-day, these institutions of the Church
have striven with commendable zeal to per
form these duties. In fact, they have de
voted themselves exclusively to this work.
Though they have not succeeded as they
might, it is a cause of joy that the seed so
generously sown has in many instances borne
abundant fruit.
Hundreds who have been influenced in
these sacred enclosures to “Remember their
Creator in the days of their youth,” have
gone forth, not Biblically educated sinners,
but humble and intelligent followers of
Christ, and have laid themselves and all they
possessed on the altar of God.
Grent, however, ns is the good our bun
day-schools have done, a brighter day is be
fore them. The Church is waking to their
importance, and working for their prosperi
ty. New appliances are being given them
which will greatly add to their usefulness.
The system of Uniform Lessons, recently
introduced into many of our schools, seems
better calculated to bring the scholars to be
lieve in Christ than any tiling which has ever
been tried. It makes the lambs of the flock
intimately acquainted with their tender and
blessed Shepherd. They follow him step by
step from the Manger to the Mount of
Ascension. They listen to his words, they
witness his works, they feel thepow'er of his
example, and they sympathize with his suf
ferings. Following him thus for two years,
there is good reason to believe that when
they gather round his cross, and gaze into
his face as he atones for the sins of the
world, or when they see him come forth from
his sepulchre the conqueror of death in his
own dominion, they will discover his divini
ty, imbibe his spirit, and trust him as the
only and all-sufficient Saviour.
But invaluable as the Uniform Lessons
are, we do not think they ought to expel
from the Sunday-schools our catechisms
and question books, and demand that all the
time shall be given to them. Some of these
are very dear to our hearts, and have occu
pied their position too usefully to be thrown
away. The Uniform Lessons pursue the
great line of religious light, but the cate
chisms and question books explore fields of
Scripture truth lying on either side which
the Lessons scarcely touch. The one is
necessary, the others are important. The
one leads to Christ, the others explain the
Scriptures. Both, therefore, should occupy
their places in the Sunday-school, so that
the youth who passes through its curricu
lum. may enter upon the duties of life not
only a Christian, but a Christian well ao
quainted with the Oracles of God.
To prepare the scholars for membership
in the Methodist Church, and for usefulness
in that important sphere, our Sunday-schools
must teach them,
Ist. The doctrines of the Church.
‘2d. The history of the Church.
lid. The government of the Church.
A school is an establishment for instruc
tion ; a Sunday-school is an establishment
for religious instruction ; and a Methodist
Sunday-school is an establishment for reli
gious instruction according with the views
of the Methodist Church. Unquestionably
then, it is the duty of such schools to teach
the doctrines, history, and government of
the Church. The doctrines because they
believe them to be true. The history, to ex
hibit the authority, spirit and labor of the
Church. The government, tc> convince of
its wisdom, justice and adaptability to the
spread of the gospel. Instruction in these
subjects being a duty of our Sunday-schools
it is both sad and surprising that they have
been neglected so long. While enough at
tention has been paid to the articles of faith,
but little has been given to th« > distinguish
ing features of the Church; and none at all
to either her history or government. These
have been treated as if they did not exist,
or were unworthy of a place in the schools of
the Church. Surely the piety, devotion, and
heroism of the fathers ought to be told to
tho children. Surely the admirable system
of government under which the church has
attained such grand proportions is worthy of
their study. This lamentable indifferenoe
has resulted in incalculable injury. Thous
ands of our older members, and thousands
of our children kuow nothing of these
things, and can not feel that affection for
the Church which they would feel were they
properly enlightened. Many, too, who have
strayed from our altars would have remained
had they been tauglit in childhood, the dis
tinguishing marks, the glorious history, and
the excellent government of the church of
their fathers. Simple catechetical works on
these subjects will pay a handsome interest
whatever may be their cost, and will be a
blessing to the Church for ages to come.
Let Methodism hear it, if she would hold
the multiplied thousands sho has’wou from
the world, and put a stop to the painful ex
odus of her children she must educate, edu
cate, educate.
The only plausible objection to the intro
duction of these studies in our Sunday
school is the want of time. Let us exam
ino this. church can give two hours
in Winter and a longer time Summer to the
exercises of the school. If these hours are
wisely used, there will be time enough for
each class to make two recitations, and also
for all other ordinary exercises. Sunday
school lessons ought never to be so numer
ous as to discourage the scholars, nor so
long as tovinduce weariness. But figures are
better than assertions. Let something like
the following be tho iirne allotted to each
exercise:
Ist. Beading alternate verses of
Scriptures by Superintendent
and scholars 7 minutes
2d. Singing—all standing 5
2d. Prayer concluding witli
Lord’s prayer, scholars re
peating it audibly 5 “
4th. Singing—all sitting 5 “
sth. Kepetition of the Apostolic
creed—all standing 3 “
lith. Becitation of Uniform
Lessons 30 “
7th. Becitation on Bible, doc
trines of church, history of
church, or government ot
church 30 ‘ •
Bth. Distribution of library
1 looks, papers, tickets, or re
wards 15 “
Otli. Kemarks of pastor, super
intendent or visitor, or Sun
day-school business 15 “
lOtii. Siuging and benediction 5 “
T0ta1.........0r 2 Lours, 120 minutes.
Long experience aud close observation
have shown that this order of exercises is
better for Methodist Sunday-schools than
any other. It embraces everything neces
sary, lias nothing unimportant, is simple
and becoming, uses every minute of the
time, does uot require undue baste, makes
every officer and teacher prompt, prevents
tediousness, and gives an hour to the most
important exercise of the Sunday-school,
the instruction of the scholars.
The conclusion to which we wish all the
abovo to lead is this—that no Methodist
Sunday-school is properly equipped for its
work unless it embraces a course of study
which will lead tlic children to Christ, ex
plain to them the Scriptures, aud teach
them the doctrines, history, aud government
of the Church. Or in other words, no
Methodist Sunday-school is qualified to do
its great work for the Church until it is able
to graduate intelligeut Christians and de
voted Methodists.
Perfect our Sunday-schools thus, and they
will indeed become a power in the Church.
Honored instruments in the hau ds of God,
they will bring the youth of the country by
thousands to the Cross, and will save our
children from those perversions which are
so saddening to tlicir fathers and so damag
ing to them.
With much respect to the wisdom of the
brethren who arranged the programme for
the Convention soon to be held in Nashville,
we cannot help thinking they have made a
mistake. If that Convention, which will be
held at the cost of so much trouble and ex
pense, expects to do permanent good to the
cause of Christ and to Southern Methodism,
it ought not to consume its time listening to
learned essays and addresses on a variety of
subjects connected with Sunday-schools, but
take hold of the Methodist Sunday-school
itself, and treat it in a common sense way.
May God make the Convention a blessing
to this important interest of the Church.
Tlio Lord's Table.
Upon our communion occasions, in read
ing the invitation contained in our Discip
line, our presiding elders are accustomed to
add, that our brethren “in good standing
of other orthodox churches, are also in
vited.”
Is the addendum an enlargement, or con
traction of the language of our Discipline ?
If designed as an enlargement, why is it
modified with the words “in good standing?”
Do we require a brother in our own church
to be in good standing before he is invited ?
If there be a rumor that he ha% been
drunk, do we assume his guilt before hear
ing evidence and tell him not to come, when
he may be innocent, or, if guilty, penitent,
and expressing that penitence, in the very
act of coming after the manner that the
Discipline en joins ? And yet this seems to
be our attitude toward the members of oth
er churches, when in such condition.
If the addendum be designed as a contrac
tion of theliteral importof the words of our
invitation ; if it be to limit the invitation to
baptized persons because only such are pro
perly members of the Church and that men of
the world, even though they do repent, are
not invited; then have we been consistent
with ourselves in this limitation ? Before
our six months probation policy was aban
doned, probationers were encouraged to come
to the table ; although neither baptized nor
admitted into full connection. And the as
surance was sometimes given them, by way
of incentive that penitents had found par
don in approaching, or while kneeling at
the table.
Again, we sometimes speak of our Baptist
brethren as close communionist; but in
point of principle, are we not precisely as
close as they, if we hold that only baptized
persons may approach the table ? Since
upon this supposition our rule of exclusion
is just the same with theirs ; our practical
difference arising from our difference in
opinion as to who are properly baptized.
Nor, if baptism be an indispensable pre
requisite, are wo consistent in commending
the open communion of the English Bap
tists, while they still hold that immersion is
the only scriptural mode of baptism ; for
our doctrine as above stated, would deny the
principle upon which their doors are thrown
open to other churches.
That principle is that, while it would be
more regular for baptism, to come first, yet
this is not indispensible, as it is no where
enjoined by the word of God. But the doc
PUBLISHED BY J. W. BURKE *&CO., FOR THE M. E. CHURCH, SOUTH.
MACON, GA., WEDNESDAY, MAY 3, 1871.
trine in question contradicts that principle
and proclaims it unsound.
Baptism as held by the Christian vorld
generally is an initiatory ordinance, anci one
of the steps into responsible and full con
nection with the Church, but not the whole
process. In an accountable person, it
should be attended with right motives and
purposes within, as well as additional pro
cedure without, before one is ordinarily re
garded as properly a member. The ftpire
therefore in such common use that Bapffsm
is the door into the Church is not very for
tunate, since literally, passing the door ftoffi
the outside, of itself puts one inside. There
would be a little more aptness in its use; by
those who hold to baptismal regeneration
and “once in grace always in grace," |nd
particularly if they only censured or de
graded but never expelled au effendtig
member ; but to us who want to expel of
fending members, since we cannot unb»p
tize them, cannot put them out at the door
through which they entered, some undis
covered window seems necessary Ihrolfeh
which they may be ejected.
Where two or three are met togetler sin
cerely to worship God ; these in its bread
sense, Mr. Wesley held are a Church; even
though neither baptized, nor enrollej with
any organized body of Christians. And
should those who are members iu any good
sense, be excluded from the Lord’s table ?
All admit that persons are sometime) con
verted out of the Church ; and shill we
withhold from God’s children an instituted
means of grace, because, it may be, they
have not yet been furnished with aiDther
means of grace ?
It is barely possible, if our invitationwefe
construed to extend to penitents and ngen
erated persons out in the world, that tonic
persons might come with wicked motvea;
but the chances are, that nine who ai\ ip
church would come with such motive! tt>
every one coming thus from the world.
Has the Church drifted unawares into thii
construction, or is it the well considered
and matured judgment of the fathers V fi
it the law of the Church, or may one in ad-'
ministering the sacrament, read the form of
invitation given in the Discipline, without
any qualifying words ? As we write more
by way of inquiry, for instruction, than to
instruct, we trust someone properly advised
will speak upon the subject. A. A. li.
From the French.
“Ye Have the Poor Always With
You.”
Near us they pass, with ever downcast eyes,
Upon their sombre ways;
Theirs all the Bhadows, ours the smiling skies,
Aud all the sunny days.
Near us they pass. We, doubtless, throw a glance
Os pity at their lot;
Then turn away, and on our paths advance.
And they are soon forgot.
Near us they pass; and, as we busy go,
We feel u moment’s smart,
As we catch glimpses of the secret woe,
The barren life and heart.
Aud sorrowing thoughts may come as thus we
view—
Perchance our tears may How ;
But to cousole them we must know them too,
And little do we know.
Know of the sorrows which tin ir lot betide,
Their joyless lireside hours ;
Although their sombre way lies side by side
With our own path of flowers.
We call them “brothers,” oft, upon our knees,
Before the Father’s throne:
O false and cruel world ! his pure eye sees
How cold our hearts have grown.
i fear that Hod is weary, brethren mine,
Os this our worship vain;
And that no image of his love divine
Our selfish hearts retain.
Oh ! not for us to talk of gospel balms,
Os God’s compassion high,
When we have for them but the facile alms
We throw as we pass by:
\\ hen never pressed in ours, their hands have stir
red
With throbs wc too could feel;
And vve have measured out the icy word
Which has no power to heal:
If never did we our own selves impart
What we have felt and known,
And it they see not that their wounded heart
Js sister to onr own.
Not such, O Jesus ! thy consoling word,
Not such thy pitying eye,
Not such the heavenly tidings which they heard,
When thou wert passing by !
Thou didst not look upon them far apart,
But followedst where they stepped,
They saw thee sutler, felt the brother’s heart,
Aud at thy dear feet wept.
Poor, outcast, blinded, guilty sons of woe,
They dared thy face to see :
All! who that untold pity will bestow
They ever found in thee ?
Ah! who these lonely, wounded hearts shall reach,
And give the food they crave '/
And who, O Jesus! our cold lips shall teach
That blest word which shall save '!
Who light within our souls that sacred lire
Which burns by night and day,
That, love which nothing can repress or tire—
Os thine own love a ray ?
When shall we know thee, thou sole helping
Friend.
Love, tender, strong, and true?
When shall we love enough to comprehend,
Enough to suffer, too ?
When shall we love enough, ye sons of night,
Who in your darkness fall,
To fold you in that pity infinite
Our Father feels for all ?
From the Western Methodist.
The Presiding Elder—His Work on
the District.
There are two ways to make an office un
popular—by usurpation, and by abdication.
By the first, people get more than they bar
gained for ; by the last, they get less.
The Presiding Elder’s office has suffered
more than a practical abdication of its pre
rogatives, its responsibilities, and its duties,
than irom the comparatively few instances
wherein the incumbent has overdone things.
The remark has been heard in Confer
ence when a young man’s case was under
consideration, not remarkable for modesty—
“He is one of the sort that will take charge
of the Presiding Elder.” In one of the
Southwestern Conferences, the following
occurred: The Quarterly Sleeting time had
arrived, and the Presiding Elder likewise.
The preacher in charge received him kind
ly, for he felt as a P. C. should, welcoming
a visiting brother. Before entering the
Church, P. C. plucked the elbow of P. E.,
and said that he expected him to preach at
that hour, (eleven o’clock Saturday)—and
after preaching, they would arrange the
other services of the occasion and publish
them.
Sermon over, P. C. said to P. E., as they
sat in the pulpit—“l expect you to preach
to-morrow, at this hour ; you are new here,
aud the people must have the privilege of
hearing you. I will preach to-night, and
perhaps to morrow night. I should like
you to hold the love-feast, to-morrow morn
ing.” Just then a belated local preacher,
from a distance, put in his appearance at
the door—“Ah, there is Brother K.; I will
get him to preach to-night.” P. C. arose
and gave out the order of the meeting very
deliberately, and pronounced the benedic
tion !
For the benefit of all such P. C.’s and P.
E. s, if any more there be, we quote from
an article in the Christian Index , (organ of
the Colored M. E. Church, in America) in
which the writer aims to give our brethren
who are just setting out, some knowledge of
first principles. The subject is, The Quar
terly Conference :
“The Quarterly Conference is composed
of all the travelling aud local preachers of
the circuit, together with the exhorters,
stewards, [trustees, | and class-leaders. The
Sunday-school Superintendent, if a member
of our Church, is also a member of the
Quarterly Conference, and the Secretary of
the church-meeting.
“These moke a body of picked men.
They ought to have great power for good.
Important business comes before them.
Their business is so necessary that the
Church must suffer greatly if it goes un
done, or if it be done badly.
“The pulpit is at the disposal of the Pre
siding Elder. If he does not preach, it is
for him to say who must preach. As the
military phrase goes, he. by his office, ranks
all others in his district. There must be a
head; there must be order. As St. Paul
says : ‘God is not the author of confusion;’
and ‘Let all things he done decently and in
order. (1 Cor., 14th chapter.)
“At Quarterly Meetings and camp-meet
ings, and the like, it is the business of the
Presiding Elder to direct and settle all
questions as to who shall preach, and when.
This running away from the pulpit, or run
ning to get into it, jvon’t do. The discip
line says: It is the duty of tho Presiding
Elder, ‘in the absence of the Bishop, to
take charge of all the traveling and local
preachers, and exhorters, in his district.
“This is our plan of Church government.
As old as John Wesley and older, it runs
back to the days of the Primitive Church.
Os course—and the Bible commands it—
those who exercise authority must do it
meekly, kindly, and gently, though firmly.
“The Quarterly Conference is a time to
look' closely into all matters connected with
the working of the Church. The Presiding
Elder can say things to the official members
which the pastor cannot; and, on the other
hand, he can say things to the pastor which
the members cannot. He is equally inter
ested in and for all ; and must ‘oversee the
spiritual and temporal affairs of tbs
Church.’ ”
Tho pastor of a small station was sur
prised, on the coming of his Presiding El
der, on Friday night, to hear him ask such
questions as these : ‘ ‘Are you going to have
preaching to-morrow at 11 o’clock 7” “Will
you have a love-feast ?” Theanswerwas, “just
as you say; I am ready to follow your direc
tions.” That pastor, before the year was
out, saw why the office was in disrepute.
His Presiding Elder was one of the smooth
bore sort, a mere visiting brother, and noth
ing more; and tlic main difference between
him and other visiting brethren was that he
came round quarterly, and took away $25 at
each visitation. He felt this way toward
his Presiding Elder—“ Don’t say to mo, if
you wish to preach at 11 o’clock Saturday,
I am ready, or, will you have a love-feast ? But
give the word, and the bell shall bo rung;
and if J have neglected my duty, and have
let love-feasts, class-meeting, and prayer
meetings go down, bring me up to my duty;
and look into our church affairs, and see if
wo are going on right, and if not, put the
straight-edge to us."
If the Presiding Elder is a preacher only,
people will begin to calculate tho value, in
money, of his sermons; and to say that their
pastor and other visiting brethren do not
cost at that rate. But, these invidious cal
culations never arise, if besides being a
preacher, lie is also an efficient officer, and in
this capacity does for them what no other
person does. His services are peculiar, and
therefore between him and others, compar
isons cannot be instituted. “Post Oak Cir
cuit" has drawn some Methodist characters
\o the life, aud tho finest one, all things
♦onsidered, is Blackman, the Presiding El
der. What a strength he was, and a joy at
Us coming, to the discouraged pastor! How
Be toned up the official hoard! How he
Bystematised the business! How preaching,
ffnd praying, and paying, all went up after
liml
Once upon a time, a P. E. of this Post
Oak pattern, came came to the Quarterly
Meeting at F ■. The pastor set out to
the office with a sperm-candle a few inches
long : it was Monday night, and Quarterly
Conference had been “called together.”
“You had better get more candle,” said the
P. E. “O, no,” replied the P. C., “our
Quarterly Conferences never hold long ;
fve'll not be there half an hour.” “Better
Supply yourself with a few full-growa can-
Jjles,” responded P. E., “you may have more
work to do tliau you think.”
After two or three hours of searching work,
wherein nothing was slurred over, and they
went to the bottom of things, P. C. came
out and exclaimed : “I feel full, full." Verily,
lie saw that he had more to do than he
dreamed of. One can imagine how a pro
gramme of labor was suggested by the way
the schedule of business was put through :
how that old debt was raked up, and put in
the way of payment, the board of trustees
overhauled, the Sunday-schools and the col
lections looked after, and an era of improve
ment begun; pulling out of the old worn
ruts in the direction of church-extension,
was suggested; and, in a word, those pow
erful, representative elements which make
up a Quarterly Conference, were combined,
energised and directed. The minutes of
that Conference were hardly left in pencil
mark, on a few loose scraps of paper—to be
filled out. There was no slipshod method.
Think you, when that Presiding Elder
left, the people counted how much eaffli ser
mon amounted to in dollars and cents ? The
sermons were spiritual, and the official ser
vice invaluable.
Think yon, when the quarterly reports
were called for, on the State of the church,
and on Sunday-schools, if the pastor had
offered it verbal, indefinite statement, that
it would have been received ? Or a liurried
: ly-pencilcd piece of statistical guess-work,
that it would have been admitted to record ?
Think you that any of the preachers in his
district wcut, up to Conference without the
“collections” for missions, or superannuates,
or widows and orphans, pleading ignorance
of those claims, because their Presiding El
der had forgot to let them know the amounts
; assessed ro their several chargrs ?
I The prophet Jeremiah says—“ Cursed be
'lie that doeth the work of the Lord deceit
fully” : —The margin reads, negligently. Now
jand then, though seldom, a P. E. magnifies
his office extremely, not in the way of doing
its work, but of estimating its character. An
illustration or two will suffice for this excep
tional phase of the subject: At the Annual
Copference aP. E., in the consultations of
the stationing-room, had insisted that A.
should go to (J., aud B. to E.—appointments
in his district. For reasons that were care
fully canvassed, he was overruled. At the
adjpurnment, A. was sent to E., and B. to
C, ; l and the P. E. returned to the district for
a second year. Not two full weeks had passed
before P. E. planted his dignity on this
clause of the Discipline, concerning the du
ties of aP. E.—“To change, receive, and
suspend preachers in his district during the
intervals of the Conferences, and in the ab
sence of the Bishop, as the Discipline di
rects.”
He gave it a very literal interpretation,
and proceeded to change A. to C. and H. to
E. His hand fairly in, he hinted some other
changes that lie might make before the dis
trict was exactly to his notion. The matter,
with some exaggeration, reached the vener
ableßishop soon, though not through the
P. E., who, before much confusion was done,
received a letter concluding thus : “You
will please consider that the work you pro
pose to revise was done
You will let those appointments remain as
they were, without change, or I shall be un
der necessityof making a change that, per
perhaps, has not occurred to you.”
One of the General Superintendents tells
it as a good anecdote, that having learned
of of the work in a certain district that was
run down, and that the P. E., though a
good man, was worn out, he made it a point
to spend a few days there, to find out what
was the matter, and to see if by preaching
and other labor he could bring up things a
little. (It was before District Conferences
came in.) He was inquiring into the tempo
ralities and spiritualities, when the P. E.
took occasion, privately and kindly, to inti
mate to him that he (P. E.) had the respon
sibility there, it was his district— he asked
all those questions in his Quarterly Meet
ings—just let him manage the business, and
lie would bring things up right, at Confer
ence ! In a word, he was given to under
stand that the P. E., in the intervals of Con
ference, was willing to regard him as a “vis
iting brother,” convenient for drawing a
good congregation, but no riiore. The in
quiries into the temporalities and spirituali
ties were, nevertheless, prosecuted, and the
district, under another P. E., was soon on
rising ground.
At an Annual Conference two preachers
were appointed to one circuit; but it appear
ing the morning after adjournment that the
“junior,” for reasons peculiar, and that had
not come to light before, ought not to go
there, the Bishop sent him with a note to
the P. E. of another district, with an ap
pointment to a circuit that had been left to
be supplied. The young man overtook the
P. E. before he got home, and was rather
gruffly received. The unfortunate Bishop,
on reaching the seat of the next Conference,
get from P. E. a letter stating that he (P.
E.) had promised that circuit before he went
to Conference to a local preacher; and he
wound up with these words—“With every
respect, personally, and officially, to you, I
doubt your authority to make such an ap
pointment. ”
We have heard of a P. E. who wont
through the wilder year without owning a
copy of the Discipline. Ho worked the dis
trict, blind. Os another, who declined to
be troubled and trammeled, iu liis arrange
ments, with a Board of District Stewards—
bad no use for them ! Another, whose dis
trict was traversed by a railroad, and he had
not yet bought an outfit. Going to a depot
where the people were to meet him with a
“conveyance," he found a mule hitched and
saddled. How was he to carry his valise ?
and the ride was considerable. He waited
an hour for the up-train, took it back home,
and counted that Quarterly Meeting a mis
sanoe. The idea of treating a Presiding El
der after that style I
But these few sun-dried bricks in the
solid wall we leave for more agreeable spe
cimens
“Quarterly Meeting” and “Quarterly Con
ference” nre not synonymous terms, though
often so used. The latter strictly applies to
the official members and their session; the
former, to the religious convocation which
accompanies it, and runs through two or
more days, with its public assemblies, aud
its devotional exercises. The people look
forward to the Quarterly Meeting. It lias
been grand and glorious in its history as a
means of spiritual quickening aud salvation.
For this, a preacher is demanded in the Pre
siding Elder, as well as an officer. Aud for
this, it is necessary sometimes, to change
the Presiding Elder from district to district,
or to return him to the circuit and firing for
ward anew man. He is of dual character,
and while the President may be correct and
forceful in the Quarterly Conference, tho
preacher may liavo become stale aud unedi
fying to the Quarterly Meeting. He is a
pastor of the church in his measure, and
therefore tho tho principle and philosophy
itinerancy apply to his ministry. The eye
sees all things except itself. And so the best
Presiding Elders are ofteu unable to see tho
reason or the reasonableness of their own
removal, while their clear and practical
minds discern the benelit iu other eases.
How it puts now springs iuto moil and all
things—to change iield !
An old preacher declares :—“I have long
observed tho workings of our system, and
this is my conclusion. I ask not whether
the membership are poor or rich, whethor
the ministry is plain, or popular ou a dis
trict. Let me know who is tho Presiding
Elder, aud I can tell you at the beginning
whether tho collections will bo reported
short or not, at the Conference.”
Tho same cause will tell on the spirituality
of the church, though it may require a long
er time marked development.
Such is, and has been, and will continuo
to be, the demand for laborers in tho Ameri
can “harvest,” that mauy must be accepted
anil put in charge who are without experi
ence. Look over the Conferences to-day,
the old as well as tho new, and sdo what a
large proportion of young men aro render
ing valuable service and preparing for great
er usefulness, under the superintendence
and with the assistance of Presiding Elders.
Many of them arounorilained, and aro gradu
ating to deacon’s and elder’s orders in the
regular work, aud yet they are pastors. Tho
Bishops could uot venture to send them
forth alone. It is through Presiding Elders
that this promising force is utilized and
brought forward. They supply the sacra
ments to the peoplo, counsel and control tho
young men in the administration of disci
pline, and “direct tho candidates for the
ministry to those studies recommended lor
them by the Bishops.” The Presiding El
der is an umpire among the people and tho
preachers, composing rising contentions into
peace; he is an administrator of tho law,
conducting formal trials to an orderly issue.
He promptly supplies, from tho local ranks,
gaps in the pastoral work, made by sickness
or death, or defection among tho traveling
preachers; and those places for which no
supplies can be found, lie favors with his
personal labors, makes their returns to the
Conference, so that they aro kept alive and
related to the Connection, until regular help
comes. While the church carries on the
work of evangelizing these wide and ever
extending fields, can such a well-tried min
isterial agent be given up ? Not during this
century.
From the portfolio of ono of the General
Superintendents, we copy a letter—speci
men of a correspondence in which every
such portfolio must be rich. It is from a
Presiding Elder, between whose district and
tho great desert that runs to the foot of the
Rocky Mountains, their lies no other, cov
ering a territory largo enough for an Annual
Conference. Population is pouring into it,
but the spaces are wide between settlements,
and wider still between organized societies.
Two preachers, from different Conferences
had been transferred, and these with a few
men whose hearts the Lord had touched,
were given to the Presiding Elder, with
which to occupy and cultivate that field.
He is six hundred miles from the Bishop
who mapped out the district and appointed
its “Diocesan.” A small missionary appro
priation had been allowed to bo divided be
tween him and those of his fellow-laborers,
who, like himself, have families. He ac
knowledges the receipt :
“The checks sent to myself and Brother
and on my part was thankfully received, as
it reached me in time to commence my sec
ond round on the district. I had a letter
irom Brother E , (ono of the transfers)
the other day, stating that on account of
providential hindrance, he would not be able
to reach F. >S. till Spring. This I very much
regret, for I told the brethren when I held
their first Quarterly Meeting, that I thought
he would be there in three weeks, at most.
I have succeeded in getting a young man by
the name of H , for the M. 0. work;
and as we have as yet no societies organized
there, I thought it would be a good plan for
him to preach, part of the time, at F. S; at
least until Brother E gets there.
What do you think of the plan ? I have also
secured the services of Another young man
for TANARUS., by the name of A . These two
brethren are young men of little experience
in the ministry, but they seem to have the
work greatly at heart, and my fervent prayer
to God is, that they may succeed. Men of
age and experience would be preferable, but
it is the best we can do for the present. Our
financial wants are great, but I feel our spir
itual wants are greater. * * * * C. B.
“ , Jan. 0, 1871.
He had before secured another “supply.”
In him you have a factor for working out
the problem of Methodist propagandism. A
representative man—-one of hundreds now
abroad—he answers the ideal of a Presiding
Elder. There he is, picking up recruits and
pushing forward the work. He will come up
te Conference bringing sheaves with him.
Societies and Sunday-schools will be report
ed, and young preachers presented for ad
mission. He will tell you all about that coun
try, and where aro the points to lie next
moved upon. Before the Bishop’s Council
he will lay the map of new circuits. More
men will be wanted, and the General Snper
intendency will draw them from older fields
—and thus the work goes bravely on.
When the progress of the church in the
past is considered, and the instruments God
has honored in “enlarging the place of her
tent,” “lengthening her cords and strength
ening her stakes,” a great company of Pre
siding Elders passes before us. There were
giants in those days—Roszell, Skidmore,
Doub, Dunwody, Hodges, Glen, Calloway,
Smith, Winans, Randall, Ruter, Radeliffe,
Sevier, Douglass, Sale, McMahon, Kelly,
Caples, Crouch—these, among the dead;
and while the glory lingers on the taberna
cle, it is believed that the race will not be
come extinct.
It was remarked when Stonew’all Jackson
died, that Lee’s victories ceased. Mo was
still General-in-chief of the Army, and could
plan great campaigns, but it required the
great commanders of Divisions, to carry
them out.
The church is a militant host—an army
with banners. May her Divine Head ever
more vouchsafe faithful leaders of hundreds
and thousands.
The Prodigal’s Return.
BY REV. J. G. BASS.
In my labors as a city missionary in tho
Kings County Penitentiary, my attention
was called to a young mail—a convict—whose
history may servo to illustrate tho mysteri
ous providence of God in treasuring up and
answering/he prayers of his people.
J. W. is tho son of a clergyman, the rector
of a parish in tho Established Church of
England. He had received a sound religious
education, and the advantages of social po
sition and culture which his father’s profes
sion gave him. His mother, a woman of
deep religious experience, was taken to her
heavenly homo years ago; but while sho
lived, by careful teaching and holy example,
she labored to leadher children to the blessed
Saviour, and in her last sickness and dying
hour, in earnest prayer commended them to
God. Especially was her iirst-born, her old
est boy, J. W., near her heart, and the sub
ject of her constant prayer.
Less than a year ago, this young man left
his father’s house, with letters of introduc
tion and recommendation, and with his heart
tilled with brightest hopes, landed in this
country, spent a month iu travel, and then,
through his letters his personal appearance,
and general intelligence, obtained a respect
able place in a mercantile house in this city.
Away from the influence of Christian home,
among strangers, ho forgot the counsels of
his father and tho prayers of his mother,
aud listening to tho seductions of pleasure,
formed sinful associations, contracted evil
habits, and in less than four months from
the time he left his father’s house, became
a convict, with blasted reputation aud ruined
hopes. I give, in his own words, as near as
I can, tho interesting and remarkable means
by which God spoke to his judgment and
his heart:
“I was taken to the prison in company
with several other men, and put in a cell to
await my turn to liavo my hair cut, and
change my clothes for the prison suit. Alone
in the cell, I felt my utterly helpless, hope
less, characterless condition; I was ready to
fall; my eye measured the cheerless place,
the like of which should be my homo for
months to come. Iu the corner of the cell,
Isawapieceof paper; I instinctively stooped
and picked it up; I needed sonio human
voice or some printed word than to call mo
back from despair. The paper was tho first
half of Good Cheer, No. 1, having on the first
page an engraving—‘The kind-hearted Po
liceman. ’ The first thing that struck my
oyo was an article from tho pen of my own
mother. I brought to my mind tho image
of my clear deceased parent, her smile, her
counsels, her prayers; it was like a voico to
mo from the unseen world. As I raised my
eyes from reading tho article, blinded almost
as I was with tears, I read at tho head of
the column, over my mother’s article, theso
words : ‘The last opportunity.” Conviction
for sin, deep and pungent, seized upon me;
the pains of hell got hold upon mo; I cried
unto God in my anguish, aud on tho Bun
day following, in the prison chapel, while
singing tho hymn,
“Just as I am, without one plea,
But that tliy blood was shed for me,
Aud that thou hidst me come to thee,
O hamh of God ! I come.”
“I was enabled to cast my guilty soul on
the world’s Redeemer aud mine, aud find
peace and pardon through his atonement.
God suffered mo to go to prison that my
mother’s prayers for me might be answered.”
J. W. served out the term of his sentence,
aud is again at liberty; but is now rejoicing
in that liberty wherewith the Lord Jesus
Christ makes his peoplo free. Ho has writ
ten and presented mo a hymn, desiring mo
to read it to tho prisoners when gathered for
worship on the next Lord’sr-dwy, a copy of
which I enclose. I have within a week or
two had tho pleasure of reading the volume
written by J. W.’s mother, from which the
article before alluded to is taken.
The paper {(Hood Cheer,) which so provi
dentially fell into this young man’s hand was
one of a package bought and given me by a
Christian gentleman, for distribution in the
Penitentiary. (lod bless him and all who in
their prosperity think on the poor and tho
outcast!
Hymn Composed by a Convict of Kings County Peni
tentiary, and Presented to .ltev. J. C. Pass.
“Just as thou art, with naught to plead,
But that I suffered for thy need.
And for thy vilest sin did bleed ;
Gome then, O sinner 1 come.
“J ust as thou art, no longer stay,
Hoping thy guilt to wipe away;
My care will all thy fears allay;
Come then, O sinner ! come.
“Just as thou art, though struggling still
With will;
My grace every ill;
Come then, O sinner 1 come.
“Just as thou art, thy aching breast
Shall find in me relief and lest;
1 welcome all with sin oppressed :
Come then, O sinner 1 come.
“Just as tliou art, with all thy need,
Thy Father waits to clothe and feed.
And yearns thy wandering heart to lead
Come then, O sinner! come.
“Just as thou art, do not delay.
Yield thyself wholly from this day,
And thou shalt ne’er be cast away:
Come then, O sinner! come.”
—The Methodist.
Spurgeon on Sunday-school*.
I think that to make good Sunday-school
teachers there must be thorough knowledge
aud appreciation in vour souls of the things
you have to teach. I was in Italy last year,
and in crossing the Alps with my wife, the
sun was so hot that it scorched her face. She
asked me to get her some elder-flower water.
I started off to a chemist, and ns I did not
know a word of the Italian language, I looked
through the jars and bottles in his shop, but
could not find anything of the kind. I tried
to jabber something in French, but he did
not understand me, because it was no lan
guage at all. I went down to a little bfook,
that ran through the town, aud walking
along the edge I came to an elder-flower tree.
I got a handful of flowers, walked off to the
shop, and held it up to the man; and he
knew in an instant what I meant. I think
it is not easy to convey the Gospel to the
heart by merely talking of it; but, if you can
say by your own life, “This is the file of
Christ, this is the joy of being a Christian,”
you will be much more likely to make con
verts.
The teacher who goes to his class thinking
that he himself is always competent, with
out preparation, is making what I think is a
gross mistake. It is well to preach without
notes, no doubt, but a man who should
preach purely extemporaneously, without
thinking beforehand, would probably be an
exceedingly dull and dry preacher.
“Would you believe it, Sandy,” said a di
vine, “that I never thought of tho sermon
before I went to the pulpit ?”
“O, that is exactly what Mr. Mackintosh
aud I have been saying, while you were
preaching.”
Now. if Sunday-school teachers pride
themselves in their extemporaneous teach
ing, their pride is peculiar to themselves,
and the children will not take much pride in
them. — Spurgeon’s speech at Edinburgh.
An Infallible Eule to obtain Good
Preachers. —When your preacher comes to
your charge make him feel that he is wel
come; show him that you love him, Pray
for him; and be sure to be always in atten
dance when he preaches in your place of wor
ship, and defend his moral character if as
sailed. Never allow his family to feel that
they are neglected; visit them, cheer them
in their mission of love to mankind. Never
allow them to suffer for want of pecuniary
aid; always have an open hand and purse for
them. Fill the house every time lie preaches.
We venture the assertion that the above
rules will work admirably. Follow theso di
rections, be faithful in attending the prayer
meeting and cla'ss meeting, l>e found morning
and evening in secret and family prayer, and
then you will have a revival. You need not
expect to have good preachers and revivals
in any other way.
The Bin and the Hopper.—l remember a
young man in one of our seminaries who
came to me and said, “I have been trying
very hard to write a sermon, and I find it
the most difficult thing in the world to do.”
I said to him, “My dear ypung friend, were
you ever at a mill ? Do you know what the
hopper and bin are '! Suppose the miller
should rouse his hands, set the stones going,
hang the bags on the hooks at the bin, and
E. H. MYEKB, D D., EDITOR.
WHOLE NUMBER 1848.
then stand wondering why ho docs not get
any meal.” Some oue says to him, “Why,
you have forgotten to put corn in the hop
per !’ My dear young man, you cannot got
meal at tlie bin till you put corn in the hop
per.— Dit. Tyng.
The Reprieve.
I had long wished to bo the bearer of life
to some condemned cell. My wish was
granted me. It was on Tuesday that a poor
sentenced criminal was to bo hanged. Ho
was within one day of tho fatal drop. But
on tho Monday, all unexpectedly, I was sum
moned to take him his lifo I I had obtained
a reprieve for that man—a paper signed by
ou£ Queen, giving him back his forfeited life.
This, as I have said, is what I had long
wished for. So wonderful a privilege was it
to bo in a position to give life !
My first thought was, Where is tho train
that can bear mo swift enough to tho cell ?
I dreamt not of delay. Delay appeared
cruel; until, at tho very threshold of tho
prison, I bethought mo thua-’-How can I
tell him ? The news will kill him. The man
will die if I tell him, so great will be tho re
vulsion. Ho has died, so to speak. He is
dead in law. And he is already iu tho bit
terness of death. So, with lifo iu my hand
I stand before the victim iu his cell. His
face is wan ; his knees feeble. ,’lis vacant
eyes have no tears, but aro red; and look as
if, with dry, hot grief, they had burned
down into their sockets. Melancholy pic
ture ! She who owned him as her liusbaud
had just been carried out from the last sep
aration—still, aud seemingly a corspe, un
conscious of the strange, last kiss which a
murderer had impressed on her lips. The
expectant erphans, after their wretched fare
well, were crying over tho yet motionless
form of their mother.
“My poor man, can you read ?”
“Yes,” was tho reply.
But fearing to break tho royal fpardon to
him too suddenly, I added :
“Would you like your life ?”
“Sir,” ho responds, “do not trifle with
mi'.”
“But life is sweet—is it not ?”
“Sir, I rather you would not speeak to
me.”
“But would you not like mo to procuro
your lifo V”
“It is of no uso, sir ; I’m justly condemn
ed. I’m a dead man. ”
“But tho Queen could givo you your life.”
He looks inquiringly at mo, but is silent.
“Can you read this V”
And uow those hot eye aro directed dowu
upon the paper. As he intently reads, put
ting my arms around his shoulders, I say :
“There, my poor fellow; there is your
lifo 1”
No soonor had I uttored the words than,
as I expected, he dropped down at my feet.
There he lay, as it were, dead ! It was more
than he could hear.
What! when a man to whom a reprieve is
announced, granting him a few moro short
years of natural life, falls down as dead, may
not a sinner, who finds ho is not to be lost,
but that on believing ho is saved —ho has
Christ, and heaven, and everlasting life—l
say, may not he weep ? Yea, cry ? Cry for
joy ! —J. Denham Smith.
A I*niy eiloss Father.
“There was one littlo circumstance,” said
a gentleman in relating his religious feel
ings, on his admission to a Christian church,
“that more deeply impressed me with the
importance of being a Christian than any
other. It was a question asked by my son
Henry, a littlo boy four years old. My wife
and myself had taken great pains to teach
littlo Henry verses of Scripture and hymns,
anil ho never went, to bed without saying
his little prayer, ‘Now I lay be dowu to
sleep.’ Oue night, tired and fretful, he re
fused to do it; and while I was insisting up
on it, telling him how wrong it was not to
pray, ho looked up iu my face, and said in
childish simplicity. ‘Why do you want me
to pray, I’aV I never see you pray.’
“No sermon I had ever heard, no book or
tract I had ever read, so impressed me as
this rebuke from my child. I determined
then, by the help of God, to lead a different
life, anil henceforth teach my children by
example as well as precept.”
Twentv Points of Piety.— The following short
account of our duty to God and our neighbor was
written more than three hundred veare ago, in
1557, by a good man called Thomas Leisser:
1. To pray to God continually.
2. To learn to know him rightfully.
3. To honor God in Trinity.
The Trinity in unity,
The Father in his majesty,
The Son in his humanity,
The Holy Ghost’s benignity:
Three persons, ono in Deity.
4. To serve him alway, guilelessly.
5. To ask him all things, needfully.
11. To praise him in ull company.
7. To love him alway, heartily.
8. To dread him alway, Christianly.
9. To ask him mercy, penitently.
10. To trust him alway, faithfully.
It. To obey him alway, willingly.
12. To abide him alway, patiently.
13. To thank him alway, thankfully.
14. To live here alway, virtuously.
15. To use thy neighbor honestly.
1(1. To look for death still, presently.
17. To help the poor, in misery.
18. To hope for heaven’s felicity.
19. To have faith, hope, and charity.
20. To count this life but vanity:
Be Points ofCiiiustianity.
Despise not Smalt. Things. —Christ comes
to us morning by morning to present to us,
for the day then opening, divers little crosses
ses, tliwartiDgs of our own will, interferences
with our plans, disappointments of our little
pleasures. Do wc kiss them, and take them
up, and follow in his rear, like Simon tho
Cyrenian? Or do we toss them from us
scornfully because they are so little, anil
wait for Nome great nffiietion to approve onr
patience and our resignation to his will? Ah,
how might we accommodate to the small
matters of religion generally those words of
the Lord respecting tho children, “ Take
heed that ye despise not one of these little
ones!" Despise not little sius; they have
ruined many a soul.—Despise not little du
ties; they have been to many a saved man
an excellent discipline of humility. Despise
not little temptations; rightly met they have
ofteu nerved the character for some fiery
trail. And despise not little crosses; for which
taken up, and lovingly accepted at the Lord’s
hand, they have made men meet for a great
crown, even the crown of righteousness and
life, which the Lord hath promised to them
that love him .—Goulburn,
Guts of the Poor. —From an Eastern
minister wo have this incident: Poor Joe
w’os a constant attendant at the sanctuary,
though ho was quite feeble and the alms
house, where his “home” was, was quite in
tho outskirts of the village. Not nnfre
quently in pleasant weather, he guided to
tho house and to seats at his side, two blind
and infirm ladies, who dwelt under tho same
roof with himself. At the close of a sermon
on the “claims of the heathen world upon
Christian sympathy prayer and gift,” as 1
left tho church, Joe stood almost trembling
at; tho door. With much emotion, ho
took from his worn garment aud tattered
wallet, aud hauded mo tiro cents, which he
begged me to send for the help of the dyiug
millions who never heard of Christ. 1 saw
that it was his all, and do not know that in
a thirty years’ stewardship, I have ever been
the agent of casting a more acceptable of
fering into the Lord’s treasury.
Why should not all agents and collectors
invite and encourage alms from tho poor,
and bo glad to gather in “mites,” as well as
“shekels?”
Another Church Difficulty, which 1 has
become tlic subject of much talk, has taken
place at Philadelphia. The Vestry of St.
Clement’s church have undertaken to bring
their Eector, the Eev. Dr. Batterson, under
discipline for his advanced “Catholicism.”
Ho is charged with teaching private auricu
lar confession, and the efficacy of prayers
for the dead, as well as with upholding the
symbolical practices of the ritualists. The
case has been referred to Bishop Stevens,
who lias responded with a letter denouncing
tho confessional as without episcopal au
thority, and demoralizing in its tendencies
upon both penitent and confessor. He con
demns also prayers for tho dead and the
other practices, as opposed to the teachings
of tho Church, and Bomanizing in their ten
dencies. Dr. Batterson has declared his in
tention to disregard tho decision of the
Bishop.