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Sparks For Your Tinder 
 
 MY 
 
 REV. G. R. WHITE, B.A. 
 
 YARMOUTH, NOVA SCOTIA. 
 
 WITH AN INTRODUCTION RY 
 
 REV. I). A. STEELE, M.A. 
 
 AMUIiUST. N.S. 
 
 • • • 
 
 ... . 
 
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 Nothing ^reat ever began great. ' ' 
 
 Joseph Di: m a is ire. 
 
 MONTREAL : 
 WILLIAM DRYSDALE & CO. 
 1893- 
 
t 
 
 Entered according to Act of Parliament of Canada, in the year 
 eighteen hundred and ninety-three, by William Duysdale & Co., 
 in the Office of the Minister of Agriculture. 
 
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TO THE 
 
 CHURCH AND CONGREGATION 
 
 OF THE 
 
 TEMPLE BAPTIST CHURCH, 
 
 Yarmouth, Nova Scotia, 
 
 THIS VOLUME 
 
 IS affectionately inscribed by 
 
 THEIR PASTOR. 
 
 38129 
 
INTRODUCTION. 
 
 This is my brotlier's first-born, and it is a child of 
 promise. It is like the sire, plain, straightforward, 
 honest, and practical, relieved, as all teaching ought 
 to be, by glimpses of poetry. Here and there, as at 
 page 20, in his plea for the Jew, he strikes a chord 
 that may be called eloquent. 
 
 The author is alive ; not a bookmaker because 
 driven to the literary by failure in public address, but 
 because he must say his say about the great inoving 
 forces of these busy last years of the century. He 
 talks to the college man, inciting liim to question 
 what God wants of him. He r >unsels the boys and 
 girls in that friendly, off-hand way ihat young people 
 like. He will be sure to win them. He deals with 
 Temperance incidentally and speciJilly. He is an 
 enthusiastic captain leading a band of young people. 
 He aims his .select shafts at the silly being who robs 
 himself in robbing his Lord. He freely uses illustra- 
 tions, like the great teachers of all ages, and thus 
 prevents the loss that many teachers suffer. Half 
 
IXTNODCXT/OX 
 
 T 
 
 i 
 
 men's labor is thrown away wlicn tlie\' confine them- 
 selves to the bare truth. " I have used similitudes," 
 saitl John Hunyan ; and they have floated his idea 
 down two centuries, as the downy win^s of the seed. 
 They would have stuck round the fences of the 
 Bedford fen-country, if old John had imitated his 
 prosy brethren ; but he gave them wings and they 
 soared and sailed to the ends of the earth. The 
 kingdom of heaven is like a great many things, and 
 Mr. White has in many forms shewn this. Here is 
 the dissipated son, broken down on hearing of his 
 father's kindness in providing for him in his will. 
 How close the application any one can see ; it is the 
 old story of the prodigal over again. The " rice 
 without curry" of the benevolent Karens is like the 
 homely but beautiful women we all meet. Dr. 
 Judson's disgust at the sentimentality of thoughtless 
 Christians is used to point another arrow : " My 
 hands were almost shaken off, my hair almost clipped 
 from my head, by those who would let missions die 
 for want of aid." Books to be read must be illus- 
 trated by picturings of some sort, and this modest 
 booklet has this quality. 
 
 There is a deal of good gospel in the following 
 pages, and while the teachings of Jesus infiltrate 
 
IXTKODLXTIOS'. 
 
 XI 
 
 themselves through every paj^e, we arc especially 
 invited to belioltl the Man, as in sufferin^js nianifokl. 
 He dies for us on Calvary. 
 
 Tile hook will do you <Tood. It has the vim of 
 youth in it, of a man determined to help men. The 
 writer is a i)reacher of righteousness, who believes 
 that what he says to one of our most intelligent 
 congregations is good enough to be put into more 
 enduring f(jrm. He is riglu. The address wliich 
 will not bear to be put into cold type now-a-days is 
 hardly worth "believing" at all. 
 
PREFACE. 
 
 We are not altogether ignorant of the fact tliat the 
 literary sea has become very tempestuous. We know, 
 as a rule, that only the most seaworthy crafts reach their 
 desired haven. But occasionally some frail bark scuds 
 before the storm and reaches the harbor, even when 
 great ships go down. It is with some such hope as 
 this we launch our little skiflf. And, to waft her on her 
 way, we breathe the humble, fervent prayer, that the 
 breakers may not engulf her ; but that some tempest- 
 tossed seaman, sailing the ocean of time, may take 
 heart again, as over the crest of the waves he espies 
 our pennant, and, along with us, casts anchor within 
 
 the veil. 
 
 AUTHOR. 
 
A 
 A 
 C 
 
 s 
 
 T 
 K 
 P 
 
CONTENTS. 
 
 Every Life a Plan of God 
 
 The Natural and Supernatural in the History of the 
 
 Jews 
 
 The Stunted Grace 
 
 The Claims of the Church on the Pastor's Wife 
 
 The Three Giants 
 
 Erring IN Vision — Stumhling in Judgment 
 The Bihle and Mother on Prohibition 
 
 Carey's Missionary Qualities 
 
 Paul's Helpers 
 
 He Knovveth 
 
 "Get Thee TO Shiloh" 
 
 At Calvary . . 
 
 A Word to the Girls . . 
 
 A Word to the Boys 
 
 Opportunity 
 
 Spare Moments: their Use AND Abuse .... 
 The Moral Effects of the Stage .... 
 
 Kindness to Animals 
 
 Paul's Panegyric on Love 
 
 I'AGi-: 
 
 19 
 31 
 
 45 
 
 55 
 
 63 
 
 73 
 
 83 
 
 91 
 
 99 
 107 
 
 119 
 127 
 '37 
 151 
 159 
 173 
 183 
 199 
 
p 
 
 m 
 
 !■ 
 
 
 f 
 
 
EVERY LIEE A PLAN OF GOD. 
 
 AN ADDRESS DELIVERED IJEEORE THE STUDENTS OF 
 
 ACADIA UNIVERSITY, SUNDAY EVENINc;, 
 
 OCTOHER 30TH, 1892. 
 
 " What wilt thoii have me to do ? " — Acts Ix., 6. 
 
 Our scripture sets before us a young man just 
 graduating from the schools of his day, much bothered 
 and perplexed about his future life work — Saul of 
 Tarsus. He is not alone. There are thousands of 
 young men and women in this land of ours unsettled 
 as to the future. For a solution to this great problem 
 we have Paul's method. It was prayer. " What 
 wilt Thou have me to do ? " This should ever be the 
 watchword of every humble, devoted child of God. 
 He will always find liis head and In's heart united in 
 what he will do for the glory of Christ who has done 
 so much for him. Perhaps the change was never so 
 marked in any man's conversion as in that of Saul, 
 for he now asks the Lord, whom he once despised 
 and rejected, what He would have him to do — a true 
 mark of humility and obedience. 
 
 Born of a proud, impetuous race — "of the stock of 
 Israel, of the tribe of Benjamin, a Hebrew of the 
 
Il 
 
 EVERY LIFE A PLAN OF GOD. 
 
 ' f t 
 
 ' ■ i 
 
 -, ■( 
 
 II 
 
 Hill 
 
 Hebrews " — such was Saul, as set forth in the sacred 
 story. Born at Tarsus, a city of Cclicia, he Hved 
 amid the classic glories of a land which was hallowed 
 by the words and deeds of men the world is slow 
 to forget — where all that was great in art, in learning, 
 in poetry, in oratory, and in song found fullest and 
 highest expression. 
 
 "And Saul, yet breathing out slaughter and threat- 
 enings against the disciples of the Lord, went unto the 
 high priest and desired of him letters to Damascus, 
 to the synagogue, that if he found any of this way, 
 whether they be men or women, he might bring them 
 bound unto Jerusalem." Such is the introduction 
 given us by the sacred writer, to Saul of Tarsus, the 
 fierce, bigoted, cruel persecutor of God's saints. Saul 
 draws near to Damascus. It is noonday. The bril- 
 liant eastern sun shines forth in all his glory. But lo, 
 a brighter light from heaven ; Saul is smitten down ; 
 a voice is heard — " Saul, Saul, why persecutest thou 
 Me ? " " Who art thou, thou bright and shining one ? " 
 " I am Jesus whom thou persecutest," thy Lord and 
 thy Redeemer. There comes immediate surrender. 
 The mighty fortress of Mansoul yields up to its law- 
 ful king, and Saul cries : " What wilt Thou have me 
 to do? If ever a man was divinely fitted for his 
 mission, that man was Saul of Tarsus. He brought 
 into the service of Christ an heroic heart in which 
 was strangely joined fervent love, and an unwavering 
 courage ; a mind able to rise to the most sublime 
 
EVERY LIFE A PLAN OF COD. 
 
 O 
 
 heights of human speculation, and to penetrate the 
 deepest recesses of the human soul. 
 
 In making a practical application of this prayer of 
 the Apostle to our own lives, let me say — 
 
 I. It is a mark of the highest wisdom to seek the 
 Divine guidance at all times and under all circum- 
 stances. Many Christians go on from year to year 
 perplexed about their future life work, who perhaps 
 have never diligently enquired of the Lord, just what 
 he would have them do ; and many more there arc 
 who are not willing to do that which the Lord seems 
 to direct, and perhaps the latter are more abundant 
 than the former. Like Naaman, we all want to do 
 some great thing, and because we can't do some great 
 thing we are not willing to do the little duties which 
 lie at hand, the doing of which may be God's way 
 of preparing us for some greater work, some broader 
 field of usefulness. 
 
 Now, I think we should feel that the Lord has 
 some special work for each one of us, as truly as lie 
 had for Paul. There are no trifles with God. All 
 His works are a reality ; all His creatures are formed 
 for a special purpose. It might not be a difficult 
 task for me to pursuade you that (jod had a special 
 purpose to serve in the life of Paul, for He says — 
 '* He is a chosen vessel unto me to bear my name 
 unto the Gcfitiles ; " but the task will be to persuade 
 you that God has a special purpose in your life, and 
 has created you for a special work in the great scheme 
 
f). 
 
 EVERY LIFE A PLAN OF GOD. 
 
 \S\ 
 
 •'I 
 
 I 'I 
 
 of redemption. A work which no other can do, and 
 if not done by you, it never will be done. It appears 
 to me that some such thought of the sacredness of 
 hfc, must take possession of our souls before our best 
 work can be done for God and humanity. And such 
 a thought is an inspiration to any man. The Apostle 
 declares this when he said, " We are workers together 
 with God." Then, if God has a special purpose to 
 work out in each individual life, how anxious we 
 should be to know what it is, in order to work in 
 harmony with God. The late Prince Albert had as 
 a maxim : " Find out the plan of God in your genera- 
 tion ; and then beware lest you cross that plan or 
 fail to find your own place in it." I'rom what we 
 know of God's care for His creatures we should feel 
 that Me has a wise purpose to serve in our lives, how- 
 ever humble they may be. What we see in the lives 
 of partriarchs, prophets and apostles is to be seen in 
 all men. These are only examples of what every 
 man's life is in the mind of God. Dr. Watts has beau- 
 tifully expressed that thought in one of his hymns — 
 
 "The very law which moulds a tear, 
 And bids it trickle from its source, 
 That law preserves the world a sphere, 
 And guides the planets in their course." 
 
 The God who directed and moulded the life of 
 Abraham is directing and moulding the life of each 
 humble, trustful believer to-day. Paul's helpers were 
 as much ordained to the work as was Paul. We are 
 
EVERY LIFE A PLAN OF GOD, 
 
 apt to lose sight of this fact in their lives and in our 
 own. History has much to say about Napoleon, 
 Wellington and Washington, but little for the noble 
 heroes who laid down their lives as their helpers. 
 But while earth fails to record their names and cherish 
 their memories, heaven does not. We see design in 
 all the material universe, not only in the everlasting 
 hills, but in the lowly ])lain ; not only in king of the 
 forest, but in every blade of grass that holds the dew- 
 drop in the glory of the morning sun. Science points 
 out the finger of God and beholds the hand-writing of 
 the Almighty, as plainly upon the time-worn face of 
 old Blomidon, as upon the tables of stone delivered 
 to Moses upon the Holy Mount. There can be 
 nothing more delightful to the true student of nature 
 than to trace the hand of the Great Designer in all 
 His works. Whether we climb to mountain top or 
 go down into the bowels of the earth, we find around, 
 beneath and above us marks of the same creative 
 genius, plan and design of the same creative hand. 
 "If God so clothe the grass of the field, which 
 to-day is, and to-morrow is cast into the oven, shall 
 He not much more clothe you, O ye of little faith ? " 
 If design, plan, forethought, mark the birth, life, 
 growth and death — the beginning and the end of the 
 material universe, how comes it to pass that your life, 
 made in the image of God, has been left out ? It is 
 not so. God has a special purpose in your life, as 
 truly as in the life of an Abraham, a Moses, a Joshua, 
 
8 
 
 EVERY LIFE A PLA.V OF GOD. 
 
 a Jacob, or a Joseph ; and you arc as much a chosen 
 vessel to bear His name to the Gentiles as was Saul 
 of Tarsus. 
 
 A^ain, it is wise to use Paul's method for solvinj^ 
 life's problem, because duty is made plain in answer 
 to prayer. Hut don't be deceived, you will not, you 
 cannot see the whole plan at once — not necessary, 
 not right that you should. Should God show the 
 whole plan at once, some mijjjht be elated beyond 
 measure, while others would be cast down, not know- 
 ing how joy could be drawn from such a bitter cup. 
 Abraham, Moses and Paul only saw portions of the 
 divine purpose ; to them the future was as much 
 hidden as to ourselves, and only such portions revealed 
 as were needed to stimulate them for duty. It is quite 
 easy for us now to see that God had a settled purpose 
 in all their varied experience since the drama of their 
 lives has been acted out. We can easily trace the 
 parts and feel sure that God was guiding them. And 
 it is from the fact, that the purpose and plan were 
 there, though unseen by them, that should give us 
 courac^e and arm us for the conflict. 
 
 When God wanted a tabernacle in the wilderness 
 He called Moses aside and showed him the plan and 
 specification, and said : " See that you make all 
 things according to the pattern." Moses might have 
 said, Lord it is a hard task ; it can't be done, we have 
 neither the men nor the material here in the wilder- 
 ness. But back of Moses stood God, to endow 
 
EVERY LIFE A PL AX OF UOD. 
 
 9 
 
 cunning workmen in silver and j^^oltl. Tlierc was 
 latent power and wondrous skill in the camp of Israel 
 of which even Moses had not tl reamed. The very 
 t^cnius and skill of Jehovah lay hack of the pattern. 
 God had his ideal, and He stood by it and worked 
 into the heads and hearts of the men of Israel all the 
 cunnin<^ craft and human L(enius that the model 
 demanded. God has His plan and purpose in these 
 lives of ours. Like the sculptor, who saw the anL;cl 
 imprisoned in the block of marble, and resolvetl to 
 release it ; so God beholds our imprisoned spirits, and 
 resolves to release them. A hij^h ideal this, " tiiat w c 
 be conformed to the imai^e of His Son." It stamps 
 life with a sacredness all divine, l^ack of your weak- 
 ness, back of your repeated failure, stands the (jod 
 of Infinite supply, who shall yet push to completion 
 His great purpose. " There is a divinity that sha[)cs 
 our ends, rough hew them as we may." There is a 
 God working behind that humble desire of yours to 
 be like him. And He is the refiner and purifier of 
 silver, who never leaves the crucible until He sees 
 His own image reflected therein. 
 
 But there are times in all our lives when the horizon 
 must lift, the prison walls must enlarge, or we fall a 
 prey to despair. Such exi)eriences came to I'aul. 
 We see him, the blind prisoner at Damascus ; for 
 three days the light of heaven had been shut out ; 
 three days he is in communion with his God alone. 
 Doubtless the burden of his prayer was *' Lord, what 
 
10 
 
 F. VERY LIFE A PI. AX OF COl\ 
 
 wilt Thou have inc to do?" The vision can tarry no 
 longer, prayer must be arjswcretl, Paul must liavc a 
 j^h"mi)se of the future or his ^^reat lieart will break. 
 Yes, it is a necessity that the curtain lift. The Loril 
 said unto His servant, "Ananias, arise, ^o into the 
 street that is called straight and etujuire in the house 
 of Judas for one called Saul of Tarsus — U,r behold 
 he prayeth." 
 
 On another occasion, while at Corinth, the Jews 
 lilasphcmed and opj)ose(l him : " l*aul shook his rai- 
 ment and said unto them, 'your blood be upon your 
 own head ; I am clean.' " Paul was discourai^cd. He 
 must sec the future. The Lord came to him in the 
 nii^dit vision and said, " I*aul, be not afraid, but speak, 
 and hold not thy peace ; for I am with thee, and no 
 man shall set on thee to hurt thee ; for I liave much 
 people in this city." And there he remained for a 
 year and a half, and planted the Church of the 
 Corinthians, to whom he afterwards penned those 
 beautiful letters, I. and II. to the Corinthians. 
 
 Again, on that dismal sea voyage to Rome. After 
 fourteen days of darkness, storm and danger, "when," 
 according to Luke, *' all hope of being saved was 
 taken away," God appeared to Paul and drew the 
 curtain, and said : " Fear not, Paul, thou must be u 
 brought before Caesar ; and lo, God hath given thee 
 all them that sail with thee." And these are only 
 examples of what the Lord did through the entire 
 life of his apostle, revealing to him his purpose, 
 
Ill 
 
 EVhkY IIFR A PLAaX Oh iiO/K 
 
 11 
 
 and makiiif^ plain tlic paih of duty in the hour of 
 need. Rev. V. W. Me) < r sa\ s : " The a^eiit must 
 yield himself to Cforl's plan. It is always safe to stop 
 still where we are till God .shows Hi^ plan. Three 
 si^ns must concur ; first, the voice within ; second, tlie 
 Word of God without, and third, the circumstance, or 
 l)rovidential si^n." What les.sons are here for us! 
 Amid all the perplexities of life, when, like Paul, your 
 way .seems hed<;ed up, learn like him to coinmit all to 
 God, as unto a fait'nful Creator. 
 
 II. How are we to be assured that the answer is 
 from the Lord? God, the Holy Ghost, will make it 
 clear, both by shuttinij up the old and opening up 
 new avenues, or b}' hedijin*; us in to the place we 
 now occupy, if that be where we can best glorify Ilim. 
 We should be as willing to stay as go, if that be the 
 will of Providence. Frances Ridley Ilavergal says 
 we are more ready to listen to the Lord's "come ye," 
 than to obey His "go ye." Some one has said "that 
 we should stand by our prayers in holy expectation 
 of the thing we have begged of God." There is 
 much that is called prayer that is not prayer, and 
 will never receive an answer ; but real prayer always 
 receives an answer from Heaven. Paul had no doubt 
 as to the answer from the Lord, when Ananias 
 addressed him as " Brother Saul," and said, " even 
 Jesus that appeared unto thee in the way as thou 
 camest, hath sent me that thou mightest receive thy 
 sight and be filled with the Holy Ghost." 
 
 I" 
 
12 
 
 EVERY LIFE A PL AX OF GOD. 
 
 But there is one motive that should rule us at all 
 times, that is, strive to do the best and make the most 
 out of present opportunities and circumstances, and 
 trust God to lead us out into greater fields of useful- 
 ness as rapidly as we arc prepared to occupy the 
 ground. This was Paul's method. As soon as he 
 was converted, he began to work for liis new Master 
 as diligently as for the old one. The field for the 
 willing worker is always at hand, op[)ortunities are 
 never wanting for those who are ready to embrace 
 them. 
 
 Paul preached Christ at Damascus ; persecution 
 grew too hot, by that means God led him out into a 
 greater sphere of usefulness. And throughout his 
 whole life you will see how God heard his prayer and 
 made the answer plain by circumstances. God offers 
 us a constant leadership. " I am the Good Shepherd. 
 I know my sheep and am known of mine." 
 
 But before you offer the prayer, " what wilt thou 
 have me to do?" be sure you are willing to obey 
 when the answer comes, for there is much truth in 
 that old saying of the man who was looking for work 
 but all the time praying that he might not find any. 
 If there is a willing mind, a soul truly desirous to 
 know the will of God, the Lord will not leave that 
 soul long in the dark. But I fear there are some 
 Christians who don't think much about the purpose 
 God has in their conversion and Christian life, or if 
 He have any such purpose they are satisfied for Him 
 

 EVERY LIFE A PL AS' 
 
 OF GOD. 
 
 
 13 
 
 to work 
 
 it out as 
 
 He thinks best 
 
 at least 
 
 they 
 
 give 
 
 themselves Httle 
 
 concern about the matter. 
 
 The 
 
 pos- 
 
 sibilities of such souls are truly unexplored* mines ; 
 they may possess great wealth, much silver and gold, 
 but the world will not be much the richer for their 
 having lived in it ; and they will never know how 
 large a place the Lord had for them, or how many 
 jewels might have decked their starless crowns. God 
 will never force the plan of any man's life upon him : 
 "The secret of the Lord is with them that fear Him, 
 to such He will show His Covenant.'' " They that 
 wait upon the Lord shall renew their strength." It is 
 to the humble and contrite heart the Saviour comes. 
 There is no royal road to religion any more than to 
 education. There must be a seeking to find, a knock- 
 ing before it \\\\\ be opened, an asking before we can 
 receive. "What wilt Thou have me to do?" Dear 
 Lord show me the plan of my life, or enough to guide 
 me in the way. Many a child of God has been 
 quickened into new life as he has seen God's purpose 
 unfolding before him, and has been made increasingly 
 useful as he has seen how large the thoughts of God 
 were toward him, and how he had counted him 
 worthy of such a place of usefulness in His Kingdom 
 on eprth. 
 
 A story is told of a wayward son whose early life 
 of dissipation had brought his father's gray hairs with 
 sorrow to the grave. On funeral day, as the cold 
 clods fell upon his coffin and the minister pronounced 
 
 .1 
 
14 
 
 EVERY LIFE A PLAN OF GOD. 
 
 in slow, and solemn tones, " dust to dust and ashes 
 to ashes," the boy stood unmoved. The mourners 
 returned home, he among the number ; in a few days 
 after, when the will of the dead father was read, and 
 the wayward son received an equal share with the 
 other members of the family, he broke down and 
 sobbing said : " I did not think that father would 
 remember me in his will." And many wayward 
 children of God will be melted into tears when at 
 last they shall see the whole purpose of their human 
 life spread beTore them, and see how largely God 
 has remembered them in His last will and testa- 
 ment O how infinite His love ! how large His grace. 
 I will not blot out their names. I will heal all their 
 backslidings, and love them freely. 
 
 It may be there are young men and women here 
 to-night who need to offer this prayer : *' What wilt 
 Thou have me to do?" Dear Saviour, make the 
 path of duty clear and plain, that in some humble 
 way I may strive to fill up that measure of usefulness 
 of which Thou hast counted me worthy. There are 
 young men whose hearts almost sink by times for 
 fear they have made a mistake in their calling. I 
 think it is well to have the question settled as early 
 in College life as possible. For it is an education in 
 itself, to see how your increase of knowledge will 
 focus itself upon your chosen profession. But let the 
 question be settled after the Pauline method. Indeed, 
 that is the only way to settle effectually any of life's 
 
E VER V LIFE A PLAN OF GOD, 
 
 15 
 
 problems. Whether we be mechanics, lawyers, 
 preachers, teachers or professors, we will never do 
 our best until we have the assurance that we arc 
 called of God, as was Paul. This life calls for faith, 
 and such a faith as built the pyramids and discovered 
 America, if we are to get out of life what God has 
 planned and purposed for us. Schiller says: "If 
 there had been no undiscovered world lying far to 
 the westward, one would have risen from the sea to 
 reward the faith of Columbus, urging his way across 
 the untravelled deep." Be that as it may, there is 
 a God who will answer every earnest, honest request 
 to be guided right. 
 
 ** Make you Ilis service your delight, 
 Ile'Il make your wants His care." 
 
 "In His name" was the motto of the persecuted 
 Waldensians. It was their form of salutation when 
 they met and when they parted. It expressed their 
 supreme idea of life, and all that made it worth living. 
 They said it at their weddings and repeated it at 
 their funerals ; and it lifted to a sublime dignity their 
 daily work in the field and in the vineyard. Should 
 we take as the motto of our lives, " What wilt Thou 
 have me to do?" how exalted life would become. 
 It would settle a thousand difficulties in this com- 
 mercial ac^e of the world and of the Church. What a 
 tendency in this age on the part of Churches and 
 individual Christians to drift from these simple moor- 
 
 I? 
 I 
 
 V.' 
 
 'i; 
 
 1-i 
 
10 
 
 EVERY LIFE A PLAN OF GOD. 
 
 ings. We need a return to first principles, to the 
 simplicity of faith in the Crucified Son of God, 
 Then it would matter but little what the employment 
 be, whether we be servants or masters, students or 
 professors, laborer or capitalist, if we only lived as in 
 God's sight. It would sanctify the meanest work, 
 and so "make drudgery divine ;" then we could say 
 with the sainted John Eliot, *' Were I to go to 
 Heaven to-morrow I should do what I do to-day." 
 Then would all our days be sanctified, and all life 
 ennobled and adorned with a consciousness of that 
 Presence that is joy here and fullness of joy hereafter. 
 
 r 
 
THE NATURAL AND SUPERNATURAL IN 
 THE HISTORY OF THE JEWS. 
 
 ill 
 
 V' 
 

 THE NATURAL AND SUPERNATURAL IN 
 THE HISTORY OE THE JEWS. 
 
 The histories of the nations are but strangely 
 wrought tragedies ; tiiey rise and pass in panoramic 
 splendor before the gaze of the beholding world and 
 vanish. In Greece may be seen a drama grand and 
 inspiring, but her glory has long since faded into the 
 shady past — *' it is Greece, but living Greece no more." 
 Rome lives as a tragic dream, in which her iron hand 
 laid low all who dare oppose her. But these arc of 
 the past, and no longer are we brought into immediate 
 contact with them ; and as the centuries recede, their 
 memory and their history recede with them. Years 
 are crowded into single days, whole centuries into 
 single years, and thus we feel but the icy grasp of a 
 vanished hand. 
 
 But the Jews, although their antiquity reaches far 
 back of either that of Greece or Rome, are still present 
 with us. They are the " peculiar people," and their 
 history is as truly a peculiar history as they arc a 
 peculiar people. Other nations have preserved their 
 national pride only so long as they maintained a 
 separate and distinct existence ; and when their 
 national ensign was snatched from them by conquer- 
 
20 
 
 NATURAL AND SUPERNATURAL. 
 
 ! 
 
 Ill: 
 
 iiig foes, with it all national independence was sur- 
 rendered. Not so with the Jew ; his boast and his 
 glory are his race and his history : " though cast down 
 he is not destroyed." While there is no spot on earth 
 which they can call their own, and although no flag 
 floats over them, they are as truly a separate and dis- 
 tinct people to-day as when Nineveh, Babylon and 
 Palmyra looked to Jerusalem as their peer. 
 
 The history of the Jews is a paradox — no nation so 
 blessed, no nation so cursed, no nation with a history 
 so black, no nation with a history so illustrious. For 
 the Jew, marvels have been wrought. For him, 
 Egyptian shackles have burst from his wrist with- 
 out an effort ; for him the sea divides, while it swal- 
 lows up his enemies ; for him, the Jordan stops its 
 ceaseless flow ; for him, the solid rock becomes a 
 gushing fountain and the dew his daily bread ; for 
 him, on smoking, thundering, trembling Sinai, a divine 
 law is given, written by God's own finger ; for him, 
 empires have risen, flourished and gone into decay. 
 Such have been the displays of Omnipotence on his 
 behalf. 
 
 On the other hand, no nation has been so openly 
 cursed. The Jew has been oppressed, outraged, ban- 
 ished, imprisoned, hanged, robbed, tortured, burned ; 
 all nations have vied with each other to trample him 
 down. Ostracised socially, banished politically, an- 
 athematized ecclesiastically, the miserable and hated 
 Jew has been compelled to drag out an existence 
 
XATl'RAI. AXD SUrERXArURAl.. 
 
 21 
 
 among his bitterest etieniies. ICvcn Cliristian l^ng- 
 land has done lier full share in filling up this dark 
 page of human woe. In tlie twelftli century, extor- 
 tion, confiscation of property, murder; in the thirteenth 
 century, banishment from the realm ; to the middle 
 of the nineteenth, civil disabilities. Only a little over 
 a quarter of a century of freedom absolute. And all 
 this in the land of the free. The awful predictions 
 of God and man have been meted out to the '* chosen 
 people" in good measure, shaken down, running over. 
 Even their self-invoked curse on Calvary's mount — 
 " His blood be upon us and on our children " — has 
 been dreadfully answered, and for over eighteen cen- 
 turies scattered and pealed Israel lias been smarting 
 beneath the withering curse of a rejected Saviour 
 
 This ever-varying relation ot God and man in the 
 interplay of human and divine elements in the history 
 of the Jews has caused many to look upon Jewish 
 history as a series of contradictory statements. Ikit 
 this is largely due to the study of isolated portions 
 rather than the study of their hfstory as a whole, as a 
 divine purpose working through a human agency. 
 
 Since the Jewish drama has been acted out, it is not 
 difficult for us to analyse and separate it into its two 
 elements — the human and the divine, or the natural 
 and the supernatural. 
 
 Modern science has struggled hard to rob Jewish 
 history of the supernatural, and to account for its 
 miracles by natural causes. In order to accomplish 
 
 k 
 
 i 
 
'}'> 
 
 AATC'KAL Ai\D SUPER X AT CRAL. 
 
 Ii I 
 
 ■\ 
 
 this, various theories have been advanced. Kor 
 cxampk', one writer (accountings, by a natural cause, 
 for the dividin*; of the Red Sea) says, '* that a stronj^ 
 cast wind had been blowin*];', doubtless, for some time 
 previous to the arrival of Moses at the arm of the sea, 
 and the wind had so forced back the waters that 
 Moses crossed on dry laiul." l^ut he fori,'ot to 
 ex'phi'n, on a scientific basir., just how tlie wind hap- 
 pened to stop blowing when Pharaoh's proud host 
 ,i,^()t into the bed of the sea ; doubtless there was a 
 want of clearness in his own brain. Tlie learned 
 Darwin silenced for ever the bilk about the super- 
 natural when he says : " There is no such thing as 
 the supernatural ; it is only superhuman, while the 
 natural force's are still workint^ above human com- 
 prehension." This is only a play en words, and the 
 great fact of the supernatural clement in Jewish his- 
 tory is still with us, account for it as we may. And 
 it must be evident to every student of history that 
 God is seen working in and through the Jewish nation 
 in a way and manner He is not seen working in and 
 through any other nation or peoples. 
 
 These distinguishing characteristics are strikingly 
 set forth, in the early separation of the nation, by the 
 call of Abraham from the Ur of the Chaldees to 
 become the father of a great nation. And through 
 every crisis of his history may be seen two elements — 
 one secular, the other religious ; the one forming the 
 past, the other reaching on to the future. There was 
 
NATURAL AND SUPER NATURAL, 
 
 »)'• 
 
 mO 
 
 nothiDg very striking in the simple fact that Abraham 
 migrated from the Ur of the CluiUlees ; many had 
 gone the same way before him, and tliousands followed 
 after him. While this was the natural element, " there 
 was," says Stanley, " another aspect which the sur- 
 rounding tribes saw not, but which is the only point 
 we now see distitictly : ' The Lord said unto Abraham, 
 get thee out of thy country and from thy father's 
 house into a land I will show thee ; and I will make 
 of thee a great nation, and I will bless thee and make 
 thy name great ; and thou shalt be a blessing ; and I 
 will bless them that bless thee, and I will curse them 
 that curse thee ; and in thee shall all the families of 
 the earth be blessed.'" And Stanley adds : "Inter- 
 pret these words as we may— give them a meaning 
 more or less literal, more or less restricted — yet with 
 what a force do they break in upon the homeliness of 
 the rest of the narrative ; what an impulse do they 
 disclose to the innermost heart of the movement ; 
 what a vista do they open, even to the very close of 
 the history of which this was but the first beginning." 
 In order to the fulfilment of a promise so sweeping 
 in its extent, we see the supernatural wisdom of 
 choosing a people through whose succeeding genera- 
 tions this promise might find its literal fulfilment. 
 The way in which this promise was understood by 
 Abraham may be seen in his obedient life, and in the 
 early and rapid manner in which the thought that 
 God had set apart the Jewish nation for some special 
 
 'ii 
 
24 
 
 NATURAL AXD SUPERXATURAI.. 
 
 
 purpose found its way into the generations that fol- 
 lowed. This great truth was indelibly stamped ui)()n 
 their minds by the miraculous manner in which (iod 
 delivered them from Ivgyptian bondage. The fact 
 that they were a "chosen nation, a peculiar people," 
 was unfolded with increasing clearness in the early 
 Hebrew literature : " The moutitains shall bring peace 
 to the people, and the little hills by righteousness. 
 He shall come down like rain upon the mown grass, 
 as showers that water the earth. In his da)- sliall the 
 righteous flourish, and an abundance of peace so long 
 as the moon shall endure." The sacred history from 
 first to last is the development of this grand idea of a 
 universal blessing by means of a chosen people. In 
 the call of Abraham God elected the Hebrew nation 
 henceforth to be I lis people, set apart and ct^nsecrated, 
 directly or indirectly, for His service : a nation founded 
 with the design to bless the whole earth. The large- 
 ness of the promise hid with the " chosen people " is 
 a grand illustration of its supernatural character. To 
 Abraham was given the promise: " In Ihy seed shall 
 all the families of the earth be blessed." Whence this 
 germ truth of the brotherhood of man ? No heathen 
 literature contained a promise so universal in its 
 character. The spirit of the philanthropist dwells 
 not with heathen nations ; they can be patriots, but 
 beyond this they cannot go. But, on the other hand, 
 what a unity of the race is suggested in the words : 
 "All families of the earth shall be blessed." How 
 
NA TUh\4 1. A Nn SI 'PE AW A TURA I. . 
 
 25 
 
 (liff'^rciit from the refinement and culture of tlic 
 he.'iihen : "He must be a fool," sa\'s C'elsus, " who can 
 behevc that (ireeUs and harl)arians in Asia, lunopc 
 and Lybia — all nations to the ends of the earth — can 
 imite in tlie one and same reli^non." \'ct here, in the 
 Hebrew scriptures, is a thou;^dit far in adxance of the 
 most refined, tlie most cultured of tiie heathen at that 
 period of the world's histor)', or, indeed, au)' period 
 since. One God, one faith, one form of relii;ioii for 
 all mankind is declared by the Hebrew writers. That 
 the nation with whom this universal relij^ion was 
 entrusted often lost si^ht of this i^rand truth is 
 obvious from the open idolatry and sin and unbelief 
 into which they so constantly fell. 
 
 Hut we see not only the elements of the natural 
 and supernatural in this early choice of the Jewish 
 nation, but also in their seclusion from the world at 
 larfje. I Icrc is a sccmin;^ inconi,n'uity : a world-wide 
 religion i^iven to one nation, and that a distinct and 
 secluded one. A people who were under the most 
 stringent commands to sei)arate themselves from all 
 other peoples. A nation whose hand was against 
 every man's hand, and the hand of ever\' man against 
 them. But even here we .see more than human 
 wisdom at work. It was necessary that a people who 
 were to be the depository of the true religion should 
 b2 separate in order to understand its true s[)irit. 
 They must become permeated with the truth before 
 they could dispense it to others. " Drink deep or 
 
26 
 
 NATURAL AND SUPERNATURAL. 
 
 
 taste not the Pierian spring" is as true in religion as 
 in philosophy. How this religious element was de- 
 veloped in the inner consciousness of the Hebrews 
 during the year of their secluded prosperity may be 
 seen in the unparalleled persecution they suffered 
 during the latter part of the nation's history for their 
 religion and their " Holy Land." While we see that 
 the outward institutions of the Jews were antagonistic 
 to the uin'versal spread of the truth, their literature 
 was loud in its praise of universal blessing. The 
 Messianic proi)het breaks forth in universal language : 
 " The wilderness and the solitary place shall be made 
 glad, the desert shall rejoice and blossom as the rose 
 for as the earth bringeth forth her bud, so shall the 
 Lord cause righteousness and praise to spring forth 
 before all nations. The earth shall be full of the 
 knowledge of the Lord." Here is a promise greater 
 than Jewish institutions, greater than the Jewish 
 people themselves, greater than human wisdom. How 
 shall we account for it only on the grounds of the 
 divine element in the history of this people ? The 
 natural element is that they were a people descended 
 from Israel, but the supernatural is hidden within the 
 heart of the true Israel. This is the New Testament 
 idea : *' They are not all Israel which are of Israel, 
 neither because they are the seed of Abraham are 
 they all children, for he is not a Jew that is one out- 
 vrardly, but he is a Jew that is one inwardly." It was 
 this inner, this hidden life that found utterance in the 
 
NATURAL AXD SUPERNATURAL. 
 
 27 
 
 prophecies and psalms ; and that which gave to Jewish 
 history its true meaning. 
 
 There is much in their separate and secluded life 
 that is analogous to the Christian system. It, too, 
 demands a separation : " Come ye out from among 
 them, be ye separate and touch not the unclean thing, 
 and I will receive you." The Christian, like the true 
 Israel, has a hidden life ; though in the world, he is 
 not of it. God's people are separated to unite. Chris- 
 tianity divides to harmonize. The Christian separates 
 from the world, to draw the world to himself, until all 
 men yielding to the attraction become the people of 
 God. Judaism was the rough kernel cast into the 
 Jewish soil, but containing life, and after two thousand 
 years of a germinating process the time came when 
 the natural element must die and the supernatural 
 spring into a new and greater life. 
 
 But the marks of the natural and supernatural may 
 be seen, also, in the dispersion of the '* chosen people" 
 among all nations, carrying with them the knowledge 
 of the one true God. Although we may assign natural 
 causes for the downfall and scattering of the Jews, it 
 is as truly a part of the Divine purpose as were the 
 call of Abraham and the secluded life of the nation. 
 Therefore, it ill becomes us to scorn a people so highly 
 blessed of God in the past, and containing such 
 glorious promises for the future. Whether the hills 
 of Judea will again be trodden by the seed of Abraham 
 and Palestine again become an object of wonder or 
 
 • i 
 
 
 
28 
 
 NATURAL AND SUPERNATURAL. 
 
 I! 
 
 > 11 
 
 I 
 
 
 
 no, great things are in store for Israel : " The mouth 
 of the Lord hath spoken it," and his arm hath lost 
 none of its power. " For," says Paul, '' if the casting 
 of them away be the reconciling of the world, what 
 shall the receiving of them be but life from the dead." 
 Then the chosen race — hated, cursed and rejected — 
 .shall be restored to the favor of their King, whom 
 they have so shamefully treated, condemned and 
 crucified. Then shall the former glory of Israel be 
 restored, and all nations .shall behold with adoring 
 wonder the unchangeable love of God. We should 
 ever realize that we are under a great debt of grati- 
 tude to the Jew for preserving for us the oracles of 
 God and the true religion through a long period of 
 darkness and corruption. Let it be remembered that 
 all that was human in the great work of redemption 
 was Jewish ; that Christianity is only Judaism stripped 
 of its ceremonial dress — a loosing of the natural and 
 the expanding of the supernatural. 
 
 As we take our stand at the close of the Jewish 
 dispensation we are forced to the conclusion that God 
 has been leading His chosen Israel all the journey 
 through. Deny this, and the whole Jewish fabric falls 
 to the ground without a meaning. Their whole his- 
 tory is but one rounded period, ono sweeping purpose 
 from the call of Abraham until the heavenly choir 
 broke the silence on Bethlehem's plains, proclaiming : 
 " On earth peace, good ivill toivards men ! " 
 
THE STUNTED GRACE. 
 
THE STUNTED GRACE. 
 
 " See that ye abound in this grace also. — II. Cor. viii., 7. 
 
 I have no apologies to offer for discussing the sub- 
 ject of Christian beneficence. As for the Church, 
 which is doing its full duty in this matter of Christian 
 giving, or for the individual, there is no theme so 
 pleasant and profitable as that of beneficence, and 
 for the Church which is not doing its full duty in this 
 respect, or for the individual, there is no kind of 
 instruction they need so much. The full develop- 
 ment of all the graces is but the normal growth of a 
 Christian. Hence the Apostle says, "As ye abound 
 in everything, in faith, and utterance and knowledge, 
 and in all diligence, and in your love to us, see that 
 ye abound in this grace also " — namely, the grace of 
 beneficence. For the space of two whole chapters, 
 the 8th and 9th of his second e[)istle to the 
 Corinthians, the apostle deals with this theme of 
 Christian giving ; and his deliverance upon it is more 
 complete than can be found elsewhere in Scripture. 
 The duty of giving, the measure of giving, and the 
 motives that should prompt us in giving, together 
 with two beautiful and worthy examples, are laid 
 down with much clearness and force. Paul's long 
 
* 
 
 MO 
 
 THE STUNTED GRACE. 
 
 stay in Macedonia had impressed him with the great 
 zeal and generosity of the Churches in Northern 
 Greece, and he commends the example of those who 
 in a great trial of affliction had out of " their deep 
 poverty abounded unto the riches of their liberality." 
 Their deep poverty, rather than being a check upon 
 their liberality, was a helpful stimulus to their Christ- 
 iike beneficence. " For," he declares, " to their power 
 I bear them record, yea, and beyond their power, they 
 were willing of themselves, praying us with much in- 
 treaty, that we would receive the gift and take upon us 
 the fellowship of ministering to the saints." These 
 Macedonian Christians remind us much of the old 
 Karen pastor who, when asked how his people could 
 afford to give so much, for it was a time of sore 
 famine among them, *' Oh," said he with a contented 
 smile, " it only means rice without curry." They 
 could eat rice without curry, but as the redeemed of 
 the Lord of Hosts, they could not live without giving. 
 The Macedonians were also worthy examples in 
 other respects, and as the apostle says, " they first 
 gave their own selves to the Lord, and unto us. by 
 the will of God." He then calls to mind the beauti- 
 ful example of Christ : " For ye know the grace of 
 our Lord Jesus Christ, that though He was rich, yet 
 for our sakes He became poor, that ye through His 
 poverty might be rich." There must be first a deep 
 sense of consecration before there can be a high sense 
 of the duty of Christian liberality, and a hearty giv- 
 
THE STUXTED GRACE. 
 
 • )•> 
 
 > in 
 
 ing as unto the Lord. Paul's whole argument on 
 beneficence is based on the broad priiici})le that love 
 must and will promote a spirit of liberality; and if 
 the spirit of liberality be wanting, it is because love 
 to God is not supreme, for true beneficence is the 
 free and spontaneous product of a loving heart. 
 
 That there is much need of growth in this grace 
 among Christians must be apparent to all. ysii\Q\- 
 did the voice of divine providence call so loudl\- for 
 enlargement as to-day ; and never before were the 
 opportunities for growth so abundant. The design 
 of God is most plainly indicated in the rapid increase 
 of wealth that has been poured into the coffers of the 
 Christian Church during the last century. Long 
 since has He claimed the silver and gold for Himself, 
 and will doubtless set their vast machiner)' in motion 
 for His own glory. Since the Christian Church by 
 prayer and faith has been universally successful in 
 securing opportunities to declare the story of the 
 Cross among all nations, what we now need is the 
 means to send the consecrated herald to the ends of 
 earth. Then, and only then, can we most hopefully 
 look for the coming of the King. 
 
 But a new era is about dawning upon the Christian 
 Church in regard to the place and power of conse- 
 crated wealth in the great mission of the Gospel. 
 For God, by placing within her grasp sufficient 
 means to evangelize the race, in throwing the respon- 
 sibility of saving a lost world on the Church, in a 
 
 D 
 
\ 
 
 :J4 
 
 T//E STUNTED GRACE. 
 
 way atid manner He has not done since the apostoHc 
 a<^c, and the \va)' the Church is coming to feel the 
 respoiisibihty in this matter, may be seen by a state- 
 ment made before the EvangeHcal AlHance, held at 
 Washington in 1887, when it was stated that pro- 
 bably since 1850 more money had been raised by the 
 Protestant Churches of Christendom for purely evan- 
 gelical purposes, aside from current Church expenses 
 and local charities, than was raised in all the previous 
 eighteen centuries. But while great advancement 
 has been made, it only shows us how little they did, 
 and not how much we ar*:^ doing. For the increase 
 of Christian beneficence has not by any means kept 
 pace with the increase of wealth that has fallen to the 
 lot of the Christian Church. It has been stated on 
 good authority that while the evangelical Churches 
 of the United States hold within their possession one- 
 fifth of the wealth of the country — and perhaps they 
 are the most liberal people under Heaven^*-only one 
 per cent, of the gross amount is given for religious 
 purposes at home and abroad. The very stones cry 
 out, " where are the nine?" From these facts it is 
 quite evident that beneficence is the stunted grace in 
 all our Churches. There must soon come a revolu- 
 tion in our present system of giving if the Church of 
 Christ is to accomplish the grand work which an all- 
 wise Providence has plainly marked out for her. The 
 money power of the world has become so potent that 
 in the civilization and Christianization of the race 
 
THE S7 17X77:/) GRACE. 
 
 .",:. 
 
 that the Church can no lotif^cr afford to i\L,Miorc this 
 power, or her obh'gation to use it for tlie Divine 
 glory. For the time has come when the agency of 
 money must be more largely employed in the work 
 of the Lord. There is no longer a respectable stand- 
 ing in the Church of God for the miser, no longer can 
 he draw up his purse strings, and sneer at the mer- 
 cenary and worldly si)irit that has seized upon the 
 Church, while he seeks to meet his Christian obliga- 
 tions with sighs and cries. This is a day of nv?/ self- 
 sacrifice, a time when much besides prayers and 
 songs must be given for the salvation of men and the 
 glory of God. Never was there a time when God 
 determined to do so much through the agency of 
 hard cash as to-day. And all this but gives force 
 and emphasis to the admonition of the apostle — " See 
 that ye abound in this grace also'' 
 
 I. First, Why should we abound in this grace of 
 beneficence ? Because it is an act of worship, a 
 Christian duty, and a direct command of God — a 
 command with promise. " Honor the Lord with thy 
 substance, and with the first fruits of all thine 
 increase ; so shall thy barns be filled with plenty and 
 thy presses burst out with new wine. Give and it 
 shall be given unto you ; good measure, pressed 
 down, shaken together, and running over shall men 
 give unto your bosom ; and " it is more blessed to 
 give than to receive." In Malachi, God challenges 
 His people to bring their tithes into His store house, 
 
 fi 
 
36 
 
 THE STUXTED (;RACE. 
 
 Hi 
 
 and prove whether lie will pour them out a blessing 
 so that there should not be room enough to receive 
 it. These passages contain the substances of many, 
 both old and New Testament commands addressed 
 to the [)eople of God. Atid the testimony of those 
 who give liberally, at the present time, assures us 
 that these promises are always fulfilled. As we study 
 the life and words of Christ wc are surprised to see 
 how often He calls attention to this great theme of 
 Christian beneficence, and how frequently He warns 
 His hearers against selfishness, and the danger of 
 becoming rich without a corresponding spirit of liber- 
 ality. From Genesis to Revelation the people of 
 Gou are exhorted to beneficence — ever}'where on the 
 page of inspiration is this grace made prominent. 
 That it is our duty to grow in this grace is quite 
 evident from the fact that God has bestowed wealth 
 in greater abundance upon us at the present time 
 than ever fell to the lot of our father. 
 
 Every age in the history of the Church has been 
 characterized by some special tendency. Our age 
 can most emphatically be called the missionary, the 
 evangelistic epoch. Never since the days of the 
 apostles has the heart of the Christian Church felt 
 such strong pulsations to carry the Gospel to the 
 ends of the earth as to-day ; and never as now has 
 the world so huncfered for the bread of Eternal Life. 
 There is scarcely a nation under Heaven that has 
 not felt more or less the recent revival in Christian 
 
THE SrUXTED CRACE. 
 
 37 
 
 missions. With what ^raiul success lias God of late 
 crowned all missionary cntcr()rise. Doors that a few 
 years a;^^o seemed hermetically sealed to the heralds 
 of the Cross, have been flun;^ open to the maj^ic touch 
 of a missionar)' faith, zeal and devotion. And the 
 openin,!^ of these doors, which has been hailed as the 
 call of God, has ^one on in quick succession until 
 to-day we can sa\' that the heathen wf)rld offers free 
 access to all Christian missionaries, and echoes back 
 the Macedonian cry — "Come over and help us." 
 And Christian missions are no lon^^er satisfied to 
 occupy the mere border land of heathendom ; but arc 
 marching into their caj)ital cities, and planting the 
 standard of the Cross before the very doors of their 
 heathen temples. In all this God is saying to us, 
 " Go forward." 
 
 II. Secondly, Hoiv shall wc abound in this grace? 
 
 This grace, we must remember that it is a grace, 
 and as such it needs the same care and nourishment 
 as do the other graces. We must pray more for 
 growth in this grace. How seldom do Christians 
 pray God to make them liberal ; we pray for others, 
 but seldom do we pray that we ourselves may abound 
 in liberality. Then we must strive to make this 
 grace promitient in our lives as Christians, and put it 
 side by side with the other graces of the Gospel. 
 What authority have we for giving it a back seat or 
 to neglect its growth more than the growth of love, 
 or faith? We should exhort our people just as 
 
;;s 
 
 lUE srUXTI'.D GKACE, 
 
 frccjuciitl)' aiul earnestly to be benevolent as \vc 
 exhort tlieni tc exercise faith in the promises of 
 Ciotl. We arc too prone to measure piet)' by prayers 
 and exhortations ; sijmc can pray and exhort lonj^ 
 after their \^x\\cq. of beneficence has become extinct 
 How often is love a mere gushini^ sentiment rather 
 than a law of life? Dr. Judson, in speakin;^^ of the 
 enthusiasm with which he was received on his return 
 from the foreign field, sa)'s : " My h.nuls were almost 
 shaken off, and my hair almost clip[)ed from my 
 head, by those who would let missions die for the 
 want of aid." This is a day when Cliristian benefi- 
 cence counts much in Heaven as well as on earth — 
 " by their fruits ye shall know tiiem." It was said of 
 Cornelius, *' Thy prayers and thine ahns are come u[) 
 as a memorial before God." And it is a i^rave ciucs- 
 tion whether a man's prayers can t^^o up alone, at a 
 time when God is doing so much for a lost world 
 throuirh the benevolence and beneficence k^{ Mis 
 people. The secret of the Hoiv is prayer. We must 
 pray God to open the eyes of our understanding that 
 we may see it our duty to abound in this grace. Tlie 
 Rev. Dr. Pearson says, resi)ccting his recent mission- 
 ary tour in the old country : '* In all m\ addresses 
 here I have sought to impress the vital connection of 
 prayer with missions. Nothing is more important^ — 
 nothing is so important. The work is essentially 
 Divine in conception and executioi This super- 
 natural Gospel can accomplish that supernatural work 
 
1 
 
 7//A S-li\7i:J) Gh'AC/C. 
 
 30 
 
 of conversion only tlirou^h tlic supernatural power of 
 the Hoi)' (ihost. rra)'er is the onI\' hokl we liave 
 upon the Spirit of (ioii, and tlierefore pra\'er is the 
 sin^He secret of all blessini^ upon our work. I'ra\cr 
 means every otlier form of l)lessinl,^ It means plenty 
 of workmen, it means open doors of access, it ljrin<js 
 plenty of money and means, it brin^Ljs unction upon 
 the workmen, it brin<;s success of the hii;hest sort on 
 the field, lar<;e harvests and fretiucnt harvests — tiie 
 rain on the mown grass makinj,^ the grass to grow 
 again for another crop." Prayer is doubtless tlic 
 great means b)' wliich we are to '' abounW in this 
 grace. 
 
 As regards the measure of giving, there can be no 
 definite rule laid down. As the Lord hath prospered 
 is the New Testament rule ; and if all were fulfilling 
 tliis rule there would be an abundance for the work 
 at home and abroad. The Jews gave a tenth, and 
 surely wc ought not to think of doing less. Should 
 any Christian rest content in this day of self-sacrifice 
 who is not giving at least one-tenth of his income to 
 the cause of Christ ? There certainly can be no 
 reasonable excuse given by any Christian man, 
 woman or child for not giving one-tenth of their 
 income to the Lord ; and there ought not to be any 
 such excuses offered. There are many persons who 
 say that they think they give a tenth, but there is no 
 think about it, if they give a tenth they know it, and 
 the Lord knows it, and the fact that they are in doubt 
 
40 
 
 THE SI U ST ED GRACE, 
 
 is a stroniT proof that they do not give the tenth. 
 The practical way is to have a purse for the Lord's 
 money, and put His inoney in Mis own purse, then 
 sec tliat it is taken out onl\' for His cause ; and 
 there certainly can be no mistake made, if we deal 
 thus with God. We say, if men are not constrained 
 by love to obey the Saviour, nothing else can make 
 them do so ; and if love for souls and a desire to 
 glorify God will not make a man give, nothing else 
 will. As pastors, I think we should lead in this 
 work of consecratinir at least o!ie-teiUh of our salaries 
 to the Lord's cause, then urge upon our peo[)le to 
 follow. While we cannot drive them, I believe we 
 can lead them, by prayer and dxample, to a much 
 higher plane of liberality. What revolutions would 
 be worked in all our Churches, if the members would 
 Gfive God a tenth of their incomes. This would be 
 the practical solution as to the Jioiv we shall abound 
 in this grace. There is nothing that succeeds like 
 success ; and there is nothing that can make a Chris- 
 tian liberal like liberality. It is really surprising 
 what one comparatively small Church can do by 
 regular and systematic giving. In a tract written on 
 the subject, " Mow to open the windows of Heaven," 
 a systematic calculation is made, and the writer says: 
 " Now suppose we worship God in our offerings only 
 half as liberally as did the Je^vs, and give the cause 
 of Christ one-twentieth of our income, but give it 
 systematically ; and behold what one poor little 
 
THE STUNTED URACE. 
 
 41 
 
 Church with only one hundred workin;^ members 
 can do. Six members, each carninir eiirhteen dollars 
 I)er week, and giving one twentieth, equal $5.40 per 
 week. Fourteen members, each earning fifteen 
 dollars per week, and giving one twentieth, equal 
 $10.50 per week. Thirty members, each earning 
 twelve dollars per week, and giving one twentieth, 
 equal $18 per week. Thirty members, each earning 
 six dollars per week, and giving one-twentieth, equal 
 $9 per week. Twenty members, each earning three 
 dollars per week, and giving one twentieth, equal $3 
 per week. Making a total of $45.90 per week, or 
 $2,386.80 per year. From this amount deduct $1,500 
 for pastor's salary ; sexton, $208 ; gas, $100 ; coal, 
 $75, and you have a balance of $503.80. Should this 
 little Church have a debt of $500, it could pay the 
 interest at six per cent, and have a balance of 
 $203.80, which could be distributed as follows : 
 Foreign Missions, $40 ; Home Missions, $40 ; Ameri- 
 can Baptist Publication Society, $25 ; liible Works, 
 $25 ; State Works, $25 ; Ministerial lulucation, $30 ; 
 Ministers' and Widows' r\md, $18. The amounts 
 ttre small, but they are proportionately much larger 
 than any Baptist Church in the United States is giv- 
 ing to-day for either home expenses or benevolence. 
 One-twentietJi is a sum so small that few Christians 
 earning wages would miss it ; and yet, such a sum 
 systematically and proportionately given would mak-e 
 the Lord's treasury like an unfailing fountain." We 
 
42 
 
 THE STUNTED GRACE. 
 
 i 
 
 need to study carefully systematic and propor- 
 tionate j^iving to see how little after all is given 
 to the Lord's cause ; and how few there are who 
 do that giving. There are so many professing 
 Christians who give comparatively nothing, that those 
 who do give are misrepresented, by being numbered 
 along with so many dead heads. The crying sin of 
 the rank and file in all our Churches is that of an 
 unjust stewardship over the Lord's money. The 
 opportunity for the growth of beneficence was never 
 so ripe and the needs never more widespread. And 
 the divine Master never said more plainly to the 
 chosen twelve than to His disciples to-day : " The 
 harvest truly is plenteous, but the laborers are few ; 
 pray ye, therefore, the Lord of the harvest that He 
 will send forth laborers into His harvest." But how 
 can they go except God's people supply the means. 
 It is Heaven's ordained plan to save the world 
 through human agency, " for He has put the treasure 
 in the earthen vessel that the excellency of the power 
 may be of God and not of us." Let us be assured of 
 this fact, that the time has fully come when the 
 genius of earth must clasp hands with the grace of 
 Heaven in leading a lost world back to God. 
 
THE CLAIMS OF THE CHURCH OX THE 
 
 PASTOR'S WIFE. 
 
THE CLAIMS OF THE CHURCH ON THIC 
 
 PASTOR'S WWK. 
 
 It is taken for <i^rantcd that the pastor's wife is a 
 member of the Cluirch over which her hiisliaiid has 
 tlie pastoral oversii^ht. This local Churcii then has 
 an equal claim upon her with all other members. 
 This places her under solemn obli^L;ations to attend, 
 as far as possible, all the services of the Church, and 
 to help in its local support, as well as to aid in all the 
 denominational enterprises, to the best of her abilit)-. 
 To strive by all possible means to maintain the 
 harmony, welfare and spiritual interest of the Church, 
 and to seek directly the salvation of the unsaved — in 
 short, all that is required of any faithful consecrated 
 sister of the Church, just that and no more, we believe, 
 is the claim of the local Church upon the pastor's 
 
 fe. It must be remembered that in the iifi-cat 
 
 wi 
 
 i->' 
 
 majority of cases the minister's wife is not only a wife 
 but a mother, with all the cares and duties of home 
 pressing upon her. The little ones to be trained up 
 in the fear of the Lord and the knowledge (jf his 
 truth ; for while their father may be the best man 
 in the community, and their mother the best woman, 
 the minister's children, so far as we have had obser- 
 
40 
 
 CLAIMS OF CHURCH ON PASTOR'S WIFE, 
 
 i 
 
 vation, are not angels any more than are children of 
 the good deacon. And because this woman, known 
 as the " Pastor's wife " has the good fortune to be the 
 wife of a minister, we see no reason why she should 
 be persecuted by her sisters in the Church, or com- 
 plained of by her brethren, because she cannot see it 
 her duty to be at the head of the multiplicity of 
 societies in the Church in this day, and a constant 
 attendant at all meetings of the Church. As a rule 
 she is expected to call upon all lady members of the 
 Church at least three or four times a year, while they 
 frequently feel under no obligation to return her calls. 
 *' She is the wife of our pastor, and it is her duty, 
 and only her duty to call." 
 
 In the name of common sense and all that is right, 
 remember that the pastor's wife is a woman, only a 
 woman. But while I have written this, I confess 
 there is another side to this whole question. There 
 are solemn and important duties resting upon the 
 wife of the minister. A claim upon her, indeed, but 
 it is not the claim of the local Church of which she 
 happened to be a member, but it is the claim of the 
 Lord of the Church, and a special claim, owing to 
 the fact that she is the minister's wife. Perhaps our 
 dear sisters do not always understand this when they 
 are anxious to become the minister's wife. 
 
 Every position of honor has its corresponding 
 responsibility — for to whom much is given of them 
 much shall be required. " Uneasy lies the head that 
 
CLAIMS OF CHURCH OX PAS70A"S WIFE. 
 
 \\ 
 
 but 
 she 
 the 
 S to 
 our 
 they 
 
 wears the crown," and the daui^litcrs as well as the 
 sons of fortune must pay, and sonictimcs dearly too, 
 for the position they occupy. With that all too 
 common phrase " hire the minister," we have but 
 little sympathy. True it is, the pastor is worthy of a 
 generous support from the Church he serves, but even 
 he is not the "hired servant" of the local Church, to 
 be worked for all he is worth, then sent adrift at the 
 pleasure or displeasure of a few irrclij^ious cranks. 
 But he is the servant of the Most lIiL>h — "beseeching; 
 men in Christ's stead to be reconciled to God " — and 
 as the servant of (lod he should be faithful to his 
 Master in all things, as one who shall render an 
 account of his stewardship, not unto the local Church, 
 but unto his God. Now, wc believe that in some 
 sense there are important duties or claims, if you 
 choose to call them such, resting upon the wife of 
 every minister that do not rest upon the ordinary 
 sister of the Church. And it is these hii^her claims 
 resting upon the pastor's wife that the local church 
 sometimes mistakes as its claim upon her. It is 
 simply an error in judgment and not in heart on the 
 part of the local Church. The discharge of these 
 important duties is a sacred trust bestowed upon the 
 pastor's wife, not by the Church, but by her Lord and 
 Master. There is a sense in which the minister is 
 above the ordinary member and in which he should 
 be esteemed very highly for his work's sake, and 
 every minister should strive to so live as to worthily 
 
 I 4U 
 
48 
 
 CLAIMS OF CIIL'RCII ON PASTOR'S IV/FK. 
 
 command this respect from the community in which 
 he dwells. In like manner should the minister's wife 
 strive to live as an example in holiness anrl consecra- 
 tion for her sisters. This, I think, is what the church 
 mean, when the members sometimes remind her of 
 her absence from the prayer-mcetinf^. That is, they 
 count a ijood deal on their minister's wife. It is a 
 compliment paid her, not a claim upon her, in the 
 sen.se of a "hired servant," and a comjiliment she 
 should receive and use to the best of her ability 
 for the glory of God and the good of souls. The 
 pastor's wife is expected, and I think reasonably too, 
 to be more- deeply interested in the religious pros- 
 perity of the community than ordinary sisters of the 
 Church. The people claim, if the minister is honest 
 in his praying and desiring the welfare of souls and 
 the progress of Zion, that his wife should share 
 these desires, and so she should. She need not 
 expect the people to acknowledge all her deeds of 
 .self-denial and self-sacrifice, any more than they do 
 tho.se of the pastor. She too is hitched to the 
 professional cart, and must suffer the common lot 
 of all professional characters. Still, I think, as a 
 rule, the people are ready to recognize to a good 
 degree all we do for them, at least I find it so. Well, 
 what about the salary of the minister's wife ? Should 
 she not receive her pay for what she does, as well as 
 the pastor ? Yes, but not in tlie shape of a stated 
 salar}', separate and apart from her husband. The 
 
 
CLAIMS OF CHURCH OX PASTOR'S WIFE. 
 
 40 
 
 pastor should receive a good liberal support from the 
 Church he serves, enough to enable himself and 
 family to live comfortably and dress respectabl)'. 
 And if the pastor and his wife be worthy of the 
 sacred trust committed to them as the servants of 
 the Lord then higher and purer motives than to get 
 gain will prompt them both. I will close this talk 
 with a clipping from the " Magazine of Christian 
 Literature" : 
 
 "We have very little sympathy with the sentiment, 
 that happily used to be more freely expressed than it 
 is at present, that the parish hired the minister and 
 not the minister and wife, and that until she received 
 her salary as well as he, the cliurch could expect no 
 special service of her. The idea has been ridiculed 
 more than once that she could be supposed to be the 
 'assistant minister.' 
 
 *' We make bold to defend the proposition that she 
 ought to be, in a special sense, not only the ' pastor's 
 assistant,' but the ' assistant pastor.' 
 
 "It is not necessary to carry out the analogy, and 
 to say that the doctor's wife, while she may be the 
 doctor's assistant, is not also an assistant doctor, 
 and that the blacksmith's wife is not an assistant 
 blacksmith, for the relation that subsists between 
 the minister's wife and the souls of the parish is 
 very different from the relation of the blacksmith's 
 wife to the forge, or of the shopkeeper's wife to the 
 counter. 
 
• 
 
 o 
 
 
 
 CLAIMS OF CHURCH ON PASTOR'S WIFE, 
 
 "The minister's wife has a peculiar insij^ht into 
 parish problems. She can often know better than 
 her husband himself the needs of a large section of 
 the pco[)le to whom he ministers. She may have the 
 entrance to secret chambers of hearts that he can 
 never penetrate. 
 
 " We do not mean that necessarily she must be 
 president of the sewing circle, and chief director 
 of the annual fair, and president of the home mission- 
 ary society and of the foreign board, and organizer 
 of the young ladies' mission band, and leader of the 
 natural meetinc^ : we do not mean that she is to 
 neglect one home duty or slight one home care. 
 
 " But. though crowded with such cares, though she 
 be blessed with 'nine small children,' she may yet 
 find time and strength for such quiet, helpful minis- 
 trations as no one else can render so well. Though 
 very little in public life, though holding but few 
 offices, even among the ladies of the church, she may 
 have an influence most potent and helpful. 
 
 "We are reminded of this truth as we recall a recent 
 convention of young people, where, one after another, 
 many told how much they had been helped by the 
 minister's wife, how she had helped them to do their 
 duty, how she had inspired their society with new 
 life, how she had dropped the word in season, how 
 she had run to speak to * that young man ' and this 
 young woman. 
 
 " Surely there is no nobler mission than such a 
 
« 
 
 CLAIMS OF CIIURCIf OX PASTOA'\S WIFE. r>l 
 
 mission. The 'pastor's assistant' is no less useful 
 than the pastor. 
 
 "We feel like echoing' the hearty exclamation of 
 one youn<,^ man in the meetiti^- before referred to. 
 * I thank God for our niiin'ster's wife.' " 
 
i ! 
 
i- i 
 
 I : 
 
TIIK TIIRKK GIANTS. 
 
 In tlic old Third B(X)k of Lessons there was a 
 chapter that bore the above caption. As bo\'s we 
 were ahvavs deh<dUed when in the course of our 
 reading we came to the " Story of the Tliree Giants." 
 It was a (|uaint old story that personified the power 
 o{ water, TtvW and steam, under the names of Acjua- 
 fluens, V^entosus and Vaporifer. These three giants 
 are still with us laborin<>- and toilin<j: for the <iood of 
 mankind. We could not dispense with them even in 
 tliis nineteenth century ; for they water our deserts, 
 waft- our ships over the ocean, and hurl our railcars 
 across the continents. 
 
 Ikit it is of three modern giants I propose to speak. 
 Tiiese modern giants are at work, not so much for 
 physical as for the moral good of mankind. *' Have 
 the)- come to stay ? " It looks like it. " Do we WQd^X 
 them ? " Most all the good people say " Yes !" Some 
 say ''No!" But they are here, and we believe here 
 to stay ; and further, we think the world needs them, 
 and soon the powers of darkness shall be made to feel 
 that they are giants indeed, for their herculean strength 
 is emplo)'ed in doing good and only good. Let me 
 introduce them that you may judge for yourself. 
 
r)G 
 
 THE TIIRF.E GIANTS. 
 
 I 
 
 It ; ; 
 
 Here they arc : " Modern Missions," " The Woman's 
 Christian Temperance Union," and " The Young 
 People's Movement." Giants indeed, but youni^, you 
 say. Yes, but they can't lielp tliat. Ah'cady they 
 have done a j^i^T^antic work for God and inan. Let us 
 examine more closely the character of their work — 
 "for by their fruits ye shall know them." We will 
 take them in the order of their acje. 
 
 I. Modern Missions. — This modern i^iant is just 
 one hundred years old, — no amateur you see, but 
 not old. This year, 1892, we celebrate his centennial; 
 may it be a celebration worthy of his name and 
 memory. His mission is divine, it bears the seal and 
 stamp of high heaven. Already he has caused the 
 spiritual deserts to bud, and soon they shall blossom 
 as the rose. How many questions have been settled 
 during the last hundred years, as to the extent of his 
 mission ? To-day no thoughtful Christian will question 
 that his mission is anything short of the ends of the 
 earth, or the Church's obligation to pay his passage 
 to the most distant clime. What, under God, and 
 aided b\' the prayers and alms of the consecrated 
 Church of Christ, this giant of missions will do during 
 the next hundred years, who but an angel inspired of 
 God can tell. His wheel is now fixed in the way of 
 the streams of grace divine, his piston is before the 
 energizing power of the Holy Spirit, and his sails 
 filled with the heavenly gales of truth, and soon the 
 message of redeeming grace and dying love shall be 
 
 , ^■^■:;&:i.it;:^-^i^.« 
 
 L'r,i.t.j:,jftJ-:tea.*- 
 
THE THREE GE\i\TS. 
 
 
 told in all lands, among all peoples — then shall the 
 end come. Giant of missions, go forth ! in heaven's 
 name, go forth, for already can^we sing — • 
 
 " The moniini; liglu is breaking ; 
 
 The darkness disappears : 
 Tiie sons of earth are waking 
 
 To penitential tears ; 
 Each l)reeze that sweeps the ocean 
 
 Hring tidings from afar, 
 Of nations in commotion, 
 
 Prepared for Zion's war. 
 
 Blest river of salvation, 
 
 Pursue thy onward way ; 
 Flow thou to every nation. 
 
 Nor in thy richness stay ; 
 Stay not till all the lowly 
 
 Triumphant reach their home. 
 Stay not till all the lK)ly 
 
 Proclaim ' The Lord is come.' " 
 
 2. The Womans Chnstiaii Temperance Union, — 
 Here is a giant, or giantess, of but yesterday, who 
 is gathering strength for the future. Organized in 
 1874, she has in eighteen years belted the globe with 
 the motto — " For God and home and native land!' 
 This power, ordained of God, shall yet become the 
 iconoclast to shatter and scatter that greatest foe of 
 God and man — intemperance. Already she has 
 blessed ten thousand hearts and homes. Miss Frances 
 Willard suggests, when the mission is complete and 
 the world won to prohibition, that we petition the 
 astronomers to chani^c the name of our world, " from 
 
 
58 
 
 THE THREE GIANTS. 
 
 ■ I 
 
 M 
 
 planet earth to planet concord ia," The huge propor- 
 tions of the VV. C. T. U.'s mission will be seen at the 
 " World's Fair" in 1893, when shall be exhibited the 
 mammoth prohibition petition, designed for presenta- 
 tion in all the legislative halls of all the nations of the 
 earth. It is thouij^ht that a steamer will be chartered 
 to carry the great petition and its representatives 
 around the globe. Will not the angels of God 
 accompany these holy, consecrated women on their 
 mission of love and mercy, and plead for them with 
 angelic speech before the human power of earth ? 
 And shall they plead in vain ? I trow not. Giant 
 of temperance, go forth ! in heaven's name, go forth ! 
 and we will sing : 
 
 " The day of the Lord at h;Tid, at hand, 
 Its storms roll up tht, sk;'. 
 A nation sleeps. Str.rvirin; in sight of gold, 
 The dreamers toss and sigh. 
 The night is daikest before the dawn, 
 When the pain is sorest the child is born, 
 And the day of the Lord at hand. 
 
 Gather you, gather you, angels of God, 
 Freedom and mercy and trulii ; 
 Come, for the earth has grown coward and old, 
 Wisdom, self-sacritice, daring and love, 
 Haste to the battlefield, stoop from alcove, 
 To the day of the Lord at hand." 
 
 giant is 
 
 3. T/ie Young People's Movement. — This 
 the last of the three, and shall we not say the 
 brightest, too, since youth and vigor are on his 
 
THE THREE G/AXTS. 
 
 59 
 
 brow ? His appearance is most timely ; he leads a 
 religious van, over a million and a half strong, who 
 make up the young hosts of God. This movement 
 bridges with loyal deed for Christ and the Church 
 the yawning chasm between the Sunday-school scholar 
 and man and womanhood, which in active work for 
 God and souls has been a blank in the lives of so 
 many professing Christians. We hail this brighter, 
 clearer day of youthful energy in the Church of God 
 on earth. Merc is a giant of no mean proportion ; 
 his growth is tremendous for one so young. No cen- 
 tury plant this — it blossomed in a night. A century 
 is too long for mortals to wait for maturity. The 
 I5ible makes much of to-day. " To-day if ye will 
 hear His voice." *' Go work to-day in My vineyard." 
 What we purpose to do for God must be done to-day — 
 " to-morrow never yet on any human being rose or 
 .set." This rejoicing giant assures us that the religion 
 of Jesus becomes the buoyancy of youth quite as well 
 as the decrepitude of old age. The robes of righteous- 
 ness shine with even a brighter lustre upon the lads 
 and lasses than upon the. grey-haired pilgrims. 
 '^ Begin furtJier back'' is the motto which this giant 
 holds before the world. " Beat not your knuckles," 
 says Frances Willard, " against the granite of mature 
 character, when you can mould the clay of the three- 
 year-old's habit and intention." The hoi)e of the 
 Church in taking up the great burden of a world's 
 salvation is to be found in this movement among the 
 
 \ 
 
 I*. 
 
I 
 
 60 
 
 THE THREE GIANTS. 
 
 \ li I 
 
 k |i i 
 
 ' li 1 
 
 t it \ 
 
 young people. Giant of youth, go forth ! in heaven's 
 name, go forth ! as \vc sing — 
 
 " Onward, Christian soldiers, marching as to war, 
 With the cross of Jesus going on before, 
 Christ, the royal Master, leads against the foe ; 
 Forward into battle, see His banners go. 
 
 Like a mighty army moves the church of God ; 
 Brothers, we are treading where the saints have trod. 
 We are not divided, all one body we. 
 One in hope and doctrine, one in charity. 
 
 Crowns and thrones may perish, kingdoms rise and wane, 
 But the church of Jesus constant will remain- 
 Gates of hell can never 'gainst that church prevail ; 
 We have Christ's own promise, and that cannot fail. 
 
 Onward, then, ye faithful, join our happy throng, 
 Blend with ours your voices, in the triumph song : 
 Glory, laud, and honor, unto Christ the King ; 
 This, through countless ages, men and angels sing." 
 
ERRING IN VISION— STUMBLING IN 
 
 JUDGMENT. 
 

ERRING IN VISION— STUMBLING IN 
 
 JUDGMENT. 
 
 The above caption well describes the condition of 
 those who tarry long at the wine. Of all the sins to 
 which the youn^^ man of to-day is exposed, the 
 intoxicating cup is foremost. 
 
 Mr. Lawrence, who went to Boston a poor boy, 
 and afterwards became a successful and wealthy 
 merchant, when speaking of his attitude to tobacco 
 and the wine-cup, said : "In the first place, take this 
 as your motto at the commencement of your journey, 
 that the difference of going just right or a little zvrong, 
 will be the difference of finding yourself in good 
 quarters or in a miserable bog or slough at the end 
 of your journey." Ah ! how important to be just 
 right on this question of Temperance. Think of the 
 bright intellects that have " erred in vision and 
 stumbled in judgment " over the wine-cup. The 
 gifted Charles Lamb thus uttered his sad wail as he 
 stumbled : " The waters have gone over me ; but, if 
 out of the black depth I could be heard, I would cry 
 out to all those who have but one foot in the perilous 
 flood. Could the youth, to whom the flavour of his 
 first wine is delicious as the opening scene of life, or 
 
64 
 
 EA'h'IXG IX r/S/OA\ 
 
 entering upon some newly-discovcrcd paradise, look 
 into my desolation and be made to understand what 
 a dreary thing it is when a man shall feel himself 
 goinjj down a precipice with o[)en eyes and a passive 
 will — to see his destruction and have no power to 
 stop it, yet feel it all the way emanating from himself; 
 to sec all goodness emptied out of him, yet not be 
 able to forget a time when it was otherwise ; to hear 
 about the piteous spectacle of his own ruin ; could 
 he sec my fevered eyes, feverish with last night's 
 drinking, and feverishly looking for to-night's repeti- 
 tion of the folly ; could he but feel the body of the 
 death out of which I cry hourly, with feebler outcry, 
 to be delivered — it were enough to make him dash 
 the sparkling beverage U) the earth in all its mantling 
 temptations." 
 
 St. Ambrose tells of a man who was warned by his 
 physician that unless he stopped drinking he would 
 lose his eyesight. He replied, thus : '* Farewell sweet 
 sight then ; I must have pleasure in that sin ; I must 
 drink, though I drink out my eyes, and farewell light 
 and all." 
 
 Dr. Guthrie gives a sad picture of what he had 
 .seen in drinking homes during his ministry at Edin- 
 burgh. He says : " I have heard the wail of children 
 crying for bread, and their mothers had none to give 
 them. I have seen the babe pulling breasts as dry as 
 if the starved mother had been dead. I have known 
 a father turn a step-daughter into the street at night. 
 
 I 
 
 I 
 
 ^M 
 
 1i 
 
 I: 
 
KKK/XC /X 17S/0X. 
 
 
 rhtS 
 
 idit 
 
 bidding tlic sobbing <;irl, who bloomed into womiui- 
 hood, eani her bread tlicre as others were doing. I 
 have bent over the foul pallet of a dyin^i; lad to liear 
 him whisper, and his father and mother, who were 
 sitting half-drunk by the fireside, had pulled the 
 blankets off his body to sell them for drink. I have 
 seen the children blanched like plants growing in tlie 
 cellar — for weeks they never breathed a mouthful of 
 fresh air for \\ant of rags to cover their nakedness, 
 <ind they lived in continual terror of a drunken father 
 or mother coming home to beat them. I don't 
 recollect ever seeing a mother in these wretched 
 dwellings dandling her infant or hearing the little 
 creature crow or laugh. These are some of Drink's 
 doings ; but nobody can know the misery and 
 suffering amid these scenes of wretchedness, woe, 
 want, and sin." 
 
 Ah ! reader, this is how they " err in vision and 
 stumble in judgment" over the wine-cup; as you 
 value your never-dying soul and all the hopes and 
 promises of life that are dear, shun this destroyer. 
 Be warned by these tales of woe and suffering. May 
 God save those who are putting their foot for the 
 first time over the threshold which leads to " erring 
 in vision and stumbling in judgment." What are we 
 doing to save men from stumbling ? What can we 
 do? These are hard questions to answer. This 
 whole traffic in strong drink is so interwoven with 
 political matters, that by times there seems but little 
 
 F 
 
 ■ i 'fi 
 
 
■ 1. I 
 
 ( It [ 
 
 r 
 
 i '- 
 
 66 
 
 Eh'/^/xa /x nsioy. 
 
 hoj)c of tlniii<; aii)'thiii^^ \Vc must not uiiclcrratc 
 the power of this evil. Strong' th'itik' destroyed the 
 five ^reat civih'zations of tlie ancient world, and 
 to-day it han<;s like a ^reat black pall over all that 
 tills present civilization liolds dear and sacred. What 
 is our hope that this evil will not destroy our boasted 
 civilization ? There can he but one hope, and that is 
 that God will ere lonjjj rise in His nii^dity power and 
 wipe out this curse as lie did slavery. Our present 
 civilization must be the instrument in the hands of 
 God to destroy the liciuor traffic, or the liquor traffic 
 will be the instrument in the hands of Satan to 
 destroy our civilization. Wc can read our own history 
 in tlie hmguaf^c of the prophet : *' But they also have 
 
 they 
 
 err m vision, 
 
 erred through wine, . . . they 
 stumble in judgmeiiL." 
 
 1. T/iey also have erred. " Thc)'," the sons of 
 Judah, took wo warning from the sad fate of Israel. 
 It is hard to take warning from the fate of others. 
 No power of logic, nor eloquence of speech, nor 
 example of suffering, can break the spell that binds 
 the drunkard to his cups. Our only hope is to save 
 the rising generation. If we can only persuade the 
 boys and the girls of to-day to have nothing to do 
 with this evil, in twenty-five years there would 
 scarcely be a drunkard upon the face of the earth. 
 
 2. The priest and the prophet hare erred. There 
 are no circles too holy for this destroyer to enter ; 
 
Eh'h'/xa IX r/s/ox. 
 
 07 
 
 dcrratc 
 cd the 
 111, atul 
 ill that 
 What 
 boasted 
 I that is 
 ^vcr and 
 present 
 lands of 
 ir traffic 
 iatan to 
 1 history 
 Iso have 
 on, they 
 
 sons of 
 f Israel. 
 
 others, 
 cch, nor 
 at binds 
 
 to save 
 lade the 
 
 T to do 
 would 
 earth. 
 
 There 
 ;o enter ; 
 
 the loveliest ami dearest hopes of huinanit)' have 
 suffered from its deadly stiii<;. it has fretpiently 
 entered the iiol)' and sacred callinij of the ministry, 
 and draL,^;4ed the priest from the altar. Some of the 
 bri''htest intellects of which the human race can 
 boast, alon^ with those who have possessed tlie 
 richest poetic ^em'us, have been blastetl and cut tlown 
 in the full strength of their manhootl by stroni^ drink. 
 Charles Lamb, Hartley Coleridge, ICdi^ar Allen I'oc, 
 Lord Byron, and Robert Hums, are only examples 
 of the <^reat army marching on to death and hell — 
 while men s///i/i' and drink and vote and die. 
 
 3. They err in vision, tliey stuinble in jndtrment. 
 
 How men have erred on this whole (juestion of 
 prohibition. 'J\)-day it is impossible to c^ct from our 
 courts of law a righteous judi^ment on the licjuor 
 (juestion. " They err in vision, they stumble in 
 judgment," from the chief justice down to the petty 
 magistrate. If you want a proof of this go into the 
 court-room, when the policeman leads in another 
 cripple to be tried for the violation of our " Scott 
 Act," and listen to the crooked swearing that is done 
 over an open Bible, and you have an object lesson as 
 to how men "err in vision and stumble in judgment" 
 through strong drink. 
 
 P)Ut how does this whole question of temperance 
 iuul intemperance stand i)olitically ? That is a most 
 practical question, and I shall try to put the answer 
 in a nutshell, and, also, point out the only availabJe 
 
■ill :\ ' 
 
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 ':• li 
 
 r f 
 
 31 i^ 
 
 V' 
 
 
 I i 
 
 ) 
 I 
 
 iv 
 
 t:- ii 
 
 'I 
 
 68 
 
 ERRING IN VISION, 
 
 power, humanly spealzing, that is able to break the 
 spell that binds the hands of justice. Let us never 
 forget that the stronghold of the rum power is the 
 ballot-box. In Canada to-day the rum party holds 
 the balance of power at the polls. The present 
 government is held in power by the rum party, and 
 through this rum party the Liberals are trying to 
 get into power. It is not a question of temperance 
 with either of these partie.s, it is a question of power. 
 What we need, as temperance people, is to wrench 
 this balance of power from the rummies, and that 
 can only be done by securing a larger number of 
 independent voters than they possess. Why not do 
 this, says someone, and have the politicians fawning 
 over us as they do over the rum party ? Simply 
 because there are not enoigh independent voters in 
 Canada to stand for temperance. And until we 
 secure this majority we need not expect a prohibitory 
 law. Do I mean a third party ? no, we are sick of 
 parties now. We need independent, honest voters, 
 men untrammelled by party. Neither of these old 
 parties can quite see their way clear to kill the hen 
 that lays the golden <^^g^g, and, from their standpoint, 
 who can blame them. That is the political side of 
 the question to-day. " 
 
 But thanks be unto God there is a brighter star 
 of hope on the political horizon, whose lustre no 
 smirking politicians can dim. That star is the star 
 of " woman suffrage," and may God liasten the ddy 
 
/':a'A'/.\g /.v I7S/0X. 
 
 (i!) 
 
 :ak the 
 h. never 
 
 is the 
 y^ liokls 
 present 
 ty, and 
 ying to 
 perance 
 
 power, 
 wrench 
 lid that 
 nber of 
 
 not do 
 fawn in l; 
 
 Simply 
 oters in 
 intil we 
 )hibitory 
 ; sick of 
 t voters, 
 hesc old 
 
 the hen 
 tndpoint, 
 I side of 
 
 hter star 
 
 ustre no 
 
 the star 
 
 the day 
 
 ^1 
 
 when it shall reacli its highest altitude, and b)- the 
 over-ruling liand of the Most High become a fixed 
 star in the zenith of the political iieavcns. Woman 
 suffrage must prevail — Internal justice demands it ! 
 Woman has suffered the most shameful desjradation 
 through strong drink, and without power to shield 
 herself from tlie insult. Her [)rolonged and united 
 cries for deliverance from this curse is entering into 
 the ears of the Lord God of Sabaoth, and deliverance 
 must come. And, if we see aright, this recent move- 
 ment amjng the holy and consecrated women of our 
 land, is an answer from God to their united prayer 
 for help. To-day they are 250,000 strong in America, 
 and soon their power will be felt at the ballot-box, to 
 deliver their sons and dauG^hters from the withering- 
 curse of strong drink. The W.C.T.U. is of God, and 
 its power will soon be acknowledged in political 
 circles. It is, doubtless, the great means, under God, 
 to hasten the rising of that last and brightest political 
 star — the star of "woman suffrage"— and may the 
 Almighty hasten the day, when every mother, wife, 
 atid sister that is suffering from the curse of strong 
 drink, shall have a vote against it ; then it will go 
 politically, and not till then. I firmly believe the day 
 is not far distant in Catiada, when no government will 
 dare to peril the best interests of the bright boys and 
 girls of our fair Dominion, as is the case to-day, for 
 nine millions of revenue. I am also a firm believer 
 in the prophecy of that most worthy heroine of 
 
 Hi 
 1 
 
i 
 
 70 
 
 ERRING IN VISION. 
 
 purity, that brii^Hitcst of literary stars in the female 
 heavens — Miss ]"rances M Willard, who has saitl, 
 " The Saloon must go " — and we add the humble 
 prayer, May the Almighty God precipitate its fall. 
 
-a 
 I 
 
 THE BiRLK a::d mother ox 
 
 I'ROHiBITIOX. 
 
 
 1 
 
ft: 
 
 I 
 ffl 
 
 TIIK BIBLE AND MOTHER ON 
 rROlIIlMTIOX. 
 
 The Holy Bible has uttered its anathema a^^aiiist 
 intoxicatinir drinks. When intoxicants were first 
 discovered and used bv men we cannot tell ; but the 
 earliest accounts of drunkenness, of which we have 
 an\' reliable record, arc those of Noah and Lot. liut 
 this we know, the Bible denounces drunkenness and 
 teaches prohibition in both Old and New Testaments; 
 and those who tell us that strong- tlrink is one of the 
 c^^ood creatures of God, will find it difficult to harmo- 
 nize their statements with the o[)cn denunciations 
 cf Holy writ, against this evil. 
 
 " Woe unto them that rise up early in the morning 
 that they ma\' follow strong drink ; that continue 
 until niglit, till wine inflame them. 
 
 " Woe unto them that arc mighty to drink wine 
 and men of streu'^^th to mincflc 3tron<>" drinks ; which 
 justify the wicked for a reward and take away the 
 righteousness of the righteous from him. 
 
 " Woe to the drunkards of Kphraim whose glorious 
 beauty is a fading flower, which are on the head of 
 the fat vallevs that are overcome with wine. 
 
 " Woe unto him that q:iveth his ncii^hbour drink, 
 
 .f, 
 
 

 74 THE BinLE axd mother ox prohibitiox. 
 
 
 
 
 B \ \ 
 
 that puttcth the bottle to him, that niaketh him 
 drunken also. 
 
 " Wine is a mocker, stron<^ drink is raginy;, and 
 whosoever is deceived thereby is not wise. 
 
 " Look not thou upon the wine when it is red, when 
 it tj^iveth its colour in the cup, when it moveth itself 
 ari<^ht, at last it bitcth like a serpent and stingeth 
 like an adder. 
 
 "If meat make my brother to offend I will cat no 
 flesh while the world standeth, lest I make my brother 
 to offend." 
 
 We have here a stroncf deliverance of revelation on 
 the question of temperance, and who will say that 
 prohibition and total abstinence is not taught in the 
 strongest sense of the words? Christ denounced the 
 use of strong drink in no measured terms. God 
 thundered through the patriarchs his fiercest invec- 
 tives against its use in any way, and St. Paul declares : 
 "The drunkard shall not inherit the kingdom of 
 heaven." 
 
 There are in all, I believe, some one hundred and 
 sixty-seven places in the Bible where wine is 
 denounced. About seventy passages in the Old 
 Testament alone which lift their warning voices 
 ai^ainst the evils of stronj^^ drink. Twelve of these 
 passages s])cak of wine as poisonous and venomous ; 
 nine prohibit it strongly, and five are unqualified in 
 their denunciations of its deadly and destructive 
 power. 1-iut in the presence of all this w^e are fre- 
 
/ 
 
 rilE lUlUJ: AX/) MOTHER OX rROHii^niox. 7:» 
 
 tjucntly tokl that our Saviour made and used intoxi- 
 cants. That would brine; tlic word of (iod in 
 conflict witli itself, l^xphu'n Paul's advice to 'I'iniotlu', 
 and tile fact that Christ turned the water into wine 
 at the marria^t^e at ('ana of (ialilee, as you please — 
 the two wine theory is satisfactory to me — but others 
 can take an\' theory they wish, I have only this to 
 say, that the Sacred Hook condemns with an over- 
 throw drunkards and drunkard makers from Genesis 
 to Rcvelatif)n. And to sa)- that Jesus Christ made 
 and used intoxicatin^i; wines in direct opposition to 
 tlie solemn warnings of the Bible is false. Wine that 
 lias in it these intoxicatinsj; ajid deadU^ elements finds 
 no favor in the word of (kxl. 
 
 There are some very learned men, some wise states- 
 men, some over-heated party politicians who fmd it 
 a most difficult thim^ to settle whether the Bible 
 teaches prohibition or not ; but the wa\'farinc; man, 
 though a fool, need not err therein. To him it is as 
 clear as the noon-dav sun, that the IJible declares 
 temperance in all things, and prohibition and total 
 abstinence from that which destroys men both soul and 
 body, for Lime and etcrnit}'. The next generation of 
 Christians will read this same Bible without being 
 able to find the slightest permit to use strong drink 
 from first to last. Thirty v'cars ago hjigland forced 
 the opium upon China, to-day she repents, saying the 
 opium trade is a sin and it should be aband(jned. 
 Well may we ask — *'lIow readest thou, moderate 
 
 ?^l 
 
il 
 
 70 THE JUliLE AXD MOTHER OX PROUIIUTIOX, 
 
 drinker." There arc some people who love to ar<^ue 
 on this question of liiblc teiri[)crance. They remind 
 lis mucli of the Irislinian, who, after listcnini^ to a 
 lady discoursin*,^ on the glories of the sun, said : " Yes 
 inadain, the sun is a very fine Ijod}' to he sure. lUit 
 in m}' opinion the moon is much more useful ; for 
 the moon affords us lii^ht in thcnii^ht time when we 
 really need it ; wliereas we have the sun with us in 
 the dav time, wlicn we have no occasion for him." 
 There can be no mistake as to tiie import of Scrip- 
 ture : "Ilear thou my son and be wise, and guide 
 thine heart in the way. l^c not amoni;" wine-bibbers ; 
 for the drunkard shall come to poverty, and drowsi- 
 ness shall cover a man with rai^s." 
 
 *' Who hath woes, who hath sorrows, who hath con- 
 tentions, who liath redness of e^'cs, who liath bab- 
 blini^s, who hath wounds without a cause ? Tlicy 
 that tarry lonj^ at tlie wine, the}' that go to seek 
 mixed wine." In these divine warnings against the 
 destroyer, temperance people can read prohibition 
 and total abstinence in every line. Yet many say, 
 " we can't see it." They remind us much of Pat and 
 the country blacksmith. The blacksmith said, Pat, 
 you owe me a dollar for shoeing your hoi'se. " Well 
 now, does you tell me so," said Pat. " Now, if you 
 will make me siiisible that I owe you, I will pay you, 
 but }'ou can't make me sinsibkr It matters not how 
 plainly God has written against the evils of strong 
 drink, there are men you can't make '' sinsible'' of 
 
THE lUnLE AXD MOTHER OX TROHHUTlOX 
 
 I i 
 
 ot 
 
 the trutli : " Vov the i;od of tin's uorlcl hatli bhiulcd 
 
 tl\c eyes of those who bch'eve not, lest the li^ht of 
 
 the f^lorious ijospel of the Son of Cjrbd shoukl shine 
 
 in unto tliem." 
 
 MoTIlKK. 
 
 Some tiine ago I read a piece from a relii^n'ous paper 
 entitled — '' 77ir Old Wouiaiil' which seemed to ex- 
 press many of our hopes and fears in the cause of 
 temperance. The writer stated tliat he liad dropped 
 into the Academy of Music in New \'ork City, where 
 a notorious infidel was givini; a Sabbath's evenini; 
 entertainment. It was an expectant asscmbla,L;e of 
 people, who wanted an entertainment and the}' ^()t 
 it. From first to last the " .y//^7f " was an irreverent 
 assault upon all that civilization holds dear. It 
 kicked over the shrines of a people, mocked at the 
 hopes and aspirations of mankind, reduced reverence 
 to a jeer an.l the Bible to a burlesc[uc. When it was 
 over and the crowd was makinc^ its wa}' toward the 
 door, a youn<^ man spied his friend comini^ down the 
 stairs and said: " Hallo, Bill ! well there isn't ain-- 
 thing left, is there? He made a clean swee[) of it, 
 did he not ? " Bill was a stalwart brown-faced young 
 man from the country, who said : " Well, I d'know, 
 Hank, I kinder feel that the old woman's got a grij) 
 on me yet." It was an unconscicnis testimony of 
 something woven into the very fibre of his being. 
 
 This same fjentlcmen a sh(jrt time after was called 
 to visit one of the hardest cases in Auburn State 
 
7S 77//. AV/.V,/. A.y/> MOTH UK oX J'KOIIlUn lOX, 
 
 prison. lie was what they call in the prison a " lifer," 
 that is one inii)risoneil tor life. WHien the visitor 
 entered his cell the prisoner dropped his head, the 
 visitor saw on the prisoner's wrist a spot oi India 
 ink. After a few moments of silence the prisoner 
 lifted his heatl a little, and i)ointin_L;" to the letters on 
 his wrist said, "Do )'ou know what that is?" Yes 
 said the visitor, we all did that when we were N'ountr. 
 Well said the prisoner, " I was a kid when I did that ; 
 those are the letters of my mother's name. Me 
 mother was the only sweetheart I ever had, and I 
 pricked her name (jii my arm — Will anythinij take 
 that out?" The visitcM' i^^ot ikj needed information 
 from the poor wretch and soon left his cell. The 
 moral is not far to seek. Hehold a mother's influence! 
 Here were two cases in which mother's kindly old 
 face haunted the men, and her earl)' inlluencc, the 
 onl}Mnnuence that vice and crime could not eliminate. 
 Thank God " the old woman " still lives and her un- 
 d)'ip.^L( influence is wielded lo-da)' in the cause of 
 temperance as never before. We all know somethiiiL^ 
 of it. It is first and last. The dyini,^ soldier calls for 
 it on the battle-field or in the lonely hospital. 
 
 It is said that the Jews had a notion that there was 
 somewhere in the spinal vertebra of the human body 
 an indestructible germ from which was evolved a 
 spiritual body. There appears to be at least this 
 indestructible germ of a mother's love which defies 
 the power of sin to destroy it. 
 
 tfi 
 
riiE luiu.E Axn MOTHER OX I'Roiiiniriox. 7«i 
 
 Well, roiulcr, vou max- diftcr with inc, but I liavo 
 more hoi)c for the cause of temperance from inotlwrs 
 L^rip on her boy than in all the petitions \'ou can piK' 
 up ijefore runi-driiikin;^ <;()verinnents and the rotten, 
 contemptible side issues ofpart)' politicians. Mothers, 
 no prohibitory law can perform the solemn duties 
 which beloni; to \'ou. \'ours is a toil of love which 
 will never cease so loni; as sin exists in human hearts. 
 Be assured of this, \'our labor <ind intluence w ill bear 
 fruit in the lives of \'our sons, when every otiier 
 intluence has become defaced by sin antl crime. 
 Mother's kindl\' oKl face and und^'ini;' love follows 
 her bo\- in tiie haunts of crime, or amid the duiiLreon 
 cell of the criminal. '"Will a)iytlii}ii:; take that out?'' 
 Set to \'our seals that by " mother's " inlluence victory 
 belongs to the cause of tem[)era!ue. 'I'his diabolical 
 traffic in strotiL,^ diink has two und\'inL;" enemies who 
 will nc'ver cpiit the field until the last trum]> shall 
 sound, or this curse pass awa\-, — for iiod and the 
 motlicrs are aL;ainst it. Die it must; die it will. 
 (lod .\lmi,L;iit\' hast' n the da}'. 
 
 Friends of temperance, hope on, labor on, pray on ; 
 the enem)' will die liard, but die he must — ft)r the 
 Bible <ind inotlicr are against him. 
 
 I 
 
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 .irifii-TJr'^iitat'TfiFr 
 

 
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 Photographic 
 
 Sciences 
 
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 23 WEST MAIN STREET 
 
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 (716)872-4503 
 
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1 
 
 CAREY'S MISSIONARY OUALITIKS. 
 
 I purpose to relate a few of the minor incicieiits in 
 the life of William Carey as examples of that faith, 
 couraj^r, zeal and tact, qualities which well fitted him 
 to become the founder of mcxlern missions and the 
 ^Meat l^aptist Apostle of India. 
 
 Faith. — Carey's faith in the God of missions was 
 undyinf^. In this, like Paul, he stood alone ; like 
 Job's, his friends were, indeed, " miserable comforters." 
 After months and years of holy meditations upon the 
 needs of the lieathen, his faith enabled him to launch 
 his scheme at a ministerial conference, but he was met 
 bv the hot ancrcr of the presidini;^ officer thus : " You 
 are a miserable enthusiast. Nothing can be done 
 before another Pentecost, when an effusion of miracu- 
 lous gifts, including the gift of tongues, will give effect 
 to the commission as at the first." As for the effusion 
 of the Holy Ghost, Carey had it already in his soul ; 
 and one who could acquire a g(jod readable knowledge 
 of the French language in three weeks, without 
 grammar or dictionar\', could almost claim the gift 
 of tongues. 
 
 At another conference he proposed the following 
 as a suitable question for discussion : " Have the 
 
 
 
 
 %\ 
 
 
84 
 
 CAAW.Y'S M/SS/OjV.lA'y QUALITIES. 
 
 \ 
 
 I I 
 
 churches of Christ done all they ouL^ht to have done 
 for heathen nations ?" It was like a bolt from a clear 
 sky. Pastor John Ryland was the first to recover 
 from the shock, and cried out, " Young man, sit down ; 
 wlien God wants to convert the heatlien world lie 
 will do so without )'our help or mine either." It was 
 uninspired prophecy, however, for God needed them 
 both, and used them both in the conversion of the 
 heathen. 
 
 " Truth ciuslied to earth shall rise again, 
 The eternal years of God arc her's." 
 
 To-day Carey's question echoes from India, Africa 
 and the most dista!it isles of the sea, on every breeze 
 that sweeps the ocean ; it comes back in Macedonian 
 cries, as if inspired of God — " Have the churches of 
 Christ done all they ought to have done for the 
 heathen nations ? " 
 
 On arriving in India, for five months he was hin- 
 dered by the East India Company from doing any 
 aggressive missionary work. During these months 
 Mr. Thomas, who had formerly been in India as a 
 surgeon, and who had now gone out with Mr. Carey 
 as a missionary, had directed the finances until there 
 were none left to direct. His old creditors came down 
 upon him and stripped them of all their effects. At 
 this juncture Thomas put out his sign as a surgeon, 
 and left Mr. Carey a stranger in a strange land, with 
 a sickly, half-crazed wife and four children, without 
 money, friends, or employment In all this the good 
 
done 
 clear 
 ;cover 
 lown ; 
 id lie 
 It was 
 them 
 of the 
 
 Africa 
 
 breeze 
 -donian 
 rches of 
 
 for the 
 
 as hin- 
 
 ing any 
 
 months 
 
 ia as a 
 r. Carey 
 itil there 
 Tie down 
 cts. At 
 surgeon, 
 md, with 
 without 
 the good 
 
 \ 
 
 CA A'/', y '.V M/SS/OX.t h'V {H 'A / / 7 i/:s. 
 
 s:. 
 
 man never lost faith in (jod nor hope in the nnssion. 
 Uncheered hv a fricndl)' voice, and taking with him 
 a familv wlio tliou'dit it liar(i to leave Calcutta to (he 
 in the wilderness, he started on a journcx' of fortx' 
 miles up river in pursuit of emplo\-mcnt ; but before 
 tlie journey was iialf over, provisions were all gc)ne, 
 children were cr\'ing for bread, wife under a partial 
 fit of insanity chiding In'm most severely for liaving 
 robbed them of the bare necessities of their i'jiirlish 
 home, to meet a sadder doom in tiie land of darkness 
 and superstition. The scenes of extremity so graphic- 
 ally portrayed in the scriptin'es of Hagar and licr 
 thirsty child, I^lijali b)' tlie failing brook, the widow of 
 Zarei)hatii, do not present more touching scenes than 
 the one before us in the life of our missionary hero, 
 l^ut the God who opened the eyes of Hagar to behold 
 the living spring of water, and ^Ci\ Ilis servant Elijah 
 by means of the raven, and stayed tlie meal in tlie 
 barrel and the oil in the cruse, raised up for Ilis ser- 
 vant Carev in this hour of rrxQixt need a life-Ion-' 
 friend in the person of Mr. Short. Mr. Short was an 
 Engli.sh officer, who, by the faith of Care}', was after- 
 wards led to Christ, and became a life-long friend to 
 missions. These may be taken as some of the minor 
 examples of Mr. Carey's faith in the promises of God 
 and in the cause of missions. 
 
 Courage. — His courage was equal to his faith. This 
 he possessed from childhood, and it grew and strength- 
 ened with his years. After he became famous, his 
 
 11 
 
so 
 
 C.IR/.V'S .]//.\^/(>.V.IA'y Qr.ll ITIES. 
 
 nc'ii^hbor used to remark: "Whatever he uiidertook 
 he fiiiislicd." A lari;c tree ijrew (3ti tlie vilhi^e school 
 ^^roiind ; to icacli a ccrtaiti hiL;h-iip br.inch was tlie 
 ^oal of ambition ainon^^ tlie boys. Winiaiii, one da\' 
 while makiiiLj the attempt, came rather unceremoni- 
 ously to the ^n-ound, breakini,^ one of his lei^s. After 
 bein<^ confined to the house for several weeks, on 
 L;'ettinf; out, the Inst tiiinijj he did was to climli that 
 tree and poise himself on the much-coveted brancii, 
 just to show the bo\'s that it could be done. This 
 indomitable purpose of will was much needetl in after 
 )'ears, and well fitted him for heroic deeds in the land 
 of darkness and superstition. 
 
 Zeal. — lM)r an example of the zeal that character- 
 ized this man of (lod, look in upon that "consecrated 
 cobbler," over whose door hun*;- this sign — 
 
 liOOTS AND SHOKS 
 
 MADK AND MKNDKD, BY 
 
 W. CARKV. 
 
 Within sat a care-worn man of twenty-eight years, 
 burdened with a family and a sick, melancholy wife. 
 On the wall hung a rude map made by pasting to- 
 gether a few sheets of paper, on which was set forth 
 the condition of the heathen world. About him, on 
 the pile of scrap-leather, were books of Hebrew, 
 Greek, French and Latin, held open with lasts or old 
 boots uj) for repairs. Here our veteran missionary 
 toiled, studied and prayed until the hopeless condition 
 
CARE Y\S MISSIOXA NY k^I ',{ / / 7 //•.\9. 
 
 S 
 
 -ated 
 
 i<4 to- 
 
 of a lost world burned its \va\* in his suul and produced 
 tliat inissionar\' zeal which nian\' waters could not 
 quench nor bitter i)ersecutions abate. 
 
 7)H't. — Mr. Care)' possessed to a lart^'e ileL;ree that 
 coiiiniodity which wc call tact or skill. It is an 
 essential to success in Canada as well as in India. 
 Skill in handlin<; men and thini^s, or, in other words, 
 common sense, is the special i^ift of God. Someone 
 has wisely .said, " If a minister lacks education or 
 special trainin*.^ for his callini;, these he may secure ; 
 but if he lack common sense, (jod have mercy on 
 him." One of our missi(jnarics on the field has recentl)' 
 said : "The missionar\' will be all the better e(iuipped 
 if he can handle a i;un, cook his own food on a pinch, 
 manai^e a boat, work with carpenter's and other tools, 
 care for the sick, and is thoroui^hly posted on all the 
 ins and outs of a Canadian farmer's life." Carey, at 
 his trade, in tlic i)ulpit, on pastoral visitations, stirring; 
 the souls of his brethren t« the entcr[)rise of forcii^n 
 missions, in India dealing >s ith the sophistry of the 
 Brahmins, i;uidini( converts, securini,^ means, drawini^ 
 men to himself, founding schools and colleges, and 
 forming societies, showed iiimself a man endowed 
 with a large amcnrnt of tact or common sense. 
 
 These (iualities, under God, made Carey a great 
 man and a successful missionary. They are, doubt- 
 less, possessed to some degree by the ordinary mis- 
 sionary of our day. The circumstances have some- 
 thing to do in calling forth tlic latent powers of the 
 
 rJi 
 
ii 
 
 8S 
 
 c.iA'/-:y's A//ss/o.v,iA'y QrAUTir.s. 
 
 missionan'. I .sa\' this, lest some on whom Tiod is 
 puttini^^ llis liatui slioiild he discoiira.L;C(i, seeiiii; tlic\' 
 possess not tliese essential (jualities after the bold 
 type of Carey. Hut unless they possess tiiem, each 
 and all. to a <4f)od decree, they had better examine 
 well their call and be assured of the voice that speaks 
 to them : " My shceji hear My voice." Tliis is true 
 in the call of the missionary. God makes no mistakes 
 in calliuL,^ ; and unless we err in hearin<^, the ri^ht 
 man will api)ear. lint be it remembered, Carey him- 
 self laid no claim to special t,dfts. He said to his 
 nephew, " luistace, if after ni)' removal any one should 
 think it worth wiiilc to write m\' life, I will ^ivc you 
 a criterion by which }'ou ma\' juch^e of its correctness. 
 If he ^i^ive me credit for beini,^ a plodder, he will 
 describe me justly. Anythincj be\'ond this will be 
 too much. I can plod. I can persevere in any definite 
 pursuit. To this I owe everythin<;-." 
 
 Whether or not it can be truthfully said that 
 Abraham Lincoln went up to (iod bearing the 
 shackles of four million of Southern slaves, it can 
 be most truthfully declared that on the evening of 
 June the 9th, 1834, William Carey went up to God 
 bearing the spiritual shackles of India's hundreds of 
 millions, there to receive from the Eternal Father the 
 welcomed plaudit: ''Well done, good and faithful 
 servant^ enter thou into the joys of thy Lord!' 
 
 iii 
 
I'AUIAS HKLPKRS. 
 
 I 
 
 f?i 
 
 i'Mf 
 
If 
 
 » 
 
 1 
 
 I; 
 
i\\ri;s ii!:i.iM:ks. 
 
 Seldom do wo hear a sermon on I'aiil's Iu'1]>(mn, or 
 on (Jiospel lielpers in ,L;eneial. i l\c'\- jiii* a noble class 
 of which liistorx' sa\s l)nt little ; hut while earth fails 
 lo record their deeds, heaven does not. We read and 
 talk much about l*aul, and well wf ma\-, for ( lod 
 declares In'm a "chosen vessel to bear I lis name unto 
 the (jentiles." Hut we will do well to i^ivc an occa- 
 sional Ljlance at Paul's helpers. I'aul did not fori^et 
 them, liowever nuich we ma\'. Ilow fre(|U(ntl\- he 
 speaks of them in his epistles, how fervent 1\' lie 
 prayed for them. lie calls them his "true \'okc 
 fellows," and" beloved <tf the Lord." lie also speaks 
 of some of tliem by name. TJi'-be, c)ur sister, wlio is 
 a servant of the Church at Cenchrea. She iiad n(jw 
 L;onc to Rome, perhaps on business, and I'aul, in the 
 closin<^ chapter of his letter to the Romans, speaks of 
 her by way of introduction to the (liurch at Rome. 
 As much as to say, brethren, take care of this i^^ood 
 sister, show her about your city ; if she is in need of 
 help, liclp her, for she herself has been aiieli) to matiy 
 and to myself also. Doubtless Phebe's home at 
 Cenchrea was open to the servants of the L(jrd, and 
 all who were in need. It was a fine recommendation 
 
 
 i 
 
 Ji; 
 
 n 
 
<)2 
 
 PAUL'S HEl.rERS. 
 
 i ! 
 
 for Pastor Paul to i^ive to one of liis people, goiiii^ 
 abroad amonir straiiirers. It 
 
 is j^ood for a pastor to 
 be able to sav of the members of his Church n'heu 
 
 — is an active 
 
 they i^o abroad, Sister or J^rother — 
 member of m)' C'hurch, ready for ever\' i;oovl word 
 or work in the Lord. In this letter to the Romans 
 Paul speaks also of Priscilla and A(iuila, his heli)crs 
 in Christ Jesus, " who have for my sake laid down 
 their own necks ; for whom not only I i^ivc thaidss, 
 
 but also all the Churches of the (jentiles." IIcI 
 
 P> 
 
 n< 
 
 others is service rendered directly to C'hrist. *' Inas- 
 much as )'e do it unto one of these the least of m\' 
 brethren \'e do it unto me." I am i^lad Paul spoke 
 so man}' encourai^ini^ words about his helpers. And 
 for the encouragement of those who are doincr what 
 
 the\' can to help on the cause of God, let me speak 
 a word from the pastor's standpoint to you. 
 
 First, I recommend that you read carefully tlie 
 closing chapter of Paul's epistle to tlie Romans, also 
 
 the 1 6th chapter of I. Corinthians, to see 
 
 s-om; 
 low 
 
 higlily 
 
 pastor Paul esteemed his helpers. Sometimes helpers 
 get discouraged in the work and conclude, " Well, I 
 can't do much, guess I am not fitted for this work." 
 This is sometimes the feeling of the superintendent 
 in the Sabbath school, or the teachers, or the singers, 
 or the clioir leader, or the good deacon. What these 
 most valuable helpers need is a word of encourage- 
 ment, and they should have it. It will not cost us 
 much to speak the word of cheer to tliem, and it will 
 
PAIL'S HELPERS. 
 
 !»;: 
 
 ease the burden on their hearts. Reader, cliecr the 
 faithful helpers. I^jt as a rule, the more thoroui^dil)' 
 a person is prepared as a helper in tlu^ cause of 
 religion, the more conscious they will be of their own 
 unfitness for the work, the more distrustful of them- 
 selves, the more they will shrink from the task. It is 
 only the zeal of the half preparetl hcli)er — of those 
 who have had a glimpse of the greatness of the work, 
 but have never counted the perils of the path win'ch 
 lead to it — who are ready with prompt response, 
 
 " Yes — we can drink of the cup ; we can be baptized 
 with the baptism." Hut I'aul could ne\er have per- 
 formed the herculean task he did had it not been for 
 the noble band of helpers that surrounded him. 
 Those wonderful achievements in Asia Minor woukl 
 not have been so grand or so brilliant had it not been 
 for the zeal, faith and courage of his faithful helpers. 
 We are glad that l*aul h.as made such honorable 
 mention of them. " Acpiila, Priscilla, salute my well- 
 beloved ICpaenclus, who is the first fruits of Achaia 
 in Christ. Greet Mary, who bestowed much labor on 
 us, Andronicus and Junia, kinsmen and fellow 
 prisoners. Am[)lias, my beloved in the Lord. Ur- 
 bane, our helper in Christ, and Stachys, my beloved." 
 All these, along with many more at Rome, greet, 
 salute and receive you in my name, and also in the 
 name of Jesus. " Mow much," says l*aul, "they have 
 helped me, how often they have refreshed me when 
 others like Demus hatl\ forsaken me, having loved 
 
 
 : M 
 
 
 i 1 
 
 |p- 
 
 TJ 
 
il f^i! 
 
 04 
 
 PAULS HELPERS. 
 
 %m. 
 
 tliis present evil world." VVe are apt to i^ive all the 
 praise to the leaders, but God has crowned the helpers 
 and they shall share in the glory also. 
 
 Every pastor, like Paul, knows his helpers and 
 thanks God for them. Dr. Cuyler says: "Every 
 minister soon comes to know who are his minute-men 
 as well as who are his dress-parade members and who 
 are the shirks. In the Theban army was a 'sacred 
 battalion,' three hundred strong, who had sworn a 
 solemn vow to stand by each other until the last d.op 
 of blood was spilled. These were the men for a close 
 encounter or a desperate charge. The leader of 
 every effective Church knows his sacred battalion. 
 They are the weather-proof Christians, who con.sult 
 conscience instead of the barometer on Sundavs. If 
 the minister can turn out to preach they can turn out 
 to hear him ; a sensible sheep always knows where he 
 is salted. The prayer gathering is his spiritual home 
 — for home is where the heart is. To such members 
 hard work is a privilege, not a penance. Their 
 Church has its right place both in their affections and 
 in their cheque book. When the roll is called they 
 alwa}'s answer ' tiere.' " Paul would style such 
 Christians *' true yoke fellows." Dr. Lyman Beecher 
 was once asked how he managed to do so much 
 work. His reply was : " It is not I, it is my Church, 
 I preach on Sunday, but four hundred faithful Chris- 
 tians preach all the week." Hapi)y the pastor who 
 always finds his " Sacred Battalion " at their post, 
 
PA CVS HELPERS. 
 
 95 
 
 I the 
 ipers 
 
 and 
 
 wery 
 
 -men 
 
 1 who 
 
 acred 
 
 or 11 a 
 
 t d.op 
 
 I rlosc 
 
 Vex of 
 
 ;talion. 
 
 ponsult 
 
 vs. If 
 
 irn out 
 
 here he 
 home 
 mbers 
 Their 
 ns and 
 d they 
 I such 
 cecher 
 much 
 hurch. 
 Chris- 
 r who 
 r post, 
 
 ready for the bivouac or the battle. Paul thanked 
 God for his " .Sacred Battalion," and so does every 
 honest minister of Jesus Christ. To the pastor their 
 presence on Sunday mornitii^ is an inspiration for the 
 day, and their absence is so much power ^otie. 
 
 To all who desire to j(^in the " .Sacred Hattalion " 
 of helpers in the cause of truth and righteousness, we 
 invite you to a close study of the Bible for your 
 models. That beautiful picture in the book of l^^xodus 
 of Aaron and Ilur staying up the hands of Moses 
 until Israel prevailed, lias forever immortalized the 
 office of helpers. The story of the little captive maid 
 from the land of Israel hel[)ini^ her master Xaaman 
 to try the prophet in Israel — " would God that my lord 
 were with the prophet that is in .Samaria ! for he 
 would recover him of his leprosy." Also that touch- 
 ing story of Jonathan hel[)ing David to escape tlie 
 wrath of the king. " Bear }'e one another's burdens, 
 and so fulfil the law of Christ." 
 
 On the other hand, it was the curse of the inhabi- 
 ants of Meroz that they helped not — '* Curse ye 
 Aleroz, saith the angel of the Lord, curse ye bitterly 
 the inhabitants thereof ; because they came not to 
 the help of the Lord, to the help of the Lord against 
 the mighty." The late Phillips Brooks says : " Meroz 
 stands for the shirkers ; for him who is willing to see 
 others fight the battle of life while he simply comes 
 in to take the spoils." But the world needs "IIeli)ers" 
 not " Shirkers." No room for helpers, say you ! 
 
 ;I| 
 
 ''I 
 
1)() 
 
 PAWS HELPERS. 
 
 God bless you, there is a hungry, starving, fainting 
 dying, sin-sick world, constantly uttering the Mace- 
 donian cry, " Come over and help us." The undying 
 need of earth is her undying cry for help. Give us 
 hght for darkness, strength for weakness, help for our 
 helplessness, holiness for our sin. Arouse, thee, O 
 helper! tell them of the light, the strength, the joy, 
 and the peace that Jesus so freely gives ; stoop down, 
 O thirsty one! and drink and live. Oh! for the 
 spirit of Jesus that could not look upon a world's 
 need and not help. 
 
 " Helpers " in Christ Jesus ! I greet you in the 
 name of the Lord of Hosts ! I bid you cheer up and 
 be strong in the Lord, and in the power of His 
 might. 15e assured of this fact, that your names and 
 deeds are all recorded in the Book of His remem- 
 brance, even to the giving of a cup of cold water in 
 the name of a disciple. For the King hath said, 
 "They shall be mine in that day when I make up my 
 jewels ; and I will spare them as a man spareth his 
 own son that serveth him. Then shall ye return and 
 discern between the righteous and the wicked " — 
 between him that "helpeth" and him that " hclpeth " 
 not. 
 
 < 1:1 
 
 iii 
 til 
 
^ainting 
 I Macc- 
 jndying 
 Give us 
 ) for our 
 thee, O 
 the joy, 
 >p down, 
 for the 
 world's 
 
 u in the 
 r up and 
 
 of His 
 mes and 
 
 remem- 
 water in 
 ith said, 
 e up my 
 ireth his 
 turn and 
 eked "— 
 lielpeth " 
 
 HE KXOWKTH. 
 
 ti 
 
 H 
 
 i 
 
 '§n 
 
I i! 
 
 \h 
 
i 
 
 HE K\0\VKT/I. 
 
 Moses, the man of God ,\ ■ 
 
 I '^"d which he himself J' "' "^ ''""nise- 
 
 Nebo's lone,,, top he ,nu I "?."•' '"'^■''- '•■- on 
 ;-nc, no,- brother to do e t s 7 " ''""" ' -■'''- 
 h- last message. JJ^ the I o ,/,"•"'' '^^"^ °^ ''^-'•ve 
 and "no ,„an k„o4l „M '''"^^''^ '■-* ''^ bnned 
 _f >•••■ Moses seemed tw m'"'^"" "'"" ">'s 
 "';^. and h.-s death occurre ' .t f "'"" ^''"^ '-ael- 
 «"ed a most "fnopponml''' "''^""-' "ould have 
 ■"-' 'eady to step iluo-.i br. T ' ''' ^°" ''ad a 
 «h- «-o.-k of the ..eat elder ', T' '''''y '-'> -rd 
 
 ■"an divinely ealled and tuX' "' ^^''^^''^^-thot^e 
 -'°'^h"a. In the first dnn"r°'^°'^'>^ ^^J^ 
 - <;ave his .•nstallatLn'r:::;,^,:^^;;^",. °^J-'- 
 
 Moses, my sen-ant, is dead ""'"''^^'' 4ins 
 
 ^o over this Jordan, thof i'l;,!'"'-^'""'-^' -- -"' 
 
 £ - fv:;;f- - ^"- ::'e:;t:rchi"7° ^"^^ 
 
 J- very place that fK« t ^"lidren of 
 
 ^'■<=ad upon, that have l' " ! '°'' °^ >-"'• foot shall 
 unto Moses." ^'"'" ""to you. a, j ^J^' 
 
 Kut before all this tool- , 
 
 °°' Piace. Moses rehearsed 
 
 «* 
 
100 
 
 HE KXOWETII, 
 
 
 God's dcaliiif^s with Israel from their deliverance out 
 of Kjjjypt unto the present. Me told them the story 
 of their apparent disappointments, and how God liad 
 overruled them and made them the cause of their 
 triumphs. His words are retrospective, from the past 
 he bids them take courage for the future. For, 
 althou<^h the eartlily pil.i,^rimage of Moses was about 
 at an end, that of Israel was not. Moses, in his 
 address, reminded them that many a weary month 
 was still before them ; there were still enemies to be 
 met and conquered. ]5ut this was to be their hope 
 and consolation: "God knoweth thy walkin<^s thr()U<;h 
 this great wilderness." 
 
 Human probation on earth may well be likened 
 unto this wilder!iess journey. And that which was a 
 soupre of conifort unto (joo's a-icient people, should 
 be a source ot comfort to us : " He knoweth." 
 
 Hcie 'S A. truih general: "H'j knoweth." They 
 W'ikc not aionc ; God knew each step. Now that 
 they had approached the land of promise for the 
 second time, for liad it not been for the unbelief of 
 their fathers, some of them might have entered it 
 forty years before. Ikit although they had wandered 
 forty years longer on account of unbelief, God had 
 been with them every step of the journey. We can 
 readily see how, according to His promise, He would 
 follow them on their first march from Egypt to the 
 borders of Canaan ; but, that He should have been 
 with them during the time of their wandering in sin 
 
 /liiii i 
 

 e out 
 
 story 
 
 a bad 
 their 
 
 ic past 
 For, 
 
 ; about 
 in bis 
 montb 
 
 es to bo 
 
 eii- bopc 
 
 tbrougb 
 
 ; likened 
 cb was a 
 e, sbouUl 
 
 I. 
 
 Tbey 
 o\v tbat 
 ic for tbc 
 Inbelief of 
 nitercd it 
 I wandered 
 God bad 
 W'e can 
 [He would 
 y-pt to tbe 
 Ibave been 
 ring i^'^ ^^^^ 
 
 ///•: KXOIVETII, 
 
 101 
 
 and unbelief seems strange indeed. lUit the lesson is 
 clear ; lie has followed us on man)- a journc\' of sin 
 and unbelief, into many a path of disol^edicnce since 
 we set out for tlic heavenly Canaan. Should Gabriel 
 sound the trump of God and call to judgment this 
 niLfht, how manv of God's chosen ones would be 
 found in doubtful company, and in doubtful places? 
 " He knoweth " th)' ivandcrings, as well as thy obedi- 
 ent walkings, throu^i^h this ^reat wilderness. The 
 wilderness has thus been described : " It is not a 
 wilderness in the sense of beinix an altotrcther arid 
 ])lace — that wilderness in which the Israelites were so 
 lon^ wandering. Wilderness and a complete barren- 
 ness are not synonymous in Scripture. There were 
 palms of Klim, and wells of Moses, and beautiful 
 withdrawn places where the grass grew, and the date- 
 palm hung its fruit, and the flower gladdened, and 
 the brooks laughed ; and, besides, there was manna 
 dropping from the kindly skies, and the stream which 
 flowed from the rock which Moses smote ; and yet it 
 was a wilderness great and often terrible. There 
 were vast regions of blistering sands and torrid heats, 
 and sheer and frowning heights of desolate moun- 
 tains. Besides, their path was very long and winding, 
 and athrong with dangers and menacing with uncer- 
 tainties ; and the issues of their arduous journeyings 
 they could only see by faith, not much by sight." 
 
 Yet, how like all this is the Christian's journey in 
 this life? Life here is not all trial, sorrow, pain or 
 
 I 
 
 ■ I 
 
 »u 
 
102 
 
 HE KNOVVETH. 
 
 I '1 iiiitifl t 
 
 m 
 
 death ; there is much of happiness in it. It is not 
 all a wilderness; vvc have happy homes, loving hearts, 
 tried and true friends ; there are, by times, such 
 seasons of marked prosperity that we too often regret 
 that some day we inust die and leave it all. l^ut, 
 thank God for the trials that urge us on toward the 
 better Canaan, for while there is much in this life to 
 make it desirable, it lacks continuance. There arc 
 arid wastes, there are dark paths, sickness, sorrow, 
 pain and death — desolate and lonely hearts to tell us 
 that something more is needed ; the jo}' is too tran- 
 sient, too soon it fades to bloom no more. 
 
 How much like the wilderness journey is all this? 
 Much of life is enveloped in mystery, what lies in the 
 path for to-morrow we know not. It may be an 
 Elim, an oasis ; it may be a trial sharp and long. 
 This life, too, lias its unrealized ideals — our Christian 
 lives are not up to the standards which we ourselves 
 .set. VVc expected to be more tender, more forgiving, 
 more loving, less easil}- provoked — in a word, more 
 Christlike than we are. You hoped for more succes.s. 
 You are disappointed with yourself ; God is not, you 
 are no better, nor are you any worse, than God 
 expected when he undertook your case. 
 
 Ours is a life like the wilderness, because of its 
 enemies : the Egyptians, the Amalekites, the Midian- 
 ites, the Moabites, the Amorites, all thronged the 
 path of the Israelites. It is like the wilderness life 
 because of its death. It has often been remarked 
 
UE KXOIVETII, 
 
 103 
 
 not 
 irts, 
 uch 
 ^rct 
 Uut, 
 the 
 c to 
 : arc 
 rrow, 
 :U us 
 tran- 
 
 this? 
 in the 
 be an 
 
 long, 
 listian 
 
 selves 
 
 riving, 
 more 
 
 luccess. 
 
 t, you 
 \ God 
 
 of its 
 
 ;idian- 
 
 led the 
 
 less Ufe 
 
 larked 
 
 that the Israelites attciulcd funerals forty years in the 
 wilderness, on account of their sin. Kach resting 
 place became a graveyard. This life is no stranger 
 to the newly made grave. 
 
 "Sure 'tis a serious thing to die ! my soul, 
 What a stranjje moment must it be, when near 
 Thy journey's end, thou hast tlie j^ulf in view ! 
 That awful gulf no mortal ever pass'd 
 To tell what's doing on the other siile. 
 Nature runs back, ami shudders at the sight, 
 And every life-string bleeds at thought of parting ; 
 To part they must : body and soul must part ; 
 Fond couple ! linked more close than wedded pair. 
 This wings its way to its Almighty Source, 
 The witness of its actions, now its judge ; 
 That drops into the dark and noisome grave, 
 Like a disabled pitcher of no use." 
 
 But here is also a truth individual ; " He knoweth 
 thy walkings." "7/t'" and ''thy' are the emphatic 
 words. " He knoweth Tfiv." How well He knows, 
 thy care, sorrow, danger and fears. This gospel of 
 an individual Providence is full of comfort. 
 
 We are born alone, live alone, die alone, go to 
 heaven or hell alone. "" I am poor and needy," said 
 the psalmist, ''yet the Lord thinketh upon me." He 
 watcheth thy steps ; it is a necessity, for thy steps 
 differ from the steps of all others ; just as thy sins 
 and thy necessities differ from the sins and necessities 
 of all others. To meet these the knowledge must be 
 personal. " He knoweth " thee, in each act and 
 thought. Your friends, too often, only know you at 
 
 r^ 
 
 \ K 
 
 ![| 
 

 104 
 
 //A KNOWE'Ill, 
 
 your worst ; God knows you in tears of hitter confes- 
 sion and heart repentance. 'I'he priests and scribes 
 knew Peter as a blaspliemer, God knew him as a 
 humble penitent — for ** he went out and wept bit- 
 terly." The omniscience of Jehovah must ever be 
 our comfort on this journey of life. The Alini^hty 
 I^'athcr knows in the sense that He provides for our 
 necessities, as we journe)' throu^^h this great wilder- 
 ness of a world. There is water for the thirsty, and 
 daily manna for the hungry, as we travel towards the 
 heavenly Canaan. 
 
 " Like unto ships far off .it se.i, 
 Outward or homeward boinul, are we. 
 Uefore, behind, and all around 
 Floats and swings the horizon's hound, 
 Seems at its distant rim to rise 
 And climb the crystal walls of the skies, 
 And then again to turn and sink, 
 As if we could sliile from its outer brim. 
 Ah ! it is not the sea. 
 It is not the sea that sinks and shelves, 
 Hut ourselves 
 That rock and rise 
 With endless and unceasing motion, 
 Now touching the very skies. 
 Now sinking into the depths of ocean. 
 Ah ! if our souls but poise and swing 
 Like the compass in its brazen ring, 
 Ever level and ever true 
 To the toil and the task we have to do. 
 We shall sail securely, and safely reach 
 The Fortunate Isles, on whose shining beach 
 The sights we see, and the sounds we hear, 
 Will be those of joy and not of fear." — Longfellow. 
 
ti (^ \^ 
 
 (^KT THKK TO SHH. 
 
 Oil. 
 
 !»i 
 
 Ml 
 
 F'fl 
 
I 
 
 I 
 
 »^ 
 
 I i 
 
"GET THKE TO SHILOII." 
 
 % 
 
 Jeroboam, King of Israel, is in a great strait. In 
 the day of his prosj)erity lie turned from tlie place 
 and simplicity of Jehovah's worship. His sin is rife 
 to-day, and thousands are walking in his footsteps. 
 
 Let us sketch, briefly, his history, and note his 
 mistake. Jeroboam was not of the regular line of 
 kings, but was cho.sen from among the people and 
 exalted to he king over Israel. God highh- honoured 
 Jeroboam in this, but he soon forgot the Lord his 
 God, and did that which was evil in His sight, l^ut 
 God had declared, by the prophet Ahijah, that the 
 kingdom should be taken from Solomon and given 
 to Hi.s servant : " I will surely rend the kingdom 
 from thee, and will give it to thy servant." Jeroboam, 
 one of Solomon's chief men, a voung man, and a 
 man of growing popularity, had been chosen of the 
 Lord to receive the kingdom. To this end Jeroboam 
 was ar^ointed, by the prophet Ahijah, to be king (3ver 
 the " ten tribes " of Israel : " Vov thus saith the God 
 of Israel : Behold, I will rend the kingdom out of 
 the hands of Solomon, and will give ten tribes to 
 thee. And it shall be, if thou wilt hearken unto all 
 that I command thee, and wilt walk in My ways, and 
 
 '^r 
 
 *r il 
 
 
108 
 
 ''GET THEE TO SH/LO/f." 
 
 { 
 
 I 
 
 £ ■! 
 
 I III 
 
 ■ I 
 
 m 
 
 vm 
 
 i| 
 
 
 do what is rii^lit in My s'v^ht, to keep My statutes 
 and My cominandincnts, as David My servant did, 
 . . . . I will Ljive Israel unto thee." What a 
 splendid hcritai^e is this ! What a glorious outlook 
 is before Jeroboam ! 
 
 Hut the anointin.i^ of Jeroboam aroused the jealousy 
 of Solomon, and, for safety, Jeroboam fled to Etrypt. 
 Soon after this Solomon died, and his son, Rehoboam, 
 reigned in his stead. Upon the accession of Reho- 
 boam to the throne, the heads of Israel said unto 
 him : " Thy father made our yoke grievous ; now, 
 therefore, make thou tlie grievous service of thy 
 father licrht and we will serve thee." Rehoboam 
 refused. Then said Israel : *• What portion liave we 
 in David, — neither have we inheritance in the .son of 
 Jesse : to your tents, O Israel ! " This was a declara- 
 of war. King Rehoboam fled to his palace at 
 Jerusalem, and Jeroboam was recalled from Egypt 
 and crowned king over the northern tribes — called 
 the kingdom of Israel, in distinction from the king- 
 dom of Judah. 
 
 Jeroboam began at once to fortify his kingdom 
 and to make strong the defences of his cities. But 
 the divinely-appointed seat of worship is in the 
 kingdom of Judah. "What .shall I do?" says 
 Jeroboam, "If my people go tliere to worship, 
 Rehoboam will steal their hearts, and they will return 
 to him and kill me." Good logic, but poor faith, 
 Jeroboam. Hath not God promised ? Believe God ! 
 
*'GET THEE 10 SHI I. our 
 
 109 
 
 11 
 
 :utcs 
 
 aid, 
 
 ^at a 
 
 t\ook 
 
 ilousy 
 
 iboam, 
 
 Reho- 
 
 \ unto 
 
 ; now, 
 
 of thy 
 
 loboam 
 
 lave we 
 
 e son of 
 eclara- 
 lace at 
 
 Kgypt 
 
 1 called 
 
 lie king- 
 kingdom 
 is. But 
 in the 
 " says 
 I worship, 
 |iU return 
 t)or faith, 
 -ve God 1 
 
 Here was Jeroboam's si 
 
 n an( 
 
 m 
 
 istakc : he took 
 
 counsel of his fear, rather than of his faith and his 
 God. So he changed the place of public worship, 
 and broke faith with God in so doitijj. Listen to his 
 excuse for his disobedience : It is too far for you, my 
 dear people, to go all the way to Jerusalem for 
 worship, you must have a service nearer home ; and 
 if God will not appoint you a place here, in our own 
 kingdom, I will. And, if God will not come with us, 
 we will make gods of our own. Make them he did — 
 two calves of gold, one at Dan, the other at Hethel, 
 and said, "Behold thy Gods, O Israel!" This was 
 Jeroboam's terrible mistake, and the introduction of 
 idolatry into the kingdom of Israel, which, finally, 
 proved its overthrow, and fixed on the king the 
 odious title of ''Jeroboam, the son of Nebat, "u'ho made 
 Israel to siiiT So the history goes on and the years 
 pass. 
 
 A day of sadness and deep sorrow comes to the 
 palace of the king. His son, Abijah, who was really 
 a promising boy, sickens. The kinj^^'s heart is sad. 
 That boy is more to him than his kini^dom. It is 
 one of those dark days when vain is the help of man, 
 and the heart cries out for (jod, who ak^ne can 
 succour the soul. Forms of reh'Ljion are vain when 
 death is approaching. What will Jeroboam do? 
 There is his own hand-made worship at Dan and 
 Bethel ; will he appeal to that? Not he. Man needs 
 a religion beyond himself. These gods may do a 
 
 
 tl 
 
 :i \ 
 ■ 'i i 
 
 ill' 
 
110 
 
 ''GET THEE TO SHILOH:' 
 
 fi! 
 
 1-1 . 
 
 proud king in prosperity, they may serve political 
 ends ; but they are no hcl[) for the dyin<j. They 
 may do in the day of prosperity, but the day of 
 adversity needs a divine religion — human forms are 
 of no avail, the soul instinctively cries out for God — 
 the livin<j God. 
 
 It is not enough for us to hear a voice in the dark- 
 ness, we need a voice direct from Heaven. Nature is 
 not enough for us. We are but 
 
 " Infants cryin<^ in the ni^ht, 
 Infants crying for tlie lit^lu, 
 And with no langua<;e Init a cry." 
 
 Jeroboam turns from these false gods, and beseeches 
 his wife to go to the prophet of Jehovah, Ahijah, 
 who dwelt at Shiloh, and enquire of the living God, 
 as to the fate of their son. " And Jeroboam said 
 unto his wife, arise, I pray thee, and disguise thyself, 
 that thou be not known to be the wife of Jeroboam ; 
 and get thee to SliiloJi : behold, there is Ahijah, the 
 prophet, who told me that I should be king over 
 Israel." In the presence of death, golden calves and 
 licentious priests only mocked the anguish of the 
 soul. " Get thee to Shiloh," is the cry of all men 
 when death ste[)s over the threshold : Flee thee ! 
 flee thee ! to the God of Heaven, who alone can tell 
 thee the fate of the sick and dying. 
 
 Men make Jeroboam's mistake when they put 
 success in the place of God. Worldly success is 
 crowding God out of the life of thousands. That is 
 
*'GET TIfEE TO SHILOnr 
 
 111 
 
 itical 
 rhey 
 ly of 
 s are 
 
 iod — 
 
 dark- 
 ture is 
 
 seeches 
 Ahijah, 
 \a God, 
 m said 
 
 thyself, 
 |oboam ; 
 [jah, the 
 
 iicT over 
 lives and 
 of the 
 
 all men 
 
 ;e thee I 
 can tell 
 
 |hey put 
 
 iccess is 
 
 That is 
 
 what it did for Jeroboam. Me i;ot in a hurry to 
 outstrip the kingdom of Judah. God told Jeroboam 
 if he would obey Him he shoukl be kinj^ over all 
 Israel. But God is a little too slow for Jeroboam. 
 This is a fast a<;e. But he >vho ^^oes before God, 
 goes on a fool's journey. 1^-ospcrity so blinded 
 Jeroboam, that he forgot to counsel God in the 
 arrangements of his kingdom. " Except the Lord 
 keep the city, the watchman waketh but in vain." 
 This sin and mistake is rife to-day. As the day of 
 prosperity dawns, away go religious duties, the holy 
 Sabbath, and, finally, God Himself, l^^ew can stand 
 prosperity. In the day of adversity, consider ; in the 
 day of prosperity, /r<^?;'. When a young man starts 
 in business, flushed with a little success and with a 
 toss of the head, turns from the prayer-meeting and 
 cries : " Business ! business ! takes all my time now," 
 behold, another Jeroboam ! Young man, stop long 
 enough to pray, and to take counsel of thy God, for 
 the day of your adversity is coming ; you will need 
 God, and your cry will be, '' Get thee to Shiloh ! " 
 
 Don't misunderstand me. Success in business is 
 good. I love to see young men. prosper. To succeed 
 in life is your duty. The person who does not make 
 a success out of life, has not used it aright. You 
 should expect success, look for it, pray for it, and . 
 God will give it you. But don't seek it at loss of 
 duty to God, as did Jeroboam — the price is too 
 great. Be diligent in business ; '' fervent in spirit, 
 
 
* I 
 
 I 
 
 ,• ! 
 
 is 
 
 ji 
 
 
 •il i i i 
 
 112 
 
 "u/:?' TiihK TO snii.oiiy 
 
 scrvin<^ the Lord." When a young man says, I will 
 win by foul means, if fair will not compass it ; I will 
 rob God of service and Christ of my witness to tiic 
 truth, then, Jeroboam, breakers are ahead ! For you 
 arc putting wrong for right, and the golden calf in 
 the place of God, That was Jeroboam's sin. He 
 must keep his people away from the kingdom of 
 Judah, if he violated the ten commandments to do 
 so, and turn the glory of the invisible God into the 
 image of an ox that eateth grass. Hut the crisis 
 came. The day when Jeroboam needed God. With 
 you the day of adversity has not yet come. No 
 black pall has been thrown over your family circle 
 yet — prepare for it, for, sooner or later, it will come. 
 A coffin will stop some day in front of your door, 
 and it will just fit the lifeless form of the loved one 
 within. How sad to see a man shut off from God in 
 the day of awful need, as was Jeroboam. A day 
 when God alone could help him. Like Jeroboam, 
 we will all need Him in the time of death — "Acquaint 
 now thyself with Him and be at peace." 
 
 Men make Jeroboam's mistake when they put 
 morality in the place of God. Morality is not 
 enough. The natural heart is corrupt. We need a 
 divine atonement. The young man in the gospel 
 story was morally pure. His life was ~"jtwardly 
 blameless ; Christ loved him, but said : *' One thing 
 thou lackest." God demands that we do, not only 
 that which is right outwardly, but we must be 
 
 
■i \1 
 
 "G/:r TiiEE 7o SI [ I r. our 
 
 1 1 :5 
 
 I the 
 
 lie 
 
 )m t>f 
 to t\o 
 .to the 
 ; crisis 
 With 
 
 e. No 
 y circle 
 \ come. 
 ,u' door, 
 ed one 
 God in 
 A day 
 roboam, 
 cquaint 
 
 [hey pwt 
 is not 
 need a 
 le gospel 
 Ivitwardly 
 ine thing 
 [not only 
 must be 
 
 prompted by pure motives within. I'^or tlie inward 
 motives will cojifroiit us at the judi^metit as well as 
 the outward. Jeroboam had but little faith in In's 
 self-made L^ods, and tiie best of moralists iiave but 
 little faith in their moralit)', if all the truth were toUl. 
 Again, men make Jerol^oam's mistake in putting 
 ^^ natural lazo'' in the place of the personal God — 
 and say there is no God, but " law." They say, laws 
 are eternally fi.xcd, and it is foolish to pra}\ Just 
 what Jeroboam said in the day of prosperity — you 
 can worship just as well at Dan and Bethel as at 
 Jerusalem. The same laws that hold at Jerusalem 
 hold at Dan and l^ethel. That did well for the day 
 of prosperity, but, in the day of adversity, this same 
 Jeroboam cries, wife, " Get thee to Shiloh." We hear 
 learned young men in our day talking about the laws 
 of nature : that they are only force, and force is God, 
 and God is only force. And, since the l^iblc was 
 written, science has found out many new things. 
 Men know more now, the science of the nineteenth 
 century has proved many of those old Bible ideas 
 false. My dear young man, that new nineteenth 
 century idea of yours, and your idolized teacher, is, 
 after all, quite an old idea, at least as old as the reign 
 of Jeroboam ; and had you read the old Bible, 
 although, to your learned mind, a little out of date, 
 you might have found out that fact some years ago. 
 You have gotten hold on quite an old idea after all, 
 
 the one u^hich Jeroboam cast from him when his 
 I 
 
 ('* • 
 
 \m 
 
 i. n 
 
m 
 
 i ii 
 
 114 
 
 *'g/:t riii.E TO sim.oii. 
 
 little boy took sick ; and he was just foolish cnou<;h 
 to send to Shiloh, to cnciuire of the Xw'xw^, personal 
 God as to the fate of his child ; and I presume j'ou 
 would do likewise. Many of our nineteenth century 
 wise men liave clothed themselves with the robes of 
 Jeroboam's idolatry, and strut as scholars, hid in 
 profound fcjlds of " natural law'' 
 
 " How proud we are, 
 
 How fond to sliow our clotlies, 
 
 And call iheni rich and new, 
 
 When the poor sheep and silkworm wore 
 
 That very clothin<; lony before." 
 
 At the close of one of Mr. Ih'adlaugh's infidel 
 lectures, an old collier rose and said : " Maister 
 Bradlaugh, me and tne mate Jim, were both Methodys, 
 till one of the.se infidel chaps cam' this way. Jim 
 turned infidel, and used to badj^er me about attendin' 
 prayer-meetings ; but one day, in the pit, a large cob 
 of coal came down upon Jim's head. Jim thought 
 he was killed ; and, ah, mon ! didn't he holler and 
 cry to God. There is nothing like cobs of coal for 
 knocking infidelity out of a man." The sick bed 
 will soon shake a man out of the folds of "natural 
 law," and make him cry unto the God of all laws — 
 both natural and supernatural. "■Natural laws'' arc 
 a poor Saviour. They are like the self-constituted 
 gods of Jeroboam, and the men who hold them up 
 for others would no more trust in them than would 
 Jeroboam in the golden calves of Dan and Bethel. 
 
''GET THEE TO S/f/I.OIir 
 
 115 
 
 c yt^^^ 
 enuny 
 .bcs of 
 
 Neither Sftaess, nor Morality, nor Natural law can 
 calm your fear or save your soul. *' Get thee to Shilohl' 
 my unsaved friend. Hie thee to God! Come thou 
 to the propliet of all a<;es — Jesus Christ, the Son of 
 God ! 
 
 
 i '!! 
 
 ^ 
 
 iii 
 
 s infidel 
 ' Maister 
 lethodys, 
 
 ay. J»;^^ 
 attend in' 
 
 large cob 
 thought 
 oiler and 
 f coal for 
 sick bed 
 '< natural 
 U laws— 
 \nvs'' are 
 onstituted 
 
 them up 
 lan would 
 Bethel. 
 
I ' ■! 
 
AT CALVARY. 
 
 Ill 
 
 HI 
 
 I' 
 
m 
 
AT ("AlA'ARV. 
 
 How siLinific-atit is this woid CiiKarN'. Tlic I lL'l)rc\v 
 
 aiK 
 
 1 ll 
 
 ic 
 
 word is " (loli^otlitt " ,• the ( ircck, " Kniiiii'ii ' 
 Latin, '" Calvnrin.' "Ami when the\- were come to 
 tile place thai is called ('al\ar\', there the\' crucified 
 Mini." Calvarv' is sup[)()scil to have been a small hill 
 or eminence about half a mile distant from the _L;ates 
 of Jerusalem. Some tliink it took' its name from the 
 contour of tlie i;round— /.<•., the hill Calvarx- was 
 sliapcd like a human skull, — while others think the 
 name was attaclied to tlie desolate and L;hastl\' place, 
 owiii{^ to tlie fact that many were crucified there, and 
 their bones left to blcacji on the j^round ; and also 
 the skulls of tlic poor victims of crucifi.xion were to 
 be seen at tlie place, which would soon fasten upon it 
 tlie name — '' the phxce of a skulls The vilest of (offen- 
 ders were put to death at Calvars'. Hence we see in 
 what re<;ard Ciirist was lieltl b}' those who clamored 
 for his blood. They led Him to Calvary and s^ave 
 Him the death of a malefactor. It was lu^t without 
 rea.son that the Jews fi.xed on death b\' crucifixion. 
 It was to render the name and character of Jesus 
 infamous, to express their deepest abhorrence for 
 both, to sink in ruin His cause by fi.xini^ an indelible 
 disi^race upon it. Hence tlie cross was to the Jew a 
 
 I' I 
 
 ' 'i'l 
 
 ■ 
 
 V 
 
 V t 
 
120 
 
 AT CALVARY. 
 
 f \ 11 
 
 i 
 
 stuinblin^^-block, and to the Greek foolishness. How 
 coukl there !)c salvation from such a source was their 
 bitter cry ? lUit how different are the facts from what 
 Greek and Jew sui:)posed. 
 
 The four ICvanciclists use but few words in describ- 
 ing Calvary ; but tluxse few arc slow and solemn, 
 expressive of the tenderest affections and deepest 
 emotions of the human soul. They all point to Cal- 
 vary with some such sacredness as did Jacob to 
 Maci)elah, saying : " There they buried Abraham 
 and Sarah, liis wife ; there they buried Isaac and 
 Rebekah, his wife ; and t/icre I buried Leah'' We 
 stand over some spot on earth, it may be a beautiful 
 cemetery or some nei^lected, grass-grown country 
 graveyard, and say : " There we buried father or 
 mother ; there we buried brother or sister, son or 
 
 daughter ; and there I buried 
 
 The little 
 
 mound is almost sacred from the never-to-be-forgotten 
 associations of the past. So says Luke, with a ten- 
 derness and sacredness born of the Holy Ghost, 
 concerning Calvary : " There they crucified Hitur 
 Crucified HiM ! the So!i of the Highest, our adorable 
 Saviour, the loving and lovable Jesus. Oh! man, how 
 great thy crime, how black thy guilt, how monstrous 
 thy sin, to crucify thy Lord at Calvary, l^ut this 
 black cloud that hangs over Calvary is not without 
 its silver lining. It takes great height to create great 
 depths. If great the shame, great also the glory — 
 
 " Which jjathers louiul its liead sublime." 
 
i'-Jl 
 
 .//' CI/.l'.-IAV. 
 
 H>1 
 
 How 
 , their 
 1 what 
 
 cscrlb- 
 
 :\cepcst 
 
 to Cal- 
 
 icob to 
 
 braham 
 
 aac and 
 
 //." Wc 
 
 beautiful 
 country 
 
 father or 
 
 Y^ son or 
 
 The littic 
 
 [.forgotten 
 
 lith a ten- 
 ,\y Ghost, 
 'ed Himr 
 
 111- adorable 
 man, how 
 monstrous 
 
 But this 
 liot without 
 i-cate great 
 glory— 
 
 If you would see oppositcs, go to Calvary. It is 
 without a parallel in all liistory. It is joy out of 
 sorrow ; light out of darUncss ; refreshing drauglits 
 from the greatest thirst ; sweetest streams from the 
 bitterest fountains ; life by death. Such is tlie strange 
 paradox of Calvar\\ As Renan said of Jesus himself, 
 so say we of Calvary : " Whatever may be the sur- 
 prises of the future, Jesus will never be surpassed ; 
 Mis worship will grow \oung without ceasing; His 
 legend will call forth tears without end ; His suffering 
 will melt the noblest hearts ; all ages will proclaim 
 that among the sons of men there is none born greater 
 than Jesus." 
 
 There are lessons to be learned at Calvary. 
 
 (\) It is a place of suffering : 
 
 Agony the most intense, scorn the most bitter, 
 ridicule the most audacious, sufferings the most 
 severe, are all set fortli "at Calvar\-." Suffcrinc:^ and 
 Calvary are so closely related, that no power can 
 separate them in the Christian mind. Death by 
 crucifixion includes all the physical sufferings the 
 human body is heir to, — dizziness, sleeplessness, 
 cramps, hunger and thirst, along with publicity and 
 shame. Calvary stands for all this. But " if there 
 are deeds that have no form, then there are sufferings 
 that have no tongue." 
 
 I asked the heavens — " Wliat foe to God hath done 
 This unexampled deed ?" The lieavens exclaim 
 " 'Twas man ; and we in honor snatched the sun 
 From such a spectacle of guilt and shame." 
 
 n^i 
 
 11 
 
 luP 
 
 J 
 
 ill 
 
n 
 
 III 
 
 I 
 
 '•I ; ! 
 
 122 
 
 .'IT CALVARY. 
 
 I asked the sea — the sea in fury boil'd, 
 
 And answered with his voice of storms, " 'Twas man ; 
 
 My waves in panic at his crime recoil'd, 
 
 iJiscIosed the al)yss, an<l from the centre ran." 
 
 I asked the earth — the earth replied a<»hast, 
 
 " 'Twas man ; and such strange pangs my l)osom rent, 
 
 That still I groan and shudder at the past." 
 
 'l"o man, gay, smiling, thoughtless man, I went, 
 
 And asked him next. He turned a scornful eye, 
 
 Shook his proud head, and deigned me no reply. 
 
 — Montgomery, 
 
 (2) Calvary is wJiere men decide : 
 
 Here party lines are drawn ; here we stand for or 
 against Christ. Some clierish the fond hope tliat, 
 while they are not for Hiirj, they are not against 
 Him. Neutrality is unknown in heaven, earth or 
 hell. We are glad it is so ; by this rule we may 
 determine our destiny. " He that is not for Me is 
 against Me." If you cannot be assured that you are 
 for Him, be assured you are against Him. This is the 
 voice from Calvary. On which side of this line do 
 you stand ? To answer this is the chief business of 
 life. 
 
 (3) Calvary is a place of safety : 
 
 How true that the place of storm and danger for 
 the Master has become the place of calm and safety 
 for the servant. This tells the whole story of substi- 
 tution. " At Calvary " the thunders have all ceased ; 
 the storms have all passed. We go to Calvary to-day 
 with much more safety than visitors go to Vesuvius. 
 We can sit upon its crater with perfect wonder and 
 
 ii 
 
AT CALl'ARY. 
 
 123 
 
 (goinery. 
 
 delight, for all those storms are luished into an eternal 
 silence. It is always safe to go to sea after the winds 
 have spent their fury. We dread not the fire in the 
 burnt district. God's wrath spent its fury at Calvary 
 when Jesus died ; those fires will never again be 
 kindled. There is perfect security for all who seek 
 this eternal refuge. Fellow traveller, we hail you- 
 Hello ! this way ! There is peace and everlasting 
 consolation " at Calvary ! " 
 
 id for or 
 
 pc 
 
 that, 
 
 against 
 earth or 
 
 we \-n<^y 
 
 or Me is 
 you are 
 his is the 
 s line do 
 lusiness of 
 
 danger for 
 md safety 
 of substi- 
 all ceased ; 
 ary to-day 
 , Vesuvius, 
 .'onder and 
 
 
 4 J 
 
 11. '=> 
 
 it 
 
A WORD TO THE GIRLS. 
 
 ■ i m 
 
 ill 
 
 ll 
 
r>t 
 
 Hi 
 
 I 
 
 iai 
 
• n 
 
 You all want to be ladies. That is a worthy 
 ambition. But, girls, it costs somcthini^ to be a lady; 
 it is worth somcthin<^ to be a lady. It is worth more 
 than it costs. Yes, resolve each one of you to be a 
 lady. I once read a description of a lady, and wrote 
 it down. Mere it is : " A lady must possess perfect 
 refinement and intelligence. She must be gracious, 
 affable and hospitable, without the slightest degree of 
 fussiness. She must be a Christian, mild, gentle and 
 charitable, and doing good by stealth. She must be 
 deaf to scandal and gossip. She must possess dis- 
 crimination, knowledge of human nature, and tact 
 sufficient to avoid offending one's weak point, steering 
 wide of all subjects which may be disagreeable to any 
 one. She must look upon personal cleanliness and 
 freshness of attire as next to godliness. Her dress 
 must be in accord with her means, not flashy. Ab- 
 horring everything like soiled or faded finery or mock- 
 jewelry, her pure mind and clear conscience will cause 
 the foot of time to pass as lightly over the smooth 
 brow as if she stepped on flowers, and, as she moves 
 with quiet grace and dignity, all will accord her in- 
 stinctively the title of lady." Is it not a worthy 
 
 1 1 
 
 :'i 
 
 A WORD TO THE GIRLS. 
 
 I " 
 
<- • 
 
 i 
 
 I 
 
 ii' 
 
 V I 
 
 12« 
 
 W ll^OA'/) TO THE GIRLS, 
 
 ambition to strive to be sucli an one ? The picture is 
 not beyond the possil^le. It is, indeed, within the 
 reach of nine out of every ten of all the i^irls in 
 America. For, patience, kindness and self-denial, 
 well exercised, will in a few years put you in posses- 
 sion of the prize. Is it not worth the e.xercise of these 
 Christian graces to be a lady ? The practice of such 
 graces arc a reward in themselves, beyond rubies, — 
 " more to be desired than gold, yea, than much fine 
 gold." 
 
 It is said of Jenny Lind, the sweet Swedish singer, 
 that one day passing along the street she saw an old 
 woman sitting in the door of an almshouse, and the 
 sight of the old creature touched her heart and she 
 stopped, ostensibly to rest in the shade, but in reality 
 to speak a word of cheer to the poor old woman. At 
 once the old woman began to express her deep regrets 
 at being unable to hear Jenny Lind sing. '* I have 
 lived," said she, " many long years in this world, but 
 desire nothing before I die but to hear Jenny Lind. ' 
 " Would it make you happy ?" inquired Jenny. " Aye, 
 it would ; but such folks as I can't go to the play- 
 house, and so I shall never hear her." " Don't be so 
 sure of that," said Jenny ; " sit down, my friend, and 
 listen." She then sang with genuine glee one of her 
 best songs. The old woman was delighted, and won- 
 dered more when she added, " Now you have heard 
 Jenny Lind." 
 
 Girls, that was the act of a lady. One possessed 
 
.-/ lVO/y!D rO THE GIRLS. 
 
 12!l 
 
 UlC IS 
 
 11 the 
 rls in 
 Icnial, 
 
 M)SSCS- 
 
 f these 
 ^i such 
 ibies,- — 
 >ch fine 
 
 I singer, 
 V an old 
 and the 
 and she 
 n reahty 
 an. At 
 p regrets 
 " I have 
 ^ovld, but 
 Lind.' 
 " Aye, 
 |the play- 
 b't be so 
 liend, and 
 Ine of her 
 Ltid won- 
 heard 
 
 Lve 
 
 IpOSS' 
 
 essed 
 
 of such sympathy and kindness shall win, not only 
 the ap[)lausc of earth, but also heaven. 
 
 A lady must possess [gentleness of speech. It is 
 not so much what you say, as how you say it. Some 
 one wrote these wise words on the cultivation of a 
 sweet voice : "There is no power of love so hard to 
 get and keep as a kinti voice. A kind hand is deaf 
 and dumb. It may be rough in flesh and blood, yet 
 do the work of a soft heart, and do it with a soft 
 touch. Hut there is no one thing that love so much 
 needs as a sweet voice to tell what it means and feels, 
 and it is hard to get it and keep it in the right tone. 
 One must start in youth and be on the watch night 
 and day, at work, at play, to get and keej) a voice 
 that shall speak at all times the thoughts of a kind 
 heart. 15ut this is the time when a sharp voice is 
 most apt to be got. You often hear boys and girls 
 say words at play with a quick, sharp tone, as if it 
 were the snap of a whip. Such as these get a sharp 
 voice for home use, and keep their best voice for those 
 they meet elsewhere. I would say to all boys and 
 girls : " Use your best voice at home. Watch it by 
 day as a pearl of great price, for it will be worth to 
 you, in the days to come, more than the best pearl hid 
 in the sea. A kind voice is a lark's song to hearth 
 and home. It is to the heart what light is to the eye." 
 
 Girls, live to some purpose. Be good house-keepers. 
 Be as familiar with the kitchen stove as with the piano. 
 It is one of the accomplishments of a lady to know 
 
 K 
 
 I'll 
 f;;l 
 
 • >1 
 
 
 \ 
 
 
;* 
 
 I'M) 
 
 A irOA'D TO THE GIKI.S. 
 
 how to bake a loaf of bread and set the table, or 
 superintend the doin^^ of it, if, b}' i^ood or bad fortune, 
 slie is not required to do it herself. If your mother 
 has nej^dected this important part of \'our training, I 
 pray yf)U no lousier ne^dect it yourself. Have some 
 jiart in the toil and care of the household, and you 
 will have the consciousness that you have lived to 
 some purpose in the world. " It is not of those 
 writini^s I am proud," said the t;ifted Madame de 
 Stael, "but the fact that I have facilit\' in ten occu- 
 pations, in an)' one of which I could make a liveli- 
 hood." 
 
 To live in this day, when woman's sphere has 
 become so widened, without some worthy purpose, 
 is to live in idleness and in sin. Opportunity is the 
 voice of God calling to faith and duty. And possi- 
 bility is the measure of responsibility. To possess 
 talents is to be accountable for their use. To culti- 
 vate and use to a noble end her God-ii[iven talents 
 should be tlie ambition of every girl. 
 
 A practical writer pictures the "sensible girl" thus: 
 ** She is not merely a doll to be petted, or a bird to 
 be supported, but, though she may be blessed with a 
 father able and willing to care for her wants, she 
 culta'ates her capabilities. She seeks to prepare her- 
 self for possibilities, and, though she may not need to, 
 she qualifies herself to feed and clothe herself, so that, 
 if left alone, she can stand upon her own feet, depend 
 upon no human being. With the multiplied ways of 
 
A WORD TO rilE GIKLS. 
 
 l.'U 
 
 c, or 
 tunc, 
 other 
 
 somo 
 d you 
 ,-ccl to 
 
 those 
 me de 
 \ occu- 
 i livcli- 
 
 cre has 
 purpose, 
 [y is the 
 d possi- 
 possess 
 [ro culti- 
 II talents 
 
 L-1" thus : 
 la bird to 
 ;d with a 
 lants, she 
 jpare her- 
 need to. 
 If, so that, 
 |t, depend 
 ways of 
 
 honest toil now open for yoinv^ women, it seems quite 
 excusclcss for any one of tiicm to be helpless. There 
 are few nobler sights than that of a youncj woman 
 who, though she ina)- have a j^ood home, with father 
 and mother, who air willini; to indulj^c her to the 
 utmost, realizing the limitation of their means and 
 their hard self-denial, sa)'s, ' l-^ither shall not be bur- 
 dened by mc ; I will be self-reliant and clothe myself. 
 Yea, I will help him pay for the farm ; help him edu- 
 cate the ycnmger children.' Such an one is a thousand 
 times superior to the pale-fingered, befrizzled, be- 
 jewelled substitutes for )'oung women, who are good 
 for nothing but to spend a father's hard-earned 
 money." 
 
 Said William Tenn, the founder of a common- 
 wealth : " Love, therefore, labor ; if thou shouldst 
 not want it for food, thou mayest for i)hysic. It is 
 wholesome to the body and food to the mind ; it pre- 
 vents the fruit of idleness." 
 
 Be zealous for your name and conduct. " A good 
 name is rather to be chosen than great riches." This 
 is just as true for girls as boys, and more so. The 
 good name of a girl is much more easily tarnished 
 than that of a boy, and all because it is good. The 
 whiter the paper the more quickly soiled, and the 
 darker the stain. Then it is so much liarder for a 
 girl to live down a reproach than even a boy. Heed 
 these wholesome words : " When a young lady, no 
 matter how innocent of anything more than a deter- 
 
 I ! y 
 
 1 i 
 
 ;f 
 
 -I 
 
i I 
 
 I 
 
 
 iiii 
 
 \:v2 
 
 A irOA'/) 70 THE GIRI.S, 
 
 minatioii to amuse herself at all hazards, coiuIcsccikIs 
 to flirt with ^^entlcmcn, or to indulge in boisterous 
 behaviour in public places with otlier girls, she must 
 not be surprised if, before lonj^, she becomes aware of 
 less heartiness in the greetings of the acquaintances 
 whose society she prizes most, receives fewer invita- 
 tions from anybody, and at last perceives, u ith painful 
 clearness, that she is actually, even if untlem(jnstra- 
 tively, avoided, except by those whom she now does 
 not wish to meet." 
 
 All girls that have gone astray began at some such 
 point as pictured above. The tendency is, when one 
 has, consciously or unconsciously, shut themselves out 
 of their true circle to seek one lower down, aiid the 
 momentum, unless checked, which carried them from 
 the higher to the lower grade, will continue its down- 
 ward course until ruin is the result. Girls, as well as 
 boys, arc known by the company they keep. See to 
 it that your companions are worthy of your confidence 
 and esteem. Every young girl should learn to distin- 
 guish, in the opposite sex, between the gent and the 
 gentleman. The gent is quite good-looking at a 
 reasonable distance, but on closer examination his 
 face has the marks of dissipation. His eye is bleared, 
 his cheek is bloated, his nose is red ; he smokes — he 
 drinks on the sly — he gambles — he dances- he wears 
 better clothes than his weekly wage can affvird. Girls, 
 beware of the gent ! Hearts just as strong and pure 
 as yours have been deceived by these lordb of creation. 
 
./ iroh'D TO THE C!K!.S, 
 
 1 f t.» 
 
 :cih1s 
 
 crous 
 
 must 
 
 arc of 
 
 tanccs 
 
 invita- 
 
 ^ainful 
 
 justra- 
 
 \v docs 
 
 Hcforc )()U make that solemn choice, take counsel 
 from }'our mother, or some one who stands in her 
 place. If \'()U have doubts, always <;ive yourself the 
 benefit of the tloubt : be on the safe side. Above 
 all, <^ive your life into the keeping of ///'/;/ who alone 
 can preserve and prosper you, make you blessed and 
 a blessing. 
 
 m 
 
 nc such 
 \en one 
 
 ;\vcs out 
 a\id the 
 tm from 
 s down- 
 well as 
 See to 
 nfidence 
 o distin- 
 and the 
 ni; cit a 
 tit ion his 
 bleared, 
 L)kes— he 
 ihe wears 
 ■d. Girls, 
 land pure 
 creation. 
 
 i t^i 
 
I 
 
 
A WORD TO THE BOVS 
 
 
 *■ 
 
 |.ii 
 
 
 
 If 1 
 
 
 
 1 ' 1' 
 
 
 I 
 
 Ifm 
 
 mm 
 
 
 i 
 
 i -m 
 
A WORD TO THE BOYS. 
 
 All boys long to be men. lUit that does not 
 always mean wait until you are twenty-one. It is 
 not every boy who has reached his twenty-first year 
 that becomes a true man. Some boys arc men 
 before that age, and others will never be true men. 
 Age has not so much to do in the making of a true 
 man as effort, will, and determination have. To be a 
 true man will cost every boy effort, will, and determina- 
 tion ; but it is worth all the world beside, to be a true 
 man. " Quit yourselves like men," said the great 
 Apostle of the Gentiles. " Be thou strong, therefore, 
 and show thyself a man," cried King David to his 
 son Solomon. He who would be regarded as a man, 
 must show himself manly. If a boy loses respect 
 for himself, he must remember that others will soon 
 lose their respect for him. There is a self-love which 
 is not selfishness ; to know it and practice it, is a 
 duty that every boy owes to himself. There must 
 be a guarding with a jealous eye those sacred virtues 
 which alone can make you a true man. The Bible 
 says : " The glory of a young man is his strength." — 
 Prov. XX., 29. Boys, look after your strength ! If 
 you would be manly, surrounded by so much that is 
 
 
 
 'hje 
 
i;)8 
 
 A IVOR J) TO THE BOYS, 
 
 \ 
 
 [^1;^* 
 
 unmanly, you will need to be stronc^, both morally 
 and physically. Yes, you will need physical strength. 
 There is nothing so intensely personal as health. 
 The strength needed to fight the battles of life 
 demands a strong physical frame. Fine and useful 
 minds have soon run their earthly race on account of 
 weak bodies. We all prize a fine mind, but of equal 
 importance is a strong body. A strong mind in a 
 weak body, is like putting a heavy engine in a light 
 ship, there is great danger of running her under — 
 hence, many go down before they reach mid-ocean 
 on the voyage of life. Many boys inherit physical 
 weakness. But the practical question is not. How 
 can such an one get back *' primaeval " strength ? 
 but, How can he retain and use to the best advantage 
 what he has? It is folly to philosophize over what 
 we might have been, had we not inherited any 
 physical weakness. Some wise men tell us there is 
 only one possibility, and that, the thing that is ; for 
 all practical purposes, that is true in this matter of 
 health. Here are two wise sayings : (i) "A man with 
 a weak body never got very far " ; (2) " Health is a 
 thing to be looked after at all times." There are two 
 great evils to which boys are especially exposed, and 
 some people think they rob manhood of more 
 physical strength than all other evils put together — 
 namely, Tobacco and AlcoJiol. 
 
 Tobacco is most destructive on vitality, and said to 
 be, by those who have used both, harder to give up 
 
 I 4" 
 
A WORD TO THE BOYS. 
 
 lol) 
 
 rally 
 igth. 
 alth. 
 life 
 scful 
 nt of 
 iqual 
 in a 
 light 
 Ller— 
 ocean 
 ysical 
 How 
 ngth ? 
 ntage 
 what 
 any 
 ere is 
 for 
 ter of 
 \ with 
 is a 
 e two 
 , and 
 more 
 [her — 
 
 lid to 
 ^e up 
 
 than strong drink. This is not generally believed to 
 be true, but only because so few ever give it up. 
 Dead fish go with the stream ; only the live ones 
 stem the current. Someone has said, *' No charitable 
 man should ever use tobacco, if for no other purpose 
 than this : it will rob some worthy object of that 
 charity he professes to bestow." An old " wood- 
 stock " is just as dirty and filthy in the mouth of a 
 Christian, as in the mouth of a sinner — you can't 
 make it decent or respectable. For these reasons it 
 is a great sin agaitist God to smoke or chew tobacco. 
 There never was a truthful sentence written in favour 
 of the use of tobacco, while whole volumes have 
 been written against it. It is destroying the boys of 
 this land to-day, as no other evil. Smokers are the 
 most impolite people that walk our streets. They 
 will puff the fumes of the poisonous weed, poisoned 
 .still more by the carbonic-acid of their own breath, 
 into your face and eyes, and call it only liberty to do 
 as they please. They press themselves into all 
 public places, with that ever-present, but silent, 
 monitor, *W^ smoking Jierel' staring them in the face. 
 This terrible want of good manners could be 
 patiently endured, were it not for the physical and 
 moral ruin the habit is working in our boys. A 
 writer of ability says of it : " It has utterly ruined 
 thousands of boys. It tends to the softening of 
 bones, and greatly injures the brain, the spinal 
 marrow, and the whole nervous fluid. A boy who 
 
 
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 i 
 
 r ;• > 
 
 % I 
 
 
 I'i i 
 If r 
 
 n 
 
 I il 
 
 140 
 
 A lyOK/) TO THE HOYS. 
 
 smokes early and frequently, or in any way uses 
 larji^e quantities of tobacco, is never known to make 
 a man of much enerj^y, and <^cncrally lacks muscular 
 and physical, as well as mental power. We would 
 warn boys who want to be anythinjj in the world, to 
 shun tobacco as a most baneful poison." 
 
 The same is true q>{ Alcohol. Let your motto be : 
 " touch not, taste not, handle not," as the only safe- 
 i^uard a^^ainst the destroyer. Take warning from 
 others who were once as strong and self-reliant as 
 you are. They simply yielded declaring their power 
 to take it or leave it alone, and deceived themselves 
 until the «erpent of intemperance wrapped his slimy 
 coils about tl.em and hissed in their faces. Boys, 
 control your youthful passions and appetites, or they 
 will control you — and they rule with a rod of iron. 
 
 John B. Gough tells this story to show the power 
 of the drink habit : — "A young wife and mother lay 
 in an ill-furnished room, dying. Years before she 
 had stood at the marriage-altar, beside the man of 
 her choice, as fair and hopeful a bride as ever took a 
 vow. Her young husband loved her, at least, he said 
 he did, and solemnly vowed to love her to the end ; 
 but he loved liquor more than he loved his young 
 and beautiful wife. It soon began to dawn upon her 
 mind that slic was in that most horrible of all 
 positions — a position, a thousand times worse than 
 widowhood or the grave — a position, than which 
 there are only two worse positions — Hell, and that of 
 
 !i: 
 
A irOA'D 70 THE /.'c VS. 
 
 141 
 
 a drunkard's husband — I mean, the heart-rending-, 
 dcgradin*^ position of a drunkard's wife. She used 
 every means to reform him, but, like too man\' others, 
 found her efforts useless. Mis cruelty and tlebauchery 
 soon brou<7;ht her to the irrave. A little before she 
 died she asked him to come to her bed-side, and 
 pleaded with him once more, for the sake of their 
 children, soon to be motherless, to drink no more. 
 With her thin, lon<jj finnrers she held his hand, and, as 
 she pleaded with him, he promised, in this terribly 
 solemn way: 'Mary, I will drink no more till I take 
 it out of this hand I hold in mine ! ' That vcr\' nii^ht 
 he poured out a tumbler of brandy, stole into the room 
 where she lay cold in her coffin, ])ut the tumbler into 
 her withered hand, and then took it out and drained 
 it to the bottom. This is a scene from real life, and 
 is not more revoltiuf]^ than hundreds of others which 
 are happenin*^ in miserable, drink-cursed homes. In 
 this matter, do not be content in merely savin;^ xour- 
 sclf, but work to save others. Take sides against 
 this evil, and be a champion for purity, sobriety and 
 a hi^i^h manhood." 
 
 Boys, be warned against these arch-destroyers, 
 they will be sure to cross your path some day. 
 There are many temptations for which you will need 
 to be on your guard, but tobacco and alcohol lead to 
 so many other evils, we hold them up for special 
 
 r 
 
 warnmg. 
 
 : 
 
 (!;■ 
 
 Some boys think it manly to smoke and swean 
 
 !i 
 
 I'ii 
 
hi 
 
 r I 
 bt'l 
 
 I 
 
 1 1 
 
 142 
 
 A iroA'D TO THE no vs. 
 
 Someone has drawn this picture of such an one — 
 what do \ou think of it?: — " lie may be sec. any 
 day, in almost any street in the villa<je ; he never 
 makes room for }'ou on the side-walk ; he is very 
 impudent, and often vul^^ar, to ladies who pass ; he 
 dclii^hts in fri^htenini^, and sometimes does serious 
 injury to, little boys and j,nrls ; he loun[^es at the 
 street corners, and is the first arrival at a do<4-fif^ht, 
 or any other sport or scrape ;" he crowds into the post 
 office in the cvem'ni^-, and multiplies himself and his 
 antics at such a rate, that people havin^^ lei^itimate 
 business are crowded out. xAnd he thinks himself 
 very sharp ; he is, certainly, very noisy ; he can 
 smoke and chew tobacco now and then, and rip out 
 an oath most any time." 
 
 Boys are worth too much to be put to such a low, 
 mean purpose. One writer likened a boy to a bar of 
 iron, which, in its raw state, is worth about five 
 dollars ; if made into horse-shoes, twenty dollars ; 
 but by being worked into balance springs for watches, 
 it is worth two hundred and fifty thousand dollars ; 
 and then adds : " But the iron has to go through a 
 a '^reat deal of hammerinq; and beating and rollinsf 
 and pounding and polishing, and, so, if you arc to 
 become useful and educated men, you must go 
 through a long course of study and training. The 
 more time you spend in hard study, the better 
 material you will make. The iron does not have to 
 go through half as much to be made into horse-shoes 
 
 i 
 
 i 
 
 
 
 
 
 1 
 
 m 
 
 7t 
 
 m 
 
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 ffl 
 
 M ma Ht 
 
 i 
 
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nc — 
 any 
 icvcr 
 very 
 ; he 
 rious 
 t the 
 fight, 
 ? post 
 a his 
 imate 
 imself 
 2 can 
 p out 
 
 I low, 
 bar of 
 t five 
 liars ; 
 tches, 
 liars ; 
 bgh a 
 lolling 
 irc to 
 1st go 
 The 
 )etter 
 Ive to 
 ishoes 
 
 A II'OA'D 7 THE HOYS. 
 
 14:{ 
 
 as it docs to be converted into delicate watch-springs ; 
 but think how much less valuable it is. Which 
 would you rather be, horse-shoes or watch-springs? 
 It depends on yourself. \^ou can become which ever 
 you will. This is your time of preparation for man- 
 hood." A wise man has said : *' When forenoons of 
 life arc wasted, there is not much hope of a peaceful 
 or fruitful evcniuLr. Sun-risiiiLTs and sun-scttinirs are 
 closcU* connected in every e\'[)erience." 
 
 To be a true man, )'ou must be truthful : a liar is a 
 blot on humanit)'.. Tell the truth, tell at all times, 
 and under all circumstances " But I will sjet into 
 trouble!" better get into tr* uble by telling the truth 
 than to escape it by telling a falsehood. J^ut do 
 boys get into trouble very oft^ti for telling the truth? 
 I think not. If they ever do they will soon get out 
 again. But, I think, in the majorit}' of cases, when 
 boys get into trouble, it is because the\' did not tell 
 the truth. If a bo)' tells one falsehood, he generally 
 has to tell more to hide the first one. The colored 
 man's illustration of faith comes in here. lie said: 
 '* Faith is like this : there is a stone wall ; if God tell 
 you to jump through it, den it is your business to 
 jump, and the Lord's to see weder you go through or 
 not." l^oys, it is your business to tell the truth, and 
 the Lord's to see that you get out of trouble. The 
 boy who gets the foul blot on his character of being 
 a liar, will not be believed when he does tell the 
 truth. Then he feels he mieht as well tell a lie as the 
 
 ' {| 
 
 (f \ 
 
 ii' 
 
 -'''i 
 
I 
 
 t 
 
 144 
 
 A IVOKD 7V THE POYS. 
 
 ^1 
 
 mn 
 
 truth, for no one will believe him should he tell the 
 truth. Then he is not on!)' char^^ctl with liis own 
 lies, but with the greater portion of all the lies told 
 in the community where he resic'js. Then, you 
 know, a lie travels very fast, antl never loses any- 
 thing. Mr. Spur<;eon said : "A lie travels round the 
 world, while the truth is ^ettin<( its boots on." The 
 truth knows no fear, while a lie alwavs brin<^s a blush. 
 Lord Bacon says : " A liar is a man who is bold 
 toward God, and a coward toward men ; for a lie 
 faces God, and shrinks from man." 
 
 Durintj the American civil war, at one time the 
 movement of a whole company depended upon a 
 boy. It is said that the Confederate general, Rfjbert 
 v.. Lee, while in conversation with his officers about 
 his movements, was overheard by a boy to say that 
 he had decided to march upon Gettysburg instead of 
 Harrisburg. The boy watched the troops to see in 
 what direction they went, then telegraphed the fact 
 to Governor Curtin. That bo\' was sent for by a 
 special engine, and as the Governor stood before his 
 friends he said : ' I would give my right hand to 
 know that this lad tells the truth.' A corporal 
 replied, 'Governor Curtin, I know that boy, I lived 
 in the same neighbourhood, and I know that it is 
 impossible for him to lie ; there is not a drop of 
 false blood in his veins ! ' In fifteen minutes' time 
 the Union troops were marching towards Gettys- 
 burg, where they won that splendid victory." 
 
A IVOh'D TO THE nOYS. 
 
 14' 
 
 Hoys, "be courteous!" It docs not cost much, 
 but it is wortli much ; so much, that you can't afford 
 to lack this (juality. It will win every time. Vou 
 will never want for a friend. I once read of a boy 
 who applied to a store for a situation. The merchant 
 said : " Can you write a t;()od hand ? " " Vaas," was 
 the reply. ".Are ycni good at fii^^ures?" "Vaas," 
 was the answer again. " That will do ; I don't want 
 you," said the merchant. After the boy had gone 
 out, a friend standing by said : " I know that boy to 
 be an honest, industrious lad. Why don't }'ou give 
 him a chance ? " " Because he has not learned to 
 say, 'Yes, sir,' and 'No, sir,'" said the merchant. 
 " If he answers me as he did when applying for a 
 situation, how will he answer the customers after 
 being here a month ? " 
 
 To be a true man is a grand thing. " liefore I go 
 any further," said Frank Osbaldistone, in " Rob Ro)," 
 " I must know who you are." " I am a man," is the 
 answer, "and my purpose is friendl}-." "A man," 
 he replied, "that is a brief description." "It will 
 serve," answered Rob Roy, " for one who has no 
 other to give. He that is without name, without 
 friends, without coin, without country, is still, at 
 least, a man." 
 
 Benjamin Franklin attributed his success as a public 
 man, not to his talents or his powers of speaking — for 
 these were but moderate, — but to his known integrity 
 of character. " Hence it was that I had so much 
 
 L 
 
 ! i 
 
 l'^ 
 
 li 
 
 -^ij 
 
 
 \ 
 
^ 
 
 ii 
 
 1 
 I 
 
 140 
 
 // nVA'D TO 77/A /iOVS. 
 
 wci^fht with my fellow citi/.ciis. I was but a had 
 speaker, suhject to much hesitatif)n in my choice of 
 wortls. hard I \' correct in lai)j,aia^a', yet I generally 
 carried m>' point." 
 
 Character creates confidence in men in liij;h stations 
 as well as in lunnble life. It is said of the first ICm- 
 peror Alexander of Russia, that liis personal character 
 was equivalent to a constitution. l)urin<^ the wars of 
 the Fronde, Montaij^n'e was tlie only man amon^i,^ the 
 h'rench *;cntry who kept his castle [^^itc unbarred ; it 
 is said of him that his personal cliaracter was worth 
 more to him than a reijiment of horse. 
 
 lUit, b())'s, be assured of this, that the highest, 
 noblest, truest style of man is the " Cliristiaii uiatL' 
 Writes Mr. Spuri^eon : " When I was just fifteen I 
 believed on the Lord Jesus, was baptized, and I joined 
 the Church of Christ. This is twenty-five years ago 
 now, and I have never been sorry for what I then did ; 
 no, not even once. I have had plenty of time to 
 think it over, and many temptations to try some other 
 course, and if I had found out that I had been deceived, 
 or had made a gross blunder, I would have made a 
 change before now, and would do my best to prevent 
 others from falling into the same delusion. I tell you, 
 boys, the day I gave myself up to the Lord Jesus, to 
 be His servant, was the very best day in my life. 
 Then I began to be safe and happy ; then I found 
 out the secret of living, and had a worthy object for 
 my Hfe's exertions and an unfailing comfort for life's 
 
A IVOA'D TO THE HOYS. 
 
 147 
 
 bad 
 cc of 
 
 ;rally 
 
 itions 
 ICm- 
 •actcr 
 ars of 
 i<^r the 
 :cl ; it 
 worth 
 
 ^hcst, 
 man'' 
 tccn I 
 oinctl 
 •s a^^o 
 \\ did ; 
 inc to 
 other 
 :cived, 
 ade a 
 event 
 |1 you, 
 .us, to 
 life. 
 Ifound 
 fct for 
 life's 
 
 troubles. Because I wish every bo)- to have a brij^ht 
 eye, a li^ht tread, a joyful he.irt and overflowing; 
 spirits, I plead with him to consider whether lie will 
 not follow my example, for I speak from experience." 
 It is only in consccratiuLj \'our life and action to 
 the standard of Gotl's Word that you can gain the 
 truest and highest end of your being. Satan is so 
 crafty, that, unless you are armed with divine power, 
 you are sure to be overcome in the conllict. If you 
 would successfully meet the ebbing and flowing tides 
 of life, study well the character of Jesus Christ, and 
 strive to imitate His manhood, for it stands without a 
 rival. With your feet firmly placed on the " Rock of 
 Agesl' you will outride all the storms of sin and 
 temptation, and safely cast anchor within the port of 
 Peace liternal. 
 
 :\ 
 
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 Si "'.'■ 
 
i 
 
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 \i 
 
 \ 
 
OPPOkTUNITY. 
 
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 4 ;■ r1 
 
 \ i \ ! 
 
 
Ori'ORTUXITV. 
 
 The day of opportiinit}' comes to all men. We do 
 not mean that the day of opportunity comes alike to 
 all men. It may not in }'our case be what the world 
 calls " a tremendous streak of luck." Your name may 
 never appear in the annals of history. You may 
 never sway the destiny of a nation ; but )'our oi)por- 
 tunity will come, and, so far as )'ou are concerned, it 
 is all-important that you seize it and use it for the 
 glory of God and the {;ood of the race. Opportunities 
 are like express trains ; the\' only stoj) a few seconds 
 at each station, and success in life depends upon your 
 beincf on time. Have \-ou ever noticed the counte- 
 nance of a person who arrived just in time t(j see their 
 train movinc^ out from the depot ? Worse still, were 
 you ever that person ? Tiien \()U know the feelings 
 of many who, through carelessness or indolence, liave 
 missed their opportunit}'. Each individual has, in a 
 high sense, to work out his or her own destiny, and 
 that is more to them than all the world beside. 
 
 " 'I'lieie is a tiilf, in tlic affairs of men, 
 
 \\ iiicli, tai<en at the tlooii, leads on to fortune ; 
 
 Omitted ail the voyaye of tlieir life 
 
 Is honiid in shalIo.^s and in miseries. 
 
 On such a full sea are we now afloat, 
 
 And we must take the current when it serves. 
 
 I : 
 
 /• !.' 
 
 Orl 
 
 o.se our venture. 
 
ir.2 
 
 0PP0R7VX1TY. 
 
 Opportunities are never dupHcatcd. The mill can't 
 grind with water that is past. Similar ones may 
 come, but they are not the same. There is seldom 
 more than one opportunity in a life, which gathers 
 all the swift-flowing streams into one mighty river of 
 success ; and to launch upon its tide is to be borne 
 onward to the highest goal of prosperity. I^'ew 
 recognize this master opportunity in any of the walks 
 of life ; for, as a rule, it is of humble birth. The 
 greatness of your opportunity depends upon your 
 fitness to use it. God does not bestow Mis choicest 
 favors on those who are not prepared to receive them. 
 Preparation to grasp and rse is the measure of your 
 opportunity. God can't put a gallon in a thimble, 
 at least it is not his way ol doing things. The early 
 bird catches the worm ; and the prepared man is that 
 early bird, and seizes the opportunity. This is true 
 in all life, — heaven is a prepared place for a prepared 
 people. Some few in olden times, like Joseph, Moses 
 and Daniel, were prepared to seize the master oppor- 
 tunities ; but, had the)' not been prepared, of what 
 avail would great opportum'ties have been ? From 
 the human side it is preparation that apprehends 
 opportunity — according to your faith be it unto you. 
 
 l^ut if there be but one master opportunity in a 
 life, there are many minor ones, for which we should 
 get ready. And it sometimes happens that the 
 humblest in appearance is the chief. This was true 
 in the case of Joseph, Moses and Daniel. There are 
 
 i 
 
 
OPPORTUXITY. 
 
 If):*, 
 
 open doors before us all, and to seek the best and 
 highest preparation to enter those open doors should 
 be the ambition of all. God did not .put us in this 
 world for nothini^. Youth is the time wKen tfTesc 
 doors of opp(^rtunity stand open the widest. Tliis 
 was true in the case of Joseph, Moses and Daniel — 
 all three were youni^. Doors of all kinds close as the 
 years go on. How true is this in that important 
 matter of salvation. A clergyman who had made a 
 close study of the matter says : *' Given one hundred 
 new converts to the gospel, the under-law works as 
 follows : Not three of that hundred are above 50 years 
 of age ; not five are between that age and 40 ; not 
 ten between 40 and 30, while more than eighty out 
 of the hundred are under 30 years of age when con- 
 verted. Opportunity waits on you. You who are 
 accustomed to estimate percentage, read the law of 
 likelihoods, which declare that more than eighty per 
 cent, espouse the Faith on the sunny side of life. 
 ' Remember thy Creator in the da}'s of thy youth.' " 
 
 This is the point : opportunities come to all, but 
 they come most abundant to the young. Open doors 
 of opportunity are not so rare as the ability or desire 
 to enter as Providence points the way. Some one 
 has said there are no " half-hinges" in Nature. How 
 true ; every bird, beast, insect, worm, tree and plant 
 has its mate. The wincj^ of the hummincf-bird is 
 anticipated by the great air-ocean which surrounds 
 our cflobe. Sun, soil, air and rain were made for the 
 
 iJi 
 
 i 
 
154 
 
 OPPOR ruxiTY. 
 
 t 
 
 ijrowtli of the mustard seed as truly as the mustard 
 seed ^rows by virtue of sun, soil, air and rain. There 
 is nothing small with God. He rules the worm as 
 well as the seraph. Things are not at loose ends. 
 15c sure of this : there has been, or is to be, for you 
 the best opportunity that JJivine Wisdom can devise. 
 Get ready for your opportunity-, for that insiL;nificant 
 one may be your master o[)p(n*tunity. Capability 
 means possibility ; and possibility is the measure of 
 responsibility. Thousands arc on the watch for oppor- 
 tunities who are not prepared for them should they 
 come. What were great opportunities to Joseph, 
 Moses and Daniel had they not been prepared to 
 guide the ship of state ? , We must be prepared by 
 hard discipline before we can enter great fields of use- 
 fulness. The diamond must go upon the wheel before 
 it is fit for the royal crown. Moses must be trained 
 in all learning and wisdom of the Egyptians, and see 
 God in the burning bush, before he can lead Israel 
 from bondage. Daniel must spend a night in the den 
 of lions, and Joseph languish in Pharaoh's prison, 
 before they can rule Bab)'lon and Egypt, and move 
 the hearts of men and kings. Opportunities equal to 
 our ability are before each one of us. What is the 
 voice of admonition ? Get ready for your opportunity! 
 How ? Enter the first open door of duty, and you 
 will soon be led to another. How many have spent 
 their lives in the mire of conscious inferiority because 
 they have failed to take advantage of the fitting 
 
OPPORTUNITY. 
 
 \:^:^ 
 
 ting 
 
 moment. It is said of Lord Mansfield, who raised 
 himself from the humble walks of life to be Lord 
 Chancellor of l^igland : When a young man, and 
 just admitted to the bar, and waiting fcjr an oppor- 
 tunity to show he was ready for clients and deserved 
 them, his opi)ortunity came, lie was invited to a 
 supper, at which there was an old sca-ca[)tain who 
 had a very important case on hand. During the 
 evening the subject came up in discussion, and the 
 young lawyer threw himself in the case with so much 
 zeal and ability, that before they separated he found 
 a client and was entrusted with the suit. When the 
 case came up for trial, Mr. Mansfield made such a 
 magnificent plea as to astonish the court, his client, 
 and all the barristers present. I^^rom that day he 
 became known as one of the foremost lawyers of his 
 time, and honors and wealth poured in upon him. 
 
 Get ready for your opportunity — do your best ! 
 " If a girl who had been strolling in the pastures before 
 breakfast came in ladened with bunches of primroses 
 and violets, cowslips for bracelets, with daisies for 
 brooches and dandelions for earrings, we would not 
 reprove her or consider she had lost a splendid oppor- 
 tunity. What was there better than these fair blos- 
 soms ? But suppose every pebble in her ramble had 
 been a diamond, or a topaz, or an amethyst, and yet 
 she had come home with nothing but these fading 
 blossoms, what would you have said ? Would you 
 not have exclaimed : Silly, stupid girl ! you have 
 
 % 
 
 ii 
 
 
 if 
 
 i|i- 
 
^ 
 
 ir>6 
 
 OPPORTUNITY. 
 
 missed a fortune ; you have lost your opportunity." 
 l^ut what shall vvc say of those who spend their days 
 without seeking the eternal riches, and are letting slip 
 the only opportunity of being enriched for time and 
 made glad and happy for eternity ? Be wise ; embrace 
 God's master opportmiity, which is salvation through 
 
 Christ. 
 
 " Thousand summers kiss the lea, 
 
 Only one the sheaf ; 
 Thousand springs may deck the tree, 
 
 Only one the leaf — 
 One, but one, and that one brief ! " 
 
 I . I 
 
SPARE MOMENTS: THEIR USE AND 
 
 ABUSE. 
 
 n 
 
 i 1 
 
 1 
 
 !« ' 
 
 I 
 
 ii 
 
 fe 
 
 ;i 
 
STARK MOMENTS: TIIKIR USE AND 
 
 ABUSE. 
 
 "There is an old l^astcrn Ic^^ciul of a i)o\\c!Tul 
 ^cnii who promised a beautiful maiden a Ljift of rar-c 
 value if she would pass throuj^di a field of corn and, 
 witliout pausinpj, rtO"M4 backward, or wandering; hither 
 and tliither, select the lar^^^est and rii)est ear, — the 
 value of the gift to be in proportion to the size and 
 perfection of the ear she should choose. She [)assed 
 throui,di the field, seeing a great many large and 
 beautiful ears, but alwa)'s hoping to find a larger and 
 more perfect one ; she passed them all by, when, 
 coming to a part of the field where the stalks grew 
 more stunted, she disdained to take one of these, and 
 so came through to the other side without havinr 
 selected any." 
 
 This little fable is an illustration of the abuse of 
 spare moments. They are rejected on account of the 
 shortness of their duration ; and ever hoping for some 
 leisure in days to come, we let the present moment 
 slip from our grasp, and some day we will find our- 
 selves at the end of human probation, with an accumu- 
 lated lot of spare moments and golden opportunities 
 
 1 
 
 ■}\ 
 
 ■ 1 S-| 
 
 :1 
 
 
KiO S/'AA'/-: AtOMKXrS: rilEIK USli AX/) AJU'Sli, 
 
 abused and forever passed beyond recall : " Whatso- 
 ever thy hand findetli to do, do with thy inij^ht" — do 
 now, make use of the present, for noiv is the only at][e 
 
 o '^'* ''A minute, hi)\v soon it is flown, 
 
 And yet, liow important it is ; 
 God calls every moment His own. 
 For ail our existence is His." 
 
 A wise use of the spare moments has much more 
 to do with success in life than most people are 
 wont to suppose. Our physical, mental, moral, and 
 spiritual health depend largely on our use of the 
 spare moments; and the saddest thinf;j in all the world 
 to do with them, is to do nothing. To do nothinij, 
 is to do evil. " For idle hands some mischief still, 
 will Satan ever find to do." It is durinj^ the spare 
 moments that the j^real majority of young men work 
 their ruin. It is after the day's work is over ; after 
 the shop is closed, and the young man puts on his 
 best attire, and steps down town to pass the spare 
 moments, that the ruin of soul and body takes place. 
 That is the hour at which the Devil sets his guns and 
 bates his traps — that, of all the moments, is the one 
 in which we need to pray " lead us not into tempta- 
 tion, but deliver us from evil." Depend upon it, this 
 is the hour of destruction ; for no young man will get 
 far astray while at his daily work. This is the young 
 man's age. Young men hold the great majority of 
 all the positions of trust and honor in the gift of the 
 nation. It is also the greatest commercial age the 
 
 liji^ii 
 
'batso- 
 t "—do 
 ily a^c 
 
 li more 
 [)lc arc 
 ral, and 
 of the 
 e world 
 lothing, 
 ef still, 
 ,c spare 
 211 work 
 ; after 
 on his 
 c Sparc 
 s place, 
 nis and 
 the one 
 empta- 
 it, this 
 will get 
 young 
 ority of 
 it of the 
 lage the 
 
 SP.ll^E MOM i:\7S: Til FIR USE A. YD AliCSi:. \{\\ 
 
 workl has ever known. Commerce! commerce! from 
 tiie rising to the setting sun ; but, amid all the hurry 
 and worry, there are enougli spare moments to ruin 
 some of the brightest intellects the world has ever 
 known. High carnival is frequently held at the 
 tlevil's headcjuarters over the destruction of j-oung 
 men and women, all through the abuse of the spare 
 moments. All ! these spare moments are golden 
 beads from the necklace of time ; watch them with a 
 jealous eye, or Satan will snatch them forever from 
 your hand. Who lias not been struck by I)e 
 Ouincey's picture of the woman sailing over the 
 stream, awaking out of sleep to find her necklace 
 untied, and one end hanging over the stream, while 
 pearl after pearl drops beyond her reach ; and, while 
 she clutches at the one just falling, another drops, 
 until half of her priceless necklace is gone. 
 
 So it is with our spare moments, they drop one 
 after another like peacjs from the string, as we sail 
 the stream of life. Shall we waste in frivolous and 
 sinful pursuits these spare moments of life, which, 
 like rich and costly pearls, drop from our hands and 
 sink to rise no more forever ? Unless the spare 
 moments are seized and made a positive good, they 
 become the down grade over which men and women 
 slide to destruction. And the only positive safe- 
 guard is to keep the good and the pure before the 
 mind. Tennyson uttered a great truth when he 
 said : "/ atn a part of all I have fiiet ! " 
 
 M 
 
 I 
 
 I 
 
 I 
 
 * 
 
IT 
 
 ':* 
 
 iS r: ■ ; 
 
 4 
 ■ 1 
 
 
 102 SPARE MOMEXTS: THEIR USE AXD ABUSE. 
 
 Let me f^ive some examples of what has been 
 accomph'shcd in the pursuit of wealth, knowledge, 
 and moral and spiritual uplifting, by a wise use of 
 the spare moments. A young artist, who was allowed 
 to pick up the scattered pieces of glass left by the 
 workmen after the construction of a large stained- 
 glass window, made, out of these fragments, one of 
 the most beautiful cathedral windows in all Europe. 
 So liave some men and women made use of the 
 spare moments, by which means they have risen to 
 positions of honor and trust. 
 
 It is said that the gold rooms of the United States 
 mint have double floors ; the top one is made like a 
 sieve, while the under one is made dust-tight, and 
 catches all the gold dust that fa Us upon it from the 
 hands of the workmen ; and by this means about 
 $30,0D0 worth of gold is annually saved. But not 
 so precious are the gold siftings of the United States 
 mint, as the siftings of time that slip through our 
 fingers each year of human probation. "A million 
 of money for a moment of time ! " cried one of 
 Enjjland's Queens, but even the Oucen could not 
 purchase it. What we all need is some kind of a 
 contrivance to catch these precious siftings of time, 
 that, by divine help, we may weave them into a 
 crown that shall adorn our brow when the vigor of 
 )'outh is no more. 
 
 What men have accomplished by a wise use of 
 spare time is wonderful. A poor German boy who 
 
K. 
 
 SPARE MOMENTS: THEIR USE AND ABCSE. 10:5 
 
 s been 
 vledge. 
 use of 
 allowed 
 by the 
 tained- 
 one of 
 uirope. 
 of the 
 isen to 
 
 States 
 like a 
 ;ht, and 
 pm the 
 about 
 kit not 
 States 
 h our 
 million 
 lone of 
 d not 
 d of a 
 time, 
 into a 
 iror of 
 
 use of 
 ))' who 
 
 had read of the siege of Troy, resolved that some 
 day he would unearth her long-lost treasures. Hut, 
 to prepare for such a task, he had only his spare 
 moments. He gave himself up to study during his 
 spare time, and, by that means, learned seven different 
 languages. lie says : *' I never went on an errand, 
 even in the rain, without having my book in my hand, 
 and learning something by heart ; and I never waited 
 at the pos: -office without reading." That young man 
 became a merchant, made quite a fortune, and, later 
 in life, started on his eastern-bound course. He 
 finally reached the sight of the old city, and, from the 
 palace of the Trojan king, he unearthed treasures of 
 gold, bronze, and stone, that were buried beneath the 
 sands for three thousand years ; and, finally, he 
 exhibited his treasures in the British Museum, 
 London, to the wonder and delig-ht of all scientific 
 men — and to-day, scholars are under a debt of grati- 
 tude to Dr. Schlieman, the German explorer. 
 
 Elihu Burritt, called the " learned blacksmith," is 
 a good example of what may be accomplished by a 
 wise use of spare time. It is said that, while working 
 at the forge waiting for the iron to get hot, he had his 
 book open where his e)'e could rest upon a new word, 
 and, while he welded the two pieces of iron, he also 
 welded the new word to liis brain, and, in both cases, 
 the two became one. In this way Mr. Burritt began 
 the study of languages, and, finally, became one of 
 the most eminent linguists of his day. And no less 
 

 '■im 1 
 
 104 SPARE MOMENTS: THEIR USE AND ABUSE. 
 
 a wonder was VVm. Carey, styled by Sydney Smith 
 the " Consecrated Cobbler ; " but who to-day is 
 honored as the " Father of Modern Missions." It 
 was a maxim of the Latins, " that no man could 
 reach the summit of honor unless he prudently used 
 his time." All who have been noted for great 
 achievements have been those who made a wise use 
 of the spare moments. This is, doubtless, the genius 
 for which so many sigh — she is within the reach of 
 all, but grasped by few. 
 
 Professor Tindall, while a young man, was in 
 government employ, and one day an officer said to 
 him : " Tindall, how do you spend your spare mo- 
 ments ; you have five hours a day at your disposal 
 and this ought to be spent in some kind of syste- 
 matic study ? Had I, when at your age had anyone 
 to advise me as I now advise you, instead of being in 
 a subordinate position, I might have been at the head 
 of my profession." The advice was kindly received 
 and acted upon. Mr. Tindall says he began at once 
 systematic study. About seven years later he secured 
 a more thorough education in one of the German 
 Universities, and in a speech made at a banquet in 
 New York, he referred to his student life, and how 
 he was advised by his friend in early life to make a 
 wise use of his spare moments. In the course of this 
 speech Mr. Tindall said : "In 1848, wishing to im- 
 prove myself in science I went to the University of 
 Hamburg, the same old town in which my namesake, 
 
SPARE MOMEXrS: THEIR L'SE AXD A/if'SE, JO;") 
 
 head 
 
 cived 
 
 once 
 
 cured 
 
 rman 
 
 et in 
 
 how 
 
 ke a 
 
 f this 
 
 im- 
 
 ty of 
 
 sake, 
 
 who, poorer than myself, publislied his translation of 
 the Bible, I lodged in the plainest manner, in a street 
 which bore an appropriate name, while I dwelt in it. 
 It was called the ' heretics' brook,' from a little historic 
 rivulet running through it. I wished to keep myself 
 clean and hardy, so I purchased a cask, and had it 
 cut in two by a carpenter. Half of this cask filled 
 with spring water every night was placed in my small 
 room, and never, during the years I spent there, in 
 winter or in summer, did the clock of the beautiful 
 Elizabeth-kirk, which was close at hand, finish striking 
 the hour of six in the moining before I was in my 
 tub. For a good portion of my time I rose an hour 
 and a half earlier than this, working by lamplight at 
 the differential calculus, when the world was slumber- 
 ing around me." This is what made Professor 
 Tindall a genius. We might each be a genius in our 
 sphere if we were all willing to pay the price. 
 
 Canon Farrar gave a telling illustration of what can 
 be done by a wise use of spare time. He says : " One 
 of the great English writers, when he went to college, 
 threw away the first two years of his time in gossip, 
 extravagance and noise. One morning one of the 
 idle set to whom he had jc^ined himself came into his 
 room before he had risen and said, ' Paley, you are a 
 fool. You are wasting your time and wasting your 
 chance. Your present way of going on is silly and 
 senseless. Do not throw away your life and your 
 time ! ' That man did what a friend ought to do, and 
 
lG(j SPARE MOMENIS: Til KIR USE AND AIWSK. 
 
 I I 
 
 saved for luigland and the Church the genius and 
 service of a great man. * I was so struck,' said Mr. 
 Paley, * that I lay in bed until I had formed my plan, 
 I ordered my fire always to be laid over night. I 
 ro.se at five, read steadily all day, allotted to each 
 portion of time its proper branch of study, and thus 
 on taking my l^achelor's degree I became senior 
 wrangler.' It was something to make this resolve, 
 and to redeem a life from meaningless frivolity." 
 
 But how shall we ^^ather the spare moments? 
 Many have found them in early rising. Buffon, the 
 celebrated naturalist, is an example of this. " In my 
 youth," he says, " I was very fond of sleep ; it robbed 
 me of a great deal of my time ; but my poor Joseph 
 (meaning his domestic) was of great service in enabling 
 me to overcome it. I promised to give Joseph a crown 
 every time he would wake me up at six. The next 
 morning at six he did not fail to awake and torment 
 me ; but he received only abuse. The next day he 
 did the same, with no better success, and I was obliged 
 at noon to confess that I had lost my time. I told 
 hinr that he did not know how to manage his business ; 
 that he ought to think of my promise and not my 
 threats. The day following he employed force. I 
 begged for indulgence ; I bade him begone ; I 
 stormed, but Joseph persisted. I was therefore 
 obliged to comply, and he was rewarded every day 
 for the abuse which he suffered at the moment when 
 I awoke by thanks, accompanied with a crown, which 
 
 h ! 
 
SPA/^:E MOMKXTS: their use AXn AEUSE. 107 
 
 he received ab(3Ut half an lioui* after. Ves, I am in- 
 debted to poor Joseph for ten or a dozen vokinies of 
 ni)' work." 
 
 Sir Walter Scott wrote thus in his diar)- : " When 
 I had, in former times, to fill uj) a passage in a poem, 
 it was alwaj's when I first opened my eyes that the 
 desired idea thronged upon me." If we turn to the 
 Book of books, we will find the same wholesome 
 advice : " Go to the ant, thou sluggard ; consider her 
 ways and be wise, which, having no guide or ruler, 
 provideth her meat in summer and gathereth her footl 
 in harvest. How long wilt thou sleep, O sluggard ? 
 When wilt thou arise out of th}' sleep? Vet a little 
 sleep, a little slumber, a little folding of the hands to 
 sleep : so shall thy poverty come as one that travelleth 
 and thy want as an armed man." St. Mark says of 
 our Saviour, " tie rose a great while before it was day." 
 There are possibilities in all our lives which could be 
 realized to a greater extent were the spare moments 
 put to a wise use. Let me cjuote to you from a 
 modern writer, to whose words many lives will testify: 
 
 " There are few people who have not discovered 
 how difficult it is to secure time for any pursuit over 
 and above that required for the daily business of life. 
 For exam[)le, one has an ambition to excel in an 
 accomplishment, or to acquire a language ; or one's 
 tastes lie in the direction of geology or mineralogy. 
 The hours which can be found and devoted, without 
 interruption, to these ciierished things, are few, so few, 
 
 . 
 
 ; I 
 
](J8 SP.IA'E ArO.}//:X7S: THEIR CS/-: A.\D ABUSE. 
 
 I!i 
 
 m 
 
 that often i)lans arc laid aside and the attainments 
 ret^arded as completely bej-ond the reach of busy 
 men and women. The demands of a profession, the 
 cares of a bus)- household, the claims of society, and 
 the duties of religion, so occupy every moment of the 
 day, that it seems idle to try to keep up the studies 
 whicli once were a joy and delight. If men and 
 women would determine to do what they can with 
 the bits of time, to learn what they can in the 
 fragments and uninterrupted portions of days, which 
 they can alone be sure of. they would be surprised at 
 the end of the season, or at the end of a year, to find 
 how much they had accomplished. It is better to 
 read one good book, one strong boof^:, through, in the 
 winter, than to read nothing but tlie newspaper, and, 
 perhaps, not that. A half-hour daily devoted to any 
 book, any art, or any a,\sthetic .pursuit, would be 
 sufficient to keep in the possession of the mind, and 
 give thought something to dwell upon outside the 
 engrossing and dwarfing cares of every day. That 
 precious half-hour would save from the narrowness 
 and pettiness which are inevitable to those whose 
 work is exclusively given to the materialities of life. 
 It would tinge and color the day, as a drop of ruby 
 liquid in the druggist's globe imparts its hue to a 
 gallon of water. A feeling of discouragement comes 
 over us when we compare ourselves and our oppor- 
 tunities with those of some living men and with those 
 of some who have gone, but whose biographies live. 
 
SPARE MOMEXTS: THEIR USE AXD .l/U'SE. l(j<) 
 
 be 
 , and 
 
 e the 
 That 
 
 wncss 
 hose 
 ■ Hfe. 
 rub}' 
 to a 
 
 :omes 
 ppor- 
 thosc 
 live. 
 
 How did they Icani so much, fill so large a place in 
 the story of their lives, and illustrate so <;randly tl^c 
 possibilities of humanity ? If we knew all the truth, 
 it was done because the time we spend in fruitless 
 effort and in doing needless things was steadily given 
 by them to the things which count up and make large 
 sums total at the foot of life's balance-sheet. No doubt, 
 too, because they filled with honest work, and whicli 
 paid them by making their work easier and more 
 successful in the end. If we could make up our 
 minds to accept the situation in which Providence 
 has placed us, and then do the best we can there, 
 without repining, we might yet evolve some lovely 
 creation out of our broken days." 
 
 May these most suggestive words which have 
 stimulated the writer of this little book, stimulate 
 also the reader, to make a wiser use of his spare 
 moments than has hitherto been his habit. Gather 
 up the gold dust of a God-given life, .so rich in 
 eternal possibilities — those " rasping and parings " 
 which so many cast from them, as too short to be of 
 any value — put them to a noble use and your life may 
 be happier by ^ar than thousands whose time is all 
 their own. 
 
 Pardon me, if I say this little book is a humble 
 illustration of the truth of above quotation. It is the 
 product of some of the spare moments out of a busy 
 pastorate ; for he who in any sense is fit to be a 
 pastor, finds hands and heart full. I trust my patient 
 
I ill 
 
 170 SPARE MOMENTS: THEIR USE AND AlWSE. 
 
 reader will not feel that they were * spare moments* 
 altogether wasted or abused. 
 
 History only repeats itself in the lives of individuals 
 as well as in that of nations. What men have done 
 may be done again. I have drawn no picture of the 
 mythical ages, but rather a present, living possibility. 
 Let us be alive to the imi)ortance of to-day, to- 
 morrow, never yet on any human being rose or set. 
 It should be our aim to use, not with a prodigal waste, 
 nor with a miser's stint, but with a steady resolve, 
 every spare moment, for the success of this one 
 earthly life. For steady application and persistent 
 industry are the only reliable genius of success ; and 
 what the genius of a steady application and industry 
 would do for each one of us may be difficult to divine. 
 But this we know, that from the human side we are 
 what our words and deeds make us. 
 
 V* e shape ourselves the joy or fear 
 
 Of which the coming life is made, 
 And fill our Future's atmosphere 
 
 With sunshine or with shade. 
 
 The tissues of the life to be 
 We weave with colours all our own ; 
 
 And in the field of Destiny, 
 We reap as we have sown. 
 
 — Whittier. 
 
 \. \ 
 
)mcnts ' 
 
 ividuals 
 VG done 
 ; of the 
 sibility. 
 ay, to- 
 ol- set. 
 1 waste, 
 resolve, 
 lis one 
 rsistent 
 IS ; and 
 id list ly 
 divine, 
 we are 
 
 THE MORAL EFFECTS OF THE STAGE 
 
V 
 
 %: 
 
 :. 
 
 'Ill 
 
THE MORAL EFKhXTS OF THE STAGE. 
 
 The strength and prosperity of a nation, or an 
 individual, depends much upon the strength of their 
 morals. From the earliest times to the present, the 
 waste and decay of national glory has been due 
 largely to a lack of morality. That the natiotis of the 
 past have often been unmindful of the fact that 
 morality is a most potent factor in the maintenance 
 of social order, is a truth too well understood to be 
 called in question. Yet there have been those in 
 every age, who felt and acknowledged the benign 
 influence of a healthy morality, which had infused into 
 them sentiments of truth and righteousness, as well as 
 a deep reverence for God. The saddest calamity that 
 can befall any people is to obtain success by un- 
 righteous means. We may try to persuade ourselves 
 that the claims of humanity will hold the people with- 
 in the bounds of a common brotherhood ; but the 
 record of the past forbids such a hope. The national 
 evils produced by the lack of a strong morality may 
 be seen in the fall of the Roman empire, and in the 
 destructive effects of the F'rench Revolution. Rome 
 was given up to luxury and pride. A sysr.em of 
 unrivalled pillage, not the common industry of the 
 
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 23 WEST MAIN STREET 
 
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 174 
 
 MO A' A A EFFECTS OF THE STAGE, 
 
 J 1 
 
 '• % 
 
 ! 
 
 people, filled the public treasury with the spoils of a 
 conquered world. It was when France had thrown 
 off all moral restraint, that she rushed headlong into 
 sins which culminated in the horrors of the Revolu- 
 tion. Among the various agencies which have acted 
 for and against morality, we note the effects of the 
 stage. 
 
 While investigating the moral effects of this institu- 
 tion we have the advantage of considering one that is 
 well known. The stage which was once regarded as 
 an angel of mercy — and through which the story of 
 redemption was told to the uneducated, has, of a truth, 
 fallen. In its origin the stage had a noble purpose — 
 the moral and religious educator of the people. At a 
 time when the nations were just waking into intel- 
 lectual life, the stage was doubtless a most powerful 
 and effective means for imparting knowledge. But 
 just as one form of government must give place to 
 a superior, so must one class of teachers give place to 
 those who are their intellectual superiors. Every 
 opposing power mu:.t yield to the advance of moral 
 and intellectual progress. Laws are adjusted to meet 
 the growth of the times. Feudalism was good in its 
 day, but it fell before a more progressive age. Even 
 a moral principle is wrong, when it stands in the way 
 of one that is higher. The system of religious and 
 moral training soon advanced, so that the stage lost 
 its influence and power as a teacher of morals. For 
 during even more modern times the stage was not 
 
MORAL EFFECTS OF THE STAGE. 
 
 17.") 
 
 oils of a 
 thrown 
 Diig into 
 Revolu- 
 ve acted 
 s of the 
 
 s institu- 
 le that is 
 aided as 
 ; story of 
 f a truth, 
 urpose — 
 le. At a 
 ito intel- 
 powerful 
 ge. But 
 place to 
 place to 
 Every 
 [of moral 
 to meet 
 lod in its 
 Even 
 the way 
 lious and 
 tage lost 
 is. For 
 was not 
 
 supported simply as a place of amusement ; but what 
 the books, papers and magazines which crowd our 
 homes and breathe the life and sentiment of the times 
 are to us — such was the stas^e in the reiijn of Oucen 
 Elizabeth. This ancient glory of the stage is often 
 pointed to, at the present time, as a reason for the 
 existence of the modern theatre. But the moral rise 
 on the part of the people, and the moral decline on 
 the part of the stage, has called in(]uesti()n the utility 
 of such an institution in our day. That the stage has 
 out-lived its moral and relie^ious influence is obvious. 
 The only object for which the stage still exists 
 is that of amusement ; and whether the amusement 
 supplied is of such a character as to strengthen even 
 the lowest morality, we boldly question. 
 
 But in order to trace the moral effects of the stage, 
 we must turn to the literature and the characters it 
 has produced. Many of the dramatic productions of 
 that age are distinguished for vigor of style, richness 
 of thought and splendor of diction. Some of the 
 greatest minds have cast their thoughts in the dramatic 
 mould. Sophoclces, the greatest of Greek tragedians, 
 clothed his thoughts in noble and lofty expressions. 
 It is almost needless to say, that in Shakespeare there 
 is much to admire. Here we find splendid images, 
 grand conceptions, excellent maxims and sublime 
 thought. But these are exceptions among the writers 
 for the stage. In the correct dramatic treatment of 
 an historical fact, there can be but little objection. 
 
 j 5 
 
176 
 
 MORAL EFFECTS OF THE STAGE. 
 
 : '•■ 
 
 Yet it is well for the inexperienced to reme;nbcr that, 
 
 " Vice is a monster of so frightful mien, 
 As, to be hated, needs but to be seen ; 
 Yet seen too oft, familiar with her face, 
 We first endure, then pity, then embrace." 
 
 Even in Shakespeare, the purest of dramatic writers, 
 there is much that is objectionable. Shakespeare 
 lives to-day, not so much on account of his moral 
 sentiments, as for his literary and poetic genius, which 
 will ever cause him to shine as a star of the first 
 magnitude. 
 
 But this is the brightest side of the picture, for the 
 literature of the stage as a whole, is anti-christian in 
 its effects. It abounds in the most irreverent allusions 
 and appeals to the Almighty, and savours much of 
 atheism. The political and ecclesiastical combats 
 with the stage have not been without cause. And 
 one of these causes has been given by Macaulay, who 
 says : " On the comic dramatists from Dryden to 
 Congreve, it is not easy to be too severe. This part 
 of our literature is a disgrace to our national character. 
 It is clever, but it is in the most emphatic sense of 
 the words, eartJily^ sensual^ devilish." 
 
 No less marked are the effects of the stage, as seen 
 in the individual. The strength of any structure 
 depends much upon the strength of the single units of 
 which it is made up. If the units are weak the 
 structure will be weak also. The unit of the nation 
 is the man, the woman, the child. To effect the 
 
MORAL EFFECTS OF THE STAGE 
 
 1 
 
 / i 
 
 r that, 
 
 vriters, 
 jspearc 
 moral 
 , which 
 le first 
 
 for the 
 stian in 
 llusions 
 puch of 
 ombats 
 And 
 ay, who 
 den to 
 lis part 
 aracter. 
 sense of 
 
 as seen 
 tructure 
 units of 
 eak the 
 2 nation 
 cct the 
 
 nation, we need only effect the individual. That the 
 lives of thousands of the fairest and noblest men and 
 women have been destroyed by the evil effects of the 
 stage needs no proof. 
 
 The best defence that can be offered for its existence 
 is that it affords recreation. But why seek recreation 
 so far down the stream of a corrupted morality, while 
 the pure fountain is sending forth its waters clear 
 as crystal ? The stage poisons the mind by filling it 
 with false views of life, and thus prepares its victims 
 for bitter disappointment. The theatre makes this 
 life of stern realities — this battle-ground on which he 
 who wins must struggle, a mere scene of romantic 
 adventure, a place of visionary bliss. Mrs. Jamieson 
 paints in the following language the ideal actress : 
 " The beautiful, the noble, the heroic, the affecting 
 sentiments she is to utter before the public are not 
 turned into a vile parody by her private deportment 
 and personal qualities — rather borrow from both an 
 incalculable moral effect ; while her womanly character, 
 the perpetual association of her form, her features, her 
 voice, with loveliest and loftiest creations of human 
 genius, enshrine her in the ideal and play like a glory 
 round her head." 
 
 Would that on looking at the modern stage we 
 could feel that the majority of those who tread it 
 possessed either the personal character or the artistic 
 qualities so beautifully described in the above words. 
 But the true effects on the actors are not seen directly 
 
 N 
 
 I ■ :tl 
 
 ^S' 
 
ITS 
 
 MORAL EFFECTS OF THE STAGE. 
 
 by the public. \Vc have it, however, from the honest 
 confession of many : Was it not when GrimalcH was 
 convulsinf^ his audience with laughter that he con- 
 fessed himself the most wretched of men ? IMeasure 
 secured at such a sacrifice is too dearly bought, and 
 no man or woman can afford to purchase it at such a 
 cost. Life on the stage is a dog's life for any, except 
 for those who stand high in their profession. Vou 
 are under the control of managers who are often men 
 of no moral character. There are some worthy men 
 and women who go on the stage, impelled by necessity, 
 as they think, or cherishing the fond ambition to rise 
 to important positions ; but where one succeeds, hun- 
 dreds fail. The immoral effects of such disappoint- 
 ments are sad in the extreme. That eminent actor, 
 George Vandenhoff, left this advice for those who 
 think of becoming actors : " Go to sea, go to law, go 
 to church, go to Italy, and strike a blow for liberty ; 
 go to any thing or any where that will give you an 
 honest, decent livelihood, rather than go upon the 
 stage. To any young lady with a similar proclivity, 
 I would say, buy a sewing machine, and take in. plain 
 work first ; so shall you save much sorrow, bitter 
 disappointment, and secret tears." 
 
 ' Mrs. Kemble said of acting : " I devoted myself to 
 a profession which I never liked or honored, and 
 about the very nature of which I have never been able 
 to come to any very decided opinion. A business 
 which is intense excitement and factitious emotion. 
 
 
 
MORAL EFFECTS OF THE STAGE. 
 
 171) 
 
 loncst 
 
 li was 
 
 : con- 
 
 casurc 
 
 it, aiul 
 
 such a 
 
 except 
 Vou 
 
 jn men ' 
 
 ly men 
 
 cessity, 
 
 I to rise 
 
 Js, hun- 
 
 ippoint- 
 
 pt actor, 
 
 )se who 
 aw, go 
 iberty ; 
 you an 
 )on the 
 oclivity, 
 in. plain 
 bitter 
 
 lyself to 
 ed, and 
 een able 
 business 
 motion. 
 
 seems to be unworthy of a man ; a business which is 
 public exhibition, unworthy of a woman. Neither 
 have I ever presented myself before an audience 
 without a shrinking feeling of reluctance, or withdrawn 
 from their presence without thinking the excitement 
 I had undergone unhealthy, and the personal exhibi- 
 tion odious." The Rev. Dr. John Hall sums up the 
 effects of theatre going thus : " Shallowness, a false 
 standard of success and gentility, unsettled purposes 
 in life, enervating amusements (he did not recall one 
 theatre-goer among his classmates who attained 
 success in life), a lack of public spirit, a weak com- 
 mercial conscience, an exaggerated idea of personal 
 freedom, and, finally, feebleness in the religious life." 
 These are still the moral effects of the stai^^e in our 
 day. The stream can rise no higher than the source. 
 The morals of the stage are low and the effect upon 
 the individual and the nation is to lower the moral 
 standard. Young men and women who are not 
 acquainted with the history of the modern theatre are 
 often deceived by those who try to brace up a de- 
 caying institution. Before the stage can take the place 
 its advocates claim for it, the moral standard must be 
 raised to a level worthy of the enlightenment of the 
 nineteenth century. One of the following alternatives 
 awaits this institution, complete annihilation, or great 
 moral reform. If the stage would ever again be 
 worthy of general support it must be reconstructed on 
 a very high moral basis. It must secure a class of 
 
 i ' 
 
180 
 
 MORAL EFFECTS OF THE STAGE. 
 
 actors whose chief aim will be the development of 
 talent, the elevation of character, and the dissemination 
 of a pure literature. But we must confess that the 
 present tendency of the stage is to drift from all this. 
 If it is to remain with us, our hope is that e'er long it 
 will become so transformed that instead of corrupting 
 our literature, and demoralizing the noblest and 
 purest of our race, its influence will be felt in the 
 moral uplifting of mankind. But until these moral 
 reforms are accomplished, the stage can have no 
 claim upon the moral and religious sentiment of any 
 community. 
 
 
 ■!l! 
 
lent of 
 ination 
 lat the 
 ill this, 
 long it 
 rupting 
 St and 
 in the 
 ! moral 
 ave no 
 of any 
 
 5t ; 
 
 1!^ 
 
 KINDNESS TO ANIMALS. 
 
KIXUXESJ TO ANIMALS. 
 
 I would not be true to myself, nor to a lar<Te class 
 of my fellow-creatures, were I to close my book witli- 
 out some words on our duty to show kindness to the 
 dumb animals. I love all the animals. In all my life 
 I could never endure to see one of them treated un- 
 kindly without feelinijs of deep sympath}' on their 
 behalf That they are creatures capable of sufferin<r 
 pain and enjoying pleasure, perhai)s as keenly as our- 
 selves, and no human speech with which to express 
 either their joys or their sorrows, is to me a sufficient 
 reason for treating them kindly. I have, on several 
 occasions, barely escaped trouble in defending some 
 of these helpless creatures from the infuriated temper 
 of some inhuman brute who called himself a man, yet 
 claimed the right to beat his dog or his horse as un- 
 mercifully as he pleased. Animals were created by 
 the God who created all living creatures, and to treat 
 them unkindly is to sin against their Maker ; and this 
 sin of cruelty to animals, along with all unpardoned 
 transgressions, will be charged against the offender 
 on the Day of Judgment. Some writers have even 
 advanced the idea that the dumb animals possess an 
 immortality, and will be restored at the fie^u creation. 
 
1S4 
 
 A7.\7)X/':SS TO AA7MAI.S. 
 
 : 
 
 I ii 
 
 1' ;i 
 
 This appears to have been Milton's idea in " Paradise 
 Re^aitietl." It cannot be Paradise regained without 
 the animals, for they were in l*aradise before the fall. 
 " Even so," said a brother minister, " I will never be 
 ashamed or afraid to meet ' Doll,' '' mcain'nfj the horse. 
 He my sins what they ma\', I will never be char«jjcd 
 with cruelty to atn'mals. 
 
 Tiie immortal Cowper, the poet of liumanity, says : 
 
 " I vvcmlil not enter on n»y list of friends, 
 
 Tlioiiyh qraced with polished manners and fine sense, 
 
 Vet wanting; st'nsil)iliiy, the man 
 
 Who 4ieedlessly sets foot upon a worm." 
 
 Said Rowland Mill : ** I would not ^ive anythinj^ for 
 a man's Christianity whose horse could not perceive 
 a difference in him." Hifjginson has very truthfully 
 said that ** a child reared without the knowledge of 
 pet animals is a solitary being, no matter if there be 
 brothers and sisters, while a child who has animals to 
 tend is never quite alone. A dog is of itself a liberal 
 education, with its example of fidelity, unwearied 
 activity, cheerful sympathy, and love stronger than 
 death ; nay, love that is triumphant over shame and 
 ignominy and sin — influences that so often wear out 
 human love or make it change to hate. How many 
 of us hold to our friends with a love as inexhaustible 
 and inextinguishable as that which our dog gives to 
 us ? The child especially finds in the faithful creature 
 much of its own impulsive and ardent life ; the delight 
 in little things, the ready curiosity, the ceaseless 
 
 M' 
 
A'L\7).\7:SS TO A.\7.\/A/.S. 
 
 1 sr. 
 
 ;uUsc 
 ihoiit 
 2 fall, 
 cr be 
 lorsc. 
 ar^etl 
 
 says : 
 
 ncj for 
 nccivc 
 
 thfully 
 Ji^c of 
 ere be 
 lals to 
 liberal 
 caried 
 • that! 
 e and 
 ar out 
 many 
 stible 
 ves to 
 eature 
 elight 
 seless 
 
 r 
 
 activity, tlic quick chaii^Ljcs of occupation, the un- 
 abated interest in existence. Kittens, a<;ain, .seem 
 sent to t^ivc a cliild just what the do^' leaves out ; 
 the more refined wavs, tiie soft playfulness, the pjentle 
 domesticity, the \villini:jness to be tended and petted. 
 Kittens about the house supply the smaller punctua- 
 tion in the book of life ; their little frisks and leaps 
 and pats are the commas and semicolons and dashes, 
 while the bi^ do^j puts in the colons and the periods." 
 I believe we have altogether underrated the capa- 
 bilities of the dumb animals to receive and return 
 kindness. The man is yet to appear who will tell us 
 of the near approach of animal instinct to human 
 reason. Indeed the instinct of some animals is far 
 superior to the reason displayed by some human 
 beings. Mow far that which we call instinct is below 
 that which we call reason is hard to determine. While 
 I doubt not that there is a fixed gulf between reason 
 and instinct, I cannot help thinking that it has been 
 widened beyond all warrant. Dr. Wayland, in his 
 Moral Science, says : " Brutes are sensitive beings, 
 capable of, probably, as great degree of physical 
 pleasure and pain as ourselves. They are endowed 
 with instinct which is probably a form of intellect 
 inferior to our own, but which, being generally unlike 
 to ours, we are unable to understand. They differ 
 from us chiefly in being destitute of any moral faculty. 
 We do not stand to them in the relation of equality. 
 * Our right is paramount, and must extinguish theirs.' 
 
 (■' I 
 
18G 
 
 A'LVDiVESS TO ANIMALS. 
 
 " We have therefore a riglit to use them to promote 
 our comfort, and may innocently take their life, if our 
 necessities demand it. This right over them is given 
 to us by the revealed will of God. But, inasmuch as 
 they, like ourselves, are the creatures of God, we have 
 no right to use them in any other manner than that 
 which God has permitted. They, as much as our- 
 selves, are under His protection. 
 
 " We are forbidden to treat them unkindly on any 
 pretence or for any reason. There can be no clearer 
 indication of a degraded, a ferocious temper, than 
 cruelty to animals. Hunting, in many cases, and 
 horse-racing, seem to me liable to censure in this 
 respect." 
 
 It is in my heart to write earnest words on behalf 
 of the dumb animals, as we call them, — dumb only 
 because they lack human speech, — but my pen falters, 
 therefore I quote largely from writers whose hearts, 
 like my own, beat in deep sympathy with these crea- 
 tures, but whose tongue God has made as the pen of 
 a ready writer, on the subject of cruelty and kindness 
 to animals. Read this graphic scene of cruelty and 
 inercy combined, which took place over one hundred 
 and fifty years ago, recorded by the facile pen of 
 Eugene Sue, and touching as it is, it cannot surpass 
 some acts qf cruelty of this nineteenth century. He 
 says : " The winter of 1732 was very cold. The pave- 
 ments became very slippery by the frost, and did not 
 present any hold for the hordes' feet ; and one of these 
 
KINDNESS TO ANIMALS. 
 
 187 
 
 note 
 four 
 Tiven 
 ch as 
 have 
 that 
 , our- 
 
 1 any . 
 learer 
 , than 
 ;, and 
 n this 
 
 behalf 
 only 
 'alters, 
 learts, 
 crea- 
 3en of 
 ndness 
 ;y and 
 ndred 
 pen of 
 
 X 
 
 mrpass 
 He 
 
 animals, harnessed to a large cart heavily ladened 
 with wood, was utterly unable to advance a step for- 
 ward, while the carter, a powerful fellow, was belabor- 
 ing the poor brute with his heavy wiiip, striking him 
 over the head with relentless ferocitv. Breathless, and 
 struggling violently, the poor horse was so exhausted 
 by his continued severe efforts, that, in spite of the 
 cold, he was covered with sweat and foam. Now, 
 throwing himself into his collar with desperate exer- 
 tion, he tugged so that the stones beneath his feet 
 threw out sparks of fire ; now, far from being dis- 
 couraged, he backed a few paces to take breath, and 
 again tried, but in vain, to draw his load. Twice did 
 he nearly fall — his knees touched the pavement ; the 
 carter raised him by the bit, leaving the mouth of the 
 animal raw and bleeding. A third time, after a violent 
 effort, he fell on his knees, one leg entangled beneath 
 him ; he could not recover himself, but fell on his side, 
 where he lay trembling, bathed in sweat, and his eyes 
 fixed on his brutal owner. The rage of his master 
 then knew no bounds ; and after breaking his whip 
 over the head of the horse, who, kept down by the 
 shafts, lay groaning on the stones, he began kicking 
 the unfortunate animal on the nostrils. The spec- 
 tators of this cruel sight looked on with apathy. The 
 fellow, finding the horse did not move, took a bundle 
 of straw, twisted it into the form of a torch, and, 
 taking a match from his pocket, said, * I'll roast him ; 
 p'raps that'll make him get up.' At this moment a 
 
188 
 
 A'lNDXESS TO ANIMALS. 
 
 Quaker stepped forward and pushed his way among 
 the crowd. When he saw the carter go toward the 
 fallen horse with the intention of applying the blazing 
 straw to his body, a shudder ran through his frame, 
 and his countenance expressed the utmost compassion. 
 Unable for a moment to endure this scene, the Quaker 
 approached the carter and took him by the arm, who 
 turned with menacing look as he shook the torch. 
 ' Friend,' said the Quaker in a calm tone, showing the 
 carter fiteen louis d'or, which he held in his hand, 
 
 * wilt thou sell me thy horse for this gold ?' * What 
 do you say?' inquired the carter; 'will ye give me 
 that sum for the brute?' and stamped out the light 
 beneath his feet. ' Fifteen louisl said the Quaker. 
 
 * But why should ye buy the horse ?' ' That is nothing 
 to thee. If thou sellest thy horse thee must unload 
 thy cart, unharness the horse, and assist him to rise.' 
 ' Is it good gold ?' 'Take it to the nearest shop and 
 enquire.' The carter soon returned, saying, * It is a 
 bargain.' ' Then unshackle the poor horse, for he is 
 crushed by the weight of his load.' The bystanders 
 lent their aid to free the horse. The poor animal was 
 bleeding in many places ; and such was his terror of 
 the carter that he trembled at his approach. ' But i 
 can't tell why you bought the old brute,' said the 
 carter. ' / cmi tell thee ; it ivas to free him from thy 
 cruelty that I bought him, said the Quaker." 
 
 Blessed be God for the noble men and women who, 
 like the Quaker, plead the cause of these poor crea- 
 
A'/XDXESS TO JX/MALS. 
 
 ]S<) 
 
 long 
 
 i the 
 
 izing 
 
 ame, 
 
 5sion. 
 
 aaker 
 
 , who 
 
 torch. 
 
 ig the 
 
 hand, 
 
 What 
 
 ve me 
 
 I light 
 
 )uaker. 
 
 othing 
 
 unload 
 
 o rise.' 
 p and 
 It is a 
 r he is 
 anders 
 al was 
 rror of 
 ' But i 
 id the 
 m thy 
 
 \\-\ who, 
 )r crea- 
 
 tures, who are unable to defend themselves ; and 
 especially those who, with voice and pen and purse, 
 shield the helpless, for God is also with the oppressed. 
 God pity the inhuman brute who has neither pity nor 
 kindness for these faithful creatures which God hath 
 given us for our profit. 
 
 Prof. David Swing has credit for these brave words : 
 " It ill becomes us to inflict tortures upon the helpless 
 man or the helpless brute. We cannot do this and 
 still claim any of the honours of true manhood. Let 
 us see our world in ever newer and fairer colours. 
 Why are we here unless we can make our race better 
 by our sojourn ? Let us break up these places of 
 cruelty with which our earth abounds. Let us, if 
 possible, unite love and mercy in the streets, where 
 our dumb brutes toil ; let us teach better the man 
 whose ear can draw music from a whip ; let us write 
 mercy in the woods where the wild deer runs, mercy 
 in the air where our birds fly, and along the city 
 streets, where the temper has held a sway too terrible 
 and too long. When a cruel driver Irishes his horse, 
 it is not a mere incident of the hour, not worthy of 
 your notice ; it is a link in a chain which binds you 
 and me to all the black monsters of the past, to the 
 Romans, who exposed their infants to the beasts of 
 the woods, to those tribes in the desert which cut a 
 steak from an ox without killing the ox, and if we do 
 not break this chain by action and protest, it will bind 
 us forever to this long ancestry of shocking deeds. 
 
190 
 
 A'lNDXESS TO ANIMALS. 
 
 It is high time for us to ponder upon these tilings, 
 and to wash our hands from this form of guilt, and 
 from all indifference to this form of human error and 
 vice. 
 
 George S. Angell, who has been styled the 
 * apostle of the gospel of mercy,' and who has devoted 
 his life to this God-honored work of saving man and 
 beast from cruelty, calls upon all who desire to show 
 kindness and mercy to the dumb animals, to do what 
 they can. Here is his plan : ' When you see boys 
 robbing birds' nests, or stoning birds, or squirrels, or 
 other harmless animals, or shooting them, or catching, 
 destroying, or tormenting, tell such boys all these 
 have their mates and companions just as we have, and 
 feel pain as we do, and are perhaps as fond of life and 
 liberty as we are, and were all created and put here 
 for useful purposes ; and ask them what fun there can 
 be in killing or wounding them, or making them 
 suffer. Ask them whether it is brave to torment the 
 weak ; whether it would not be nobler and more 
 honorable to protect, and more pleasing to our 
 Father in Heaven, who created and cares for them all ? 
 And the larger animals, you will have many chances 
 of doing them good. Feed them, give them water, 
 speak kindly to them, try to make them happy, and 
 see how grateful they will be, and how much they 
 will love you for it, and how happy it will make you 
 to see them happy. My young friends, every kind 
 action you can do for the weak and defenceless, and 
 
/C/iVDXESS 70 AXIMALS, 
 
 101 
 
 ngs, 
 and 
 and 
 
 the 
 /oted 
 1 and 
 show 
 what 
 boys 
 sis, or 
 ching, 
 these 
 e, and 
 |fe and 
 t here 
 re can 
 them 
 nt the 
 more 
 o our 
 mall? 
 ances 
 water, 
 y, and 
 \\ they 
 e you 
 kind 
 ss, and 
 
 every kind ivord you say to thejn^ will make you 
 happier, nobler and better ; all good people will love 
 you and respect you the more for it, and as your 
 bodies grow, your hearts will grow larger and richer, 
 to bless the world.' " 
 
 My dear reader, will you come along with me and 
 join Mr. Angell's " l^and of Mercy," the pledge is: — 
 " I will try to be kind to all harmless living creatures, 
 and try to protect them from cruel usage." Come on, 
 
 friend ! here is my name, G. R. White, , 
 
 the blank is for yours. May God add by scores to 
 our Society and make each one faithful. 
 
 Again, I quote from an address of Mr. Angcll, given 
 before the annual meeting of " The American Social 
 Science Association," in 1874. 
 
 " It is very easy to enlist the sympathies of children 
 in the animal world. Take, for instance, the history 
 and habits of birds, show how wonderfully they are 
 created, how kind to their young, how useful to agri- 
 culture, what power they have in flight. The swallow 
 that flies sixty miles an hour, or the frigate bird 
 which, in the words of Audubon, 'flies with the 
 velocity of a meteor, and, according to Michelet, can 
 float at an elevation of ten thousand feet, and cross 
 the tropical Atlantic ocean in a single night ; or those 
 birds of beauty and song, the oriole, the linnet, the 
 lark, and sweetest of all, the nightingale, whose voice 
 caused one of old to exclaim, * Lord, what music Hast 
 Thou provided for Saints in heaven, when Thou hast 
 
102 
 
 A'lXDXESS TO ANIMALS. 
 
 afforded such music for men on earth ? Or, take that 
 wonderful beast of the desert, the camel, which, 
 nourished by its own humps of fat, and carrying its 
 own reserv.oirs of water, pursues its toilsome way 
 across pathless deserts for the comfort and con- 
 venience of man. Is it not easy to carry up the 
 minds and hearts of children by thoughts like these 
 from the creature to the infinitely wise, good, and 
 powerful Creator? 
 
 " I believe there is a great defect in our system of 
 education. I believe that in our public schools it is 
 quite as possible to develop the heart as the intellect, 
 and that when this is required and done, we shall not 
 only have higher protection for dumb creatures, and 
 so increased length of human life, but also human life 
 better developed and better worth living. I believe 
 that the future student of American history will 
 wonder that in the public schools of a free govern- 
 ment, whose very existence depends upon public 
 integrity and morals, so much attention should have 
 been paid to the cultivation of intellect, and so little 
 to the cultivation of the heart." 
 
 If the reader desires to further pursue this study of 
 instinct, and the habits of dumb animals, and our 
 duty to show them kindness, we recommend the study 
 of Dr. P. A. Chadbourne's Lowell Lectures on "///- 
 siiftct" 1 87 1. Also the reading of ''Black Beauty,'' 
 the "Uncle Tom's Cabin " of the Horse — paper 15 
 cents, and become a subscriber to the little paper 
 
A'm/hVESS TO ANIMALS. 
 
 193 
 
 ; lh;it 
 hich, 
 ig its • 
 
 way 
 
 con- 
 
 p the 
 
 these 
 
 1, and 
 
 em of 
 Is it is 
 ellcct, 
 ill not 
 :s, and 
 an life 
 )elicve 
 will 
 Dvern- 
 )ublic 
 have 
 little 
 
 idy of 
 our 
 study 
 '///- 
 auiy" 
 ■Dcr 15 
 paper 
 
 '' Oitr Dumb Aniuialsl' published monthly by the 
 American Humane Education Society and the 
 Massachusetts Society for the Prevention of Cruelty 
 to Animals — price, 50 cents per year. Address, 
 19 Milk Street, Boston, Mass. 
 
 From the appendix to " Black Beauty" we quote 
 as foUow^s : " Capt John Codman gives a column and 
 a half in the New York Couiuiercial Advertiser of 
 May 13, 1890, to one of the best descriptions of 
 ' Black Beauty ' we have yet seen." 
 
 He says : " I sat down to read it last night and did 
 not move from my chair until it was finished ! " We 
 wish we had space for the whole article, but can only 
 give its closing words : — " As I sit down by my 
 window^ opposite Grace Church (New York) on a 
 Sunday noon, I see a long row of carriages drawn up 
 before its sacred walls. Fashion, wealth and beauty 
 are within the church calling themselves miserable 
 sinners, as indeed they are. Outside are some of the 
 evidences of their sinfulness. There sit their coach- 
 men, looking down from their boxes on the lacerated 
 stumps at one end of their horses, while the other end 
 of them is jerked up into the air. Not even while 
 their masters are at prayer can they be relieved from 
 this torture. Every now and then the coachman 
 touch them up with the whip and yank upon the 
 reins to keep up their ' style ' and to make them 
 champ their bits and foam at the mouth. 
 
 " I crossed over the other Sunday and interviewed 
 o 
 
 1 
 
194 
 
 AVJVDJVESS TO ANIMALS. 
 
 some of those horses. In every one of them there 
 was a pained expression of the eye and often a ner- 
 vous twitchin<^ of the upper lip. Their faces be- 
 tokened unspeakable agony. Alas, that it was un- 
 speakable ! It would have been useless to have asked 
 mercy from the coachman. I doubt not some of them 
 were kind-hearted men, and, like York, the groom of 
 whom ' Black Beauty ' told me last night, they did 
 this sort of thing reluctantly, but in obedience to 
 orders. 
 
 " The poor beast seemed to discern pity in my face, 
 and every feature of their own had a tongue that said, 
 — ' For God's sake, — yes, for God's sake, for we are 
 His creatures — go into that Church, and tell the 
 preacher to cut short his " lessons for the day," and 
 to send his congregation out here to take an object 
 lesson from us ! ' I wish that Dr. Huntington would 
 take " Black Beauty " into his pulpit and let him 
 preach to his people. The text he may find is in the 
 book of the prophet Joel : I., i8, * How do the beasts 
 groan.' 
 
 "I have no space to chronicle all that 'Black Beauty' 
 said to me of his varied experiences in life of high 
 and low degree. After he had told all of his pathetic 
 story, I turned into my bed in the small hours of the 
 night, and when I was asleep he stood there still. 
 Then the scene changed to that * large pleasant 
 meadow ' where the story began. ' Black Beauty ' and 
 his mothci- were there ; so was ' Sir Oliver,' little 
 
there 
 a ner- 
 3S bc- 
 as un- 
 asked 
 f them 
 :)om of 
 2y did 
 nee to 
 
 ly face, 
 
 it said, 
 
 sve are 
 
 dl the 
 
 /," and 
 
 object 
 
 would 
 
 t him 
 
 n the 
 
 leasts 
 
 leauty' 
 high 
 athetic 
 of the 
 still. 
 easant 
 ' and 
 little 
 
 A7XDX£SS TO AX/MALS. 
 
 I'.in 
 
 ' Merrylegs,' and all the rest of them ; even poor 
 * Ginger,' over whose tragic death I had shed a tear, 
 was her old self again. I have always believed in the 
 immortality of animals. 
 
 "Agassiz believed in it, so did Cuvier, so did 
 Luther, and many other great men were not ashamed 
 to confess it. It was not strange that in my dream I 
 saw those friends, whose acquaintance I had so plea- 
 santly made, changing their shape and floating in air, 
 where they were joined by the ' Chariots of Israel 
 and the horsemen thereof.' And last in the a.'rial 
 cavalcade came Grace Church martyrs, more pleased 
 that their tails had grown out and that they were 
 enjoying a free reign than that they, like Pegasus, 
 had been given wings. They were dragging their 
 carriages over the clouds, but the carriages were 
 empty. Yes, there must be a place for good horses 
 and a place for bad men." — F. C. 
 
PAUL'S PANEGYRIC ON LOVE. 
 
 " If I speak with the toiifruc of men and of angels 
 but have not love, I am become sounding brass, "or a 
 clanging cymbal. And if I have the light of pro- 
 phecy, and know all mysteries and all knowledge ; 
 and if I have all faith, so as to remove mountdins 
 but have not love, I am nothing. And if 1 bc?itow 
 all my goods to feed the poor, and if I give my body 
 to be burned, hMtrb^v^ pc)< .love, .l.'t, prgfi^cth me 
 nothing. Love IsviCfcrfcfti. .'f^n^, ifiid* *s,.'liiiic)'; love 
 envieth not ; love vaunteth. not., itself, is ^lot puffed 
 up, doth not behave Jtsclf Un^otnihf; seHi(irh ijot its 
 own, is not provoked, taketh not account of evil ; re- 
 joiceth not in unrighteousness, but rejoiceth with the 
 truth ; beareth all things, believeth all things, hopeth 
 all things, endureth all things. Love never faileth, 
 but whether there be prophecies, they shall be done 
 away ; \vliether there be tongues, they shall cease ; 
 whether there be knowledge, it shall be done away. 
 For we know in part and we prophesy in part ; but 
 when that which is perfect is come, that which is in 
 part shall be done away. When I was a child, I 
 spake as a child, I felt as a child, I thought as a child ; 
 now that I am become a man, I have put away 
 

 
 it' 
 
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 200 
 
 PAUVS PANEGYRIC ON LOVE. 
 
 childish things. For now we see in a mirror, darkly ; 
 but then face to face ; now I know in part ; but then 
 shall I know even as also I have been known. But 
 now abideth faith, hope, love, these three ; and the 
 greatest of these is Lover I. Cor. XIII. — R.V. 
 
 Finis. 
 
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