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TWO DOLLARS AND FIFTY CENTS.
FER, ANNUM.
VOLUME *XL., NO. 41.
IWf.
PATIENCE.
Were there no nigo* we could i ot read the star?,
Ihe heavens would turn info a blinding glare;
Freedom is best through the prison bars,
And rough seas make the haven passing lair.
We cannot measure joys but by their lo^s.
When blessings f;>de away we see them then;
Our richest clusters grow around thecros*,
And in the mghb-uuie ai.ge s sitg to men.
The seed must first lie buried deep in earth,
Before the lily opens to the sky ;
So “lignt is sown,’* and gladness has iis birth
In the datk deeps where we can only cry.
“Life out of death” i3 Heaven’s unwritten law;
Nay, it is wri ten in a myriad form?;
The victor’s palm grow on the fields of war.
And strength ana beauty are the fruit of storms.
Come, then, my soul, be brave to do and be^r:
Thy 1:1*3 i r.ruised that it may be more >.weet;
The cross will soon be left, the crown we’ll wear—
Nay, we will it at our Saviour’s leet.
And up among trie glories never told,
Swce'er than mn c of the marriage-bell.
Our hands will strike the vibrant harp of gold
l’o the glaJ s<>ng “He doeui all things w 11.”
—llenry Burton, in “ The Sun toy Mjyazine.”
Contributions.
THE LORD’S TABLE-UNDER OUR
KOIOILI.t WHO AltK IJtmgO TO IT.
The invitation in our book of Discipline is:
“ Ye that do truly and earnestly repent of
your sins and are in love and charity with
your neighbors, and iniend to lead anew
life, following ihe commandments of God,
and walking from henceforih in His holy
ways ; draw near with faith, and take this
holy sacrament to your com'ort, and make
your humble confession to Almighty God,
nuekly kneeling upon your kuees.”
lu some places there is an honest differ
ence of opinion as to who are inteuded
in this invitation. Some hold that the invi
tation is meant to extend only to members of
our own Church, and to members in good
standing in other communions. In support
of this view they point to the p’actice of our
ministers who in their ora! interpretations of
o ir formula at the table, generally limit the
invitation to our members and those in good
standing in other Churches.
It is further urged that to invite persons
not members of any Church to the Lord’s
table would in’reduce coulußion, and some
times encourage a desecration of the sacra
ment by giving to the out-breakiugly wicked
an excuse lor coming.
Again, it is insisted that the s gnificance of
Church membership would be let down and
crippled, if any without the pale of the
Church are invited to commune.
But some of us hold, on the other hand,
that every true penitent may be properly in
vited to the Lord's table,whether he be tech
uically a Church member or not. And as
we have been asked for the reasons of the
faith that is in us, with your permission, Mr.
Kditor, we will give a condensed statement
of them through the Advocate Possibly a
little discussion may lead to truth and uni
fortnity of procedure. At any rate, when the
proper authority shall determine either view
to be the law ot the Church, we shall con
form to the ruling.
First, then, the words of our invitation
express just this much: Their literal and
most obvious meaning embraces the true
penitent without reference to his Church re
lations. There has to be something taken
as understood, which is outside the words of
our formula, before theirituport can belim
ited to Church members only.
Next, one leadiug purpose of this sacra
ment, as we think, i3 in harmony with the
taking of our invitation in its literal and
wider sense. The Sacrament of the Lord’s
Supper is a memorial service—“ Do this in
remembrance of me. ’ The purpose was and
is. to keep the memory refreshed with the
truth that the sinner needs the atoning blood
of Christ, and especially for every truly pen
iteut siuner that blood was shed. And who
more than the true penitent needs the en
couragement of this assurance? Moreover,
the efficacy of this blood is pledged to him in
the Holy Scriptures ; and shall we deny him
the mere symbol, when God himself declares
his title to the thing signified, and when
Christ instituted it to assure his confidence
iu that title ?
Again, baptism is regarded by the Chris
tian world as the door into the Church. One
is not regarded as properly a member until
baptized. This, then, is the leading initia
tory proceeding. But it is a settled question
in Methodist theology that the Sacrament of
the Lord’s Supper was instituted before the
sacrament of baptism, before there was any
such door to enter, and before the Church
under the new Christian dispensation was
fully organized. If the apostles themselves
were ever baptized into the Christian Church
at all. it was after they had already par
taken of the Supper, when origiually insti
tuted by our Lord.
Under the old six months’ probation sys
tem, probationers who were not even abso
lutely candidates, but only experimenting
for six months to see whether they would be
candidates tor membership, were invited to
the Lord’s table even before baptism in
many instances, and assured that some had
found the blessing at the sacramental board.
Our Baptist brethren when charged with
being close communionists, reply: “ We are
close communionists only in the same sense
and upon the same p inc'ple that you are
close communiomsts. We invite to the table
only Church members; so it is with yon.
We regard as members only those who have
been bap'ized ; so it is with you. The only
difference between us is as to what consti
tutes baptism.” Now this is a complete
parrying of our thrust, while our prevailing
practice i3 to invite only Church members
to the table of the Lord. But if we would
harmonize our practice with the language of
the invitation as it stands in our Discipline,
then our conduct would no longer furnish
them with this reply.
The Church is designed as an organism of
help to the individual, and through and by
means of which the individual can afford the
best help to others. It is the instrument
•with the use of which he can do more and
better work for the Master than he can pos
sibly do without it; while he receives more
than every human instrumentality could pos
sibly afford him without such organism.
Through this organism the inspired word is
printed and publish <SU And through the
Church the m.oislry it furnished to proclaim
and expound it. And after it has furnished
this help to outsiders and pursnaded the sin
ner to a point where “there is joy in heaven”
over him ; is it true to itself and to a ieadiug
purpose of its organism then to draw back
and say to the penitent. “ This, the Lord’s
table, is a help you cannot have until you
are baptized into the Church”? In the gos
pel,we preach to the sinner tocometoChrist
—“nor stand upon the order of his coming.”
But when he gets to where we can help him
most and he most feels the need of the help
we can give, shall we then draw back the
hand of help because he does not grasp it
in.some arbitrarily prescribed manner? We
ttrisiiaw Sliotaie,
say arbitrarily prescribed, because the Scrip
tures do not prescribe that he shall be first
baptized or take the vows of some religious
body before he can take the sacrament.
Mr. Wesley organized his Societies for the
{felp of such as desired “ To flee the wrath
to come and be saved from their sins.”
And such desire was the only condition pre
viously required in order to admission. In
the Methodist Church, South, this is all that
is required now, while other communions
require first “an experience of grace.”
When one is regularly received into the
Church, our teaching is that to take the sac
rament is a duty as well as a privilege. It
is the command of Christ. Now, if it be
the command of Christ to the penitent who
has drawn near and put himself under the
pupilage of the Church, it is also the com
mand of Christ to him away out yonder cry
ing “ what shall I do to be saved?” But
that he may obey that command, is it not
the duty of the Church to encourage him to
duly and ask him to come and partake of
this sacrament? But nnder the prevailing
practice, a sinner at a protractedtffceeting
may reek the Divine fjjvor,with
God, present himself as* a for
Church-membership, and if fi reason
of convenience to the pastor or others the
vows are not administered, he must be de
nied that help to obey the command of
Christ, withont which obedience on his part
is impossible.
To those who argue for this close commu
nion in our Ctiurch on the ground that it is
the prevailing practice, it may be replied :
that while prevailing practice may be strong
as a habit, as a principle for determining
our duty it is worse than useless unless right
in itself.
To the argument that unworthy persons
would be encouraged to approach the Lord’s
table by this broader interpretation of our
formula, it may be answered truly, that more
of the unworthy by an hundred fold do ap
proach the table just because they are mem
bers than ever would approach the table
from the world, because that true penitents
from the outside were invited. If our form
ula were used without qualification for the
benefit of the truly penitent who were not
members, only such would—unless, by re
mote possibility one might come deliberately
to mock and insult, and such a person would
be easily discerned and readily disposed of.
To the argument that this broader inter
pretation of our formula would let down
and cripple the significance of Church mem
bership, we answer—if so, it can only be
because Church-membership has come to
signify too much, and needs taking down.
If Church-membership has come to mean
that the Church is too pretentious for her
appointed work—the work of furnishing
every possible aid to such as are struggling
for entrance into the invisible Church—then
such significance ought to be crippled, that
the Church visible may come down to her
proper work of helping all to obedience,
both without and within her enclosure.
A. A. Robinson.
Manatee, Florida, 1877.
THE DANCE—IDOLATRY.
Mr. Editor: In m'-Taeiy-times the masses
of sinners are asfShiahed he<' Jiaße the Church
of the living God is so utterly opposed to
the practice of dancing. The expressed as
tonishment only shows how blind the dancers
are upon the questions of morality and purity.
Apart from the sensualizing effect of the
liberal mixing and mingling of the sexes in
the dance, the whole practice is shown to be
contrary to the word and will of God as a
species of idolatry. The first mention of
dancing found in the oldest and most authen
tic record couples it with the “ golden calf,”
This connection reveals dancing as one ot
the most prominent forms of Egyptian idol
worship. It was to arrest this high treason
against the God of heaven and earth that
Jehovah commanded Moses, from Sinai’s
flaming summit, to go down into the camps
of Israel. And when Moses came to the
point from which he could behold the Israel
ites, and “saw the calf and the dancing"
his “ anger waxed hot.” God commanded
him to separate the "dancers" from the
rest, and then slay each and every one of
them. And on that memorable day no less
than three thoasand dancers were slain. All
this transaction shows the judgment ot God
upon the question of dancing, as coupled
with the “golden calf.”
Hence, in all ages the Church of God has
beeu uncompromisingly opposed to the dance
of sinners, as practiced in ancient and mod
ern times. And if any branch of the Church
can be found to day that does not oppose
dancing, it is proof that that branch is
withered and dead.
The dance is not only injurious to the men
tal and moral man, but is an active agent in
demoralizing society. It was one of the
mighty factors in the downfall and ruin of
ancient Athens. It has seut millions to hell,
and has millions more on the way.
Angus Dowi.ing.
Lawrenceville, Ala., August 30th, 1877.
THE SUPREME RULE OF RIGHT.
As an inquirer after truth, I enjoy whatev
er comes from the pen of A. T. Bledsoe
LL.D. His “ on
the Will," and his “ n gl
the first hooks that made me The
Southern Review, a constant visitor to my
father's home, was ever a welcome guest to
me. If I were afraid to read from a man
who thinks, I would give np the Southern
Review. Nor can I regard a3 a dangerous
man, the one who, with the fear of God be
fore his eyes, dares to think boldly.
Especiallv have I been benefitted by the
Southern Review in the field of ethics. “The
Perseverence of the Saints.’-’ as defined and
elaborated by Dr. Biedsoe, while enlighten
ing my understanding, has confirmed my
heart in its hopes. Then his review of Dr.
Gregory’s “ Christian Ethics,” in the April
number of the Southern Review has shown
plainly that not only the non Christian works,
but also largely of Christian authors “ lack
the sole true foundation ” of ethics, and that
Dr. Gregory has based his morals on the on
ly true supreme rule of right. “ The book
presents the new ethics,” says Dr. Bledsoe.
“It bases the science on God. It gives a
clear, positive, Christian solution to the great
problems of life. Whatever its defects in
non essentials, in the main 4>oint it does not
fail. It is based on the right foundation.”
And yet “ W. P. L.,” in the Southern
Christian Adnocate of May 15th finds fault
with the definition of the ground of right as
given by the reviewer, and would substitute
one of his owu. The reviewer says, “ The
grOUnd or norm of right”—as set forth in
Dr. Gregory’s book—“is the creative will of
the personal God as expressive of the nature
of God." W. P. L says, “ God is at the
same time the ground and supreme rule of
right.” Now, while at the out set, the re
viewer told us plainly that the book reviewed
“ bases its science on God,” yet the review
er’s other words are only a more definite
PUBLISHED BY J. W. BURKE & COMPANY, FOR THIUIETHODIST EPISCOPAL CHURCH, SOUTH.
way of expressing the same thing, and not
as W. P. L. says, “ restrictions and limita
tions” thrown around the will of God.
“God,” says W. P. L., “is at the same
time the ground and supreme rule of right.”
How is God known except by His nature —
the attributes that make Him God ? Then
God, as the rnle of right, must be known by
His nature. Else how could an unknown
object be a rule of right for man. But how
is His nature to be known except by the will
of God. Anri how can this will make known
His nature except by its creative power, as
revealed in the constitution of the world, in
the constitution of the agent, and in the in
spired Scriptures ?
Hence “the creative will of the personal
God as expressive of the nature of God,” is
ihe supreme rule of right by which the per
sonal man may act, while, “ God is at the
same time the ground and supreme rule of
right ” is only a “ glittering generality with
out any very clear drift.”
Geo. Williams Walker.
* Selections.
From the Nashville Christian Advocate.
LETTER FROM BISHOP MARVIN.
NO. XXXVI. —CONSTANTINOPLE.
The best position for a great capital, both
political and commercial, in the world we
inhabit, isthat occupied by the city of the Sul
tan. Any one who will take the trouble to study
its geographical relations will soon convince
himself of this fact. It is the center of a
most remarkable system of waters, the like
of which is nowhere else found. It has the
great Mediterranean Sea on one hand, and
the Black Sea on the other, and is on that
most remarkable channel which connects the
two with a depth of water at all points much
more than sufficient for the largest vessels.
The Medi'erranean is 2,500 miles long from
Gibraltar to Beyroot, with a coast line great
ly extended by the Aigean and Adriatic
Seas. It washes the shores of Europe, Asia,
and Africa, and touches many of the fairest
and most fertile regions of the earth. Human
civilization dawned upon its shores. From
immemorial ages it has been the highway of
an opulent commerce. The length of its
coast line, following all its irregularities, and
taking its larger islands into account, is more
than 10,000 miles. On the other side the
Black Sea extends from the Bosporus to the
Caucasus, bounding Asia Minor and Armenia
on the north, and Western Russia on the
south, having its coast line extended by the
S -a of Azof, and receiving the waters of the
Danube, the Dnieper, and the Don, opens to
it a vast area and some of the richest regions
of Europe. Thus all of Western Asia, East
ern Europe, and Northern Africa, are at the
very door of Constantinople, which is accesi
ble to them by easy water communication,
and is so related to the different parts as to
hold the thread of their commerce in her
hand. The area that she thus commands ex
tends over a range of latitude and embraces
a variety of productions which ought to give
rise to the most active commerce, of which
she would be the center and chief point of
tlißsrlfciiirun* T'tV'JU t.Lo
and the Suez Canal open all the world to her,
east and west. If the Bosporus had been
in the hands of the people who have made
London, Constantinople would have been
equal to two or three Londons.
Just at the end of the Bosporus, where it
enters the Sea of Marmora, is Constantino
ple, ou the European side. As you enter
from the Sea of Marmora you have the city
on your left. By the time you fairly enter
the Bosporus you see an arm of water a mile
wide starting out at right aDgles from it on
your left. It penetrates the land about ten
miles, first in a direct course, and then, to
ward the head of it, curving to the right
This is the Golden Horn, the mouth of which
is the harbor of the city, which lies on the
sea on one side and on the Golden Horn on
the other, with an oval point on the Bospo
rus, as the shore curves around and turns up
the Horn. The business front is on the
Horn.
But, as at New York, there are three cities
here—one on the opposite bank of the Golden
Horn, called Pera, or sometimes Galata, and
one on the Asiatic side of the Bosporus, call*
ed Scutari. The principal city itself i3 called
Stamboul by the Turks. So, on the western
side of the Bosporus there are Stamboul and
Pera in Europe, with the Golden Horn divid
ing them, and on the opposite side Scutari in
Asia. Southward from Scutari, and only a
short distance from it, fronting on the sea,
is the old city of Chalcedon, a place of little
consequence now.
This cluster of cities is said to contain a
population of 1,000,000.
The shores of the Bosporus are bold and
beautitul in a very high degree, often rising
in steep elevations of three or four hundred
feet, just above the city. The ground on
which the city itself stands is not so elevated,
but sufficiently so for the finest effect in the
display of its bnildings. Those which show
to the best effect are the mosques, of which
there are several very large ones, their
domes and minarets rising above all other
buildings, with a cluster of smaller domes
around the base of the great one. In Statu
boul there are also the buildings of the Sub
lime Porte—that is, the great Government
offices—not in a very commanding posi
tion. But the building occupied by the
Minister of War is some distance from the
others, on a commanding site. Besides these
public buildings and mosques the houses of
Stamboul are generally of a poor class. The
same is true of Scutari. But a large part of
the city of Pera is occupied by Europeans,
and in this quarter the houses will average
well with those of our American cities. The
East and the West are face to face here. You
may prs from the streets occupied by ele
gant European retail stores, cross the Golden
Horn on a bridge, aud in twenty minutes find
yourself in the midst of au Oriental bazaar.
The contrast is striking and impressive. The
two civilizations are represented in the
aspects of the contrasting scenes. The
European shop, or store as we call it in
America, with ample room, and goods classi
fied and neatly ranged on shelves, the whole
place having an aspect of order and con
venience, with an air of artistic arrangement,
on an open street, belongs to a different
world from the narrow, covered street of the
bazaar, with its little crowded shops, eight
or ten feet square, having the whole front
open upon the very edge of the street; or,
what is often seen, the goods exposed for
Bile in the street itself, sometimes on a little
platform, and not unfreqnently on a piece of
canvas, spread on the pavement.
In Stamboul there is no room for carriages,
except on one or two thoroughfares. Even
in Pera only a few of the streets are wide
enough for wheels, and they are paved so
badly with stones a foot in diameter, as tc
make in unpleasant. Most persons get about
on foot| or on h&raeb&ck,
MACON, GEORGIA, TUESDAY, OCTOBER 9, 1877.
We reached Constantinople on the same
steamer with Dr. Schaff’s party. An Eng
lish gentleman and his two daughters had
joined the party at Beyroot, so that we had
quite a crowd together. On landing, there
was a little show of examining trunks by a
customhouse official, and then the baggage
was placed on the of the human ani
mals, who were waiting for a job. A walk
of half a mile up a rather steep street, paved
with large stones so as to make a lumpy sur
face, each stone being from six to twelve
inches, bronght us to the Luxembourg Hotel.
It is the poorest hotel in the city having any
claim to respectability, a fact which we did
not know beforehand. If we had the thing
to do over again we would never set foot in
side of it.
We were in Pera. After breakfast the
whole party started out to see Stamboul on
horseback. You ought to have seen us, ten
men and four ladies, four of the men Amer
icans, counting Dr Schaff, all the others
Euglisb; mounted on fat stallions that were
squealing aud spoiling for a fight all the time
It happened that the finest one of the lot fell
,to me—a magnificent fsti
well groomed, and so full of life that he cfifcld
not hold himself still. But he was well
broken, and, by nature, tractable. Besides
that, he bad the most powerful bit, with
tremendous leverage; it almost hurt my con
science to draw upon the reins. Three hos
tlers went along on foot, whose business it
was, when two of the horses charged upon
each other, to dash in and part them. We
crossed over to Stamboul, weut to the Sub
lime Porte, and got a firman authorizing us
enter the mosques, rode through the streets to
an hour or two, and passed out through the
old wall at the Ssven Towers. How proud
ly my Arab did comport himself, and how
anxious he seemed to whip every other horse
in the crowd; yet he responded to my voice
and hand with more of affection than fear,
apparently, so that I soon felt quite at my
ease. But after we got beyond the wail
some of the party set off, not on a gallop, but
on a run of full speed. I thought my Arab
would go mad. He was fairly frantic with
the irrepressible sense of power. To be
passed and left behind by meaner horses was
too much. It took the full advantage of the
powerful bit to enable me to moderate him
into a rapid gallop, and at that he bound< and
into the air, and shook his head, and kick* and,
so that he was a magnificent spectacle. Could
an old time Methodist preacher be condemn
ed if he enjoyed such a moment with a sort
of intoxication of delight? In fact I claim
credit tor not disgracing the cloth by dis
tancing every thing on the field. I scarcely
know any thing in the way of physical enjoy
ment better than the sense of being b irne
along by a bounding horse that scarcely feels
your weight while yet you reiu him and con
trol him at your will.
We visited all the principal mosques,
though none of them are equal to the princi
pal mosques at Cairo, nor at all comparable
to the mosque of Omar at Jerusalem. That
of St- Sophia hus a special interest for Chris’
tians, as it was built for a Christian Church’
and long used as such. The Moslems chang
ed it in some respects, but the body of the
-at v — *—*w.—r
places eveu the cross is to be seen, though,
in mo3t instances, it is more or less muti
latfd. It was built by the Emperor Justinian,
who boasted, when it was dedicated, that he
had eclipsed the work of Solomon. It is
indeed a magnificent structure. But I can
not undertake to describe it. Another old
Christian Church, the Church of St. Irene,
is now used as an arsenal. Guns, and pis
tols, ands words, are stacked all over the
floor, aud hung thick on all the walls and
columns.
We happened at Constantinople at the
time of the Aunual Meeting of the Mission
aries. It was an occasion of great interest,
especially as the war just commenced may
place some of the missionaries in the interior
in difficult, and even perilous, situations.
Their annual sacramental-service was one of
much interest, and constituted another occa
sion of which we have enjoyed so many, in
which we might commune with the people of
God in the symbols of our Lord's death.
From San Fraucisoo on, our way has been
marked by sacramental opportunities. What
though these brethren are not of our own
immediate sect? and the service not in the
form we are moat accustomed to? They are
the followers of our Lord, and this bread is
broken “in remembrance of him.” More
over, they are men who have forsaken all to
follow Christ. Our followship with them is
deep and holy.
At that service T met the Rev. Dr. Long,
of the M. E. Church. He was the first
Superintendent of the Bulgarian Mission of
that Churcu, but has beeu now for some years
Professor of Natural Science in the Robert
College at Constantinople.
The history of this institution is a remark
able one. Mr. Robert, a merchant in New
York city, a man intelligent in Oriental and
missionary affairs, came to the conclusion
that the cause of Christ would be served in
a very effectual way by the establishment of
a college, under evangelical auspices, at Con
stan'inople. He had the good fortune to se
cure ground near the city, on which he erec
ted a large stone building, well adapted to
its purposes. It is situated six miles from
the lower bridge of the Golden Horn, on one
of the moat commanding summits in the
vicinity, just at a curve of the Bosporus,
commanding a magnificent view of that most
remarkable channel in both directions, to
ward the city, and toward the Black Sea
The view from the summit of the college
edifice is remarkably imposing. Across the
Bosporus the Asiatic hills rise in grand
masses, steamers and sails dot the water-line
below, villages in quick succession lie along
the shore, the palaces and suburbs of the city,
on both banks, refresh the eye to the right,
the Black Sea is just beyoud the range of
vision on the left, the hills of Europe lie in
the rear, while the curve of the Bosporus,
with its deep depression between the two
continents, forms a magnificent arc on the
cord of which the college stands- 1 believe
I have never known a public building in so
grand a situation.
Upon the invitation of Dr. Long, I spent
a night at the college. There have been as
many as 200 students at one time in attend
ance, though the numb-r at the present is
reduced to 120. The cause of the falling off
is not to be sought outside of he prostration
of the business of the country, vhich sym
pathizes with the universal in
Europe and America, and, from 1 oca Nausea,
is exceptionally severe in Turkey,
informed by intelligent men that for two
years there has been no business done
beyond a trade in the necessaries of lifJ
Students come from all parts, but <&iuo|j
from Bulgaria. Three or four different*®
guages
. mk mmmm
the i-.JH.'-.
be a& examination in that lan
guage. Aof,
This institution is not connected with any
Church,! but is founded upon a strictly evan
gelical basis. The religion of the Bible is
taught is it as a part of the curriculum, aod
the wor4is preached in its chapel. Its grad
uates go abroad everywhere, deeply ground
ed in thd saving truths of the Christian faith.
The curriculum of the college covers the
whole classical and scientific course, and it
has established the reputation of thorough
ness waiting in the native schools, which
must in better times command a large pat
ronage among the higher classes. The scien
tific and philosophical apparatus, I observed,
is very i.tnple and in excellent condition.
In company with Dr. Schaff I attended the
opening exercises in the morning. Afte-i
roll-call, reading of the Scriptures in concert
in Engljsh, and prayer by the Rev. Dr.
Washburn, the acting President, Dr. Schaff
was eaiifed upon to address the students.
When ‘‘the old man eloquent” sat down,
the cheering was the heartiest I ever heard
in a college. As for myself, I will risk the
saying that the opportunity of
address.. „ ihose young men was one of the
most gratifying incidents of my tour. I have
rarely bad a better average of faces before
me, or spoken to a more attentive or respon
sive audience. By the way, I had one false
impression corrected. I had supposed that
every Sclav had light hair and complexion,
and blue eyes. In many instances quite the
reverse is true.
The Mohammedan patronage of the school
ha 9 always been small. Just now there are
none of that claBS. Missionary laborers here
have little or no access to the Moslem popu
lation. *lt is next to impossible for a Mo
hammedan to avow himself a convert to
Christianity, not only on account of the over
whelming social pressure, but also on ac
count of official interference. It is among
nominal, Christians alone that anything is or
can be done, so long as the Ottoman rule
continues.
The 'Arks impress me favorably in some
respects. Physically, they are a fine race.
After their fashion, they are cultivated.
Thqjf oWmßra are easy and pleasant. So
long arjneir religious prejudices are out oi
sight, they are polite. They are brave and
self possessed. Asa matter of course, there
must be great force in them to have acquired,
and to retain for centuries, such foothold in
Europe. The time was when it seemed us if
ihey wogld master the whole of Europe,
True, their power has been waning for a
long time now, and for a quarter of a cen
tury they have owed their continued exis
fence, w Europe at least, to the English.
For some real or fancied cause, England has
thought it necessary to her general policy to
keep the Sultan on the Bosporus. But in
spite of*dl, the work of disintegration goes
on. She has lost Greece, as well as Eastern
Hungary. Rouniania aud Servia are as good
as lost. She finds little Montenegro more
than a match for her. It is ssid she is ready
to give up Crete. Even in Syria, the Gov
ernmenl of the Lebanon has a certain au
tonomy, which almost amounts to independ
ence. In Africa she retains only a pretense
of c"" A onon F.rrnnf oni) t.ba Kui’howu
S'ates, and it is likely that before these lines
are in print her boundary will be changed so
that both in the E ist and in the West she
will show a diminished area upon the map.
The cause of this is inherent in the Turks
themselves. They are not progressive ; they
are a human fossil. In immediate contact
with that Europe which is so vital with forces
born of Christian thought, fossil Turkey
must suffer disintegration. It is the order of
the day to exhume and scatter fossils—to
label them, and lay them away in museums.
The Turk is a barbarian, and barbarism can
not exist in Europe. The day is rapdly ap
proaching when it can no longer exist even
in Asia; but in Europe it is already intoler
able. Bulgarian massacres, under the very
nose of Christian Europe, are a stench that
cannot be borne. Upon no pretext of finan
cial or imperial exigency can England con
tinue to patronize such a government. At
this moment the ministry of Great Britain
represent the commercial and imperial in
stincts pf the nation on the Eastern ques
tion, while Gladstone represents the con
science of the Eoglish people. The ministry,
it is true, have had a sort of formal triumph
in Parliament; but Christian civilizition has
the real triumph in the fact that the govern
ment is forced to declare i'self neutral in
the war, thus abandoning its barbarian pro
tege to its fate.
Events crowd upon each other in time of
war, and I am well aware that before this
ge’sinto type there may be anew state of
facts. In any course ot eventualities, the
Powers especially England, will see to it
that the supremacy of the Bosporus shall not
fall into the hands of the Russians.
But the day is advancing when the empire
of the Sultan will be no more. The gan
grene has spread too far and struck too deep
to be arrested. Even the Turks themselves
feel that they are under shadow of a swift
coming doom. The hour is inevitable, and
is near, and Europe will have to assemble
her embassidors in high debate on the ques
tion of the Bosporus and of Constantinople.
The_B>sporus mast be free—must be the
property of the world. So much, I suppose,
may be taken as a foregone conclusion. But
to whom shall Syria belong? and Asia
Minor? and the European Provinces? Poor
preparation for self g ivernment is there any
where. How shall they be preserved from
anarchy? How shall the advance of civiliza
tion be assured to them? Must they be par
titioned among the Great Powers? or is lo
cal government, unner the protectorate of
the Powers, possible? What greed of em
pire may not be awakened !
But above all, Cons antinople?—how to
dispose of Constantinople? Let it be a free
city, say some. Let the young kingdom of
Greece have it, say others. Ah I Greece is
anew destiny ot empire dawning upon
Athens? Who can tell? At the least, she
will desire to annex Thessaly and Macedon.
With less than this she can scarcely be a
respectable power.
But the future is not within my horoscope.
At bes', I only see men as trees, walking.
The light of the present is reflected upon it
but dimly. But at dawn we know the sun is
flaming along up toward the horizon, and
his resplendent disc the damps
and darkotss of the night will vanish like the
hideous phantasms of an oppressive dream.
All ' mephitic vapors” and s'.fling, miss"
matic death odors will be dissipated. And
the dawn is upon the Levant —not Phoebus,
drawn by celes ial steeds, evolving fl une by
very friction from his whirling wheels, but
the very San of Righteousness is mounting
Kesky and taking supremacy amid the s’gns
SHLven. The doom of barbarism is in his
■g. “Mephitic vapors” of ignorance,
moldy smell of superstition, and op
tion, and despo'ism, and infidelity, must
io the glow of bis beneficent beams.
So much we may predict with assurance, but
what the effect may be upon the map of the
world I cannot conjecture. That must be
left to diplomacy, and, perhaps—to war.
But no diplomacy, nor even war, brutal as it
is, can check the civilizing, saving power of
that blessed gospel, whose radiance shines
more aud more unto the perfect day.
To an American it is cause of gratulation,
upon visiting the East, to find America con
tributing so much to the advance of the
dawn here. By preaching the gospel, cre
ating a literature, and es’ablishiug colleges,
the new West beyond the Atlantic Ocean is
contributing mightily to the final result. It
cannot but be that when the revolutionizing
forces of modern civilization shall have
reached their issue. American thought will
be found to have been a powerful factor in
the processes which led to it. For myself,
though there is so little done by Methodists
uf either hem sphere in this particular field,
I rejoice greatly that the work isiu his hands
so truly and deeply evangelical. The pres
ence of God is with the American mission
aries in Ess’ern Europe and Western Asia
My tellowsuip with Ahem I have felt to be as
unselfish as it is deep. If they do not ad
vauce the g’ory of my particular Church,
they do wh it is the only vital thing—they
advance the glory of Christ.
But amidst it all my heart yearns for
China. There is our opportunity. God
himself has set. beipre us the great aud ef’
ftctual door there. By his help and grace
we will go in and possess the land.
E. M. Marvin.
Athens, Greece , May 17 1877.
THE SURRENDER.
I bad l*mg of siu been weary.
And my heart was very sore,
When I stood one emly morning
Outside a chapel door.
And the chant came floating outward,—
“heave all and follow Me ”
And I thought if I should enter
Perhaps I t-houid be tree.
So I knelt low at th altar.
And laid mv treasures there:
One by one. with yadness, slowly,
For some were very fair.
But one whs go very precious
That I kept it; I was weak.
And I thought, sure all the others
Will give the peace I seek.
I rose and left the altar,
Hoping 1 should be bl r ft.
Bun my heart was just as heavy.
And mv soul received no rest.
Then T bu It a grand cathedral.
And gave nlui* far anil wide,
But my wishes wo*-e not pruned,
Nor my bright hopes verified.
And none of my mighty efforts.
None of my patient thought.
Gave to my spirit comfort.
Or brought the*bo >n I sought.
And I journeyed the wide world o’er
In sea v ch of the missinsr peace,
Toiling from morn till evening,
And finding no release,—
Till I came again one morning
To that little wa Mils place
Where I had left my treasures,
Hoping to merit grace.
And I herd again tbo music
Ol th 1 ’ chan', “Leave all for Mel”
And I cried, “I will, my Mas’er,
If Thou wilt make me free 1”
Once more I knelt at the altar,
And, bowng tow uiy head,
I dropped my cherished treasure;
Then all my sadness fled.
And suddenly all around mo
With radiant glory beamed ;
A Wli *P 8- Tf seem eff “ " "
That the very gates of heaven
Were oped unt > my soul.
And tile peace that passeth knowledge
Came down a”d in >de me whole 1
—Annie Annetrong , in Zion's Herald.
THE SECRET OF POWER.
There are great questionings regarding
the wonderful power of eminent evangelists
of the present day. “ What is the secret of
his power,” say men, as they hear of the
success which some man has in winning
souls to Christ.
The one weapon with which the Christian
is to fight his battle is “ the Sword of the
Spirit which is the word of God.” This is
his only instrument of offensive warfare, and
if soldiers go forth to fight wilh swords, of
course the secret of their power is in having
swords, and strength, and knowing how to
use them. A man who goes into battle
without a sword, or with a sword which he
has never drawn from its scabbard, might
wonder at the power of another whose flash
ing blade pierced and clave asunder every
thing which opposed his progress ; but sure
ly no sensible person could wonder at the
poworlessness of a man who went to war
and left his weapons at home.
I have read of an old Scotch Covenanter
who had been, I think, in twenty four differ
ent battles in the course of his life ; and it
was noted after his death that the trusty old
sword which he had carried, had on its
edge four and twenty distinct gaps, which
showed that it had seen the hard service of
battle on many a bloody field. There would
not be much question as to the source of
that man's power, as compared with one
whose slender, polished, gold-bilted blade,
had never been drawn except on dress pa
rade ; who had never struck an effective
blow in his life ; who was entirely ignorant
of the use of his weapon—so much so that
he was quite as liable to grasp it by the point
as by the hilt.
The secret of the power of evangelists
whom God honors is seen in a well thumbed
Bible, marked and scored, and studied, and
bearing on every page of it tokens of the
most careful inspection and critical investi
gation ; while the secret of the powerless
ness of many who profess to preach the
Gospel is exhibited in their Bibles which
bear no marks of study ; in their minds iu
which human theology dwells richly, but
from which the Word of God is almost ex
eluded ; in their libraries filled wiih novels,
old sermons, and worthless trash ; in their
testimony which almost entirely omits the
sacred Scriptures, and which frequently
misquotes, misinterprets, and misapplies the
passages which are used.
God has sent men to preach His Word,
and that Word is Spirit and it is Life. None
but those who use that Word, being familiar
with it and profoundly conscious of its truth,
and of its power ; none but those whose
souls are permeated by its divine and eter
nal energies, can be effective soldiers in the
fight of faith to which we are called. Study,
Oh man of God! to show thyself approved;
and if from a child thou hast not known the
Scriptures, or if thy knowledge of them
hath been vague and indistinct, take that
Word as the voice of God speaking to thine
owu soul, and let it solemnly impress, and
thoroughly pervade, thy heart and life, and
thou shalt find that we have a treasure in
vessel, and that “the excellency
of pdtofer is of God and not of us."— Ar
mory.
Ik any man or Church have the Spirit of
Christ, it will be like him. His life on earth
was noticeable for three things : for the quiet,
faithful performance of the duties of com
mon life as a son aud laboring man ; then,
when he was called to it, for going about
doing good; lastly, by preaching the gospel
and by self-sacrifice for the salvation of
souls,— Friend’* Merino,
Condensed from National Sunday-school Teacher.
INTERNATIONAL LESSONS
October 14, 1877.—Paul'at Jerusalem.
Acts xxi: 27-39.
Golden Text. —'‘Theservant is not great
er than his Lord. If they have persecuted
me they will also persecute you." —John xv:
20.
Topic. —“ Blessed are they which are per
secuted for righteousness’' sake.' I Matt, v: 10:
Home Readings.— Monday, Johnxv: 1-27
—Persecutions Foretold; Tuesday, 2 Tim.
lii: 1-17—The godly to suffer: Wednesday,
1 Pet. iii: 1-22—If ye Suffer, H ippy are ye ;
Thursday. 1 Pet. iv: 1-19—Partakers of
Christ’s Sufferings; Friday, J s. i: 1-17 —
Blessed is he that Endureth ; Saturday, 2,
Cor. iv : 1-18—Troubled yet not Distressed;
Sunday, Rev. ii: 1-11—Ba Faithful unto
Death.
Time. A.D. 58—Feast of Pentecost. Place
—Jerusalem. Ruler—Nero.
NOTES AND COMMENTS.
Preliminary. —At last Paul stands in Je
rusalem ready to meet the fate which, for so
long a time, has menaced him from afar.
His first experience is not an unpleasant one.
The brethren receive him gladly— not all the
brethren, of course, but those especially,
whose approval he most coveted. It was
one of his main objects in visiting J erusalem
to present a report of his work among the
Gentiles, in order to remove the false im
pression concerning it, and to dissipate the
prejudice against it existing among “the
Pharisees which believed ” The report was
given in detail to the official board, if it
might be so called, consis'ing of James, the
Lord’s brother, and the elders. When they
heard what marvelous things the Lord had
wrought by his hand, they “glorified” the
Lord—probably had a service of praise on
account of them. But although they were
satisfied, and even rejoiced over his works,
still they were fearful of how he would be
received by those Jewish disciples who,
though believing the gospel, still held to the
ceremonies of the law and whose minds had
been poisoned against Paul, by reports that
he had been teaching that all the Jews who
were among the Gentiles should forsake the
customs of Moses. The number of believ
ers had so greatly increased that the elders
could say to Paul: “Thou seest, brother,
how many thousand s of Jews there are which
believe.” These Jews, while they had ad
mitted that the Gentiles should not be com
pelled to be circumcised, or had, at leas',,
submitted to the decision ot the council call
ed to consider the matter, still looked upon
the movement with jealousy, and were dis
posed to resent any intimation that, the Jews
ought not to be bound by- the
ri'e. The victory at the council was only
haif a one.
The Jews who had unsuccessfully opposed
Paul in the cities where he had labored, had
been industrious in circulating false reports
as to the character of bis teachings. He
had never advocated that the Jews should
not circumcise their children. His circum
cision of Timothy was a complete refutation
of that charge. But he had taughi that neither
circumcision nor uncircumcision availed
anything. 11* had taught that the rite was
of no value, so far as salvation was concern
ed. Gal. v: 6; vi: 15; 1 Cor. vii: 18, 19.
And so, while it was technically untrue that
he had ins'ructed the Jews to forsake the
customs enjoined by Moscr. yet, in fact, lie
had done so in that most effective way—by
saying that it was of no consequence. He
had circumcised Timothy, not because of
respect to the law of Moses, but “because of
the Jews.” It was wholly an obedience to
expediency, instead of to law. Among the
ways in which he had shown his emancipa
tion f om the customs of the law was in his
familiar intercourse with uncircumcised Gen
tiles, Fur his cowardice in this same mat
ter—for his endeavoring to conceal the fact
that he. also, had eaten with Gentiles—Paul
-had.openly rebuke)
port ant in' event to even i? the
brethren had wanted to conceal it. A pub
lie meeting, on account of the desire of the
multitude to see and hear him, was an inevi
table thing. In order to prepare them favor
ably to hear what he had to say. the elders
recommended that he should join certain
Christians in the observance of what was
probably a Nazaritic vow. It was a vow us
ually taken in time of sickness, or of danger,
and, according to the Rabbins, lasted not
less than thirty days. From the directions
given concerning it, Nutn. vi, it is plain that
it involved considerable expense. This was
sometimes borne by the richer who wished
to share in the honors of its performance—
to obtain Ihe credit, without 'he pain, of its
sanctity. So had Agrippa i. done only a
short time before, on his arrival from R ime,
to take possession of his throne. * And
what the king had done for popularity,”
says Howson, "it wag felt that the aposile
might do for the sake of tru h and peace.”
The argument, of the elders was, that if the
people should see, as they could not fail to
see, the apostle in the act of carrying out one
of the most severe of all of the customs of
Moses, a Nazaritic vow, and should also
know —and they would take pains to see
that it was known —that, he was bearing the
expenses of the other four engaged in the
same act, these facts would wipe out the
prejudice against him. The scheme is so
much like the politic recommendation made
to the Gentiles concerning circumcision (xv:
13-21), that, evidently, it was born in the
brain of James. We know that it is said
that “they” did it, but such advice is always
the voice of a single man, before it becomes
the deliverance of a body. Their request
was strengthened by their reference to the
circumstance that they had recogniz-d the
fact that no such thing could be required of
the Gentiles. It was as if they had said:
“We have done that much for you ; now do
this much for us.”
Beaten (27-32). — It is rare that mere
policy wins a perfect victory. So far as the
Jewish Christians were concerned, they may
have beeu placated, but this step proved to
be the means of bringing upon him a fate worse
even than that his friends nad feared. They
had been afraid of prejudice, hut this threw
him into the grasp of hate. When the seven
days were almost ended. Wtiai seven days
are he> e referred to is not q nte clear. They
are supposed to be the final seven days in
which the vow would be completed Jews
which were of Asia. The hatred which had
been foiled at Ephesus had a sudden and
better opportunity granted it at Jerusalem.
The Jews from I hat city saw, and recognized,
their old opponent, and, unhesitatingly,
made use of unscrupulous means to rid them
selves of him forever. Adroitly cloaking
their spite in the guise of zealfor the temple,
they raised the cry that he was polluting
that holy place, by bringing into it an uu
circumcised Gentile. Nothing would so
quickly rouse the anger ot a Jewish mob, as
to suppose that in their midst was an apos
tate Jew, guilty of such a sacrilege. A mob
is not apt to stop to investigate any such
charges
Ihe character of the accusitions against
Paul are worthy of a little attention. They
were, first, —That he was teaching all men
everywiiere against the people, the law, and
the place 'lnis charge is remarkably like
that which was brought against the martyr
Stephen, whose death Paul “was consenting
unto.” How ofien Paul had occasion to
think of Stephen 1 When the stones were
raining thick upon him at Lystra then, most
vividly, must the last moments of the mar
lyr have been present in his thought And
now, again, when his life is once more put
iu extreme peril, it is upon the same false
charge through which he perished. The fate
of Stephen seemed constantly to rise and
confront him, a reproachful and humbling
reminder of the part he took in it.
The allegation was true in neither case.
Both Stephen aud Paul, in the best
had spoken fot the temple, instead of speak
icg against it; for they had declared that
the Lord of the temple baa come.
The second charge, that he had caused the
temple to be polluted, had no other founda
tion than that they had seen Trophimus, of
Ephesus, in his company, and “supposed”
that he had brought him within the sacred
precincts. It is not likely tliat the men who
made the accusation believed it. There
were those who did, however, on the ground
stated. To associate thus familiarly with a
Gentile was sufficient reason to believe any
thing to be true that was alleged against him.
When one has, in one instance, overstepped
the line of morality, as laid down by “good
society," what a host of offenses are soon
laid at his door, and find ready credence I
F. M. KENNEDY, D. D., Fdilor
J. ff. BURKE, Assislant Editor
A. (1. HAYGOOD, D. I)., Editorial Correspondent
WHOLE NUMBER 2071
The populace were just in the temper to ac
cept as true anything that might be imputed
to Paul. The sort of affrout of which they
deemed him to be guilty was a very aggra
vated one. in their estimation, for, on the
marble pillars that surrounded the court of
the Israelites wag the inscription : “On
penalty of death let no foreigner go farther. ’ ’
Of course, if the tresspassing foreigner were
deemed worthy of oeatb, much more the
false Jew who made it possible for him to
trespass.
Drew him out of the temple. So that it
might not be desecrated by their purposed act
of violence. The regard for the proprieties,
under such circumstances, is a keen satire
on human nature. Many would never think
of offending against them, who, unhesitat
ingly, transgress in the weightier matters of
the law. Forthwith the doors were shut.
It has been suggested that they were closed
to prevent, his fleeing to the altar for refuge
But. this is hardly probable. They were
most likely shut by the priests, with the
same intent that one would now shut, a
church in 'be time of such disorder. Went
about to kill him. That is, trying to kill
him. Weapons were not at hand, and so
they were seeking to accomplish their end
by beating him.
Bound 33 oti). —The sudden appearance
of the Roman soldiery put a stop to their
murderous proceedings. The Roman gov
ernment knew that its throne in Palestine
was seated over a vo'cano, which was liable,
at auy time, to break forth, and, hence, they
kept a large force at hand ready to quell
any popular uprising. Especially were they
watchful during the progress of a least like
that of Pentecost, for, then, great numbers
assembled from all pans of the world, more
bitter in their hatred of the Roman rule,
even, than those who had constant experi
ence ofit. On this account, therefore, there
was a guard more than usually large, and
more than usually vigilant in the tower of
Antoni% The watchman, looking down
upon the court, easily could seethe commo
tion that had arisen, and, in a moment, it
was filled with Roman soldiers. Like the
mob at Ephesus, they knew that they were
liable to be called in question for that day’s
uproar, and the thought of this, as well as
lhe sight of the disciplined ranks of the sol
diers, had something to do with the alacrity
with which they left off beating Piul. Ran
down. To Ihe mob it looked as if the sol
diers were going to charge upon them.
Round with two chains. ’To two soldiers,
just as P ter was bound, when sleeping in
prison. His arms only being prisoned, be
was able still to walk. When thus pinioned
he scarcely could have helped thinking of
the prophecy of Agabus, an l of its quick
fulfillment.
The endeavor of the captain to ascertain
the offense of wtiich, he took it for granted,
Paul was guilty, was unsuccessful, Like the
similar riotous assembly at Ephesus, “the
more part, knew not wherefore they were
come together.” No two agreed as to the
cause of their assault upon the prisoner.
D spairingof finding out what his crime was,
lie com nanded him to be carried into the
“castle.” or rather, barracks.
Brave (35-39). —In ail this there was
much to try one’s nerve If takes a courage
which but le v possess, unblencbingly to
face an enraged mob. He, already had had
a taste ot 1 h-ir anger, and, now that lie waif
surrounded by the guard, the multitude, dis
appointed of its prey crowd J so against
the soldiers that the pressure hit I Paul off
from his feet. It was in ilia’ -y that he
was “borne of the soldiers.” They could
not get at him, but they could, an and did, show
'heir impotent spite by crying: “Away with
him 1” It was the same cry that had spoken
the doom of Christ, some thirty yeai b.-.lore.
And how did Paul bear himself in the midst
of this terrible ordeal ? In a way t iat, com
pels our admiration. His courage never
deserts him ; he never loses i ven his com
-1% Ml
command. That ques ion, spoken as it was,
in Greek, revealed the fact to the uaptaiu
that he had been laboring under a mistake.
He had tiken Paul to be the Egyptian Im
postor who, Josephus says, led out a rabble
on the heights near the city, promising them
that, at his word, the walls of Jerusalem
should fall down. His deluded followers
were routed and scattered by Felix, but he
escaped. Perhaps the captain was a little
disappointed that Paul was not the Egyptianl
His question, literally, is: “Then thou art
not that Egyptian?’ Upon learning whence
he was, he treats him with more respect,
and readily grants him leave to speak to
the people. But th'iß permission never
would have beeu granted, we may be Bure,
merely from the fact that Paul was a citi
zen of Tarsus. Tits carriage in peril had
commanded the respect of Uie eoldier, who
knew how to appreciate true courage. As
the raging of the waters but the more clearly
snow how immovable is the rock against
which they dash, so every trial but made
the real greatness of the apostle the more
conspicuous.
We think our friends will all agree that
the lesson committee have chosen a queer
place at which to close this lesson. They
leave Paul just as he is ready to speak to
the people. We shall have to wait a whole
week for the sermon! Iu order to be effec
tive, things usually have to make closer con
nections than that 1
There is one good reflection that we can
leave with our classes as a closing thought;
and that is, that this arrest was God's way
of answering Paul’s desire to go to Rome I
He put him on his way without expense to
himself or to the Churches, and that, too,
without mateiially hampering him in his
mission ot preaching the gospel 1 No doubt
that he would have choseu uifferentlj had a
choice been given him—but would he have
chosen so wisely? We see iu this, 83 in so
many of the instances we have studied, how
“all things work together for good to them
that love God,” and how it is that the Lord
can make the wrath of man to praise him.
SUGGESTIVE TO FAULT-FINDERS.
“Now, deacon, I've just oue word to say.
I can’t bear your preaching I 1 get no good.
There’s so much iu it that l don’t want, that
I grow lean on it. 1 lose my time and
pains.”
“Mr. Bunnell, come in here. There’s my
cow Thankful -she can teach you theologyl”
“A cow teach me theology I What do you
mean?”
“Now see I I have just thrown her a fork
ful ot hay. Just watch her. Taere now I
She has found a stick—you know sticks will
get into the hay—and see how she tosses it
to one side and leaves it, and goes on to eat
what is good. Theie again! She has found
a burdock, and she throws it to one side aud
goes on eating. And there 1 She does not
relish that bunch of daisies, and she leaves
them, aud —goes on eating. B-fore morning
she will clear the manger ot all, save a few
sticks and weeds, aud she will give milk.
There's milk in that hay, and she knows how
to get it out, albeit there may be now and
then a stick or a weed which sue leaves. But
if she refused to tat, and speut the time in
scolding about the fodder, she, too, would
■grow lean,’ and tny milk would he dried up.
J ust so with our preaching Le. the old cow
leach you. Get ail the good jou can out of
it, aud leave the rest. You will find a great
deal of nourishment in it.”
Mr. Bunnell stood sileut a moment, and
then turned away, sayiug. “Neighbor, that
old cow is no fool, at any rate. '—Dr. Dodd.
Closet Prayer. —There is nothing that
interests you that is too little to confide Ve
yturGod in the solitude of closet iwtajer.
You may enter into your chamber, and shut
your door, and secure of a kindly hearing,
you may tell your Father wnich is i secret
of little things that worry and vex you aud
returd you iu your spiritual life, which are
yet so iutle that you would be ashitra and to
confess to your nearest, triend ho.v great a
space they filled up iu your heart. Fix it in
your mind, that there is no duty, however
little, which we can do without God’s grace;
and no temptation, however small, which we
can resist without God’s grace.— A. R. H.
Boyd.
There are some better than they seem.
Partly lrom timidity and self-distrust, partly
from temperament, partly from a kind of
pride, they conceal their religion. They do
pray in secret, strive against s.n, read the
B ble, but they wear an air ot indifference or
of apathy. Yet they have no right to do
this. They violate a plain command. They,
are not thus the “light of the world, ’•