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VOLUME XXXVIII. NO. 29.
I Will Endure.
“ Xo, I will weep no more :
Tour un, Iwltfyiidure." —Lear.
bpiing hath its flowers—its lionr of bloom,
Its balmy air of odorous sigh;
Awhile they shed tlieir sweet perfnme,
A lit tle whi e—and fade and die;
And when as o’er 6uch hour hath fled.
And wintry storms the sky obscure.
When raged the tempest, still I’ve said,
“Four bn, I will endure.’’
Youth hath its pleasures—brightly beam
On Fancy’s eye life’s flowery ways;
And love and hope, with fairy gleam.
Enchantment throw o’er distant days;
Yet have I seen those prospects fade,
Thongh youth had deemed the promise sure,
And ’midst tire wreck of feeling said,
“Pour on, 1 will endure.” *
Man may be happy—l have known
When pleasure’s cup 1 freely quaff'd;
When joy’s bright sunshine round me shone,
Untasted sorrow’s bitter draught;
But deadly persecution sped.
Her poisonous shafts, with aim too sure
My heart had wither'd; yet 1 said,
“Pour on, I will eudure.”
Life Is a shadow; soon the sun
That casta it to the earth shall set,
And man, a few brief glasses run,
llis joys and sorrows shall forget;
Yet there is hope, when life is lied,
Of blissful realms and pleasures pure,
And in that hope, through life I’ve said,
"Tour on, I will eudure."
—Old Manuscript.
Contributions.
The I.oitl's Prayer.
BY REV. W, EXOX.
It. Forms of Prayer.
Before proceeding to take up this prayer
in ila several parts, it stems proper, in
addition to wliat has already been said, to
considtr the due import of onr Lord’s
direction as given by Matthew, —‘After
this manner, therefore, pray ye,’ in con
Lection with the samo as furnished by
Luke, —“When ye pray, say.” The ques
tion may be expressed thus : Did the
Saviour mean that llis disciples should,
in their prayers, use the very words Do
then gave them; or did Be design that
form of prayer limply as a mode), regn
luting the subjects and manner of their
prayers? Upon a superficial view, Luke,
as quoted shove, would seem to favor Ibe
foimor, and Matthew the latter of these
two opinions. Let ns seek to harmonize
them.
As an antecedent question, we may in
quire whether the two prayers, as given
by tlio two Evangelists, are identical, in
that they were spoken at tlio same time
and occasion; or different, in that they
were spoken at different times and under
different circumstances. If identical, Lake
is obviously to be explained by Matthew;
for while his words may be construed,
When ye pray, say after this manner,”
Matthew’s cannot lie so well construed,
“After this manner, therefore, pray ye in
these words.”
But the two prayers were manifestly
spoken on different occasions. In Mat -
thew, it iu part of our Lord’s mcuiorablo
sermon on the mount; while iu Luke, it
was given, after He, had “ceased praying
in a certain place,” and at the request of
one of llis disciples. Now as the prayer,
as recorded hy Luke, was given in com
pliance with a request, it must be under
stood according to the naturo of that re
quest. “Then said one of His disciples,
• Lord, teach ns to pray, ns John also
taught his disciples.” Lot it bo observed,
that that disciple did not say, either iu
our authorized Version, or iu the Origi
nal, —“Teach ns a prayer," that is, the
form of a prayer, or the words of a prayer;
but “Teach us to pray," —and this may
very well be understood, —“Teach us how
to pray.”
Whether John the Baptist taught his
disciples a form, or forms of prayer, is a
question which cannot now bo determined.
It is not so stated; but only that he taught
them to pray,—that is howto pray. I think
it probable that he did so teach them; and
I think it probable also, that the disciple
who made the request of our Lord, desir
ed to have the form of a prayer; and yet
it by no means follows, that the blessed
Saviour intended to comline them to that
or any other particular form of words.
It is legitimate, in the next place, to
inquire how the disciples themselves un
derstood their Master when ne said,
“After this manner pray ye,” or “When
ye pray, say,” etc. This eau be deter
mined only by ilieir subsequent practice.
Avery able critic, —Dr. .Bloomfield, —in
taking the position that the very words of
the Lord’s prayer were intended to be
used, says, “There is every reason to
think it always formed a part of the devo
tions of the first Christians.” As proofs
of this he refers to Acts i, 24; n, 42; iv,
24. This was ingenious, bnt not ingenuous
He did well to give chapter and verse,
and not the quotations; for on turning to
these places, I find that the inspired
historian RBys. —“They,” the disciples,
“prayed,” “continued in prayer,” “said,”
In two of the instances, the first and the
last, their words are recorded; —but they
are not only not the woids which Christ
gave them, bnt they are widely different;
and I do not hesitate to affirm, that there
is no instance in the New Testament
where the form of prayer as furnished by
onr blessed Saviour is used by His fol
lowers. The inference, therefore, seems
to be inevitable that He gave, not a form
cf words to be used on all cccasions, or
on any occasion, but simply a model, as
exemplyfying the manner in which Hie
disciples should pray, or as indicating the
substance of what they should ask for
when they pray.
It is certainly lc-maikable that those
who 60 strenuously contend for forms of
prayer, should appeal to the teachings of
Christ in the passages before us, when the
very prayer ne taught is seen to compose
but a very small part of their massive
liturgy! It occupies so inconsiderable a
place, as scarcely to bo seen at all amid
the exuberance of the surrounding and
intervening foliage. The position taken
by them, in so far as it is sustained by an
appeal to the Sacred Scriptures, would
confine them literally to the words of this
one prayer, every where, at all times, and
on all occasions. Onr precious Redeem! r,
as the great Head of the Church, the
rightful Lord and Master of those who
embrace His Religion, had the unques
tionable right,—if it had pleased Him to ex
ercise it, —of imposing upon them a form
or forms of prayer, to be followed in the; X
very verbiage, and to the exclusion of all
others. But it pleased Him to give bnt
Cbtfsiian
one, and that simply as a model; and
no one else had or has the right to impose
them. Those who put forth their forms
of prayer, or require others to use the
forms long since prescribed, sustain no
such relation to the Church, as would give
them that authority, and are found usurp
ing a right to which they certainly rre not
entitled.
In any thing I have said, I do not wish
to be understood as being opposed, in all
respects, to forms of prayer. They may,
and often do, subserve valuable purposes.
There is an obvious propriety in using
them in the administration of Christian
ordinances, as Baptism, and the Lora’s
Supper,—in the ordination of ministers,
iu peiforming the ceremony of marriage,
and of the burial of the dead, —in the
dedication of houses of Religious worship;
and in the reception of members into the
Church; but when they are make incum
bent upon ns in all.cases, or when the
siieranic-ntfi, and othc tiling* "r<' consider
ed invalid, unless the prescribed routine
of prayers is strictly attended to, I beg
leave to dissent conscientionsly and en
tirely.
I do not object to forms of prayer under
other circumstances, if left, as they should
be, discretionary with those for whose
convenience or benefit they are intended.
If in family or more public worship, the
leader of the devotions be incapable from
any cause of inditing the words of a pray
er, or prefer even to use some form pro
vided for him, no special objection need
be interposed, though surely almost every
man can find suitable words for expressing
a deeply felt want; but that teaching
which would confine me to these forms, —
which wonld compel me to use the words
in which wise and good men prayed hun
dreds or thousands of years ago, instead
of allowing mo to come with the foil out
gushirgs of a warm and grateful heart,
and using such words as tlio deep feeling
of my pressing wants may suggest—l
cannot—away with it.
And is it not after all strange, that a
Church requiring an educated ministry as
an absolute essentiality,—educated classi
cally as well as theologically,—instructed
in tho principles and facts of literature
and science, as well as in the doctrines
and principles of onr holy Religion,—
should bo afraid to entrnst her ministers
with tlio privilege of uttering in their own
language tho warm out-gushing of their
hearts—of hearts tilled as they should be
with love to (Sod, —but would tie them
down to the staid utterances of those who
lived hundreds of years before, lest they
should make some grammatical slip, or
commit some theological blunder? It is
not only strange, but it is an unauthorized
fettering of tlio conscience,—an arrogant
assumption, that those who composed, or
who may still compose those prayers, were
or arc only capable of putting suit
able words in the months of God’s wor
shippers,—or even of His ministers! Bet
ter let the whole syutem of forms go, ex
cellent ns many of those forms are, and
as much as they be demanded for certain
occasions, than to Insist npen them in any
case as essential.
“After this manner, therfore, pray ye,”
“When ye pray, ray” after this manner.
Let the subjects herein included, be the
snbjccts of your prayers,-—let this simple
style be the manner in which you present,
yonr petitions to your great Fatbcrabove;
avoid “vain repetitions,” or long contin
ued prayers, especially when you are lead
ing tho devotions of others;—beware in
any case of supposing that you will be
heard for ycur much, or long, or loud
speaking. Go to God as to a Father, a
wise and loving Father— your Father, who
knows your wants better than you can cx
pref s them, and who is more ready to give,
than yon are to receive His blessings,—go
to Him, and iu simple, unaffected lan
guage, tell Him all you want, and all yon
desire. Or if you prefer, take some form
of prayer— Ms words, for none can be
better, —and offer them with hearts glow
ing wilh love, and you shall be rewarded
“openly;” for it cannot matter whether
you use the words of yonr own choosing,
or those which have been arranged by
another, so that they express the earnest
desires of yonr heart; for prayer is simply
the language of want, —the desire of the
heart in some way made known to God.
It is but proper, in this connection, to
add, that p>rayer, to be acceptable, must
be offered in the name of Christ. “Hith
erto ye have asked nothing in My name:
ask, and yo shall receive, that your joy
may be full.” “If ye shall ask any thing
in My name, I will do it.” There is no
way cf approaching “the mc-rcy seat,” ex
cept through the intercessions of onr great
High-priest. To all who venture to come
in any other way, “our God,” all merci
ful as He is when approached through His
only and well beloved Son, “is a consum
ing fire.”
“Holiness.’’
Mr. Editor: Yonr issue of tin;- 7th of
July contains two communications in re
ply to my article of the ICth of June on
“Holiness.” One is from the pen of
Rev. C. H. Pritchard, an esteemed friend;
and the other by Rev. J. M. Carlisle, an
other friend, both brethren beloved in
Christ. lam surprised at the difference
and real contradiction which exists be
tween the fust paragraph of these two
articles. Oue represents me as “ widen
ing out the narrow way, so as to abolish
it;” the other, that I have so narrowed it,
‘ as well nigh to exclude every one,”
ery few,” he adds, “ it is to be feared,
ever attain to the eguipoise <}f heart, life,
disposition, character and habit he lays
down.” Both these opinions respecting
my article caDnot be correct, and I will
leave these two brethren to discuss and
harmonize this difference, without trou
bling myself further on this point.
It is with great diffidence I reply to
brother Pritchard. For years ho has
been tbe champion of this doctrine in the
South Carolina Conference. He has not
only preached and professed it, bnt
“ adorned ” this profession by a holy life,
as beautiful for its consistency as for its
puritv. I have no objection to the pro
fession of “ holiness ” by such a man,
but will sit at his feot and rejoice with
him in his high attainment; for, while I
believe this brother could have been just
as useful without snch a profession, I am
sure, that his purity and consistency will
prevent any detriment to the cause by
PUCh a pief- ■ .
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
Both brother Pritchard and brother
Carlisle claim that a profession of “holi
ness ” is as necessary as a “ profession of
religion,” and intimate an inconsistency
in admitting one and discarding the other.
I am at a loss to see the force of this
opinion. When a person makes a pro
fession of religion, and says, “ I am not
perfect, I am weak and have infirmities;
thongh I believe that God for Christ’s
sake has pardoned my sins, and I desire
by the grace of God to improve,” and
gross failings appear in him, he has my
sympathy, and I can understand how he
may be conscientious and npriglit; but
when I find another, who says: “I am
sanctified—cleansed from the least and
last remains of the carnal mind, I have
‘perfected holiness,’ ‘the roots of bitter
ness’ have been destroyed in me.’ I
‘love God with all my heart, soul, mind
and strongth, and my neighbor as my
self;’l am a ‘perfect’ man, having com
prehended with all eaints, in experience,
‘ what is the breadth and length, and
depth and height of the love of Christ’—
‘filled with all the fulness of God.’ I
have ‘ perfect fear,’ ‘ perfect faith,’
‘perfect hope,’ ‘perfect love,’ ‘per
fect patience,’ ” with perfection in all
other graces of onr holy religion—and
this is what all who profess sanctification
profess —and I see gross imporfections in
their lives, without any seeming conscons
ness on their part, I am bewildered, try
to solve the problem and fail, and after
repeated trials give it np and leave the
inconsistent brother, with his excellen
cies and failings in the hands of God
bnt feeling grieved that ho should have
made snch a profession.
My conclusion is, after a study of this
doctrine for forty years, together with the
professions which have come under my
observation, that a large per cent, of those
who profess this attainment, come under
one or more of the failings noted in my
fifteen counts. I cannot class them as
hyprocrites, for many of them are persons
of unusual religious merit, who, I am
persuaded, are deeply sincere, bnt as
blind to tbeir failings as ever Samson
was when he ground corn for the Fhilis
tines.
I will give two examples: one a brother
involved financially far beyond bis ability
to pay, whose table was well filled with
the choicest contents of the market, ob
tained either by cash or credit. He was
proverbial for bis heavy liabilities, ex rav
agance of living, and gormandizing pro
pensities. lie both professed and
preached this dootrine, and one of tho
most powerful sermons I have ever heard
on this subject was preached by him.
The other brother was noted for his “lovo
of money.” A man of wealth, he always
made “a poor mouth,” was necessitous,
had learned to take sharp little turns on
his board of stewards, with whom he
usually fell into disrepute. Iu all other
respects he was a model of excellence.
He preached and professed this doctrine
of “holiness” to the day of his death.
Both these brethren I knew and loved.
I can multiply cases of this kind to almost
any extent, but every ono of observation
who reads this controversy can readily
call np examphs.
To dotermino whether those persons
were deluded and laboring under a reli
gious hallucination, or whether a condi
tion of “holiness” is consistent with
these failings, I loavo my brethren with
whom I am in controversy to determine ;
and while they are settling this, there is
another which I should like them to set
tle, which is this: Takiug Mr. Fletcher
as a representative of a class ; did he lose
his sanotification the five times he lost the
evidence of it, and was he sanctified
afresh every time he obtained the evi
dence ? A settlement of this question
wonld be a valuable contribution to tho
theological department of this question.
I will dismiss this discussion for the
present, with stating that the Old and
New Testament from a good rule of faith,
by which to determine all snch questions.
Which of the patriarchs, prophets, or
apostles, made such a profession ? St.
Paul preached, wrote, and lived it, and
finally died in its triumph. I have yet to
find where he professed it. He gloried
in his conversion, and professed it on all
occasions, bnt when, where, and under
what circumstances was he sanctified ? I
have yet to find an individual in the Old
or New Testament who made a profession
of sanctification as a distinct blessing
from conversion. Christ the Anointed
was sanctified. Yours, etc.,
Henry M. Mood.
Spartanburg, S. C.
Columbus District Conference.
STATE OF THE CETJKCH.
Yonr committee on the spiritual condi
tion of the Chnrch, beg leave to submit
the following brief report :
It has been onr custom, too muoh, to
speak of the Church as to her compara
tive virtue and righteoushess (i. e.) as
compared to her status of former years,
and not as to the exalted standard of per
fection erected by the Saviour, and so
beautifully and graphically delineated in
God’s holy Word. Just as the pupil for a
while watches with ardent eye the beautiful
specimen of penmanship given by a mas
ter of the art, succeeds in his imitation
until the distance between his present
point and the line written for his imitation
has made it prove convenient to aban
don his original copy and imitate his own
imperfect execution, even so has it come
to pass in these latter days that the
Church losing sight of her great exemplar,
and the pattern of pare and vital godli
ness, much oftener reproduces for succes
sive years the copy of her own distorted
imitations, than she does the beautiful
features and outlines of the original and
primitive Clinroh of God. There is great
danger, therefore, that unless we guard
well at this point, we may “ toacli for doc
trine the commandments of men,” and by
this means, instead of “ perfecting our
selves in holiness and in the fear of God,”
wo may got farther and still farther away
from the position which Jesus Christ in
tended that His Chnrch should occupy,
when He said to His disciples in unequiv
ocal language, “Ye are the light of the
world ; ye are the salt of the earth.”
By this measure will God measuro our
virtues, and by this divinely constituted
standard will God determine onr spiritnal
status. Wo would therefore keep before
our mind - ' ryp, lhe~o eclrrnn facts and
MACON, GEORGIA, WEDNESDAY, JULY 21, 1875.
important principles in the construction
of this report. From the reports that
have come up from the various charges of
the Columbus District, your committee
have had the gratification to learn, that as
a general thing, attendance upon the or -
dinances of the Church on the Sabbath
day, is good—often very good—while with
deepest regret, yea, with blushing 6hame,
we chronicle the sad fact that our week
day services aro almost universally held
with comparatively empty pews, from
which it is clearly inferable that our mem
bersbip.are fearfully lacking in the Spirit
of self-saerificiDg devotion to God and
His sacrod cause, and it not unfrequently
happens in consequence of this, that
much of the business of the Church which
should be transacted on the week days, is
postponed until the Sabbath, in order to
secure such attendance as will clothe with
becoming prestige and authority, the or
derings of tho Church in reference to her
local interests and government. This
should certainly be deplored, and must be
remedied, else we will take on a certain
stereotyped form of godliness, while 'we
shall lack its power. Every member of tho
Church should feel it as much incumbent
upon him to attend his regular Chnrch
meetings whenever they are held, as it is
for him to attend the sanctuary on the
Sabbath ; and it is easy to see, that as to
the good accomplished under this regime,
our Saturdays wonld all be Sabbaths.
Nay, more, tho world wonld begin at
once to look on us with admiration, as
they saw our Christiau zeal and energy,
and good works, and we would present to
them the sublime aspect of “ pressing to
ward the mark for the priza of our high
calling of God in Christ Jesus.” May
God help ns to amend— “Then shall we
teach transgressors thy ways, and sinners
shall be converted unto God.”
At several points on the District, the
Church has been most graciously refreshed
with baptismal showers, and tho acces
sions to the Church have been gratifying
indeed. But, brethren, lot us be more
abundant in our labors to energiza and
utilize those who have already made pro
fession of faith in Christ, than we aro to
camber the Church with numbers that
are devoid of spiritual life and zeal and
power. So far as wo have been able to
ascertain, the Church on the Columbus
District is more exempt from the evils of
sinful indulgences than she has been for
a long time. This is both gratifying and
encouraging. Brethren, let ns maintain
this vantage ground. Let onr ministers
go forth, aud as faithful ministers of the
New Testament, let them not shun to de
clare unto the Chnrch and people the
whole counsel ol God, setting forth iu the
light of God’s unvarnished and imperish
able truth, the necessity of separation
from the world, in tho sense of abstinence
from its “ fleshly lusts that war against
the soul.” Then will tho line of demark
aciou between tho Cunreh and tho world,
be so deeply and widely drawu, that base
intruders will not dare to tread the holy
grounds of her sacred precints. Family
religion, wo are sorry to say, does not
prevail to the extent that it ought to do.
Shall our children grow up nronnd ns
without any acquaintance with a home
altar ? Qod forbid. Lot the preachers
and delegates of this District Conference
go home glowing with the fervor of bap
tismal fire, and seek by precept and ex
ample, to impress the head of every fam
ily throughout this district with the im
portance and necessity of family prayer.
And here and there, if you should find
those who excuse themselves upon the
ground of iucompetency to offer extem
pore prayer, still insist, even thongh they
should have to use some printed form of
prayer.
Too large a per cont. of our member
ship absent themselves from the commu
nion tabic, aud thus fail to obey tho in
junction of onr blessed Lord and Master,
to commemorate His death and sufferings
till He comes again. Our membership
should be taught by all our pastors, that
this commemoration of the dying of our
blessed Siviour should not only be re
garded by His followers as an exalted
privilege, but also as an imperative duty.
We are pained to report that there are
Methodist communities that ignore the
obligation of parents lo give their infants
to Christ in holy baptism. Upon this rite,
our preachers should lay important stress;
and never by conniving at this neglect,
nor by failing to instruct the people, and
especially the Chnrch,as to the importance
of this duty, be guilty of giviDg forth
any uncertain sound in reference to their
own belief in the Scripture authority for
the rite of “Infant Baptism.” Just at
this point we beg leave to remark, by way
of parenthesis, that there is a neglect on
the part of our ministry to preach the
doctrines of our Church, very much to be
deprecated. We have neither time nor
space now to discuss the causes that have
conspired to produce this neglect, but we
wonld exhort you, brethren, to whom
have been committed the oracles of God,
to see to it that you keep before the flock
over the which the “ Holy Ghost hath
made you overseers,” the distinctive fea
tures of our beloved Methodism, and let
the world look upon her still in her ener
getic itinerancy, and her well adjusted
machinery, and be constrained to revive
that admirable definition given of her in
years long ago, and by a master spirit of
another branch of the Christian church,
and call her still, "Christianity ia earnest .”
The genius bf the age—of the Christian
age—is to pander to tbe demands of tbo
world for a compromise of religious prin
ciples. We wonld exhort you, brethren,
“Stand fast in the liberty wherewith
Christ hath made yon free, and be not
entangled again with tbe yoke of bond
age.” As custodians of her interest and
her purity, let us “Stand, having our
loins girt about with truth,” and by onr
prayers and our tears and our labors of
fered upon her sacred altars, as precious
incense, keep alive and burning her vestal
fires.
Temperance, or rather abstinence from
intoxicating drink, should be insisted on
most strenuously by all onr ministers.
There may be a sober sinner, but
a drunken Christian never. Therefore,
let ns endeavor under God to infuse
into the hearts of men, a spirit of liberty
from tbe power of tho fell destroyer.
Let r.s get, if we may, at the very root
of tbe live. Wo niny so shock tbe tree
that bends with its heavy fruitage, as to
ci use it to cast its fruits untimely to the
ground; but by-and-by, when propitious
ssusons come, it will bud and blossom and
bear its frnit again. So with regard to
tl’i se evils in the Church, upon which we
have animadverted so freely. Chnrch
legislation may fail, and certainly will, to
purify the Church and make her meet for
the Master’s use, unless this is preceded
by something else. Let our Church in
sist- on the indispensable necessity of spir
itual regeneration, as one of tho cardinal
doctrines of our Holy Christianity, and
one of the distinctive features of onr be
loved Methodism. G. S. Johnston,
Chairman.
Fiaver in the Family.
The first Chnrch was a family Chnrch,
the first priesthood and ministry were over
a b'V’sehold, and the first social prayer
wa;*' ’.nnbtless in tho homo circle. It is
not ueedfnl to be argued out, or sent
l in the form of scriptural proof, that
there should be prayer in the house. Our
Methodist rules assume that it is one of
several other duties which the “Spirit
writes on truly awakened hearts.” Such
persons may neglect it, they may decline
the performance from lack of courage, or
frern fancied incapacity, but they oaunot
be clear in tbeir consciences.
It is good for tho whole family—wife,
children, guests, and servants—to worship
God in this way. E ven the cats and dogs,
and other domestic animals, come to re
cognize tho usage, and seem the better for
it, though they may not understand the
import as fully as their masters. Servants
may avoid participation, but they feel the
influence, and are conscious that God is
under the roof as well as abore it. Care
less and ungodiy neighbors come to know
it, and in spite of themselves look upon
that house as different from theirs, and
better. It is a testimony to the world
without, witnessing for tho truth, and
preaching in an humble way. Going to
church is in the line of respectability, and
deep piety need not be supposed, but
prayer and praise daily at home indicate
more than conformity to the habits and
‘fashion of a community. Can that be
ca'lH a religious borne in which thore is
no nmily worship? The world says nay,
ami’so say we. There may bo pious in
vidnals in it, but there is no Church in
thejioase. It does not stand in the ag
gregate as a religions household, and its
testimony in this capacity is wanting.
The family is a good place in which to
learn to pray. One can afford to pray in
differently hero till practice gives greater
facility and self-possession. It is a good
school of trainiug for the prayer meeting
and.the public congregation, and for the
sick-room. People who do not pray iu
the family usually pray nowhere except
in secret. Shrinking from the cross at
home, it eannt be borne elsewlinre.
After all endeavors to excuse themselves
wo imagine that this omission rests as a
cloud upon the consciences of many fath
ers and mothers. They cannot bo quite
satisfied, nor altogether easy, and there is
a shade of God’s displeasure upon them.
They are living in tho neglect of a means
of grace, and of an ordinance which is
necessary for tbo welfare of their children.
Without estimating the degreo of guilt,
or condemning too soverely, we are per
suaded that heads of families often lose
grdL’nd -‘id finally fall away altogether
for the want of this most helpful assistant
to godly living. Tho sons and daughters
of a prayerless house canuot be expected
to go out into tho world braced for the in
evitable conflict with sin, and fortified
against temptation. They have never
heard the father pray, they have never
heard him road the Bible, they have never
felt the gracious dews which distil about
the Lome altar. Their filial reverence
and affection have nevtr been raised and
purified by tho noblest exhibition of pa
ternal dignity and love. The father who
does not pray with his family Dever rises
to the highest and best realization of his
position as the head of his household.
Prayer operates as a restraint upon
doubtful and hurtful pastimes. It gives
a sanctity to the home which rebukes and
excludes reveling and pernicious games.
Dancing and cards are not likely to be al
lowed where the morning and evening
sacrifices are regularly offered. The houses
of professors of religion may sometimes
be desecrated by these practices, but not
the homes that are hallowed by family
worship. They cannot well exist in the
same atmosphtro, and bo indulged in tlio
sauna hour with prayer. Whatever is
hurtful to the Christian life will be ban
ished by the erection of the family altar.
I’rayer in the family requires a deep
and consistent piety. Wife, children, and
servants know us better than we are known
in the Chnrch or in the community. Con
scious inconsistency in temper, language,
and manners, is an embarrassment which
reaches its closest quarters at home. It
is hard to pray with those who know our
faults too well. Careful living and ranch
grace are the conditions of free and com
fortable praying in the family.
As to the manner, there should be time,
each one should take part in reading the
Scriptures, and all should join in the
Lord’s Prayer. If not always, yet occa
sionally let the commandments, and the
apostles’ creed as given in connection
with the vows of baptism and Chnrch
membership, be repeated by all. Singing
should not be omitted. At least sing the
doxology to Old Hundred or Sessions.
Let there be always this mnek of praise.
The Scripture lesson should usually be
short, attended sometimes with brief ex
position and questions, and let the prayer
be short. Do not weary and disgust the
children by prolixity in anything, and let
the-y. bole service be lively and cheerful.
It is. family worship, the Church in the
house, the children are all members, and
let all have something to do. There are
no aliens, no outsiders, no strangers here.
The promise is to yon and your children:
“Thou shalt be saved, and thy house.”
It is the place to gather the family under
the wings of Jehovah, and to adore and
praise Him who hath set the solitary in
families.”— New Orleans Advocate,
Heart-Power.
Tbe heart-power belongs to all; it may
be cultivated in all. Sooner or later we
find, as we grow up, particularly in a
Christian atmosphere, that the attentions
are partly under onr own control, and
they may be shaped by our own effort ;
bnt when we ome to put forth persistent
efforts, to mako our affections and our
character what they ought to be, we ere
met with extraordinary difficulties which
lead us to believe in the innate depravity
of human nature. Then we understand
that part of the Epistle of Paul to the Ro
mans which describes tho difficulty that
man is compelled to contend with when
he would emancipate himself from evil
and bring himself into harmony with
right. “ When I wonld do good, evil is
present with mo. Oh, wretched man that
I am; who shall deliver mo Dom the body
of this death?” Then man ascertains that
although lie can to a certain extent mould
his owu chaiacter, and shapo and purify
aud elevate his own affections, still ho
needs an influence from above to touch
those bad elemeuts of his nature and lift
him np; so that ho is dragged down by
having his feet on the earth, by partaking
of tho animal natnro with those below, he
may be lifted np by communion with the
Holy Spirit; and then he comes to under
stand the great primal evangelical truth :
“ Ye must be born again.”
Observe, tbe higher a man’s emotions,
the higher his character. For ordinary
life, nothing more is needed than onr ani
mal ami individual and social passions,
but for the noble work of life, wo need
reverence for God, regard for right, and
consecration to God. Observe, too, that
the cnltnre of a man is more seen in the
nature of his heart than anywhere else;
and observe also that the heart is culti
vated not when onr affections are allowed
to evaporate in dumb show, bat when onr
emotions are transmitted into life. Here
is the great difference between that senti
mentalism of which I have spoken and
genuine Christian feeling. Paul was no
sentimentalist, for he changed ever his
emotion into action. It is sometimes
said, in complimentary terms of a preach
er: “His sermon was remarkably eloquent;
it drew tears from many eyes.” A sermon,
the effeot of which shonld end in tears,
would certainly be a failure. It is not
emotion alone that is of value in the
sight of God or of an intelligent man,
but it is emotion translated into life.
Dr. R. 0. Haven,
Flensing Cod.
He whoso constant aim is to pleaso God
lives in a realm far above that in which mere
worldings move. Such a purpose invests
life with a real grandeur and lifts it at
once iu likeness and kind fellowship with
that of tho angels in heaven. All the busy
schemes of worldly men, whatever may bo
the end iu view, whether wealth, or pleas
ure, or ease, or power, or fame, dwindle
into insignificance when compared with
the quiet and steady efforts of those whose
“life is hid with Christ iu God.” For,
that which the world calls great is fre
quently contemptible and oven wicked iu
the sight of God, while that which is
lightly esteemed in the market places of
the earth is often of great price iu llis
sight.
It is possible for all to please God.
Weak and sinful as wo are, however limit
ed onr means and abilities, however ob
scure our station and humble our work in
life, we may win the smile of God and
dwell in its perpetual light. Great mental
powers are given only to a few. Riches
flow into the hands of only a very small
number. To win fame in literature, in
nrt, in science, in the councils of nations;
is not the privilege of all or even of a largo
number. We may not bo able to road the
“testimony of the rocks,” nor to weigh
tho stars in scales. Those and kindred
things may be altogether beyond our
roach. The paths by which ambition
climbs to its dizzy heights may be all
closed to us. Oar outward and daily life
may be reduced to a struggle to keep
hunger and cold away from our homes.
Yet we may do that which is infinitely
greater than all the boasted achievements
of pride and ambition. Wo may walk
with God and enjoy tho light of llis coun
tenance. That is the privilege of all. We
may, by being at peace with God, by linm
ble (rust in Him aud obedience to His
will, answer the end of our creation and
redemption, bless tho world as we are
passing through it, and secure a glorious
immortality. llow exalted the privilege!
Shall wo cast it away in order to gain the
toys nnd baubles of the world?
In ordor to please God, constant atten
tion must be given to little things. “Take
ears of tlio pennies and the pounds will
take care of themselves,” tho school mat
ters used to say. Moths are not large,
yet they destroy tho finest cloth. Life is
made up mostly of little things, as moun
tains aro made of grains of earth. The
hoart that is trained to honor God in the
numberless little affairs of daily life, will
not fail in its duty when the pressure nnd
the strain of more important matters some
upon it. Every duty faithfully performed
gives strength to tho soul and prepares it
for future conflicts and victories. Litde
things lead to groat results. A spark
which a enp of water might have quench
ed, kindled a conflagration which des
troyed a city. Floods aro simply the
aggregate of drops of water. Tho cloud
wliich the prophet’s servant saw was only
about the size of a man’s haDd, yet it con
tained the rains which refreshed the whole
land —filling its fountains and causing its
streams to sing with gladness.
It will be of incalculable service to us
to keep this high aim ever before us and
to carry it into all the details of life. Let
that be tho ruling passion, then the soul
will dwell in peace and quietness. Doubts
and fears will flee away, and faith and
assurance will abide ever more. There
will be little danger of the heart wander
ing into forbidden paths. There will be
no conflicting desires within. And when
trouble comes, still there will bo safety
and peace. The mind may bo disturbed,
but it will immediately settle in its true
position, aud perform its true functions.
Like the oak, which, thongh bent by the
storm, springs into its native uprightness,
so tho heart which has been made strong
by pleasiDg God will not fail in the hour
of trial. A life governed and inspired by
a motive will bless the world and honor
God—will end in peace and be crowned
with everlasting life.
Work for God.
The highest favor that can he conferred
upon a mortal, is to be permitted to work
for God. The dignity of tbe calling does
not depend upon tbe work done, but up
on the exalted chancier of Him for
whom it is performed. The Queen of
Sheba regarded the servants of Solomon
as objects of envy. His fame was great
throughout the world, nnd bis servants
shared in his renown.
If those who serve an earthly monarch
derive lustre from his power, ranch more
are those exaltc-d who do flio bidding of
the King of kings. They arc the favored
ones of earth. They are akin to arigels.
These do the will ol God iu heaven; the
saints do it in the more difficult place—on
earth. Their reward is great. It will be
bestowed, not according to the naiuro of
the work, but according to tho fidelity
with which it is dona.
God will give employment to every one
who will conseut to do His will, but wo
cannot choose our work God does that.
We are very apt to overestimate our owu
ability. A rai road could never be run if
every man were allowed to choose his own
position. The brakemen would all want
to be conductors—the firemen engineers,
and the engineers superintendents. There
is always confusion in the cause of God
when th 9 disciples insist upon choosing
their places. Diotrephes is uever satisfied
unless he can have the pre eminence.
His motto is, “Rule or ruin;” aDd where
he rules he is almost sure to ruin. The
foot is a very useful member of the body;
but place it where the eyo should be, and
it becomes a deformity and a nuisance.
He who is sulky and fault-findiug unless
he can be a class-leader, is not fit to be a
class leader. He who backbli Its because
a license is not given him, stands more in
need of saving grace thou of a license.
If we really desire to serve Gad, we
shall take our work as It s providence
opens it before us. Wei hall not grum
ble at his allotments WV shull not keep
everything in confusion by insisting noon
haying our own pref-renees gratified,
some persons, who really appear to want
to be good, cm never be, for any length
of time, contented anywhere. Things do
not go as they wish, The wills-of others
come it) con diet with their own. Unex
pected iblfi uiUies arise. Faith and per
severance might overcomo them; but they
take for granted that they are out of order
and tbev si ek a change.
Let God give you your work. If it is
taking eare of children, nurse them for
Him and He will give you wages. If it is
serving, do it, not with eye service,' as
men pleasers; but do it heartily as unto
the Lord. Whatever your work is, do it
well; and do it for God. This is the main
point—tho nature of the work is a matter
of inferior inportance. It is the disposi
tion that God looks at, far more than the
service done. You onn hiro strangers to
fill a genteel situation; bnt if a lingering
disease prays upon you, it is love alone
that can perform with cheerfulness the
unpleasant service that your circumstances
require. We manifest most affection for
Jasus when we perform for him the most
menial, least honorable, service iu our
power.
Jesus Paid it All.
A watcher sat by the side of a poor dy
ing girl in a wretched room. The walls
were bare, the plaster broken and the bed
on which the sufferer lay was only a little
straw, covered with a piece of coarse
cloth. Bo quiet was the room, that the
lady could count every tick of her watch.
Outside, the rain was pouring in torrents,
and at times beating against the window.
“I wish I could sleep,” moaned the dying
girl; “ but I canna.” Had you listened a
few minutes later, you would have beard
these words sung in a low tone of voice:
“Tint none of the ransomed ever knew
How deep were the waters crossed,
Nor how dark was the night that the Lord
passed through,
Ere lie found his sheep tiiat was lost.
Out in the desert he heard its cry;
Sick and helpless, and ready to die.”
The sufferer seemed soothed, aud by the
time the hymn was ended, the lady
thought she was asleep. The words,
“ SiDg it again, please,” showed that she
was not ; and so, on to the end of tho third
verse, tho hymn was repeated. “Is it
true?” “Is what true? what I have
been singing? Yes!” “Do yon believe
it?” “Ido!” “Will he save me? lean
do nothing now. But yon say He knows
all about me; more than I could tell him.
Oh! tell mo, will He save me now ?" “He
will! Liston to what He says.” And so,
in the still night, were read to her prom
ises and assurances from God’s own Word.
“You must let God do it all. You Ray
yours has been a wasted life; then let Him
put Christ’s perfect, spotless one in its
place. God will look at Him and not at
you.” O God, I thank Thee,” burst from
the lips that soon were to be cold in death.
“ Then you are trusting only iu Jesus
now?” ‘ Yes, Yes; wliat else am Ito trust
to? Please sing to me; I can sleep now.”
Again and again that verse was sung, and
at last she fell into a sound sleep, which
lasted for about an hour. When she
awoke, there was a change on her face;
she was going to meet her God! “Yon
are still trusting Jesus ?" “Oh yes,” she
gasped, “lam so glad—He—died for—
me.” After this she dezed for a little,
then suddenly starting, exclaimed in bro
ken accents, “Jesus said—‘Gome unto
me—all ye—-and I will—give—you—
rest.’ Dear Jesus!” They were her last
words hero,—she was iu His presence as
she breatkod His name. Gently closing
her eyes, tho watcher knelt, aud humbly
gave thanks to God for having been al
lowed to carry His message of love and
peace into that wretched pl ico which Ho
has transformed into a house of joy.
“There is joy in heaven over one sinner
that repenteth.”
Questions (or Christians.
1. The bnilding in which the Church
worships, of which you are a member,
cost a largo sum of money before it was
fitted to accomodate a congregation.
When wonld that chnrch edifies have
been built if the other members of the
Church had taken no moro interest in the
matter than you have ever taken, or had
left the contributions necessary to meet
tbo expense just -whore you left them?
2. In order to maintain public worship,
and. secure the observance of tl.e oi-diu
auebs of the gospel, the Church elected a
pastor, and pledged themselves to snpport
him. If all the members of the Church,
according to their means, had paid into
the treasury as you have paid, according
to your means, what kind of support
would tho pastor have received?
3. In carrying on the public worship of
God, certain incidental expenses must
necessarily be incurred, Buch as lighting,
warming, cleaning and repairing. If all
the Church had acted as yon have done
in these respects, how wonld the Chnrch
have been lighted, wnrmed, cleaned or
repaired ?
4. To keep up a high degree of spirit
uality, and promote brotherly love, the
Chnrcb, of which you ore a member, ap
pointed a weekly prayer-meeting. If all
the members had attended as yon have
attended, how long wonld that prayer
meeting have been kept up?
5. Tho Church of Christ is engaged in
an active struggle with the powers of dark
ness at homo and in foreign lands. To
wage this war with any reasonable pros
pect of success, prayer must be offered,
money contributed, men raised up and
sent into the field of conflict. If all pro
fessing Christians were to pray for and
contribute to this object, as you pray for
and contribute to it—if the world is to be
converted by human agency, when wonld
it be converted?
A Holy Life.
A holy life is made np of a multitude of
small things. It is the little things of the
hour, and not the great things of the age,
that fill up a life like that of Paul or John,
like that of Rutherford, or Brainard, or
MartyD. Little words, not eloquent
speeches nor sermons, little deeds, not
miracles, nor battles, nor one great heroic
act or martyrdom, make up the true Chris
tian fife. The little constant sunbeam
not tho lightning; the waters of Siloah
“that go softly” in their meek mission of
refreshment, not “tho waters of the river,
great and many,” rushing down in ter
rents, noise and force, are tbe true sym
bols of a holy life, The avoidance of little
inconsistencies, little weaknesses, little fol
lies, little indiscretions and imprudences,
little foibles, little indulgences of self and
of the flesh, little acts of indolence, or in
decision or cowardice, little equivocations
or aberrations from high integrity, little
touches of shabbiness and meanness, little
acts of covetousness and penuriousness,
little exhibitions of worldliness and gay
ety. little indifferences to the feelings or
wishes of others, little ontlreaks of tem
per, or crossness, or selfishness,or vanity.
The avoidance of such little things as
these goes far to make np at least the
negative beauty oi a holy life. And then
attention to the little duties of the day
and hour, in public transactions, or pri
vate dealings, or family arrangements to
little words, and looks, and tones, little
benevolences, or forbearances, or tender
nesses; little self-denials, and self restraints
and self-forgetfulness, little plans of qniet
kindness and thoughtful consideration for
others, to punctuality, and method and
true aim in the ordering of each day—
these are the active developments of a
holy fife, the rich and divine mosaics of
which it is composed. What makes yon
green hill so beautiful? Not the out
standing peak or stately elm, but the
bright sward which clothes its slopes,
composed of innumerable blades of slender
grass. It is of small things that a great
life is made up, and he who will acknowl
edge no life as great, save that which is
built np of great things, will find little iu
Bible characters to admire or copy.
Reasons for Beino Holy. —A man who
has been redeemed shonld bo pure. Ho
who is an heir of life should be holy. He
who is attended by celestial beings, and
who is soon —he knows not how soon—to
be translated to heaven, should he holy.
Aro angels my attendants? Then I should
walk worthy of my companionship. Am
I so soon to go nnd dwell with angels?
Then I shonld bo pure. Are these feet so
soon to tread the courts of heaven? Is
this tongue soon to unite with heavenly
beings in praising God? Are these very
eyes of mine so soon to look on the throne
of eternal glory, and on the ascended Re
deemer? Then these feet, and eyes, and
lips should be pure and holy, and I shonld
be dead to the world, and alive for heav
en.—Albert Dames.
F. M. KENNEDY, I>. D., Editor
J* W 15U11KE, Assistant Editor
WHOLE NUMBER 1953
Miscellanea.
It is one of the beautiful comper.su
tiots of this life that no one can sincere!.-
try to help another without helping bin -
self.
It is stated that there aro 7,000 000 of
German-speaking people in the United
States, having 300 publications in their
own language. ’
Persons who give one guinea or more
to the Protestant Episcopal Church at
Birmingham, England, aro (hereafter
prayed for once a month.
The Cumberland Presbyterian General
Assembly has undor discussion a rule re
quiring from every candidate for member
ship a pledge of total abstinence.
||Tiie Swedenborgian Convention proposes
again to distribute tho works of Emanuel
Swedenborg, free of price, among the Pro
testant clergy of tho country.
Say nothing respecting yourself, either
good, bad, or indifferent—nothing good,
for that is vanity; nothing bad, for that
is affectation; nothing indifferent, for that
is silly.
There are 373 Methodist Churches,
38,011 members and 5,748 probationers in
the New York Conference. List year
they gave 300,000 to the benevolent col
lection.
Kind words are among the brightest
flowers of earth ; they convert the hum
blest home into a paradise. Use them
unsparingly, especially around the fire
side circle.
The Liberia Conference has five presid
ing ciders, 2,300 members, and 40 local
preachers—an increase of 208 over last
year. Bishop Roberts died while the
Conference was in session.
The American Baptist Publication So
ciety received during the past year 8421,-
981. Of this sum $310,343 were proceeds
of sales. Tho total number of publica
tions on the saciety catalogue is 1,150.
It was stated at the recent meeting of
the American Colonization Society at
Washington, according to the Chronicle of
that city, that some-five thousand volun
tary applicants for passage to Liberia aro
awaiting tho ability of the society to send,
them there.
The Protestant Episcopal Convention
of South Carolina, after a two days’ dis
cussion, refused to admit to representa
tion a respectable congregation of colored
Episcopalians of Charleston, which has a
white pastor.
The entrance of tho Popo upon his
eighty-fourth year was celebrated by bis
fronds with great ceremony. A deputa -
tion of persons presented liim an address
with a million signatures, contained in
eleven volumes. Rich presents were not
wanting. The Tope’s health is represent ■
ed as excellent.
The Old Catholic movement has defi
nitely passed the formative period. Thu
reform now counts 200,000 commnnicants,
representing 200 parishes, and for these
there are as yet only 00 to 80 priests.
This shows that the people, as in the days
of Luther, are more ready for tho reform
than the clergy.
The Reformed Episcopal Chnrch is
steadily growing in Newark, N. J., and
now numbers about 150, In Wheeling,
Va., a movement is being mads for tbe
formation of anew congregation. The
work of tbis denomination is growing in
strength and power. Anew church has
been organized in Chicago.
Rw. Charles Vovsey. who seceded
from the Church of England, has a re
vised prayer book of his own, which con
tains among the occasional offices one for
the bnrial or “cremation ” of the dead.
When the body is consigned to the fur
nace there is this sentence : “ We com
mend unto the flames the body of onr
dear brother here departed, in sure and
certain hope that his soul has ascended
into the rest of God.
The activity of the Roman Gatholio
Chnrch in South, especially in the cotton
States, has given them sinco the war an
increase of at least seventy per cent, in
their chnrch and school work. Undor
the superintendence of Father Ryan they
have, by missions and other means, con
verted scores of Protestants to tbe Cath
olic faith. In Augusta, Georgia, alone
the number of such converts is 86t at two
hundred.
Tnn General Synod of the Reformed
Church in America (Dutch), which lately
met in Jersey City, has four Synods, 491
churches, and 04,150 commnnicants. Its
attempts to co-operate with the German
Reformed and the Northern and South
ern Presbyterian Churches have not yet
sncceeded, except in the case of the
Southern Presbyterians, with whom plans
of useful missionary and literary and edu
cational co-operation are to be ratified.
In the month of May 3,197 families re
siding in tho new Twenty-fifth Ward, New
York, were visited, and 459 Bibles or
Testaments distributed among them by
gift or sale. 113 vessels lying in the har
bor were supplied with 2,197 Bibles and
Testaments in different languages, and
many Bibles and Testaments were distrib
uted among 17,783 emigrants landed at
Castle Garden by the agents of the Now
York City Bible Society.
Pearsall Smith, the lay evangelist, is
producing a more wonder Jul impression
in Germany than even Moody and Sankey
in England. What makes it more re
markable is, that he does not understand
a word of German, bnt speaks to the
people through an interpreter. His in
fluence reaches all ranks, from the Impe
rial Palace to tbe dwellers in cellars and
garrets. The city of Baden has not had
such a religious awakening for twenty
years.
TnE law suit about using the title of
“Rev.” by Wesleyans, in the Overton
Ferry “tombstone” case, was decided ad
versely by the diocesan court of Lincoln.
The London Times condemns the judg
ment in unmeasured terms, and says if
the law is as stated, it is high time that it
shonld be changed. The Wesleyans are
not only incensed, bnt the non conform
ists feel that the indignity applies to them.
This is the first stage of the case, and the
Wesleyans are determined to spare neither
effi rt nor money until their rights are ac
knowledged.
The Presbyterians of Canada have hith
erto maintained four distinct Church or
ganizations. Negotiations have been car
ried on for several years, particularly
since the anion of the Old and New School
Presbyterians in the United States, look
ing toward a nnion of these bodies. These
negotiations were consummated at Mon
treal, June 15tb, in a union under the
name of The Presbyterian Chnrch in Can
ada. The union was effected amid tbe
manifestations of joy by the various par
ties thereto, and promises well for llio
peace nnd success of the Presbyterians in
the wide territory north of the United
States.
The Lutheran and Missionary, publish
ed in Philadelphia, denounces the work of
Moody, Sankey, Varley, and that class of
evangelists, as a “revival nuisance,” and
they are called “spiritual mediums.” The
Meihodisl calls attention to Lutheranism
in tbis country. It says: “Discordant
synods wrangle over tho doctrinal symbols
which shonld represent a common faith.
A large proportion of the German peoplo
are Rationalists, and have abandoned
Christianity altogether. Repelled by
cold confessionalism, others have contrib
uted to form the Evangelical churches of
the country. They have been driven out.
by the spirit of which the Lutheran and
Missionary furnishes an example. Ger
man Protestantism in the United States is
splitting into sect after sect because tho
Lutheran synods are incapable of learn
ing anything. The process of subdivis
ion will be likely to go on till Lnthernnism
accepts the evangelical spirit of onr age.”