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VOLUME XXXVIII. NO. 47.
Our Own.
If I had known in the morning
How wt-arily all the day.
The words nnkind wonld tronble my mind
That I said when yon went away,
I had been more careful, darling,
Nor given yon needless pain.
But we vex onr own, with look and tone
We might never take back again.
For though in the quiet evening
Yon may give me the kiss of peace,
Tet it well might be that never for me
The pain of the heart should cease!
How many go forth in the morning
Who n' ver come home at night!
And hearts have broken at harsh words spoken
That sorrow can ne’er set right.
We have c ireful thought for the stranger,
And smiles for the sometime guest;
Bat oft for our own the bitter tone,
Though we love our own the best.
Ah! lips, with the curse impatient;
Ab! brow, with the shade of scorn;
’T were a cruel fate were the night too late
To undo the work of morn!
Contribnlicns.
The Lord’s Prayer.
BY REV. W. KNOX.
XIII. The Theory of Temptation. — Continual^
Having, in the words of the Apostle
James, laid down the true theory of temp
tation, and carefully examined it as devel
oped in the instances of the first man,and
of Him, the Messed One, who became
man’s glorious representative, it remains
for me to consider more closely the nature
of the petition,—“Lead us not into temp
tation, but deliver ns from the evil,”—l
say the evil, for so it reads in the Original.
I am sure I cannot tell why onr Transla
tors chose to omit the article. To my
mind it is more forcible, as r fcrring to
the grand agent, or rather the grand
originator of evil—the Evil one.
Since, as we have seen, “God cannot
tempt” any one; so it cannot be possible
for Him to lead us into temptation, or
place us iu inch positions as would neces
sarily expose ns to temptation,—to snch
temptatioLß at least aswcnld, witLontHis
sustaining grace, overcome us, and bring
us into thrall. What, theD, are we to
understand by the prayer, “Lead us not
into temptation?”
If we take the term temptation in its
good sense, as when used in reference to
Abraham, —in the sense simply of trial, it
is clear that God can and does subject His
people to it; but this cannot be the mean
ing here; or if it w<re, the prayer would
moan, that we be not too severely tried, —
not “above that we are able to bear.”
Now, we are already assured of this, and
we must look out for 6ome other explicit
tion.
In the snored Scriptures, God is not
nnfreqnently represented as doing what
lie only allows or suffers to be done. Ido
not say permit ; for the term is equivocal,
though literally it signifies, to send by or
to give leave; and thus understood is in a
moral point of view equivalent to doing ox
causing to be done. We may, therefore,
understand the petition to be: Suffer ns
not to be led into temptation,—or aban
don as not to the tempter’s power, with
the implication, so as to bo overcome by
it or him and led into sin; and hence, it
is immediately subjoined,—“Bnt deliver
ns from the evil,” that is the evil one
It is certainly implied in this important
petition, that wo go not, unless duty calls
ns, where we are likely to be tempted,—
that we expose not onrselves unnecessarily
to the suggestions or influences of the
tempter,—that we rush not unbidden ißto
the tempter’s power; bnt that we avoid,
as much as may be consistent with the
claims of duty, all such places, scenes, and
influences. Ho who needlessly subjects
himself to temptation, as in the case of
the unfortunate inebriate, who aware of
his strong propensities, his ungovernable
appetite for intoxicating drinks, ventures
to taste them, or to go where they are
kept, or to place himself any where in
reach of them, has no claim to the prayer,
“Lead us not into temptation, bnt deliver
us from the evil,” nor is there any con
sistency in his offering it.
This is but one illustration of many
others which might be given. These
young people, members ol the Church
tliongh they are, or those professing to
be the disciples of Jesus, whether older
or younger, who think it no harm to go to
the ball 100 m, or dancing saloon, or some
gambling rink,—or some like scene of
amusement, of hilarity and mirth. They
do not intend to partake in aoy of tLese,
or to do any thing which their consciences
may disapprove. But they forget, or
willingly overlook the important fact, that
they are venturing upon the tempter’s
ground, and placing themselves directly
within the tempter’s power,—that they are
dispossessing themselves of the light to
pray, “Lead ns not into temptation,” or
going where they have no right to expect
deliverance from the evil owe—the temp
ter’s power.
The prayer indeed, in all snch cases,
would be bnt a solemn mockery. We
cannot rush into temptation, and expect
to be kept from it. We cannot risk onr
selves in places where temptations abound,
or expose ourselves to evil influences, un
less the stern requirements of duty call ns
to the one, or subject ns to the other, and
expect that grace will sustain and keep
us. When duty calls, we may go any
where, expecting the Divine interposition
and aid; bnt otherwise, it is the wisest,
the only safe course, to keep away,—to
avoid as much bs possible the temptation,
iuto which we pray not to be led, —the
evil, from which, or tbe 6vil one from
whom, we pray to be delivered.
Wn are in a w>rld where temptations
abound. We cannot always evade them.
It is onr duty in many instances, not to
avoid them, but to meet them, to resist
and oveicome them. We very often,
therefore, have occasion to pray, ‘‘Lead
us not into temptation;” and we may well
look for any assurances given of a favor
able answer.
1. The assurance is given that “no
temptation will take ns but snch as is
common to vaan.” Whatever may be the
temptation, however strong in its influ
ences and grasp, however irresistible
when combated in our own unaided
strength, yet others before us, and besides
us, have encountered it, and encountered
it successfully,—men of like infirmities,
of like passions, of like weaknesses, with
ourselves, have through grace endured
and overcome: so may we hope, that sus-
j§ntt!fiew Citcisiiait
t lined by the same almighty grace, we
shall also be enabled to overcome. Look
at Job. How terrible were hia trials!
Any one of them may be more than some
of us are called to meet; but in their
combined influence* and strength, few, if
any, are now called upon to experience
them:—his vast possessions swept away
by one fell stroke, bis children stricken
down at once by the unpitying band of
death—snch at least were the several re
ports bronght to him, and they are no
where contradicted —hia wife turning the
full power of her railings against him, —
his body sorely afflicted “from the crown
of hie bead to the sole of his foot,” and
worse than all perhaps his motives sus
pected, and he himself an object of suspi
cian and doubt, and almost of abhorrence
to bis former friends—oh! truly, few are
tempted as he was!—and yet, though liv
ing far back in the world’s history,—long
before the Gospel with its bright tffnl
g. noe had appeared, or even the paler
light of the Mosaic economy had shone
forth, this patient, good old man, came
forth from the furnace as pure gold,
thoroughly refined! —Look at the still
brighter example cf Him whom we are
especially to regard as onr great Exemp
lar, —who, besides the temptations men
tioned, endured such “contradiction of
sinners,” such revilings, suoh shameful
indignities, —such crael ecourgings, such
intense agony of sufftrings!—and remem.
ber, that as He was tempted as a man, so
as a man, He met, resisted, and overcame
the tempter’s utmost power; and that in
His strength we may also overcome.
2 The assurance is given, that we shall
not be “suffered to be tempted above that
we are able lo bear." The idea of course is
throngh the grace of God assisting ns.
Without this grace we should Dot be able
!o stand in the simplest instance, suoh
frail, helpless creatures are we; but by
H:s grace we may well hope to overcome.
Wherefore, it is said, “For in that He
Himself hath suffered, being tempted, He
is able to succor them that are tempted.”
His ability to succor, it should be observ
ed, is not predicated, as it might have
been, of His having “all power in heaven
and earth,” but of His “having suffered,
being tempted.” He knows by actual ex
perience “what sore temptations mean,”
—knows wbat human nature is, and what
human nature can bear, and whatamonnt
of grace is needed, to keep ns from being
overcome.
Of this we have a fine exemplification
io the experience of the great Apostle of
the Gentiles. Lest he should be “exalted
above measure through tbe abundance of
the revelations” made to him, “a thorn
in the flesh, the messenger of Satan was
,-ivon to buffet him.” Wbat this thorn
was we may not know definitely; bnt we
may infer that it was seme painfnl physi
cal inflimity— infirmity, for so he himself
calls it, — physical, for it was “in
— painful, for it is represented as “a thorn. ”
It was “tbe messenger of Satan,”—a
means he employed to tempt him, God
did not directly send it, though He may
have permitted it, as in the case of Job, or
only allowed it, as in thousands of other
instances, —bnt permitted or allowed it
for his good. The Apostle prayed thrice
for its removal, before an answer came;
and even then it was not a grant of his
petition, the removal of the painfnl in
firmity, but simply “My grace is sufficient
for thee; for My strength is m<de perfect
in weakness.” That was enongh; and the
sorely tempted Apostle at once exclaims,
—“Most gladly therefore will I rathsr
glory in my infirmities, that the power of
Christ may rest npon me.”
8. The assurance is given, that “with
the temptrtion a way will be made for onr
escape, that we may be able to bear it.”
With Him, the all wise and mighty One,
there are ways and means innumerable;
and Ho knows all those ways, is thorough
ly in control of all those means. “Noth
ing is too hard for the Lord.” The trial
we endure may be a severe one—the
temptation may far transcend onr utmost
powers of resistance; bnt His grace will
prove sufficient. The labyrinth in which
we are involved, may be an exceedingly
intricate one, and we may see no way out
of it;—bnt He sees the way, and He will
furnish the thread to guide ns forth from
its most intricate mazes.
4. The assurance is given that tbe
temptation endured and overcome, will
result in cur good. The tempter is a
malevolent being, wholly averse from all
good,and is very far from seeking the bene
fit of those he tempts. On the contrary,he
is intently seeking their utter rnin; bnt
his malevolence in its very exuberance
not nnfrequently reooils upon himself,
as the envenomed reptile, misting its ob
ject, strikes in blind rage at its own
vitality.
The tempter is wise —wise in the original
powers of his mighty mind, wise in the
accumulated lore of untold ages,—wise tn
the gathered experience of six thousand
years’ acquaintance with man, and his
well-laid schemes are for onr destruction,
and not for onr benefit; bnt he is not all
wise. There is One in comparison with
whom his wisdom is nothing; and the very
wiliness of his attacks is turned against
him, and rendered subservient to the
higheet good, the everlasting benefit Of
those whose rnin he seeks.
The tempter is mighty. We have no
means of measuring his strength. We are
but play-thingß in his mighty hands. But
he is not all mighty. His most cunning
devices often fail for want of the ability
to effect them, or because One infinitely
more powerful than himself is pleased to
baffle them, and turn them to the good of
His tempted followers, in answer to their
earnest cry to Him for relief.
It is pleasant to reflect, —aye, to be as
sured by One whose truthfulness oan never
be questioned, and whose wisdom, and
power, and love, are unsearchable, infinite
and eternal, that “all things”—the afflic
tions, the sorrows, the trials of life, as well
as all the blessings we here enjoy, “shall
work together for good to them that love
God”—the “called according to His pur
pose,”—that “the trial of onr faith, being
more precious than of gold that perisheth,
though it be tried with fire, might be
fonnd unto praise, and honor, and glory,
at the appearing of Jesus Christ,” “whom
having not seen wo love.”
We may not alwajs think it so, —for
“we walk by faith and not by sight;” but
by and by, when the affairs of this world
are all wound np,—and we, if bo bappy,
— ~
PUBLISHED BY J. W. BURKE k COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
MACON, GEORGIA, WEDNESDAY, NOVEMBER 24, 1875.
shall stand upon the heights, of heaven
and look back upon the way we are now
led, we shall see, how the very tempta
tions which so sorely assail ns, have in
some inscrutable manner, “worked to
gether for onr good.” In the mean time,
we may pray, and pray earnestly and nn
deretandingly,— to onr great Father
above: “Lead its not into temptation,
BUT DELIVER US FROM THE EVIL.”
“Forgiveness.”
Mr. Editor: I feel it to be my duty to
rejoin briefly to Dr. Harrison’s reply in
Advocate of the 20th October: And,
1. I say to Dr. H. that his “intruaion”
was not offensive to one at least of the
original parties and needed no apology.
We seek light.
2. Dr. H. says, “What shall I do. if my
brother has injured me, and will not re
pent? shall I—enoourage the growth of a
revengeful, vindictive spirit.” I answer:
By all means send these revengeful vin
dictive [feelings, and spirit, out of your
heart, or yon cannot—according to my
understanding, have the Spirit of the Di
vine Master. The difference between Dr.
H. and myself seems to be, that he insists
that they are to be “sent away” ont of the
memory; while I understand that they
must be “sent away” ont of the heart, for
“from within out of the heart of men pro
ceed—murders, thefts, etc,” see Mark vii
21, 22, and parallels.
3. Dr. H. says, “Personal offences be
tween man and man, are at issne in this
discussion,” and “I maintain that they
must be forgiven and forgotton,” that is—
as before stated, “with or without repent
ance.” Now, I snppoge that nearly, if
not quite all the offences committed, were
in the first instance, committed by some
man against bis fellow man; and if then
and there the offending man had repent
ed, and made restitution, wonld there
ever be any “crimes” to be “punished by
ministers of the law created by society?”
It is only when an offender becomes in
corrigible that be becomes a “heathen
man and a publican;” or in other words
turned over to the law of society.
4. My object in this discussion has been
to know the truth, that the truth might
make us free from error. I have therefore
expected that the positions taken by my
opponents, would have been proven by
quotations from the “Law of the Lord;”
but I have been almost wholly disappoint
ed; bnt at last Dr. H. “refers me to St.
Paul,” and quotes Phi), iii. 13, 14, “For
getting the thiDgs that are behind” etc.
I ask, does this, or can this, have any
relevancy whatever, to the forgiveness of,
or the forgetting of iDjnries? Does it not
simply mean that the Apostle did not
take His former experience or revelations
into account for present, or future justifi
cation, if He had failed to press toward
the mark for the prize, etc?
Who can suppose that “Saul of Tarsus,”
could ever forget, will ever forget, the scene
that occurred on the road “as he journey
ed to Damascus,” Acts ix and xxvi. or
those revelations that were made to Paul
the Apostle, whether in the body or ont
of the body, Le could not fell. But if he
had “fallen away,” none of his former ex
periences would have, according to the
prophet Ezekiel—“been remembered,” to
justify him.
5. Dr. H. says, “Every impression
made upon the mind becomes a part of
what we call memory, these impressions
return voluntarily or unvolnntarily.”
This is just what I contend for; and
further state, that every time those im
pressions return in relation to an offend
er, they are true to the facts in the case,
and represent said offender as having re
pented, and 88 having been forgiven, or
as unrepentant, and therefore his forgive
ness not required by the Law of the Lord.
Local Preacher
Two Remarkable Incidents.
1. The following which I have met with
more than once, and which the general
reader has probably seen, brought to my
mind a similar occurrence of some de
cades ago, and I send the acoounfs of
both to the Advocate The latter I have
related to some friends, but it is now first
in manuscript, and here first appears
through the press:
Mimicking a Preacher.— Ia the days
of Whitefield, when hundreds were con
verted by his preaching, “lewd men of
the baser sort” loved to indulge in ridi
cule of religion, making sport of the
preacher. A merry band of carousers
gathered one evening in an inn in York
shire, and cracked many a joke over their
cups. At length one of them, to add to
the merriment, proposed to take off
Whitefield’s preaohing. He was a famous
mimic, and could reproduce to perfection,
the gestures and tones, and even the
words of the preacher.
A Bible was brought, he mounted the
table for a pulpit, and turned the leaves
of the holy book for a text. His eyes
fell on the words, “Except ye repent, ye
shall all likewise perish.”
The oompany laughed and applauded
his wonderful imitation of the tones and
manner of the great preacher; but soon
their laughter ceased. They looked up
in surprise and terror, for the speaker
seemed terribly in earnest. His words
were solemn, and took hold of their con
sciences, and his appeals startled their
fears. A profound silence fell over the
bar-room. The Spirit of God was too
strong for the mimic, John Thorpe. The
mock sermon was the means of his con
version, and he went away from the scene
of merriment to begin anew life.
2. In 1835 Wm. T. Harrison was re
ceived on trial in the South Carolina
Conference; and after living among ns
worthily for a number of years, removed
to Florida, and was, a few years ago,
transferred to “the bright inheritance of
saints.” From brother Harrison I re
ceived substantially what follows:
His home was Camden, S. C.; and he
grew nearly to manhood, no better than
the ordinary youth of the times, in whose
heart Christianity finds no home. A
young member of the South Carolina
Conference, passing through Camden, by
invitation occupied the pulpit on Wed
nesday evening. In part, his theme was
eternity; and to impress the mind by con
trast, he employed the supposed globe
(the earth) of sand, and the bird carrying
it away, grain by grain, Mr. Harri.
son wm present. The statement was new
to him; it fixed his attention, and he gave
heed to the closing of the sermon which
presented the fearfnlnees of living in sin,
and in an eternity of woe. On Monday,
walking on a retired Btreet, Mr. Harrison
saw approaching, a colored man of fair
character and esteemed in his position,
but not a Christian. Mr. Harrison know
ing him well, determined to rehearse to
him what he had heard the night before,
to observe what effect it might produce,'
and on meeting him, addressed him in
his usual familiar way, whioh Harry grace
fully returned. After speaking a little ot
the evening meeting and sermon, and
drawing from Harry an expressed wish
that he could have heard it, began the
rehearsal; and, having a good memory
and ready utterance, he began and passed
through, assuming as best he oould the
preacher’s manner, expression, and spirit.
Harry was all attention, and as the preach
er, so to say, was drawing towards the
close, tears rolled down his cheeks,
preacher, too, was overcome—they wept
together in penitential grief, agreed to
amend their ways, and Beek religion.
Thus were this young man and his sable
friend awakened and led to seek Christ—
for both became Christians. I know not
of Harry’s after history; I think it not
unlikely that he maintained his integrity
and is in the land of life eternal.
H. A. C. Walker
Orangeburg, November, 1875.
Light in the Fog.
To one who is Buffering from the in
tense mortification and disappointment
attendant on pulpit embarrassment there
are some considerations of a consolatory
character.
It is not unlikely that whilst writhing
in the paroxysms of mental agony, his
mind may revert to the condition of breth
ren whose path seems to be one of ever
hrightening lustre, and ever-widening in
fluence; and pangs of envy may be added
to bis other tortnre. But he should be
reminded that it is not on his head and
heart alone that the shadow has fallen; on
the contrary, there have been few of the
great company of those who have publish
ed the will of God, who have not at some
time or other felt its chilling gloom.
Swajze was one of the most powerfnl
preachers that ever labored on American
soil. It was not unusual when he preach
ed for men to fall from their seats “like
men slain in battle.” And yet there were
times when this great and good man stop
ped iu the middle of his sermon and with
a lame apology closed the meeting in the
best manner he oould, and went to the
house where he was lodging with a heavy
heart.
Jacob Yonng, another of those strong
men who weie the backbono of American
Methodism iu his day, tells us that he
“tried to preach but was bound in spirit,
and had a dark time.” Robert Hall, tbe
celebrated Baptist preacher, when preach
ing at Broadmead, after proceeding for a
short tim , mnch to the gratification oi
his auditory, suddenly paused, covered
his face with his hands, and exclaimed:
“Oh. I have lost all mv ideas!” and then
sat down; his hands still hiding hie face.
W. Tennant, Jr., one of the most devoted
ministers of the early Presbyterian
Church, is represented by his biographern
as having been afflicted in a similar man
ner. The Rev. Richard Waddy, father to
the distinguished preacher who is still
happily spared to the English Conference,
wus one of those robust, hearty and genial
preachers who seem to have been peculiar
to a past generation, and of whom tbe
late Peter Cartwright was the most recent
type. A gentleman who happened to be
pretent on one occasion when this worthy
brother was pteaobing, informed the
writer that shortly after he commenoed
his sermon, he stopped, looked toward a
friend who who was sitting near the pul
pit and said, in a whisper which was
andiLle to the congregrtion, “It won’t
go!” “Oh,” said the friend he addressed,
“It’s all right, Mr. Waddy, go onl” He
continued to preach a little longer, and
stopped again, exclaiming, “I tell yon it
wou’t go!” “My dear sir,” was the reply,
“it’s going admirably, do proceed!” The
preacher applied himself afresh to bis
work toon struck a congenial vein of
thought and delivered the remainder of a
really excellent sjrmon in an exultant
frame of mind and with the happiest re
sults.
Another consideration which should
have its weight is the fact that the embar
rassment of the preacher has sometimes
proved an advantage to the hearer. The
topic on which he may have intended to ex
patiate may not bare been so timely, or so
well adapted to the intelligence of his hear
ers as others that he might have choßea,
and the want of interest they have dis
played has aroused his ingenuity to devise
some bold deviation from the original
pldn. Thus a certain local preacher, now
the editor of a Western paper, when
preaching in Ohio from a certain passage
iu the Gospels, being “bound in spirit,"
had recourse to the verse immediately fol
lowing his text and Dot only preached
with unusual liberty but on calling mourn
ers forward discovered that the shafts
which had been drawn from this im
promptu quiver had reached the hearts of
as many as the altar would accomodate.
Dr. Ridgaway relates of the late Alfred
Oookman that “he was preaching to a
dense audience in Light St. (Baltimore),
and as sometimes happened with him ha
had no freedom in his sermon, and evi
dently did not succeed as he had wished,
but with a fertility of resources whioh sel
dom failed him, he began an exhortation
to the consciences of his hearers whioh
was so effective as to subdue ail hearts.
A prominent citizen whom he had attract
ed by his fame but who was about to leave
the house disappointed at his sermon, was
so wrought upon by the exhortation as to
be awakened and converted.” Though
these examples are not cited as encourage
ments to “off hand” efforts, they serve to
show that even the most untoward circum
stances may with Divine help be to a
greater or less extent improved.
It has been supposed by the writer in
all these remarks that the seasons of bon
dage he has described are infrequent.
Their habitual recurrence would of course
be fatal to a congregation as well as pain
ful to a preacher, and if Sisyphus ever
trundle his wheel they will decline to be
spectators of bis hopeless labors. Hence
ordinary prudence will dictate to such a
man the necessity of forsaking his em
ployment for some other description of
church work in which he might employ
his talents with pleasure and profit. It is
a consolation to tbe preacher generally,
however, to know that in all probability a
long interval will elapse before he will be
thus exercised again. These surgical
operations, though terribly painful when
they take place, are almost always so ar
ranged that the patient has time to reernit
his health and stamina before they are
repeated.
Though there is no specific absolutely
infallible, the following prescriptions will
be serviceable to those for whom they are
intended. Prepare fully and faithfnlly.
Thoughts mnst be wooed in the study if
they are to be worn in the pnlpit. Avoid
fatigue on the Saturday. The powers of
the mind may be gently exercised on that
day, bnt should not be spurred and jaded.
Let yonr meals be light, nutritions, diges
tible. If seasoned with tbe Attio salt of
cultured conversation all the better. By
some means secure sound sleep. On the
Sabbath morning pray mnah, especially
before, and after re considering yonr ser
mon. Let prayer be yonr last act before
proceeding to the pulpit, and yonr first act
on entering it. Magnify your office, not
yourself. Be deliberate. A little confu
sion may often be rectified by a slow de
livery. But thongh deliberate at the com
mencement, strive to forget yonrself, and
in the spirit of prayer go on. Yon are in
the presence of God. You are an embas-
sador for Christ. You aim to win souls.
Heaven is looking down with complac
ency, fiends only frown. Qo on. Think
of the blood whioh bought you, of the
eternal arms around you, of the celestial
reward that awaits you, and go on. Giving
all the glory to God.— Central Christian
Advocate.
What She Could.
BY MARGARET J. PRBBTON.
In a quiet and darkened chamber,
Shut out from the happy eky.
And the pleasures that make it so sweet to live,
And make it so hard to die, —
Lay one with her meek eye* heavy.
And her hands on her heart a-strain.
Because she could do no more, than bear
- Her burden of hopeless pain.
On the pillow of sleeping childhood,
„rt Harassed with the We iring day,
."v mother emptied her tired arms,
f And dropped on her knees to pray.
A sob to her lips kept rising,
That her strength had but sufficed
For the needs of home, when all the while,
She had wanted to work for Christ.
At her seams through the long, long summer,
One sat with a drooping head,
And sighed as she thought of her fresh, young
life
Just slipping away for bread.
But the tear that dropped on her needle,
Held in it a prayer:—“Ah, who,
Dear Lord, hath labored so little for Thee,
And there is so much to do?”
“They perish for lack of knowledge:”
’Twas a maiden heard the call;
And the sacredest things the soul holds dear,
She freely renounced them all,
To sit with the dusky Hindoo,
In her sad zenana’B gloom.
And tell her the story of Bethlehem,
The manger, the cross, the tomb.
And yet unto each,—as she suffers
In patience, and prayer, and trust, —
And she ministers, lavishing life and love,
Or toils for her daily crust,
Or lays her soul on the altar—
Alike will the Saviour say,
“ She hath done what the could and the spike
nard-scent
Shall never dissolve away!
Woman's Work for Woman.
Instructive Anecdote.
A respectable merchant in one of our
principal cities was travelling some years
ago, in a certain oonnty of New York
Btate. He arrived on Saturday evening
at a public bouse where he had been ac
customed to stay in traveling that way.
After be had taken some refreshments be
immediately began to distribute some re
ligious tracts to those among whom be
ftnnd himself surrounded, presenting
these tracts in a respectful manner, rec
ommending the same from the pleasure
and advantages which he bad derived from
t ieir perusal. AmoDg those who received
f>se tracts were some families who were
r.,moving to the new settlements. He
five several tracts to these to be carried
bi them to tho place of their future des
tination.
Before this gentleman had completed
the circuit of his distributions he offered
■ tract to a poor man, who declined re
ceiving it, saying, “It is of no use giving
hie one, sir, for I can’t read.”
“Well,” said the merchant, “it is prob
able you are a married man, and if so,
perhaps your wife can read it to you.”
jL“Yes,” said he, “my wife can read, bnt
TytT.u’Lo blrno to’hear it read.”'
* *‘To-morrow,” said the merchant, “is
the Sabbath; you certainly can hear it
read then.”
‘ Sir,” said he, “I have no more time
on the Sabbath than on any other day. I
am so poor that I am obliged to work on
the Sabbath. It takes six dayß to pro
vide for my family, and on the Sabbath I
am obliged to get my wood.”
“If you are so poor as that.” said the
merchant* “you must be very poor.”
“I am,” said he, and then proceeded to
state that he had no cow, and that his
family were very destitute.
“It is no wonder that you are poor,”
replied the merchant, “if you work on
the Sabbath. God won’t prosper those
who thus profane his day. And now,”
said he, “my friend. I have a proposition
to make to you.” You, landlord, will be
my surety that my part of the contract
will be fulfilled. From this time leave
off working on the Sabbath. If yon
have no wood with which to be comforta
ble to-morrow, get a little the eMiest way
you can, and then on Monday morning
provide a supply for the week, and here
after leave off your other labor every
week early enough to provide a full week’s
supply of wood on Saturday. Quit all
your work on the Sabbath—reverence that
day; and at the end of six months, what
ever you will say that you have lost by
keeping the Sabbath, I will pay you to
the amonntof one hundred dollars.”
This poor man solemnly confirmed the
contract, and the landlord engaged to be
responsible for the di*e payment of the
money. With this the interview closed.
About five months afterwards, this
same merchant stopped again at this same
public house, and before he retired to
rest, he began as before to distribute to
each person present a tract. He observed
a plain, but well-dressed man, who seemed
to be watching him with special interest,
and who, when he approached, said:
“Did yon never distribute tracts here be
fore, sir.”
“Probably I have; I am not unfre
qnently distributing them.”
“Did you not give one to a man who
said he worked on the Sabbath day.”
The merchant replied that he recol
lected the circumstance very well.
“Well, sir,” continued ihe other, “lam
that man. I carried the tract you gave
me home, and told my wife every word of
our conversation. She said you were
right; and we sat down and she read the
traat aloud. Bo mueh affected were we
with the tract, and with what you said,
that we scarcely slept any all night. In
the morning we rose; I went and pro
cured a handful of wood with whioh to
get our breakfMt, and after breakfast was
over we sat down and read the tract again.
By and by one of our neighbors came in,
as was usual, to loiter away the day in
vain conversation. We told him what
had happened; he said, too, that you
were right; and my wife read the tract
again to him and myself. Other neigh
bors came in, and we did the same by
them. They came the next Sabbath and
we again read the tract to them; and,
now, sir, as the result of your distiibu
ting this little tract, we have at my house
every Sabbath day a religious meeting.
This same tract has been read every Sab
bath since I saw yon, and the reading of
it is now accompanied with religions con
veisation.”
“Well,” said the merchant, “if you
have kept your promise, perhaps you
would be glad to have your money; how
much have I to pay?”
“Oh, nothing, sir,” replied the man;
“I have never prospered so as I have since
I observed the Sabbath day to keep it
holy. When I saw yon before, we had
no cow—now we have a cow, and all onr
wants are comfortably supplied. We
were never so comfortable before, and
never can be thankful enough for what yon
have done for us.”
Thus we see how much good, even a
man of business can do if so disposed.
Yon, reader, can do the same if yon will
make the effort. Often in onr own trav
els we see a man, Mr Graves, who is a
traveling agent for some house in New
York. This man goes all through the
train on which he travels and quietly dis
tributes tracts. The judgment day alone
will reveal the good he does in this quiet
way. Go thou and do likewise.
If thou seest anything in tbyself whioh
may make thee proud, look a little farther,
and thou shale find enough to humble
thee. If thou be wise, view the peacock's
feathers with his feet, and weigh thy
best parts with thy imperfections. He
that would rightly prize the man must
read his whole story,— Quarles,
Letter from Bishop Pierce.
Mr. Editor: I have not ime for a long
letter. But I redeem my promise to you
in substance if not in form.
I reached my appointment at the “As
bury Manual Labor Sohool,” spent a
pleasant Sabbath with the superintend
ent, teachers, scholars and neighbors.
Several preachers were present on their
way to Conference. We had three services
on the holy day. I preached again in the
chapel, which serves also as a schoolroom,
on Monday night. We had a good time.
Tuesday I spent in writing letters—some
to my family, some on Conference mat
ters, and one for the old Southern.
The Asbury Manual Labor Sohool is
sustained by the council of the Creek (or,
as they prefer to be called, the Muscogee)
nation and the Missionary Board. There
is a large three-story brick bouse, one su
perintendent, two teachers and eighty
scholars. All agreed that there is no
tronble in the matter of discipline. Order
reigns, obedience is the rule. There is a
fine farm connected with the institntion.
Corn, wheat, oats, sorghum, and pota
toes abound; a good stock of hogs and
oattle; chickens are scarce—cause: cholera
and a lawless appetite among some.
Honor to whom honor. The Rev.
Young Ewing has displayed great admin
istrative ability. The school owes no
man anything, and has money and sup
plies. The fare is abundant and whole
some. I found it a good place to spend a
few days on this long journey of mine.
Ou Tuesday evening came over to Eufau
la, took supper with Sister Crabtree (ah,
the venison steaks were delightful) and
waited till near nine P. M. for the train
to Atoka, where wo arrived at midnight,
and were assigned to Dr. Bond for the
Conference session. The doctor was ab
sent at tbe Choctaw council, but his wife
and family gave me a hospitable recep
tion.
The Missouri, Kansas and Texas Rail
way traverses the Indian Teiritory, and
has greatly obanged the appearance of
things. New towns are springing up all
along, trr.de is revived, industry stimu
lated, and intercourse with the ontside
world is opened. The t fleet is going to
be marked in many particulars. It is a
forward movement on the path of these
tribes in social progress and Christian
oivilizition. The bishops are done with
long, hard rides in ambulances and wag
ons—camping out of nights, and all the
adventure and romance of other years.
Conference opened at the canonical
honr, nine A. M. on Wednesday morning.
But few were present; some detained by
sickness, which abounds in this oountry
just now; some by the sessions of tbe
Cherokee and Muscogee councils, to
whioh they belonged. We went through
the business in order, adjourning on Sat
urday night.
At the right time I shall have several
things to say to the board about the In
dian Mission Conference. We must have
more men and more money to occupy
this oonntry. Changes are going on for
whioh we must provide. The policy of
tbe Concerenoe itself, I think, should be
amended by bringing more natives into
membership in tbe body. More anon.
The statistics show a decrease, but they
are defective. Preachers were absent,
and reports were very imperfect Such
as we have we give unto you. Yours in
love and labor. G. F Pierce.
Atoka, Choctaw Nation, Oct. 9, 1875.
—Nashville Christian Advocate.
Concerning “Pints,”
“My tronble with him is that he don’t
make no pints) and when he’s done, ana
throngh, and sot down, I can’t tell what,
in particular, he’s been ’a talking about;
only he’s kep’ a good kiud of noise ’a
goin’ for abont five and forty minutes.
No longer ago’n lost Sunday night, my
wife asked me when I got home from
meetin’—which bein’ beat out with a hard
week’s work she didn’t go to—says she:
‘John what did the minister preach
about?’ and, says I: ‘I don’t believe I can
tell ye, Jane. His text was tbe tail end
of some verse in Levitions, and ’twas all
abont being good, and sicb; but I really
can’t say exactly what; there wasn’t no
pint that I could bring away."
This waß the criticism of a plain friend
of ours npon a yonng minister who com
menced preaching within the last five
years; and who has an agreeable voice,
and a rather graceful—if not a little os
tentatious-manner, and “a good port
and bearing in sooiety;” and who ought
to do well as a minister—ought, it would
seem, to do considerably better than he is
doing.
The difficulty with him was well stated
by our plain friend. His sermons lack
“pints.” His voice lacks “pints.” His
gesticulation lacks “pints.” His charac
ter lacks “pints.” He is altogether, and
in every respect, and from every point of
view, too smooth, and sleek, and glazed.
His very hair looks as if it bad been done
np in bear’s grease by a barber in tbe
ante-room of the church, since he had a
coat on. His extremely loDg-tailed frock
coat looks as if he had grown into it,
and as if such a thing as a wrinkle had
not been provided for iu the construction
of the garment. The tie of his cravat is
as if he had given his whole mind to it.
And When he begins to speak, all is done
in snch a sisterly way that the nnsancti
fied mind is sorely tempted to think of a
kitten. When he makes the Invocation,
he informs the Lord, in the choicest lan
guage, and in the mildest manner, that it
is “a beautiful morning.”—When he
reads the Bible, he is careful to pronounce
all the hard words particularly well; and
if tbere be anything resembling denunci
ation —there is that sometime, you know,
in the Bible—he infuses special softness
into his tones while reading it, so that
the people will not be soared away from
the gospel. He always makes two sylla
bles of tbe last word of the sixteenth
verse of the sixteenth chapter of Mark.
It is a fact that his text is very apt to
be the “tail end” of something. He
really has preached from “take it by the
tail,” (part ol Exodus iv: 4. Doctrine:
“always do a thing the easiest way;”) and
from “stings in their tails,” (part of Rev.
ix: 10) Doctrine: (so far as it had any)
“the last end of a bad thing is apt to be
the worst.” He had also preached from
“for ever and ever” (last words of Rev. v:
14;) and from “go hence” (ditto of John
xiv: 31;) and from “unto this day” ditto
of 1. Kings viii: 8;) and from “and called
that place Ramathlehi” (ditto of Judges
XV These texts would all be well enough if
they prefaced good sermons. But they
did nothing of the kind. They intro
duced, as a general thing, a geographical,
geological, archaaological, historical, eth
nological essay as to matters and things
possibly remotely related to the time,
place, and event referred to; followed by
a rambling series of excellent remarks,
having about as much relation to either
text, or introduction, as the assorted cargo
of a ship which carries pig lead, india
rubber and bananas, together with nearly
all the conceivable products of the trop
ics and of other cooler climates, has to
the iron hull which encloses, and the
steam engines which propel it. He is
over the lot, yet he is nowhere in particu
lar, while all is good aud mild.
He does lack “pints.” It is a grievous
lack. Learning cannot suppliment that.
—Were he professor of Stereoscopy, and
did be call Geometry and Conic Sections
all his own, and oould he converse fluent
ly in all tongues with Shadrach, Meshech
and Abednego, he could not keep onr
plain friend awake, with that serene man
ner, and with no “pints.” —Central Pres
bytsrian.
If we look upon life m a gift of dayv,
only one to be used and improved at a
time, all its duties can be done, all its
burdens borne.
F. I?l. I4EWWED*, O. !., Editor*
J. W KURKE Aft'istani Editor.
A. G. IIA\ GOOD, D. D., Editorial Correspondent.
Whose Image and Superscrip
tion?
To the infidel's boasted question, “Wbat
is your strongest argument for the exis
tence of a God? ’ we would answer, “Man
himself.” Lathis whole nature, physi
cal, intellectual, and moral, be candidly
studied, and if it does not drive tbe soul
to a belief iu an All-wise Creator, of a
necessity, as the great First Cause, it is
because logic is unreliable. His body,
formed with such a wondrous 6kill, and
adapted so perfectly to the conditions to
which it finds itself subject; bis mmd,
with its faculties almost divine in their
possibilities; his sonl, with its instinctive
Teachings after an object of worship, and
a satisfaction for its thous>nd cravings;
these all argue for the existence of an
Original, controlling Force; and this
Force we call God.
Could such a complication of lofty
powers be the offspring of a blind Fate
or evolved from the insensate universe by
processes however fine? Wonld not the
creation be superior to the Creator in each
case? And, granting the premise that
man is possessed of a nature which allies
him with the gods, are we not compelled
to admit the existence of some Power
behind the recognized one, as an explana
tion of it—of which, indeed, the man is
but the inferior exponent?
When the designing Jews came to the
Master, caviling about tribute money,
trying to entrap Him in His words, He
answered them. “Whose is this image and
superscription?” Upon being told that
it was Caesar’s, He returned, “Render
therefore unto Closer the things which
are Cmsar’s, and unto God the things
that are God’s.” The context says that
when they hd heard this they left Him,
marveled, and went their way. Was it
strange that they were so silenced by such
a rebuke dealt so simply? Aud may we
not suppose a parallel c-ise in this subject
before us? Who but a God with the pow
ers we ascribe to onr Maker, could pro
duce a creation as wonderful as man? Is
not God’s image stamped npon his crea
tion as unmistakably as was Caesar's npon
the oriental coin? Do we not read the
shining “superscription'’ or inscription of
His kingdom, upon tbe outspreading
universes reaching off into unbounded,
inconceivable space? The circling sun
from morning to morning, draws the gol
den line upon which His reign is lettered.
The wife heaven which rims down over
the horizon, is the coin whereon glow the
emblems of His glorious kingship. Those
who come questioning of their right to
render homage to one or another power,
are sent away to “marvel” and consent,
if they allow their convictions free play.
If man is stamped with the image of a
divine, perfect Being, in whomiscentered
all that is great and beautiful, and lovei
ble, it is apparent that to this Being be
should be subject, and in the highest joy.
If the fact is disputed, there needs only
to be a careful ingenious study of the hu
man type—this creature who was made
but “a little lower than the angels”—and
a reasonable conclusion arrived at after
the study. But few can be so illogical as
to dissent from this plain trntli.
* The point then being established that
God is God, —the same gracious, loving
Father, almighty Maker, and eternal 81—
viour, whom we have been taught to re
vere from our mother’s knee, we must be
lieve ourselves to partake of His nature,
in some degree. We are immortal also
“Whose is this image and superscrip
tion” whioh we bear about with us day by
day? Young woman, are you aware that
the “superscription” traced upon your
life makes yon a royal member of the
household of Heaven, instead of a poor
slave to worldly thrones which crumble
ere you ascend them? Aged men and
women, are you keeping the “image and
inscription” bright and beautiful, looking
for the messengers who shall gather your
lives up into the Lord’s treasury, as His
precious jewels, redeemed and claimed by
Him forever? Ob, think, think, if you
have never thought before whose image
and superscription it is. and honor your
King in its bolding! Faithfully guard itl
Do not hide its value away in a napkin!
Do not allow it to depreciate on yonr
hands 1 Hold it, nseit, prize it, that when
yon hand it in at last, you may receive for
it a value which the King Himself shall
apportion, whose “image and superscrip
tion” it bears! —Methodist Recorder.
Prayer’s Worth to the Soul.
Why, all the spiritual use and beauty
and blessing we have in the world, this
day, has come right ont of this fountain.
There surely you will find the springhead
of this river, the streams whereof make
glad the city of God. It was this blend
ing of the Spirit of God and the spirit of
man in tbe most living and intense way
of which we can have any experience that
is the secret of all the great ppalms, I say,
that set the world on fite after the siDger is
dust; of all the great battles that tear out
to the sun the rank, the growth of op
pression and wroDg, and give humanity a
new start of the reforms that never go
backward, and of the revivals that take a
millennium in their span, and then ont of
their ashes start another and a better.
Down in the heart of all these things yon
find prayer, not for the sake of harp and
crown, bnt for truth and freedom and a
new life, though the man himself be lost
in the winning which has devoured his
whole nature ; as when Clarkson said he
had been so entirely taken up with the
salvation of the slave as never for a mo
ment to have thought of his own. Ido
not seem to care for these new specula
tions about prayer when I think of these
wonderful old verities. These settle the
question to me as to whether prayer is of
any use, when once you are sure it is
prayer, and not that poor semblance of it
I have mentioned. For from the lowest
conditions i have touched to the highest,
from a man praying Almighty God that he
may be free from whiskey aDd blasphemy
and live a clean life, to the man who is
stirred to set a nation free, it is the same
great blessed thing, as the snn is the same
when he flashes from a dew-drop and
when he glasses himself across a whole
parallel in the Pacific Ocean. —Robt Cos 'lyei\
3lore Gospel.
The American style of preaching is rad
ically wrong. The oration is the model.
This is favorable to rhetoric and oratory,
bnt not to instruction. The Bible is used
as a mere suggestor of themes, texts are
ohosen to preach from, not to he expound
ed and enforced as the word of God.
Here it is the preacher who bolds the
chief place before the people rather than
God ; his words rather than God’s words;
his skill, eloquence, reasoning power,
rather than God’s authority and grace.
The minister represents himself more
than his King, preaches himself more
than he does the Gospel, and results are
small, superficial, transient. The real
business of the preacher is to open and
enforce the word of the Lird. to inter
pret his message, to make tne people feel
that the King is talking with them, that
they have to deal with Jehovah, not with
mortal man.
In order to this, preaching must be ex
pository rather than topical; it must be
the aim of the preacher in his prepara
tions and addresses to bring forth what
God has put into the text, and, as nearly
as possible, bring him face to face with
his hearers. That will give a power to
tbe pnlpit which it does not now possess,
a power greatly needed, from the lack of
which the very churches are losing faith
in the gospel. They employ men to feed
them with the word of life, and they give
them hnman words, gilded ohuff; dis
couraged, dissatisfied, and not oom
prehending the cause, they fall into skep
ticism, and less the fire of love. Preaches
mnst give the people more gospel, or zeal
in religion will never be revived.
WHOLE NUMBER 1971
Miscellanea.
TRe Wesleyans have a congregation of
two hundred and fifty members at Samana
Bay, on the island of St. Domingo. This
is the only Protestant influence on this
beautiful but morally desolate and war
wasted Republie.
A good brother in a Baptist Chnreh of
Miami oonnty, Ind., while giving his expe
rience not long ago, said: “Bretherin, I’ve
been a try in’, this nigh onto forty years, to
serve the Lord and get rich both at once,
and I tell yer, its mighty hard sleddin I”
It is stated on good authority that the
Presbyterian Board of Home Missions has
expended, daring the past year, the sum
of 330.000 in aid of 82 ministers and 165
churches among the Indians of the Indian
Territory. Only ten Presbyterian ohnrehts
in that territory are self-supporting.
Recently the Baptists in Prussia have
secured an official teoognition, whioh is
likely to be of advantage to them in vari
ous ways. A law was proposed by the
Government, which gives to the Baptist
Churches the right of incorporation. It
was discussed very fully and had opposi
tion to meet, but it was finally passed by
both Houses.
The Commissioner of Pensions has fin
ished his annnal report, which shows that
there are on the pension rolls 234.821
pensioners, a decrease of 1,420 from last
year. More than eleven per cent, of the
pensioners of 1812 died l ;st year. The
Commissioner thinks areduotion of 3500,-
000 can be safely made in the appropria
tion for next year.
The House of Bishops of the Protes
tant Episcopal Church concluded its ses
sion iu New York, October 28th, after ac
complishing the object for whioh it con
vened, that of creating two Bishops, one
for the diocese of China and the other for
the diocese of Africa. The Rev. Samnel
L. J. Sohereschewsky was elected Bishop
of China, and the Rev Dr. Wm. J. Clarke,
of Georgia, Bishop of Africa.
The Evangelical Association has a gen
eral society for the benefit of what the
Methodists call conference claimants. It
was organized in Jaly, 1836, and has re
ceived bequests to the amount of 323,-
444 80, only the interest of whioh is avail
able. During the same period the sum
of 320,193.92 has been distributed to the
various conferences for the support of su
perannuated and the widows of deoeased
ministers. It has an Orphan Asylnm at
Flat Rook, Ohio. Daring the nine years
of its existenoe, two hundred and fifteen
children have been admitted to the insti
tution. The health of the inmates has
been very good. The farm connected
with the home consists of one hundred
and seventy-five acres, the products av
eraging about 33,000 annually. The prop
erty of the Asylum is valued at 3100,000.
Since March, 1875, the missionaries of
tho American Buuday school Union in the
northwest have organized aud aided 784
Sunday-schools, whioh have a member
ship ot 3,313 teachers, and 25 219 schol
ars, besides bolding 736 religions ser
vices. These missionaries are now fol
lowing up the summer work of organiz
ing with conventions, institutes, and
teachers’ conferences for the purpose of
stimulating and instructing the teachers
in the new and seattorod wtU.Mrt
where their scholars are located. Asa
first and good result of this work an un
usually large number of schools have
promised to keep open all winter. One
missionary has under his care 124 schools,
in whioh he counts 4,573 sonolars and
62C teachers. He has reached all these
sohonls at least once this season, and
many of them several times. Another
missionary has 75 sohools of bis own
planting under his oars, all of which have
been visited from one to half a dozen
times. Fifty-four of these schools were
planted where there had not before been a
religious meeting.
Mr. John B. Gough, in his recent lec
ture on “Blunders.” says: “Last year
the people of the United States paid to
160 000 retail liquor dealers $800,000,000,
besides $400,000,000 for the crime and
poverty and huge machinery required to
take care of the results of this traffic. I
do not believe in the warfare of labor
against capital or of capital against labor;
but, with all my heart, might, mind,
strength, and soul, I advocate a universal,
unanimous, and persistent strike against
this liquor business. Strike hard and
strike home, warring not with men but
the demoralizing liquor traffic. Strike at
it at home and at party reoeptions.
Strike at the cut glass of the moderate
drinker and the rum jug of the poor man;
at the decanters and whisky flasks; strike
in the name of justice, purity, and human
ity; strike for the love of God and m be
half of the drunkards of the State; strike
against it at the ballot box; strike against
it in your churches; strike till you die.
And by God’s help we shall do some
thing to repair the most awful blander of
the nineteenth century.”
The Religious Newspaper. —A new
church cannot start better, nor an old
church do better than by seeing that a
good religious paper is regularly placed in
the hands of every member of the Church
and congregation. Every family can
easily be furnished with such a paper by
the exercise of a little tact and energy on
the part of the minister and elders of the
Church. Some will plead inability; and
those who are too poor to furnish their
children with bread should be exoused ou
this score, and an appeal should be made
to the charitable persons in the neighbor
hood to supply them with a religions
paper as well as with food. Those who
can furnish their families with food, oan
also supply them with a religious paper,
if they can be convinced of the importance
of feeding their minds and souls on sound
wholesome food. The usefulness of re
ligions papers can hardly be over-estimat
ed They are preachers who never tire,
assiduous and prompt in visiting the fami
lies who invite their attendance, preaoh
ing during the week, arguing, convincing,
and instructing on the subjects which the
people are thinking and talking about.—
Louisville Christian. Observer.
Thebe are in the United States more
than seventy public libraries which con
tain over 25,000 volumes each. Of these,
nine possess more than 100,000 volumes,
seven more than 50,000 and less than 100,-
000 and seventeen more than 35 000 and
lees than 50,000.
The largest oolleotion Is the Congress
Library, which has 261 000 volumes.
The Public Library of Boston contains
nearly the same number, and increases
at the rate of 15,000 volumes a year.
Harvard College has 200,000.
The Astor and Mercantile of New York
148,000 each.
The Mercantile and Library Company
of Philadelphia have 105,000 and 101,000
respectively.
The Atheraum, of Boston, 103,000.
Yale College, 100,000.
The New York State Library, at Albany,
has 67.500 volumes, not including the Law
Library, which has 25,500.
The Society Library of New York pos
sess 64,000 volumes.
Toe Public, of Cincinnati, 62,000.
The Peabody Institute, of Baltimore,
56 000.
The Antiquarian Society, of Worcester,
55,000 „
Tbe Apprentices, of New York, and
Dartmouth College, 50,000.
Those which coutaiu more than, 55,000
arc as follows : The Mercantile, of Brook
lyn; Watkinson, of Hartford; Mercantile,
of St. Louis ; Cornell University, Histori
cal Society, ol New York ; State of Mary
land, State of Michigan, Public of Ohica
go, State of Ohio, Mercantile of San
Francisco, Surgeon General’s office at
W ellington Uuiver-ity of Virginia, City
of Springfield, State of Massachusetts,
Public School of St. Louis, Bowdoin Cob
lege, and the Mercantile of Cincinnati.