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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, ds many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diff^rents. Lorsqiie le document est trop grand pour due reproduit en un seul clichd, il est film6 d partir de Tangle sup^rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 5 6 u S AUTHORIZED EDITION. "I'll Say Another Thing! ^? OB, SERMONS AND LECTURES DELIVEBBt) BT REV. SAM. P. JONES t DURING HIS SECOND VISIT TO TORONTO. WITH INTRODUCTION BT KEY. E. A. STAFFORD, M.A., LL.B., Pastor ojS, Metropolitan Church, Toronto, TORONTO: WILLIAM BRIOGS, 78 & 80 KING STREET EAST. C. W. COATES, MoNTRBAi,, Qui. S. F. HUESTIS, Halifax, N.S. \ke upon to your ight." I hem say I have hitefield i, " You six on vant me I or four times a day I feel sort of lost. The more you work the better you like it, the more efficient you will be, and at the end of the term your pastor will say, "Good Lord, give me another church just like this, another membership just" like this." But some preachers will say at the end of the term, " If J don't strike a better crowd than this I'll quit." Ain't that so, Brother Benson ? I mean when you were at that other church. " Take My yoke upon y ju, and learn of Me ; for I am meek and lowly of hear^^ : and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." Brethren, after all, religion — good, pure, active, blessed religion — is just this illustrated, Here is a girl to whom a friend has given a beautiful casket inlaid with pearls and diamonds and many beautiful stones. She receives it and sets it on the table in the parlor. She says, " How beautiful it is. It is an ornament for my centre-table in the parlor. I am so thankful for it." She kept it as an ornament. It was beautiful. But one day as she was handling it carefully — as she always handled it — she touched a secret spring, the lid flew open, and she found its real value was the present within. Brother, sister, religion ought to be the ornament of our lives, it ought to make us ornaments to the world. My religion ought to be something to adorn my life and character. And then when death touches the secret spring, then my religion flies wide open, and there is God, and Heaven, and everlasting life, to be mine forever. Thank God for the peace before us. We have had hard times in our homes. WKIZ 24 "I'll Say Another Thing." We have lost our loved ones — our fathers, some of us — our children, some of us — our neighbors. Death is doing a fearful work, but, brethren, I'll tell you how it looks to me sometimes. Here is a lady and gentleman. They have just married. They have abundant means. They have settled on a location to build a beautiful residence. They have found a beautiful grove ; but in the centre of the grove is an old dilapidated house, nearly ready to fall. They ride up to it and walk over the premises. The wife says, " Let's buy this. We can put our flower garden here ; the avenue will run up here, and our house will be here." She says, " This is the very place." He buys that place, and sends a note to the family in the old dilapidated house, " You must leave next Monday. We are going to tear that house down and put up a beautiful mansion." Next Monday there is a crowd of carpenters, brick- layers, and other workmen, with their tools. They begin to tear down that old house nearly ready to fall down. The family move out. The builders go to work and in a few months there is a beautiful residence and a happy family. The Lord God says, " This old house of humanity is giving way; the weather-board is coming off, the mud-sills are giving way. The shingles are decaying. I am going to move you out. I want to put up an elegant building that will be a joy for- ever." My mother and father have gone. I will go out ; but when God moves us all out, He says, there will be a new heaven and a new earth. Maybe on these beautiful slopes in Toronto, when God removes it, you will locate the whole business, and you will 5 of US — )eath is 1 how it itleman. t means. »eauti£ul Dve ; but Eipidated 3 it and buy this, nue will Jhe says, lace, and }d house, y to tear lansion." s, brick- i. They [y to fall s go to esidence This old -board is shingles I want joy for- ] will go ys, there aybe on moves it, rou will Sam. P Jones' Sermons and Lectures. 25 rejoice that this is the new heaven and the new earth. God is extending the streets of the new Jerusalem right in front of our houses, and street-cars, not drawn by tired horses, will take us from one end of heaven to the other. May God help us to feel that all things work together for good. Pray for me as you go. God's blessings be upon you now, and forever. Amen. 3 Sbrmon II. Preached in Carlton Street Methodist Church, on Sabbath morning, Dec. 12th, 1886. I WANT to read a few verses to which I would have you give special attention : ** Rejoice, young man, in thy youth ; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes : but know thou, that for all these things God will bring thee into judgment. " Let us hear the conclusion of the whole matter: Fear God, and keep His commandments : for this is the whole duty of man. "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. " I have read these words from the 11th and 12th chapters of Ecclesiastes. I will now read one verse from the 14th chapter of Romans, 12th verse: ** So then every one of us shall give account of himself to God." Then in Revelations we have this verse : '* And the books were opened ; and another book." And now we read the text, and if you remember these verses we have just read, it will help you in listening to the discussion of the text. And I say at this point that by special and earnest request of parties I shall preach to-day a sermon which I preached at Mutual Street Rink ; at least I will endeavor so to do. My mind lies more upon another line of thought, but Sam. p. Jones' Sermons and Lectures. 27 I Sabbath ^ould have heart cheer thine heart, for all these ear God, and man. 1, with every >» and 12th one verse e: jlf to God." remember sip you in d I say at j of parties reached at 3r so to do. ought, but God helping me, and you by your prayers, we can get good out of this subject to-day. The text we announce is this ; ♦* What I have written I have written."— John xix. 22. There are three things — two things and one Being — that I had to do with yesterday. I have to do with them to-day, and I shall have to do with them forever. They aro Conscience, Kecord, God — those three. My conscience is the reigning prince given by God Himself to reign over my actions, approving the right, disapproving the wrong. Conscience ! the voice which I have heard a thousand times ! Conscience ! that something which makes me unhappy when every one around me seems to be happy ! That something which keeps me awake at night, sometimes, when the bed is soft and downy, and everything else invites sleep. That something that when I sit at the well- loaded dinner-table will not let me eat. It bids me say to the tempting dishes, " Go aside ; I will have none of you." Conscience ! that something which makes me ache, and gives me pains and pangs that an angel can- not cure. The poet was well-nigh right, and must have felt and appreciated these facts, when he said ; *• What conscience dictates to be done, Or warns me not to do ; That teach me more than hell to shun, This more than heaven pursue." "Where is the man or woman here to-day that never felt the pangs and pains of an outraged conscience ? Conscience ! That something which says '* Thou oughtest not," when temptation is presented ; which 28 "I'll Say Another Thing." says " Thou oughtest to do this ; thou must do this," when duty confronts you. How often have we per- sisted in the wrong when conscience cried, " Stay, don't do that !" How often has conscience cried, " Murder! murder 1 don't do that !" and yet persistently we have done the thing that conscience has been faithful in its warning against. Oh, sir ! Oh, madam ! How often folks trifle with a conscience that will stab like a dagger, and will hurt you when all other pains have ceased. Conscience ! their Record ! I not only have a conscience, but thank God for a conscience. The pangs and pains of an outraged conscience are to the soul what the pangs and pains of the flesh are to an outraged body. A pain in my lung is a fount of mercy, telling me, "You need the attention of a physician ; you have outraged this lung or that lung." A pain in my head signifies " You need rest." It is a voice telling me there is danger nigh : " You have stepped beyond the limits of prudence in a physical sense." Yet how unwilling we all ax'e to bear pain. How we shrink from it and seek to avoid it. We would meet the conditions where pain is not, but we would not suflfer pain. How we ought to thank God that the element of pain is constitutional and inherent in man ! God put pain in that finger to protect it. God put the possibilities of pain into that lung to pro- tect it. When it speaks out it says, "Send for the physician," and every time conscience makes you quake in your soul it says, " Something has been going on wrong, and you need the great Physician, Jesus Christ, the Saviour of souls, to heal you." Then, I say, we have Record just as we have Conscience. A man Sam. p. Jones' Sermons and Lectures. 29 without a record would be an animal. Such a man would be simply, a cipher in God's universe. You have your record ; I have mine. Yours is as hidden from me as mine is from you. But you and God know what your record is, and I and God know what my record is. You know your record ! You know whether you have ever stolen anything, whether you have ever lied, whether you have ever been licentious. You know who you are and what your record is, and there are times when your eyes are turned upon it, that it brings suffocation, almost, to soul and body. My God, what a record! My record! Remember, God tells IIS again, "That which you have done most secretly shall be proclaimed upon the housetops by-and-bye." My record is as much a part of me as my hand is a part of my body, and is as inseparable from me as my hand is inseparable from my body. Ah, but you say, " The surgeon can take that hand off! " No ; really he cannot. It seems that he can, but he cannot. I was sitting by the side of an old soldier some time ajro. He shook bis empty sleeve in my face, and said, " Oh, how that hand and arm hurts me ! It has been itchinir, burning most terribly." Why," I said, " there's no hand and arm there !" " Ah," he said, " it looks like it's gone, but it's as surely there as it was before the battle of Gettysburg, where I lost it. Many a pang and pain in those fingers and that palm and wrist tells me that hand is not gone." And your record is just as in- separable from you as the arm or the hand is insepar- able from your body. Now what is your record ? What is your record as a Methodist ? What is your record as a citizen ? What 30 "I'll Say Another Thing." % is your record as a father ? What is your record as a mother ? Wh^t is your record as boys ? What is your record as girls ? Ah, me ! as I look out upon this world of sin and sorrow, I believe the saddest sight that meets my gaze is a heart-broken mother — a mother whose boys just jump right upon her tender heart with their boot-heels and crush every drop of blood out of their mother's heart. Boys ! boys I give me a record of any^ihing rather than the murder of a precious mother. A mother said to me in Toronto : " I'd rather go into my coffin and be buried any moment than smell the breath of whiskey upon one of my boys." See what your record is in reference to mother, for mother will soon be gone. She won't be here much longer. Boys ! boys ! girls ! girls ! a mother in heaven shall be a mother for ever, but never send a mother to heaven with a heart full of scars. God bless you, young men. Stand up to your mothers, boys, and never give them a pain or a pang on your account. And girls, be good to mother ! Mother is your best friend. The best friend a girl ever had is her precious mother. GirJs, be good to mother, and let her say at the judgment or in eternity, " Here is a child that never gave a pang or a pain to ray heart." Record ! What is your record as a voter? People must have records as voters as well as in everything else. God save Toronto from the curse of voting badly. God help you to show at the linal judgment that not only did you Jive for Christ and love for Christ, but that every half chance you got you voted on a line with the teachings and gospel of Jesus Christ. If everybody that prays to God would vote the way God wanted him to vote, you would Sam. p. Jones' Sermons and Lectures. 31 ecord as a What is upon this dest sight -a mother iieart with iood out of 3 a record \ precious ' I'd rather nent than my boys." lother, for lere much in heaven mother to ^ou, young never give id girls, be The best ^er. GirJs, dgment or I a pang or r record as srs as well from the low at the for Christ ice you got gospel of jrod would yon would redeem this whole world for Christ. You never can make a community or city what God wants it to be with bad men in office. I have said it before to you, and I have said it in other places, and I say it now again to your faces, that I believe this is the bo^t city in this land that we know anything about. Morally, I believe, you are the best city. Oh, brother, let me say to you this — a great deal depends upon the men you throw to the surface. I bless God for the life and character of the city that can throw to the surface such men as the mayor of your city. I say to you — you want thirty other men sitting by his side just as good as he is ; and I am sorry tc say you haven't got them. I know there are a hundred, and maybe a thousand, men in this city as good as he is. Hunt them up, brothers. Some one of you says : " Mr. Jones, have you any- thing against any of the offices of the city?" No; God forbid. I feel always and everywhere just like the boy said he felt when his sweetheart said she would marry him — as if he " had nothing against nobody in the whole world." I feel that way here and every- where. It is for the children of the city that I plead. That's it. God bless you, and give you a government as good as your church and general habits. That's what you want. We are beginning to wake up to the state of things down South, if you will allow me to digress a moment. As I told them in Omaha, " You have turned your attention to real estate and money making and business methods, but you trample the law under your feet, and throw your bar-rooms wide open on the Sabbath, and do traffic on the Sabbath just as you ,^--WliHl«iW-»J 32 "I'll Say Another Thing." would on any other day" And yet there's on the statute books of Nebraska as stringent a Sunday law as in Toronto. But in spite of that they trample on that law, and will by and by trample on all laws. I told them : " You have anarchism already set up, and communism is thriving with you. To-day, with your millions set out before you, you know not when the torch of the anarchist will be applied to your house." God give us a law-abiding people. That is the only hope of this world. Any infringement of the law is an infringement upon the rights of every child in ex- istence. If you want them protected you had best see the law is enforced ; and if you don't enforce the law, abrogate it and say "We have no law." Then we have the thing right, and can elect our own devil, and run an opposition hell. Record ! as citizens, as fathers, as mothers, as individuals! Every man is making his record day by day and hour by hour ; and it is with my conscience, scarred and lacerated as it may be, and with my record estab- lished, with conscience and record pointing like index fingers right up into God's face, that I must stand be- fore the judgment-seat of Christ. Well may the poet say — *' It is not all of life to live, Nor all of death to die." Men say, " I don't believe in brimstone or hell." Let me say to you that this is the only natural hell which I believe in — a hell which is the natural and legitimate end of a life misspent. I believe God was as merciful in His constitution and structure of hell as He was in His constitution and structure of heaven. I say to you Sam. p. Jones' Seumuns and Lectures. 8:J 5 on the iday law -mple on laws. I up, and ith your hen the • house." the only } law is d in ex- best see the law, we have and run iihers, as lay and scarred d estab- :e index ;and be- bhe poet 1." Let 1 which ^itimate nerciful ) was in Y to you this morning that the finest description of hell ever given that I know of was the description an old col- ored woman gave when a little boy came to her and said, " Auntie, the preacher preached of fire and brim- stone burning us up. Where does God get His brim- stone from ?" The old woman said, "Ah, honey, every sinner takes his own brimstone to hell to burn for- ever." And that is the only constitution of hell I can see at all in its broadest and grandest sense. I don't believe in a fire-box where God shall judge a man some day and then tie his hands and feet and order an angel to lift the lid of the fire-box, and another to shove him down, and they shut down the lid upon him and let him burn there forever. I say hell is the legitimate, natural and eternal home of a man that does not live right, and it is the right place to put him. He could not live anywhere else. You make your future place to suit yourself. If a man is judged according to the deeds done in the flesh, and rewarded accordingly, then I say to you, and I believe, that we make our hell or our heaven to live in in eternity. Conscience ! Record 1 God 1 And with our conscience and our record we must meet the Great Eternal as He sits upon the throne at the final judgment bar. Judg- ment ! Judgment is a forensic term — a court term. In an ecclesiastical sense it means simply a final ses- sion, where God shall jildge every man according to the deeds done in the body. If we would, by analogy and illustiation, bring this subject before our minds so that we can see it clearly and profit by it, let me say first this — that all violation of the law must be pun- ished, or the criminal must fiee justice and get away. III:?!: 34 "I'll Say Another ThixNg." Now if a man violates the statutes of the province of Ontario there are only three ways for him to escape punishment — by force of law, by force of testimony, and by force of pardon being extended by the Governor- General. I grant you, a man can violate the law in this city or province and run away from justice. He might bribe the Grand Jury so that they would not find a true bill ; he might bribe the judge himself and thus escape justice ; he might bribe the jury to which his case might be given. Such things as these have been done in other countries, if not in this country. But when a man is arraigned before the courts of this country there are only three ways by which he can escape : — first, by force of law. If a man is arraigned Defore his country here in Ontario, and is brought into court, and one witness after another swears to his guilt of the thing of which he is charged, and the evidence is conclusive as to his guilt, then the judge upon the Bench says : "Gentlemen, the crime is proven against the prisoner, but there is no law upon the statute books of Ontario which says that it is a crime, and you must acquit this man, because he has violated no law of this province." Then the man is acquitted by force of law. And if it is a crime according to the laws of Ontario, then one witness after another is in- troduced until finally the last witness has testified, and then the judge says to the jury : " Gentlemen, the witnesses have not made out a reasonable case against the man, therefore you must acquit him." And the jury, finding insufficient evidence to convict the man, acquit him, and he is acquitted by force of testimony. But if the crime with which the man is charged is a i ,. Sam. p. Jones' Sermons and Lectures. 35 province escape 3ny, and )vernor- V in this e might t find a ,nd thus lich his ve been y. Bub of this he can Taigned brought irears to and the e judge proven pon the a crime, violated jquitted 5 to the sr is in- estifled, len, the against ^nd the le mail, timonv. ed is a fact by law and testimony, then the only chance in tlie universe for his escape from justice is tl;*^ clemency of the Governor-General. If we were judged by these rules before God the great Judge, how would we come out ? Could we be acquitted by force of law ? Is there a man here to-day who can look this book (the Bible) in the face and say, " I never broke a law of that book." You moral fellows, now ! Can you say that ? I want to tell you right now, this u the book that will open up before you. It'll be the same book, and you're going to be the same man as you are now. Some men say, " I don't like to read the Bible at times." What ! because you feel it will condemn you. But remember, you're going to be the same man, and this is going to be the same book. Do you hear that? Here's a man that says, "I've not violated the law much ; I've only broken it in one point." Remember this, "He that breaketh the least commandment is guilty of all." What do you mean by that ? Here is a boat attached to a wharf by a chain with a hundred links in it — fifty big links, ten small links, and forty medium-sized links. How many of these links is it necessary to break if we would move the boat ? Is it necessary to break the fifty big ones ? Must we break the forty medium-sized ones ? No; if I but break one of the ten smallest links the boat is just as effectually loosened and cut free from the wharf as if every link in t!^Q chain had been cut. And so it is with God's law. If we break but one of God's commandments we are just as effectually cut ieee from Him as if we had broken them all. Suppose I start from here to St. Thomas. There is m "X: iiSsa-a^-.' .-:a)»da 36 "I'll Say Another Thing." one road learlinf|f to the place, but there are a hundred roads diverging oif everywhere. Now if I start on the right road, how many wrong roads must I take before T get into a wrong road ? Why, only one. If I turn off into a little two-foot- wide lane, I am just as much in the wrong road as if I had taken all the hundred of them. So it is with the road to heaven. Every wrong road leads to hell, no matter how small it is, and how little you go into it. A little piece out of harmony with God, and you are altogether in harmony with hell. You moral men ! Galvanized Christians ! It puts me in mind of this electro-plating — this silver plate the agents used to sell to the colored people down South. They would brighten up an old candlestick and make it look like silver, and just as soon as they had done they would hurry up and get through their talk and get their money, and before ten minutes they were out of sight and the thing would begin to fade at once. There is a good deal of this galvanized Christianity just on that line. You cannot work from the outside with salves and splints and court-plaster. God bless you, your disease is a blood disease. You have to go inside to work on it. Oh, this world is hopeless without a remedy for the blood ; without an internal remedy. You moral men, hear me! I would not take the life and character of the sweetest, purest woman in this house, and go to judgment with it. I fear somewhere in life she has crossed the line of God's law and hence she is responsible. I know that in my- self and of myself I could never get in harmony with God, and I could never pass the judgment of God. I look to Jesus, for if we want to be good He stands Sam. p. Jones' Sermons and Lectures. 37 mndred b on the 3 before f I turn Ls much 1 unci red Every bll it is, out of armony istians ! is silver le down dlestick as they yh their bes they to fade vanized rk from -plaster. 3. You tvorld is hout an [ would ,, purest h it. I )f God's 'j in my- [ly with God. I 3 stands pledged to help us, and if you want to be bad the devil will help you. The devil has been standing up for a lot of you for a long time. He never fails you — except when you want something you haven't got ; then he is always out. Didn't you ever notice that ? No flesh shall be justified by works of the law. Brother, if my hope of heaven depended upon my having done one thing perfectly well, I would give up all hope and sink down to despair. I am not running on perfection in any sense when I do things, but I know that Jesus Christ is the friend of poor, imper- fect men who do things in imperfect ways like I do them. If we cannot hope to be justified by force of the law, how will we get out by force of testimony ? Greenleaf, our best author on testimony, tells us that no oral testimony shall be introduced or rendered to change or vary any written statement. He tells us acjain that witnesses who have the least reason for testifying truthfully shall be best accredited in the court. " What I have written I have written." "Written testimony is better than other testimony. Joseph Henry Lumpkin, the grandest jurist on the Supreme Bench, said he would rather trust to the smallest slip of paper than to the mightiest memory man ever had. I say, that you and I cross the line of accountability. Our hearts were blank before it, and that day you and I commence writing line upon line, page upon page, which shall be testimony by which you and I shall stand or fall at the final bar of God. That is the evi- dence. It is written evidence, which does not testify falsely. This written testimony, it is better than oral. 38 "I'll Say Another Tiiinq." testimony. This testimony is written down just when we step across the line of accountability. Against some of us there is an accumulation of testimony enough to damn a universe, and it is all against you or me. Do you see that locomotive standing down here at your station ? Few know of the little piece of mechanism attached to that locomotive. That loco- motive starts out from Montreal for Portland, Oregon, and from Oregon to San Francisco, and back to Toronto, and when that engine rolls up to your station, you need not have a single word with the enquirer, but you can simply look at that little piece of mechan- ism, and it will tell you how many miles that engine has run, and how long it has stopped at each station* and how long it was making the whole trip. There the engine has kept a record of its own travels. If man can make an engine to keep its own record, cannot God make you and I keep our records by which we shall stand or fall at the final judgment bar. In the Fifth Avenue Hotel, New York, there are 700 rooms lighted by gas, night after night. Some of these rooms burn fifty lights, some a hundred, and some only five. I said to the proprietor, " Teli me how do you know how much gas is consumed in this im- mense building ? How do you tell how much gas you use?" He said, "Come with me," and I walked down into the cellar under a dark stairway. He struck a match, and opened a little closet door, and as he opened it, he stooped down and looked at the finger on the gas-meter. This finger trembled, and he said, " Do you see that little finger ? It figures the hun- • dredth part of an inch, and shows how much gas is Sam. p. Jones' Sermons and Lectures. 89 ist when Against stimony nst you g down piece of at loco- Oregon, back to • station, inquirer, mechan- b engine station* , There travels. 1 record, )y which bar. In are 700 Some of red, and me how this im- gas you ed down struck a id as he le finger he said, ;he hun- h gas is passing through there, and is consumed in this hotel during this last three months ; " and with that record for that hotel, the proprietor settles up when that gas company comes around. You and I live day after day, but there is a silent pen putting down for us our acts, which you and I have to meet at the final bar of God. " What I have written I have written." Oh, awful thought ! awful thought ! I take one page of your record, your living, legible record, and expose it to you : you would break out of this church and leave this town, and never be seen in it again. There would be a record of everything you ever stole. Of course, no- body here has ever stolen anything — that is, nothing has ever L'^en said about it. God bless you, this is all v/ritten do\i ' Record ! ord ! record ! Every lie I ever told was written down. We talk about the Bible being true. God bless you, brothers, that record you have written of your life is just as true as God's Book is true. We talk about the Word being sacred. Why, that record of yours is just as sacred. No mother dare touch that record of her son. It is a sacred record, one by which you shall stand or fall. Record ! record ! record ! the record of men ! What is your record, young man ? Remember this, that it goes down just as you live — where you spent last Sabbath, and what you did last Sabbath. These records go down upon this tablet of your heart, and there it stays till the final bar of God, as evidence of your eternal guilt. This record is true. It's true ! it's true ! And I want to say another thing. Men write one way on this record and in another way with their mouths. Th^t man out there says he don't ri.li «m 40 "I'll Say Another Thing." ii^' believe in hell. Down on the tablet of his heart he writes : — " I have just told a lie." He says he don't believe the Bible is true. " Another lie. I know the Bible is the truth, the inspired Word of God." I believe God has given man power to be anything and everything except to be an infidel. I don't believe God ever gave man that power. The rankest poisoned infidels I have known I have seen converted to God and join the Church, and afterwards they have said to me, " My everlasting whangdoodle about this busi- ness was simply that of a whistling boy by a grave- yard." Infidelity is nothing but such as this. I tell you when you bottom infidelity it is about nine-tenths mouth. If you won't let it talk, it can't do anything. It is nine-tenths mouth, and it needs that mouth mashed every time it sticks it into anything. The first good thing I ever heard about Toronto — I mean the first good thing, specifically mentioned, I ever heard about Toronto — was that when Boblncjersoll came, they applied to your mayor for the privilege of lecturing, and the mayor said : *' What is your subject, Mr. Ingersoll ? " " Well," said he, " you know my line." " Well," said that mayor, " Mr. Ingersoll, you all may have no hope of heaven over in the States, but we have a God, and we cannot suflfer your mouth to blaspheme in our town." I say, this is the first special specific good thing I heard of Toronto, and I was in perfect line with it. God help you to stand up for character, and never suflfer a foul-mouthed infidel to blaspheme in your town. Record ! record ! Well, now, to end my discussion shortly, let me say this : On my record I could not Sam. p. Jones' Seumons and Lectures. 41 stand. At twenty-four years of a^e I stood np with a record enough to damn a world with, and in time I stood before my God. I sought to regain ray lost condition. I went to Spencer and read his theories. I have been charmed with some of his theories ; but with regard to conscience and God Irowninor on me, I asked Mr. Spencer: "How about conscience and record ? " and he says : " I don't treat on these things much. I have very little to say about them." I said, " What about conscience and record ? What can vou do?" "Well," he says, "I don't treat on these." " Good-bye, Mr. Spencer, I cannot rest my hope of sal- vation with you." I came to Tyndall, with his mate- rialism. I find materialism in the nineteenth centurj'' is just what the old Epicurean ideas were before : Eat, drink, and be merry, for to-morrow we die. Do all you can, and sleep all you can, and have a good time. J believe if I had subscribed to that I would get some more hair and a tail, and get on all fours. I don't see any use in a man being a dog, and going about upriglit on two legs. Then I go to Darwin, with his evolution theory, and imagine myself a tree, and then a squirrel, and so on till I become a man. I say, this is a charm- ing theory. I say to Mr. Darwin, " You tell me all about where I came from — what is going to become of me?" He says, "I don't know, I don't know, I don't know." I have closely watched humanity for the last few years, and I believe it is a lie about man coming from these little things down here. Where humanity is heading I don't know. In Tennessee they get angry with me for condemning their fine horses. I said I had nothing against blooded ^2 "I'll Say Another Thing." |i|i!ii,f ill tiiil! horses, but I hated to see a fellow get on one of them and ride himself to hell. I have nothinjx ajjainst blooded horses. The other day I saw one hundred and fifty beautiful colts, and as I looked upon those charming animals I said, " I would to God we could get society to cleanse the blood of folks some way." We are run out. It is just like as if we were going to the devil all over tlie land. Well, I had record enough to damn a universe. Darwin gave me no relief. . I came to the cross, to the *' Cross where I first saw the light, And the burden of my heart rolled away ; It was there by faith I received my sight, And now I am happy ail the day." When I went up to that cross with a record bad enough to damn a universe, I threw my arms around that cross. There it was I learned what Christianity would do. That record of mine was washed out for time and for eternity. I have a free conscience. I put my arms around the Great Father of all the earth, and then I said, Christianity has made everything for me. My record is blotted out, and my Father puts His arms around me, and lets me call Him His child. Glory be to God for Christianity. Brethren, let us drink of His precious blood. I am glad to-day God gave me that fountain by which sinners may be saved. I am glad to-day that "There is a fountain filled with blood, Drawn from Immanuel's veins, And sinners, plunged beneath that flood, Lose all their guilty stains." Well, now, brethren, guilty as I was, the blood has Sam. p. Jones' Sermons and Lectures. 43 washed away my stains. Yonder is the judgment bar of God that charged me with drunkenness, and guilty a thousand times I was; charged me with other offences I was guilty of, and yet that record is blotted out through Jesus Christ. His blood has washed my sins right out, and God Himself will look upon His child, and you and all of us. I was jus- tifiably guilty against the law by force of testimony, but God extended me a pardon, and saved me for time and for eternity. God help us to seek that blood and wash in that blood, and we will be saved from all those charges. -{^ i Skrmon III. Preached in the Metropolitan Methodist Church, Sabbath afternoon, December 12th, 1886. IF we enter prayerfully into this service it will be a good service to all of us. This is the anniversary of the Sabbath-school here. Most of these children are like you and I, brother, they are grown-up chil- dren. But still, the more we are like children the more we are in a line with the Gospel of Christ. I invite your attention to the 39th verse of the 32nd chapter of Jeremiah : "And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them." This text is a great sermon in itself, and sometimes as you and I run over a verse like this we think the picture is perfect, and whatever is said upon a picture of truth like this ought to be simply a pointing out of the beauties and symmetry of a picture after this manner. " I will give them one heart." Christianity has to do with the hearts of men. Christianity makes big-hearted men, generous-hearted men. Christianity appeals to the heart. It fiUs the heart. It moves the heart. It develops the heart. Christianity is a hearty science. It's a science of the heart. If you say a man is a good-hearted man, you have covered a thousand of his faults with that one comment. If Sam. p. Jones' Sermons and Lectures. 45 you say a man is a bad-hearted man, you have cov- ered all his virtues with a phrase that makes him infa- mous. " I will give them a new heart " in the sense that they shall have a common love, and every effort shall be a common effort, and every desire a common desire, every word a word of love and good- will. There are phases and comportments of humanity that can never be reconciled except through the spirit of the Gospel of Jesus Christ. We have problems now before this country, and before the United States, and before all countries, that Christianity is going to settle for us in the spirit and love of the gospel, or those questions are going to be settled in blood and death. This ques- tion of capital and labor; that is an immense question. The question of prohibition and intemperance ; that makes another big issue. The question of the tariff is another big one. We have got a great many very large issues before us as a people, and if the gospel of Chris- tianity permeated the hearts and lives of the people, these questions will be settled to the glory of God. But if you won't have them settled by the spirit of Christ, they are going to be settled by the Commun- istic torch, and by the spirit of the devil and selfish- ness and hate ; and blood may flow like a river when such a spirit rules in any country. " I will give them one heart." And in the first place we say this will be a pure heart. I believe that in order that every man may have a pure heart it is necessary that he see his corrupt heart. The charge that God made against His ancient peo- ple was this : " My people will not consider." That word " consider," in its etymological definition, means lij|:::/i 1 p.l'- , m I 'I' 46 "I'll Say Another Thing." to look at a thinj^ until you see it. When you consider a thing, that means you have looked until you see it. If I walk into your parlor and see a picture of a beau- tiful landscape, put my eyes on the picture and take them off, I have glanced at it, but I have not seen the picture. I saw the towering mountains in the distance, the beautiful mansion in the valley, but did not see the picture. I just glanced at it. But now I walk right up to the picture and put my eyes on it. I not only see the towering mountain, but the very grass that tinges its base. I not only see the trees, but I see their beautiful foliage and the birds perched upon their limbs. I not only see the mansion, but I see its col- umns on the front; I see its windows, I see all of its apartments. Not only do I see the mansion, but I see the beautiful walk leading up to it; not only the valley, but the cattle feeding upon the meadows. And I look and look and keep looking, and now I see thousands of things that I did not see when I simply glanced at the picture. And I say to you that all humanity needs to-day for every man and woman in the world is to look at their hearts until they see them — not glance. We have glanced at our hearts many a time, but did you ever say, " Good Lord, let the light from heaven shine into my heart, and let me see it as it is, and I will see it from bottom to top ; I will see every avenue and crevice and corner of my heart " ? The truth of the business is, there are some things we never bring into the parlor, because the parlor is the place where com- pany resorts ;• and there are some crevices and corners in our hearts that we never show even to ourselves. Sam. p. Jones' Sermons and Lectures. 47 Oh, my brethren, above all things on earth give me a clean heart from bottom to top — ** A heart in every thought renewed, And f ui of love divine ; Perfect and right and pure and good, A copy. Lord, of thine. " A heart that is pure ; a heart that has sin washed out of it ; a heart that is made like unto the great lov- ing heart of God. I saw the pictorial representation of a human heart once. It represented a heart full of all kinds of wild beasts, and unclean birds, and venom- ous reptiles. That was a hideous-looking sight. Then I saw the pictorial representation of a human heart under conviction of sin. It represented the heads of all these animals as if they were turned outward and the animals were leaving. Then I saw another pic- torial representation of a heart. It represented the heart with a cross and a shining light just above it. Then I saw the pictorial representation of a backslider's heart. It represented a heart with the light faded out and the cross faded out, and the heads of all these animals, with others, turned inward, as if they were going back. Then I saw the pictorial representation of an apostate's heart. It represented a heart as the everlasting home of unclean birds, and wild beasts and reptiles. Oh, my brethren, it is possible under the divine light of truth that a man may sell his own heart, and hiss- ing serpents may be in some of our souls. I have more patience with any other sort of man in the world than I have with a man who carriesithe emblems of reptiles in his soul. What are you mad about, brother 1 48 "I'll Say Another Thing." There's many a man here this afternoon who is mad about what he is not mad about. It is possible for a man to be just in that condition. I am sorry when a man gets to the point where he is mad, and he can't tell what he is mad about, and he is obliged to make out as if he was mad about something else. What are you mad about ? A heart that God lives in is a heart that is empty of all that is not gentle and loving and kind. "I will give thee a pure heart. I will give thee a loving heart, and will eliminate from it all malice and ill-will and anger." Jesus said, " If thine enemy hunger, feed him ; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire upon his head.' And Jesus said again, " Pray for them that persecute you." I had two or three fights after I began to preach. I thought that a man ought to defend his honor if he was a preacher, and that when a man insulted you, you had a right to defend yourself. I had no better sense, I was almost going to say I had no more religion. But it wasn't religion, it was sense. There's a good many people would be better if they had no sense. Some of you are just about as good as a fellow of your calibre can be. There's some of us that know a great deal better than we do. Now there is a fellow slandering me, backbiting me, telling lies about me ; and I can take a stick and stop him in live minutes. And instead of using my stick on him you say I am to use my knees on him. Why, that is strange logic! I just wondered what it meant. But I found out after a while that Jesus Christ didn't want to protect the man tLat was lying and slandering Sam. p. Jones' Sermons and Lectures. 49 I is mad le for a when a le can'fc :o make ^hat are a heart ing and ive thee I malice s enemy ink ; for is head.' ersecute )egan to fend his I a man rself. I y I had ,s sense. if they good as e of us Now 1, telling him in on him I, that is t. But 't want Indering about me ; but wanted to protect me, and the only way to protect me was to get me to love my enemies. When Alexander wanted to conquer he mustered his armies and fought his enemies till blood flowed like a river; and he died a poor, conquered man. When Napo- leon wanted to conquer he mustered his forces, and blood covered the face of the earth •, but Napoleon died a conquered wretch himself on the Island of St. Helena. But when Jesus Christ wanted to conquer He said, " Put up thy sword, Peter," and Jesus walked up to Calvary and laid down and died for His enemies. Napoleon said that Alexander the Great, Charlemagne and himself were great by force, and established king- doms by force, but Jesus Christ established His king- dom by love. And I tell you here, that love is the one omnipotent force in the world to-day. God says, " I'll give you a loving heart and a pure heart ;" and He says, " I will give you a sympathetic heart." And of all the manifestations of Christianity, I do believe that there is nothing like this, nothing like sympathy — this principle, subtle and pervading, of spiritual sympathy. A man of great sympathies ! That is a wonderful thing to say about anybody. A man whose sympathies do not simply end at the root of his tongue. There are a great many people who can talk volumes, espe- cially when talking don't cost them anything ; but the kind of sympathy that will do a man good, and do the world good, is the sympathy of the heart, and which runs down in a great, big, thick stream to his pocket- book, and from his pocket-book to his right hand, and leaks out of his right hand into the hand and pocket of the person he is sympathising with. 60 "I'll Say Another Thing." i' ilfll! m: There's many a man who reminds me of a rebel down South, who could whoop and holler after each victory which the Southern troops accomplished, and who would say, "We can lick the Yankees every time." But a friend came to him one day and said, "I see that 3'ou are overjoyed to see our troops victorious. Right down here is a poor woman whose husband was killed yesterday in battle by the Northern troops. We are trying to do something for her and her destitute family; will you give me five dollars to help buy them some fuel, and some clothes, and shoes for the chil- dren ? " " Oh," he says, " I'm not glad that way. I am rejoiced that they have got the victory, but I am not glad that way." And many a time a Church member is glad to see the work go on, but when you come to touch his pocket, to ask him to contribute his resources, he says, "I'm not glad that way at all." And sometimes one will say, " I am so sorry to see the Church and the cause of Christ languishing and going down ; " but when you say, " Are you sorry enough to pitch in and help us to build it up ? " he says, " I am not sorry that way." We have a mighty lot of a certain kind of sympathy, but we have not got the deep sort that will manifest itself in a prompt and earnest response, and that is the sort of sympathy we want. The truth of the business is that all the religion of the world ain't within the church walls. There are women who, if a religious thought struck them in their beds in the middle of the night, would want to get up and dress and run to the meeting-house, and that's the only kind of religion they have got. But nine-tenths Sam. p. Jones' Sermons and Lectures. 51 of the religion in the world is never within the church walls. It is outside performing acts of charity, rescu- ing that perishing one, and doing good to that poor one who needs it sorely. We come into the house of God simply to enjoy ourselves, and it is a religious festival, but the real religion is out in the streets doing good and rescuing the perishing. Some people's idea of religion is to run to the meeting-house, and they do it so as to enjoy it, but good Lord, in mercy save us from such a false notion ! What is the matter with us? "I will give you one heart," and that heart shall be a pure heart, a loving heart, a sympathetic heart, and a thinking heart, and a heart full of desire to do good. Then again, he said, " I will give you one heart," and then telling us what sort of a heart. That is all from this book — and he said, " I'll give you one way." I am mighty anxious to see the millennium. I am. My ! My ! How I would love to wake up some morn- innr and find the last sinner dead, and have the earth out of sin and full of goodness and life! We preachers, I suppose, would have to look out for some other way to make our living, go a-plowing or making: boots, or something, but (turning to the ministers on the plat- form) wouldn't you and I be willing? Why! we could save enough out of the sale of the instruments of wickedness in twelve months to live on all the balance of our lives. Locks and gaols ! We could sell them all out. This land would flow with milk and honey if the earth were filled with good religion, and sin were abolished! Discharge all our police and — and — all* our aldermen. And you have got twenty-three of them that you ought to discharge, and whom I "I'll Say Another Thinq." hope you will discharge when you have an opportunity on a future occasion. I .say we could banish all our locks and prisons, sell them out, and the dividends from these things that we now carry on simply to protect ourselves against bad men, we could live upon for years to come and have nothing to do, like the Salvation Army, but just march round and sing and shout for joy. " I will give you one heart, and one way." Now if you will just listen a moment I think 1 can tell you about all that is in the way of the progress of the world towards Christianity and the millennium. I'll tell you how you can bring Christ down to the earth at once, some of you Second Advent fellows who are in a hurry about this. You don't want to bring Him down in the present state of things; get things cleaned up. We ought first to be good, and get things into a line with God, and sympathv, and Heaven. I tell you what we want We want * He Church of God to get into a line with this on. way. I will tell you about this one way. In Toronto you have about twenty different ways to heaven. God says, ** I'll give you one," and you have got twenty. Here's a brother here who is going by the way of the world and money. His whole desire is make money. It is a most miserable way, and he is not alone in it. Going the way of Mammon ; do you see that crowd over there ? There's a-many a devil running that way. " If any man love the world, the love of God is not in him," and " the love of money is the root of all evil." And I'll tell you why the love of money hurts worse than any other sin. You know when a Sam. p. Jones' Seiimons and Lectuues. oS man gets drunk on whiskey, why, a hundred people will meet him and say : " John, I'm sorry to see you in this condition. Come, my man, give it up. We all want you to give it up, and we are praying for you." And his wife will take him to one side, and plead with him and say : " Please don't drink any more ; quit now ; I am praying for you all I can ; don't drink any more." And they work with him and expostulate with him to get him to quit drinking. But, sister, your husband has been drunk for years ; drunk on money from Christmas to Christmas; and yet you did not talk to him about it. And the ministers did not talk to him about it, because they were afraid to make him mad, and would rather let him go down to hell than get up a row. There are lots of men in this town who have been drunk on money for thirty years. If your boy is trained by you not to get drunk on whiskey only because he is not likely to make money if he does, it might be better for the boy that he had not been trained so at all ; for I have more respect for a man who gets drunk on whiskey than for a man who is drunk on money, because you can't get any satisfac- tion out of money. You can't drink money, and you can't swallow it — and whiskey does go down, you know — and I have more respect for a man who gets drunk on whiskey. He'll quit if you work him right. But here is a man drunk on money and he won't quit, and nobody urges him to quit. You are a wife whose husband is worth half a million dollars, and who is drunk on money. You know you don't talk to him about it, for he allows you so much, and you're afrai«l he'll cut your rations off. Pile up the money for 54 "I'll Say Another Thing." Sally and the children ! And six months after you are gone Sally and the children will have the best njarriage in the city, and Sally will have her new teeth. Oh, I've seen it^— you can't fool me. " I'll give them one heart, and one way." God never did lay out the road to heaven by the way of Mammon. I would not have any of you here believe that I say that a religious man ought not to make money. Abra- ham was very wealthy, but a one-tenth line was always drawn by him in his riches, and one-tenth, a full tenth, was God's before he had anything for himself. He gave God the first-fruits of all his offerings, and when you find a wealthy man who is dividing in this way with God you'll find that he will prosper. But I am talking of those fools who, when they get hold of a dollar, hang on to it so tight that they make the eagle squeal. Here is another crowd. They have started out on the fashionable way to heaven. They wear better clothes and have the biggest entertainments of anybody in town. What disgusts me most of anything I know is to go to one of these people and ask him to give $500 for some good cause. But he "cannot possibly spare it," and the next night he has in his house an entertainment that costs a thousand dollars ! God Almighty cheques on a man, and the man sufiers the note to go to protest. Next day the very same man walks down town and buys a piece of town pro- perty and gives $10,000 for it. Well, now, God Almighty is watching you. And you think you will be lost on account of your world liness, but you will be lost for lying. Don't you see ? You said you hadn't the money for God's cheque, but you signed a cheque Sam. p. Jones' Sermqns and Lectures. 55 for twenty times the' amount for a piece of town pro- perty. Brethren, if we never do anythinjy else, let's cash God's cheques as they come, and let's be all good men right along this line. Then there's the fashionable route. This is Brother Stafford's church, and he ain't here, and I don't want to talk hard about his crowd in his absence. I could tell you thing? in this church and the church round the corner. There is a certain clique in this church who are fashionable. They don't mix with the com- mon people. You know that. You know there's people in this church you don't visit any more than if one set lived way up in Greenland and the other down in South America ? Ain't that so ? Why, when you get to heaven and the angels introduce you to some of these others, you will say : " Why, the angels got me in a crowd and made me receive an introduction to a sister I never knew down there on earth in the Metropolitan." Take care. These people you don't recognize here may be ashamed of you in heaven. You better look out alons: that line. Methodism never could do much at being fashionable. Somehow or another the other churches get them when they run out in that line. I mean some other churches. And I've known a church to sit right still — this way — and never move until they would move their mouth and say, " If you want to get into society you've got to join our church. You're obliged to join our church." Obliged to do it ! A fashionable Methodist always looked like a poor man at a frolic to me. There's a want of harmony about him with the whole business. A set of Christians that have got nothing but religion to run on, and their 50 "I'll Say Another Thing." i; religion is played out, and they've taken up fashion and are running on that ! Sister, let you and I love God and be faithful to Jesus Christ, whether we do anything else in the world or not. Methodism was born in revival fire and has lived in it, and when we come to the days when we haven't got the spiritual vigor to keep up the revival influenoe, the Methodist Church will die, and it ought to die, for it's got no business in the world. Brothers, and sisters, too, some- times want to live in the best houses in the city and give the finest entertainments of any. It is secretly known in the Church that that's where they resort to cards; that's where they have progressive euchre; there's where they have the wine suppers. My ! my ! what a pest that is in the Methodist Church ! I've seen churches where these things weren't so much out of place, but before God, they're out of place in the Methodist Church. There's no doubt about that. If v/e are Methodists, let's recollect that we promised to renounce the world, the flesh, and the devil, and that we would not follow or be led by them ; and if we do these things w«^ cease to be Methodists, and the only thing that connects us with the Methodist Church is that we have our name on the book. God preserve the Church as pure as she was when Wesley started out and said : — " Those who believe with me and are consecrated to God, step out and go with me into the service of the Master." Now here's another way to God — the card-playing route. Oh, they say, there's no harm in cards. " Why," one person says, "my mother was the best woman I ever saw." I said once in preaching that I wanted to see Sam. p. Jones' Sermons and Lectures. 67 fashion i I love )r we do ism was ffhen we spiritual Lethodist s got no 00, some- city and secretly resort to I euchre; My! my! ch ! I've much out ce in the ihafc. H jmised to and that if we do the only Ihurch is preserve y started e and are into the d-playing " Why," lan I ever to see -^ one man who enjoyed religion and didn't pray in his family. A fellow said : " My father was a mighty good man and never prayed in his family." " Where is your father ?" " Ah, he's been dead for five years." I said, " Don't take me to the graveyard to hunt good folks. Show me a good, live, kicking one. That's the sort I want to look at." I don't like people to take me to the graveyard to show me good folks. I've been through many a graveyard. I never found the epi- taph of a bad man there yet. All good. But that's just the way I'm met by these people saying, "My mother was so and so." " Sister, is your mother liv- ing ?" " No, sir." " Well, let's drop her case, and leave it with God." " Sister, is your mother living ?" " Yes, sir." " I want to see her a few minutes. I'll soon find out whether she's a Christian or not. I'll take her own testimony." And I have often done it. I say, " Your child points to you, and says you are a Chris- tian. Are you a spiritual-minded woman ?" And the answer has been, "No, sir; I'm sorry to say I'm not, and never was in all my life." Yet they will say, " My mother was a good woman," when she knows and says she's not. I'm sorry for the girl who will say her mother isn't good. Card-playing route ! Then we have got dram-drinkers in the Church. I'm sorry that is so. Do you know that when I was preaching here before I smelt liquor on members of the Church. That's so. And beer, too. Well, I can have some sort of regard for the Methodist who will drink a little whiskey occasionally. But these beer-drinking Methodists are the lowest down cattle I ever met in all my life. Beer-drinking Methodists! Sister, cool 6 58 "I'll Say Another Thing." off your dish-water and drink that. It's a heap nicer, and in a week or two you'll get to liking it better. It's a mere question of cultivated taste. And some of you good women drinking beer for your health ! I believe nine-tenths of those diseases that are sweeping men and women off by the hundred are caused by this busi ness of beer-drinking by people for their health. I have said before — When my wife and children get so that nothing but beer will keep them alive, I'm ready to get up a big funeral and have it all over at once, and say I've got no wife and children. I'd rather have it so than have them swigging this infernal beer every- where round — for their health, you know; for their health ! " I will give them one way." And that won't be a beer way either. It won't be a dram-drinking way. " I will give them one heart, and one way." It won't be a prayerless way. Some people are trying to get to heaven without a word of real earnest prayer. Day after day passes over their heads, and not one single earnest prayer breathed out to heaven. Of how many in this audience can that be said to-day ? It won't be a worthless way. There are a great many people try- ing to see how much work they can leave undone and still be at peace with God ; how many privileges they can deny themselves and still get to heaven. It won't be a worthless way nor a way of religious vagabondage. It will be a useful way, a way of prayer, a way of effort, a way of duty, a way of love, a way of righteous ness, a way of peace. " I will give them one way." Down in my own town last summer I was preaching at the tabernacle meeting Sam. p. Jones' Sermons and Lectures. 59 I heap nicer, better. It's some of you L ! I believe .reeping men by this busi- r health. I Idren get so re, I'm ready over at once, I rather have II beer every- iw; for their t won't be a rinking way. y." It won't dng to get to )rayer. Day 3t one single 3f how many It won't be y people try- undone aiid :ivileges they en. It won't vagabondage, er, a way of of righteous- my own town nacle meeting there, and I said to the people : " Brethren, Carters- ville has about 2,500 people. We've got about 1,200 or 1,500 Church members — most of us in the Church. I'll tell you what's the matter with us. I'll be moderate. We've too many ways to go to heaven. God says He will give us one way. We've got a dozen right in this town. I'll deal fair with you, God being my judge. If we will meet next Wednesday I will call up the dancing members and I will say, " This dancing we believe to be wrong, and we want to hear you dancing members stand up and testify upon your honor and before God whether dancing conduces to piety. Do you feel more spiritual-minded while you are on the floor cutting the pigeon-wing ? Do you feel in your heari of hearts that dancing is a pious game ? Do you feel in your hearts that you are better men and women after the dance than you were before ? Do you think the best way to get nearer to God is to have a dance every day or two ? If you will testify that dancing helps you to be religious, and helps you to be good, and helps you to live right ; if you will testify so, in order that we may have one way we will adopt the dancing route and put a dancing-hall in every member's house, and will have movable pews in the church, and every Wednesday night we'll move the seats and have a dancing meeting. If dancing is a goud thing, let's all assist ; if it's not, let's all give it up." Ain't that a good idea ? "I will give them one way " — one way ; one. If it's the dancing way, good Lord, let's all get into it. I'll never denounce it any more while I live, if it's a good thing. Every person who feels dancing helps him to be good, helps him to 60 I'll Say Another Thing." do good, please stand up. I want to see how many there are. Oh, you needn't be straining your neck, there ain't enough of 'em going to get up. Well, if it ain't a good thing and don't help us, let's give it up, and let's have one way to the good world. " Well, then," I said, " now all of you card-playing crowd listen to me now. If progressive euchre h^lps me to be patient, and gives me a clearer insight into the divine nature, and makes me more prayerful and more useful and generous ; if it is a good thing for Church members, meet us on Wednesday and testify that it helped you to be good, and gives you a clearer insight of God, and helps you to be religious. If you will testify that, every member of the Church will adopt progressive euchre, we will get us a deck of cards and spread them in every house, and on Wednesday night, after the dance is over, if there's any time we'll have a game of cards till daylight. If it's a good thing let's run it right. Thank God for the move here in this town. As I understand it, the Methodist women, the Methodist ladies, have organized amongst themselves and visited one another, and said: "This thing of dancing and card-playing shall not be continued in Methodist families." Thank God for that. There's many a little spider-legged dude will turn up his nose at that and won't like it. What do you want with him anyway, only as a curiosity ? If there's a human being on God's earth I feel sorry for it is a little fellow with his hair parted in the middle, and he looks like he was melted and just poured into his pants. I don't think I ever Baw one I didn't feel profound sympathy for. Now, Sam. p. Jones' Sermons and Lectures. 61 don't anybody call me vulgar, for I have described the animal exactly, and he walks your streets to-day. That is the sort that complain whenever these games are denounced — these games that lead your children to these dissipations; that is the sort you turn out of your front door when you put a stop to these dissipa- tions. Let them go ; keep right on, and I'll tell you what will happen. Every Methodist woman in this town that stands out against you at first, will either join you or will say, " I will go to the church where I can have peace." There are churches where you can have peace — the peace of a cemetery, the peace of a graveyard. The Lord have mercy upon us and help us to give up those things and fall into the one way that leads from earth to heaven. " And I will give them one heart, and one way." If dancing is a good way, let's all go that way. If card-playing, if progressive euchre, if dram-di inking is a good way, let us all go into these things ; and let us all renounce them if they are bad. " I will give them one heart and one way, that they may fear Me, for their good and for their children's good after them." Now a word more — for I have talked longer than I intended to. Don't anybody say, " I thought Mr. Jones would have had something kind and loving to say, and 1 didn't think he would go to quarrelling with us again." About nine-tenths of my business is just to go round and worry people into heaven. You nutice that the text says, "And for their children's good." In the first ten years of my life as a father I loved to plan for the enjoyment of my children at my home. I wanted my children to be happy and enjoy them- 62 "I'll Say Another Thing." Ill- selves at home. Now, for these last six or seven years I'll tell you how I went along. I planned and worked for the eternal good of my children. Mother, do you dress your daughter with any reference to anything but her physical person, and her pride, and her notions ? or is every dress that is made for that daughter made with a thought of her spiritual, her eternal good ? Father, do you train your boy with an eye to his eternal good hereafter ? The fear of the Lord is the beginning of wisdom. And I want to tell you right now, when my daughter is grown, and in the provi- dence of God if it is her lot to marry, when she leaves my home I will say to her: " Daughter, your father has tried to make home as pleasant as it could be to you ; now, daughter, tell me what is the rule of your life, and what shall be the guiding light of your feet ?" And if she looks me in the face and says : " Father, while I was in your house your word, wish and desire were the rule of my life ; but when I go out from your roof the Sermon on the Mount and Jesus Christ will be my hope and my joy forever," I'll put my arms around my precious daughter and kiss her, and say : "Daughter, the height of my ambition was to send from under my roof a child just like yourself." And when my boy is twenty-one years of age, and bids the old homestead good-bye, I'll say : " Son, I have tried to teach you to be good ; son, tell me who shall be the man of your counsel and what shall be the strength of your life?" He will say: " Father, your footsteps have been the mark-prints of my own foot, but I go hence into the busy world ; and, father, the precious Bible that your mother gave you, and my mother gave me, Sam. p. Jones' Sermons and Lectures. 63 seven years md worked her, do you anything er notions ? ghter made rnal good ? eye to his Lord is the 1 you right the provi- 1 she leaves ^our father could be to ule of your your feet ?" : "Father, and desire t from your Christ will my arms r, and say : ^as to send elf." And nd bids the have tried ihall be the strength of tsteps have I go hence cious Bible sr gave me, has been, and shall ever be, the man of my counsel. I am going to live up to the Ten Commandments and the Sermon on the Mount." God grant such an answer. God grant that all my children may come to be, in their lives, examples of the words and the Christianity that their father preached, and to love the Christ their father loved. And, brethren, while life permits us let us train our children thus. God bless you to-day and help you to take these thoughts home with you. To many of you some of them do not apply, but you to whom they do, take them unto yourselves as reasons for a better life, and give yourselves to God and His service ; and may God also bless these young Sunday- school people, and may the blessing of Almighty God attend us in all our efforts to do good. I want to say to you just this word: Since I was here I have been in the city of Omaha, and I felt the strength of your prayers. I never worked harder, and God blessed us in a hundred ways. I saw that city wonderfully moved. Brethren, as you hear of our work, go to your closets and pray God to help us, and I will pray, " God bless everybody in Toronto." God bless these mothers, with their boys and with their girls. God bless the fathers. God bless all the churches. God bless all the people everywhere. And, brethren, let's pray for each other, and stand by each other, and we will give God the glory now and forever. ««i Skrmon IV. vmM': ll m< i Preached in Elm Street Methodist Church, Sunday evening, Dec. 1 2th, 1886. "But the fruit of the Spirit is love, joy, peace, longsuflfering, gentleness, goodness, faith, meekness, temperance : against such there is no law."— Gal. v. 22, 23. AS I look out upon the physical world about me I see that all vegetation bends its energy to mature fruit, and I find that all the physical world is but a figure of the moral world about us. What is true of trees is true of men in this sense — that fruitage is the ultimatum of all their efforts. I see that oak tree. In the springtime it buds and blossoms and leaves out, and then I see it gathers from all sources in earth and air, and pours its vital fluids into the little acorn, and day by day I see the little acorn grow, until I see it the well-rounded, yellow, ripe acorn. And then the tree ceases its efforts, sheds its leaves, and goes back into winter quarters. This is true of the apple tree. We see it bud and blossom, and the little apple appears. Then from the nutritious elements in the atmosphere, and from the earth around its roots, it draws supplies and pours its life current into the little apple. This process goes on, the tree bending all its energies to the development of the apple, until by and by the well- rounded, ripe, luscious apple hangs upon its limbs ; then the tree ceases its efforts, sheds its leaves, and goes back into winter quarters. So with the grape, and so with Sam. p. Jones' Sehmons and Lectures. Go the fig, and so with all vogotation. The ultimatum of all these efforts is matured'fruit. So it is in the lives of Christian men : the ultimatum of all their efforts, and all their labor, and all their power and sacrifice, is matured fruit. " The fruit of the Spirit is love." In the hour of conversion the soul buds and blossoms into this divine fruit, and then the effort, daily and hourly, to develop this fruit, to be gar- nered in the skies for my use and benefit in eternity, begins. As the tree through its lungs, or leaves, begins to gather from all sources in air, and through its roots from all sources in earth, and pours into the little apple or acorn, developing day by day, so the Chris- tian, having budded and blossomed into the fruitage of love, gathers from every source in earth and heaven and pours into this fruitage, developing it day by day. It is true, between the blossom and the mature fruit there are many intervening difficulties. When the apple tree buds and blossoms we know there are many difficulties between the blossom and the ripe apple. There are the cold frosts of March, and the biting winds of April, and the worms that gnaw at the vitals of the tree, but the tree only answers the purpose for which it was planted in the garden as it matures fruit for you. So in the budding and blossoming process in this fruitage of love in the Christian life there ara many intervening difficulties before mature fruit is reached. The cold winds of neglect, and the biting frosts of temptation, and the worms of depravity that gnaw at the vitals of the tree, are so many im- pediments which are only to be overcome by a vigilant spirit, consecrated purpose, and a holy life. " The fruit GG "I'll Say Another Thino." 6f the Spirit is love." As I have before remarked, the hour of conversion is the budding and blossom! n<]j process. Then we are p^athering from all sources everything that would help in the development of this grace. Love of God and love of man is the boundary line of the soul, and he who loves God with all his heart and his neighbor as himself is in accord with Heaven, — for love not only doeth no evil but " think eth no evil : it vaunteth not itself, is not puffed up," — and, with faith and hope omnipotent, he knows that love is greater than all. This fruit grows highest up on the tree and sheds its fragrance on all below. Whatever there is in secret prayer, in family prayer, visiting the sick, and relieving the needy ; whatever there is in Christian duty or privilege, I would gather from all sources day by day, pouring the life-current into this fruitage, and so that I grow in love day by day. God is love, and he that loveth is begotten of God. The development of this fruitage will eliminate all envy and malice and ill-will from your hearts forever. Love is the omnipotent weapon that conquers all enemies. When Napoleon Bonaparte looked over the kincjdoms of Alexander the Great and Charlemafyne and himself he said, " We conquered by force and established our kingdoms by force, but Jesus Christ established His by love ; and while Alexander the Great and Charlemagne and I are so poor that none will do us reverence, yet millions to-day w^ould die for Christ, because Jesus Christ set up His kingdom by lo -e." Jesus, who conquered by love, says, "Love y< ir enemies. Do good to them that persecute you. Sam. p. Jones' Sdrmons and Lectures. 67 and pray for them that despitet'ully use you.'' Then, as we are looking about us in the springtime and summer of this passing year, and see all the vegetable world about us bending its energies to mature its fruits, so "let us gather gear by every wile that is justified by honor," and let us gather every good influence up — every sunbeam from the skies, every nutritious element from earth — and so digest and use them as we can in developing this divine fruitage of the soul. The law of love permits me to do every- thing that is right, and knows no limit except where the law of license begins. When we love God with all our hearts, and our neighbors as ourselves, there is no limitation known by us. We are free to do anything we desire to do. Let us as a congregation show to-day that we have budded and blossomed, and that the process of the development of this divine fruitage of the soul shall go on unto perfection. Then when this fruitage is gathered in garners in the skies, we shall be furnished everything, and he who fails to mature this fruitage here will be fruitless and barren in the world to come. Heaven is the home where no wants are known; hell is the home where notliing but wants shall reign forever. "The fruit of the Spirit is love, joy." There is a stream of joy that pours into the soul, and the bud- ding and blossoming process thus begun, it is my privilege, as well as my duty, to bend all my energies to gathering from all sources that which will develop this fruitage of joy. A joyless religion must also be a Christless religion. Happiness is not always possible, 68 "I'll Say Another Tijing." Our words "happy" and "happening" came from the same root, and happiness depends upon fortuitous happening; but joy has its source in God, and nr* limitations can be thrown about it. I may be joyous everywhere—joyous in tribulations, and in the fire, and joyous in the dungeon — but I fear that this fruitage of the soul has been greatly neglected by many Christian people. I believe that God would have knocked the devil on the head, and boxed him up long ago if it was not possible for Him to make the soul joyful in tribu- lation — in fact, if it were not possible in Christ to rejoice evermore. Let us cultivate this spirit of joy; and this joyful spirit is a faithful spirit. " Thank you," is a phrase not used enough. I shall thank God everywhere, and when His each successive mercy is shown to man we ought always to have " thank you " ready. Joy and thanksgiving are twin sisters. "The fruit of the Spirit Is love, joy, peace." The soul, brought to a consciousness of religion, enjoj^s a peace that is unspeakable and divine. " My peace I give unto you," said Christ, and it is the Christian's privi- lege, after blossoming into this fruitage, to so gather from all sources in earth and sky, and develop day by day, until he may have peace in spite of woe and tur- moil and strife — peace, even when the cannon's roar and the musket's rattle can be heard all round — a peace that defies earth or hell to disturb its calm repose. Whatever there is in nature and all the means of grace I ought to apply so as to develop this fruitage of peace. Once a gentleman occupied a corner room in a large hotel in a certain city ? He was awakened every morning by the noise of waggons, and the clatter of Sam. p. Jones' Sermons and Lectures. Gl) horses, and the roar of the street cars. One mornino: he opened his eyes, and there was not a jar nor a noise. He said to himself : " Where am I ? Surely I haven't left the city ! This is the same room, but still there's no noise." He jumped up and walked to the window, and he saw that the street-cars were running, the waggons moving, and the horses trotting along the street, and yet all was peaceful. A second look showed him that snow had fallen ten inches deep the night before, and while the same causes of confusion reigned, yet the snow haraham, B table, 1 out of aham !'* nd God i Abra- i sinner And I deness." imed of or sixty ime ten or sixty im long als with see how likeness who are fruitao"e le peace, " is a he term as when I have a I that he ere, and say a nan we convey the same idea. He is not only harmless, but he'll work anywhere in the cause of God, and is not afraid of anything. Oh, for such a Church as that, filled with such members as that — gentle members, that work anywhere and do everything for Christ. I once knew a horse, a large, muscular, beautiful animal. But he would not work to a waggon or a plow, but was delighted when you hitched him to a red -striped light buggy. He carried it almost with the swiftness of the winds ; he enjoyed it. I had a contempt for that horse, with his muscular power ; he could not work anywhere, and was never useful except when he was hitched to the light buggy. So I have seen many Christians. They wouldn't work anywhere, except at eleven o'clock Sunday morning service. You see them coming out to the Sunday morning service in grand style to its dress parade. But when it comes to the night service, the Wednesday night prayer-meeting, rescuing the perishing and saving the fallen, they were never known to do a turn for Christ and souls. The spirit of gentleness should be cultivated and developed until the soul is ready and willing to do the Master's bidding in everything. "The fruit of the Spirit is love, joy, peace, longsuffer- ing, gentleness, goodness." The spirit of goodness is eminently a Christly spirit. Goodness means God- likeness. Let us develop good in all the relations of life — a good man, a good woman — the noblest work of God. A good boy, a good girl, a good neighbor, a good citizen, a good father, a good mother. When that is said of them it is affirming a great deal for them. Let us develop this spirit of goodness in everything. 72 "I'll Say Another Thing." **The fruit of the Spirit is love, joy, peace, longsufFer- ing, gentleness, goodness, faith." A da*'y, hourly trust in God ; such a faith as commits the soul to the love of God ; a faith that relies upon the arms of God ; a faith that takes God at His word ; a faith that obeys the commandments of God ; a faith that hears the voice of God, and governs the soul by the still small voice of Him who never misled a human step or misdirected a human soul. " The fruit of the Spirit is love, joy, peace, long- suffering, gentleness, goodness, faith, temperance." Temperance, the great regulating force in human lite that makes me good anywhere and everywhere ; that regulates my life so that morally, mentally, physically, there is an equipoise that fits me for any emergency of life. Now, these graces and virtues of the soul may be planted round life's jagged, ragged, uncomely self, and round human nature's ragged, jagged uncomely self, and they will twine and intertwine like the ivy and the honeysuckle over the rocks, hiding their sharp lines, and giving them a charm unknown before. Let us develop these graces, mature them all, and in heaven, the home of God, I may sit down with these as my eternal heritage, with love and joy, peace, long- suffering, gentleness, goodness, faith, temperance. Against these there is no law, nor is there to be any, hereafter. God grant us these as our heritage. isiiii. ;sufFer- y trust love of a faith ;ys the ^oice of <^oice of ected a i lonof- erance." nan life re ; that ysically, ^ency of )ul may lely self, [icomely the ivy r sharp Let and in h these e, long- Derance. be any, :e. Sbrmon v. Preached in the Metropolitan Methodist Church, on Thursday morning, Dec. i6th, 1886, under the auspices of the Woman's Christian Temperance Union. w E invite your attention for a short time this morning to the last words of one of earth's greatest men : — *' For I am now ready to be offered, and the time of my departure is at hand. " I have fought a good fight, I have finished my course, I have kept the faith : "Henceforth there is laid up for me a crown of uighteousness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love His appearing." I have read the 6th, 7th and 8th verses of the last chapter of the second epistle of St. Paul to Timothy. We want briefly this morning to call your attention to some thoughts suggested in these verses, and I want to say that I am always glad to put myself in line and in sympathy with Christian women in their work any- where and everywhere. I have seen in history the old ship of morals and religion floating over the ocean of time with only one of her great wheels at work. One side of her machinery has been in full play, and the world has deemed that it should be in full play • and as I have seen this half of the machinery at full play in the water, moving the grand old vessel, I have lived and prayed that I might see the day when the G 74 "I'll Say Another Thino." other half of the machinery, the women of our land, would be as active and as earnest in piety and good works as men were expected to be; and, with both sides of the machinery fairly at work, we will strike a bee- line to the millennium, sure. And I trust in God that the day is not far off when the women shall be active in every good word and work. I believe it is the privilege of women to work, and to work efficiently, and work persistently, in the cause of God ; and I shall always have a kind, helpful word for every good wife, and for every good mother, and for every con- verted da^ighter, as she goes forth in the battle of life, winning victories for the Ten Commandments, for the Word of God, and for the good of humanity. I said when I was here before that if anv beino: on earth should fight the devil, it is woman. You know this — the husband of a good woman the devil would destroy. You know the devil is tempting children of good women to lead them off, and you know that when the devil puts his boot upon a woman one time she never gets up any more. Above all creatures in the world that no man should deny the woman the right and privilege of fighting is the arch-fiend, the worst enemy of her husband and children. The worst enemy wo- man ever had is the devil. God said to each of j'^ou through Eve : " I plant in your bosom an inveterate hatred of the devil," enmity between you and Satan, and you must triumph in this world. God has plant- ed in her heart a true hatred of the devil. I say to you, good women, you have organized yourselves in two capacities I know of. You have your Woman's Chris- tian Temperance Union, and then I suppose you have Sam. p. Jones' Sermons and Lectures. 75 : land, i good h sides a bee- 3d that ! active is the ciently, ; and I ry good ;ry con- of life, for the I said in earth ,v this — destroy, of good rhen the le never le world o-ht and t enemy amy wo- 1 of you Lveterate d Satan, as plant- T say to es in two 's Chris- ou have your Woman's Foreign Missionary Society. We have it in America. These are two organizations or works of women among the children of men. Of course, I might mention that yo'i have your local organizations in your town, such as Orphans' Homes and Homes for the Destitute and Friendless ; but I am speaking of the general organizations, such as the Woman's Foreign Missionary Society and the Woman's Christian Tem- perance Union. No two organizations can do more to meet heathenism in the dark places of the world and to aid the progress in our own country of sobriety and good and right. Just as a woman will put her energies into the Foreign Missionary Society she will so treasure up faith, and you go across the waters to these poor benighted women and their children ; and just in proportion as you put yourself into the Woman's Christian Temperance Union with your prayers, your money and your thought, just in that proportion will you bring sobriety to the home of every mother in this country, and redeem our country from the curse of liquor. I say that at the bottom of all temperance movements in Georgia you will find good women. You will find women, with their self-sacrificing and earnest endeavors, have supported the prohil ^.ion movement in the United States of America, and I dare say in the Dominion of Canada. With this I would like to place the words of St. Paul before the women of Toronto this morning. I am glad to see so many here this un- likely morning. I am glad to see this. Now, let us take this expression : " I have fought a good fight." When St. Paul said that he said two things that you and I might weisfh well this morninjj. He said first, 7C I'll Say Another Thing." " I have come over on the good side." You know the Spirit, when St. Paul was arrested, said to him, " Rise, stand upon thy feet." I have used that text in the past, and preachers say that I took out of it a meaning more than was meant. That is strange, but I tell you how I preached that — I made it mean : " Rise, take a stand for good and for right." When a man gets on his feet he means something. When a woman gets on her feet she means something, whether in the ball-room or Woman's Christian Temperance Union. " On your feet" means ready for a conflict, ready for an assault, ready for anything that comes. Rise, stand upon thy feet. "I have fought a good fight." First, I have come over on the good side. I don't think anybody can consider himself a Christian for a minute who is not upon the right side of every issue. I believe if Christianity does nothing else for us, it will put every- one of us on the right side of every issue in morals and rijrhteousness. I cannot ima2:ine a Christian on the rijrht side of one issue and on the wronor side of another. I cannot see how Christianity can make itself respect- able unless it says to me, " On Christ's side of every question that comes up. Rise, take a stand, and come over to the good side." I never knew but one woman in my life that was against the work of the Woman's Christian Tem- perance Union and of the temperance cause. I was talking prohibition in one of the counties in Georgia, and one morning an old woman stood in a store, and she said in the presence of the merchant and clerks : " I wish this man Sam Jones would die before the time for him to speak to- day!" They a-=5kod " Why ?" Sam. p. Jones' Sermons and Lectures. 77 w the ' Rise, in the waning ill you take a ets on rets on 1-rooni n your issault, )on thy I have nybody who is slieve if b every- rals and on the another, respect- )£ every nd come that was Hn Tem- I was Georgia, tore, and \ clerks: }£ore the " Why ?" " Well," she said, "he tries to preach against the rights of the people, and take away from the people things they should have." " Merchant," I said, " who is the old creature ?" He said : " It is a woman living in this county that has buried three drunken husbands. Now, what do you think of her ?" She had buried three husbands who had died from intemperance. I reckon she wanted to try another one. I reckon she must have been tired of all three of them, and was glad that whiskey helped her to be free again. I don't know what else. "I have come over on the good side." Well, I want to .say another thing. When you come over on the good side you might simply fold your hands, shut your mouth, and if that is all you do, a stick or a rock would be worth as much as you are. A stick has no hands to fold and a rock has no mouth to shut, and with your hands folded and your mouth shut you are not worth as much on the good side of any issue as the rock or stick over on that side. St. Paul, when he came over on the right side, said : *' I have come over on the good side, and I have fought with all my ransomed power." Woman's best friend is woman, and woman's worst enemy is woman. The best creature in God's world is woman, and the meanest creature in the universe is woman. Did you know you had ex- tremes ? What is grander or more lovely than a lovable woman ? What is worse than a poor em- bruted woman ? The one who can help you most is woman, and the one that can do most harm to your work is woman. Women have got a way when they are against each other of saying their little side remarks 1'^ 78 "I'll Say Another Thinq." about one another, and it just cuts like a dagsfer to the heart and paralyzes the efforts of those wlio ineai)t to do good. It' I could not do anything:];' myself, I never would be guilty of an expression that would hinder or retard or paralyze any effort of a good woman in the work that she is consecrated to. We can aid one another with our tongues, and our hands, and our money, and our presence ; and how much we need all these things in this movement in this city. "I have fought a good fight." I have come over squarely and eternally upon the good side of this ques- tion. I am standing on the right side of all questions, and in addition to that I am whatever I am, whatever I can do, command me in any way. If there is a dis- gusting sight in the world, it is to see a woman's foreign missionary society at their annual meeting, and five present — the president and secretary, treasurer, and two old sisters — and that is the quorum for business to push forward the cause. Go up to the Woman's Chris- tian Temperance Union meeting, and there are seven in all — the president, secretary, treasurer, and four old sisters sitting around. It is enough to discourage any people on the face of the earth in trying to do any- thing. Let the women never grumble at the fearful odds against them in this world. Sister, you should never grumble if you have a boy that is drunken, or a son that has gone to the dogs, or your husband is drunken. You should never say a word, because you have done nothing to prevent them from being drunken by your efforts to rescue the perishing. If it was left to your own efforts, your boy or your husband would have gone to the dogs long ago. I have fought a good fight ; I Sam. p. Jones' Sermons and Lecjtuues. 79 rcrer to ineai)t 'self, I would 1 good ). We hands, uch we !ity. ne over [S ques- ts tions, hatever s a dis- forei^n md five •er, and iness to s Chris- ■e seven four old age any do any- f ul odds id never or a son irunken. ive done by your , to your ive gone fight ; I have come out on the good side, and every Christian woman in this city has in her heart a good feeling for the Woman's Christian T(3mperance Union. Her heart is with them. She should do anything for the Wo- man's Cliristian Temperance Union, and should show her good feeling by her presence and her influence and her power. Tliere is nothing like organization. The difference between a pile of i.crap iron lying on this foundry lot and the locomotive engine is, that the scrap iron is not organized and the ennfine is. There is no power in the pile of iron lying there, but there is a great power in the organized engine. If you want to carry this point for sobriety and right, you organize. Let your organization be in perfect har- mony with God and truth and right, and keep God in sympathy with you. Look at the engine as organized iron ; we see it has great power, and it has speed, and you women may put into your organization force to bring about sobriety and right. I wish you could see that. What is the use in organizing and saying, " I am willing to do what I can." A great many people try to give themselves the power by saying what they are willing to do. It is not what you are willing to do, but what you do. A great many people think they are going to heaven because they are willing to do right, but the question is, " What do they do ?" By thinking such they never made a bigger mistake in the world. I am perfectly willing to do this ; I am per- fectly willing to do that. It is not " Who is willing to do it," but " Who is really willing to do the will of God in these things concerning Him ?" Every woman in this town wished she had been a force in the great *' 80 «T» I'll Say Another Thing.' work of making this a town for sobriety and right. Sister, say, I have asked God to help me. God has ])roinised to help me in the time of need. Temper- ance will prevail at last, because God is interested in temperance, and God stands by everything that is good. It is a question with us when victory will come. You can have it in twelve months, or you can be two hun- dred years in getting it. The Lord Jesus help us to see alike, and let us go to work and put this accursed traffic out of our land. There are women sitting here listening to me right now. You never gave those women a dollar in your life. I can stand here now and pick you out one at a time. But start up to sing " Happy on the way," and you cannot get your mouth wide enough open to sing it. " Happy on the way." Happy about what ? I never saw so many people happy as I have seen in some places when they do nothing to get happy for. " Well," you say, " what do you want me to do ?" Of course, I won't ask a woman to talk. That is not in her line! But, sister, you can go in and look brave, go in and drop dimes and dollars into the treasury, and help the work along. Sister, you could do a hundred things, and God don't expect you to do anything you cannot do. You can put that down. If you cannot talk, as is the case with the majority of women, you need not say anything. The Lord don't expect it of you. If you have a dollar you can spare, slip that into the treasury. You have your influence. There is a great influence from an honest, sterling, sincere woman. I do like her — bar-tending, wine-drinking, no matter what sort — if, when the question of prohibition and Sam. p. Jones' Sermons and Lectures. 81 right, d has mper- jQil in ; ^ood. You ) hun- us to cursed cr here those '6 now bo sing mouth it? I seen in py for. ?" Of ; not in •ave, go ry, and undred ngyou cannot ou need of you. nto the a great man. I matter ion and temperance comes up, she says, " Ladies, I am against all intemperance." Are you not associated with people who do that way ? If our women who claimed to be on the right side just had the courage of their convic- tions to say, " I don't go for that, sir ; I cannot be- lieve it is right, and this is wrong, and I cannot do it; you must excuse me" — my ! a few like that would revolutionize a whole community. I said just now, women can do women a great deal of harm ; and if one tolerably fashionable, respectable woman sets her tongue against a cause, she can do a great deal of harm, and you had better be in your grave than to do that, to talk against sobriety and godliness and right. You say, I don't believe in women organizing. Sister, what do you believe in ? Did you ever sit down and write out your creed ? I would like to see it. It is the way some people have of helping a thing, is to pitch in and talk against it. If I can't do a thing any good I would never do it any harm. If I could not see my way clear to join a good institution like the Woman's Christian Temperance Union, I would not talk against it and use my influence against it. I have come out squarely for the right, and then everywhere I can do it I put in a lick for right. Whenever I attend a meeting I try to make that meeting a good meeting. I don't suppose you have more than two or three hundred out at your monthly meetings. Do you, ladies ? How many have you ? (A lady : " Twenty.") There is a good sister who says twenty, with a little " t." Twenty in a city of a hundred thousand people ! Twenty good women standing against odds. They are brave women ; they are true women ; they are praying women ; they love » l i nn II I III , i>wmyj»» 82 "I'll Say Another Thing." God. If they didn't, they could not stay organized a month on that line. Sister, go in with tliem ; stand up and help them in every way in their work. " I have fought a good fight ; I have finished my course." When I say "finished," that means I have commenced it. You have finished that you never com- menced. Listen ! How would you finish a trust you never commenced. Now, to finish your life without commencing with God and right, how long will it take you ? You don't intend to begin ; you never intend to commence, but some day you are going to finish up. That is tin way this world is run in a great many instances, and "I never have begun a religious life from the bottom ; I never have started, but I am going to finish grandly some day." Can you finish something you never started. Listen ! I would be ashamed of such logic as thai " I have finished my course ; I have finished my course." O my ! See that architect with that grand building under his supervision, and see the crowds gathered day by day ; see brick laid upon brick, and rock upon rock, and by and by v^hen the last touch to the masonry, and the last touch to the painting, and the last touch to the sculpture, and the last touch of the able workmen, has been given, and the architect walks out to that grand building and looks at it in the presence of the multitude, and says, " My building is finished. The last rock has gone into it, and the last brick has been given, and the building is finished." And so with the Christian man and woman. He has begun to build upon righteousness and truth, rock upon rock, and brick upon brick, and until the last keystone is put in the top of the arch, when he says, " I have Sam. p. Jones' Sermons and Lectures. 83 ••anized ; stand led iny I have er com- ist you jvithout it take itend to lish up. ,t many ous life m going nethinjx amed of ; I have 3ct with . see the n brick, st touch inor, and iouch of .rchitect it in the tiding is the last nished." He has ick upon :eystone *' I have finished my course. It is finished and ready for God's use for time and for eternity." And when all the women of this city say, "I will be on jhe right and brush liquor from our midst forever " — after you have banished this liquor out of your midst you can rejoice over it and say, " The work of the organization is finished ; our work has been accomplished and there is no further use for it ; whiskey has been banished ; our work is finished." Brother, if thf> day ever comes in this city that whiskey is banished, you have done it by faithfully carrying out a beginning. Let me say to you, all of you go to work and put in your licks harder and harder, and do what you have got to do. Then when you have accomplished your work you can say, " Good Lord, we have fini'^^hed our work ; whiskey is banished, and we only join in praising God from whom all blessings flow." This is what we want. " I have finished my course." Well, sister, then com- mence forthwith. Say to yourself, each of you, that there will be twenty-one women at the next meeting of the Woman's Christian Temperance Union. There shall be twenty-one the next time, and when you meet the next time these good women who have been strug- gling along will say, " Thank God ! thank God ! " My ! my ! I never saw the day when I was drinking and carousing that my wife could not make me go down and vote against whiskey every morning before breakfast. Oh, she could ; and, sisters, if we can get you women started right and the men keep on right until the work is done, you can say : " I have finished my work, I have kept the faith." I have worked with constant faith in God. It ha« been the stay of my 84 «T> I'll Say Another Thing." soul and the inspiration of my life — my faith in God. I have been always in line with perfect trust in God and triumph of the right. I have kept my faith. Then Paul said : " The time of my departure is at hand." Thank God, we all ha . e to leave here some of these days, but thank God, I say, we can go out grandly at the time of our departure. Paul just took that great clod of a word we call "death" and threw it to one side. He didn't say " I am going to die," but " the time of my departure is at hand ;" as much as to say, " I am eating my supper in this old dungeon to-night : I will have a poor supper to-night, and a poor break- fast to-morrow, but dinner — I will take dinner in heaven with the good angels. I am going to leave here. I am going from earth to heaven ; from prison to freedom and everlasting bliss. The time of my departure is at hand." Sisters, when we have fought the good fight, and the time of our departure has come, we shall die in triumph and go home to heaven. St. Paul says : " There is a crown of righteousness laid up on the right hand of God for me." I am glad there is a crown for such a grand character as St. Paul; I would not have it otherwise if I could, brethren. But he said, " There is a crown laid up for me, and not only for me, but for all them that love His appearing." Not only S' Paul, but all in this town shall have a crown. A man told me once, during the meeting he gave his heart to God and he joined the Church. He said : " Jones, I had the sweetest dream last night ; it was as sweet as heaven. I dreamt I was coming towards the church, and when on the road I met a beautiful chariot and beautiful horses coming right down the road to meet Sam. p. Jones' Skrmons and Lectures. 85 I God. nGod Then hand." ' these idly at fc great to one it " the to say, . -night : break- iner in ,0 leave prison of my fought IS come, jn. St. laid up there is [ would he said, for me, ot only wn. A is heart Jones, I jweet as church, riot and to meet me. Just as the chariot got opposite me in the road I saw a king was driving it. He stopped the chariot and looked at me kindly and said : ' Do you want to buy a crown V I said : 'No sir ; I haven't any money to buy a crown with.' He reached inside and pulled out a glistening crown and said : * Try that on,' and I took it in my hand, and put it on my head, anJ it just fitted me. He said: *I will give yuu that one. It is yours, to be yours forever.' I showed my wife the crown, and she was the gladdest, happiest woman I ever saw in my life. All my little children came around and they just spoke in joy and gladness of my crown, and all my nephews came in, and they gathered by thousands to see my crowii. Mr. Jone:3, I don't go much on dreams, but I'm glad there's a crown up yonder for every one of us." There is not a woman here, if God would stoop down and put a crown on your head and let you wear it home, but all Toronto would be at your house to see the crown, and ten millions of people would see your crown before next Sunday night. The Lord help us to strive to wear that crown. God help us to be faithful, fo'* there is a crown of righteousness laid up on the right hand of God for each and for all of us. God sanctify these to the good women of this town, for their husbands, and their children. God bless you every one. Amen. I lUJ- - i JI l - iBWiHIHIMB iliMIH' •»,-= LECTURE I. THE TROXJBIL.es of r.IFE, A^1S^T> WPIAT TO r)o AviTH them:. Delivered in the Metropolitan Methodist Church, Monday evening, Dec. 13th, 1886. THE subject announced for this lecture is, "The Troubles of Life, and What to Do with Them.'' I suppose that the j^reatest curiosity that could be pre- sented to mortal gaze would be an unburdened human heart — a heart perfectly free from all cares and all burdens and all anxieties. Job said, four thousand years and more ago, that man is born unto trouble as the sparks fly upwaid. Just as naturally as the sparks, issuing from the burning wood, fly upward, just so nat- ural is it for the human family to have tr( able. And it is a part of his philosophy first to classify liis trou- ble ; for troubles are not only manifold in number, but they vary very much in kind and degree. I reckon we misfht cover all the troubles of life under two heads. First, we mention home-made troubles and borrowed troubles ; and secondly, the real troubles of life. Jn this discussion it is necessary for us to classify, be- cause " what to do with the troubles of life " will de- pend largely upon the classification. I might say thst nine-tenths of the troubles of this life are borrowed troubles — home-made troubles, and home-made troubles are like everything else home-made — they outlast Sam. p. Jones' Sermons and Lectures. 87 nday , "The rhem." be pre- human and all lonsand jnble as sparks, , so nat- And is trou- per, but kon we D heads, rowed f'e. In ify, ue- will de- ay that orrowed troubles outlast )!' everything in the world. Wliy, you know that home- made jeans, and home-made shoes, and home-made dresses outlast all the other jeans, and shoes, and dresses in the world ; and a home-made trouble lives as long as we live, if we cherish it and foster it, as we gener- ally do. Now, what do we mean by home-made or borrowed trouble ? Now, I can present to you a class of borrowed troubles which will give you a general idea of what they are. Here is a good wife and a good mother. She has four children — the youngest is ten years old, the oldest sixteen or more. They run in to her some pleasant afternoon and say, " Mother, do you care if we hitch up old John and drive over to Mrs. Brown's and spend the afternoon?" Like a good mother, she says, " No, children, if it will give you any pleasure mother Vv'ould be glad for you to go." Now, I must say a word of old John as well as mother. Old John is a rioted horse. Everybody who knows him wonders at his gentleness. He loves the children as well as mother does. I am not sure if it is possible for a horse to love a child like a mother. He is kind to them, and sometimes they are all on his back at once. Sometimes they are reversed on him, sitting the wrong way, and old John guides himself, and will carry them wherever they want to go. And his character for gen- tleness and kindness is not excelled by any horse in the world. True, the Scripture says the horse is a vain thing for safety ; but, as an old brother said during the drouth, when they quoted Scripture to him, " I have been young, now I am old, yet have I never seen the riofhteous forsaken, nor his seed bej^f/inn: bread," and the good old brother says, " If this drouth lasts two 88 I'll Say Another Thing." weeks longer this will be an exception to the general rule in Scripture," old John seemed to be an excep- tion. The children hitched up old John for a drive, but mother charged them specially, and they promised to be back at four o'clock sharp. And everything goes on well, until directly the clock strikes four. Mother looks up in wonder. She looks out on the road ; the children are not in sight. Now she starts her trouble machine. She says to herself, " It is four o'clock; these children haven't returned ; they promised that they would ; they never told a story to me in their life ; I know something has happened." This is the first piece of cloth she wove out. The trouble machine is a good deal like one of those old looms. Some of you are old enough to remember back to the days of the old looms. Did you ever see the good old housewife sitting at the loom. She uses both feet on the treadle ; both hands throw the shut- tle, and she puts the brooch in her mouth. She is just working all over from head to foot when she is run- ning this loom. This good old sister pitches in and starts her trouble machine, and she works every muscle in her body. She says next : " The real fact of the case is, the last time I drove old John he got a fearful f riijfht, and I said that moment I would never let those children drive that horse. I am not fit to be a mother. I don't know why I did'nt think of it; I am sure I know that horse has run away and killed himselt' and every child I have got." Her trouble machine runs on, and in a few minutes she says to herself : " And then to think I had a presentiment the other night that that horse was going to run away and kill my children, I Sam. p. Jones' SEinioNS and Lectures. 89 neral xcep- drive, mised r ofoes [other I; the ["ouble ; these ; they life; I e first f those lember ver see le uses f^ shut- is just IS run- and muscle of the :earful ; those iiother. sure I elf and le runs d then at that n ren. never thought one breath of that when those children asked me to let them drive that horse off. The Lord knows, He has been faithful and warned me about these things, and it is my unthoughtfulness of my children cost them their lives." And now she has begun to pace the floor at a pretty lively gait — we call it "rack" sometimes for short. Directly her husband ft/ conies in. He looks at her and says, " Wife, what in the world are you in a swivet about now ? " " Husband, those children left here at one o'clock to drive over to Mrs. Brown's with old John. They promised me faith- fully to be back at four o'clock. They haven't come back. I never had one of those children deceive me in ii\y life. They never told me an untruth. I just know that old John has run away and killed them all." "Oh, hush, wife; you're always getting on your high horse about something. The children will be here directly ; I wish you'd hush and sit down and behave yourself." But she says, " I want to tell you, the last time I drove old John he took a fearful fright, and if I hadn't managed him right he would have run away and killed your wife. I tell you, he's run away and done damage to the children. I know somethinor's happened. Why, none of those children ever told me a falsehood yet, and they promised to be back at four o'clock." " Oh," he says, " they tell 'em round here every day. Why, wife, you'll run your trouble machine if you have to misrepresent the facts to do it." " But, more tlian that, husband," she says, " I had a presenti- ment that horse would run away and kill the children, and now it's come true. I want you to go right back over the road and look for those children." ''■ Oh, I 7 ; I 90 "I'll Say Another Thing." wish you'd hush. The children will be here soon." " Well, if you don't do it, I'll ^o right back and look for them myself." Well, you know what that means, brother, don't you? Well, between two fires, he starts out, and about the time he reaches the front gate here comes old John jogging up. Why, if he was to start away, the least child could jump out and head him off. He isn't going to run away. After much worrying she sends her husband to look for them, and by the time he reaches the gate, stiff in every joint, faithful in every moment of his life, old John comes jogging up the steps in front of the gate. The mother looks out and sees the children jump out of the buggy laughing and rejoicing, and she goes back in her room and sits down and buries her face in her hands and says : " What a goose I have been." And I say so, too ; don't you ? There's many a feather less goose in this world. (There's many a male goose in this world without feathers.) I saw her one day at church. She didn't hear what I said ; she was looking out of the door, and looking out of the v.undow — the most restless, nervous soul I ever saw. As soon as the audience was dismissed she got up and hurried out, got into the buggy, and drove at breakneck speed. I found out next day that she had found her trouble machine there in church, and she had got her house on fire. She left some fire in the fire-place, and she was looking for the blaze out of the window about three miles away — and uut of the door; and she drove all the way looking for the blazing house ahead ; and when she drove up, there stood the house just as she had left it, and when she got out of the buggy and unlocked the Sam. p. Jones' Sermons and Lectures. {)1 door she saw a pile of ashes in the fire-place. And she said: "Why, what a gjoose I've been." And I say so, too ; don't you ? But I'm sorry to say the good sisters are not the only ones in this world that have trouble machines and love to run them. Sisters, I wish, as you have more leisure for such things, that you were the only persons in the world that run your trouble machines. I'll say again : Here's a wife ; her husband goes off from her, and if he doesn't come back at the riffht time she can imagine evervthinij in the world has happened to her husband. She can see him on the track with his head on one side and his body on the other. She can see him where the bridge is broken and he thrown in the river. She can see anything in the world. Oh, these miserable wives when husband's ovd of sight. I've seen women on the streets leading little dofjs with silver chains or ribbons. The dog: has the ribbon fastened to his collar — the woman tied at one end and the dog tied at the other — I reckon that's about the best way to put it. I've seen some women that those remind me of, and I'd just say this — if your husband is no more capable of taking care of himself than you think he is, you ought to do with him like your little dog ; tie a string to him and take care of the little fellow. In times past I've been down in my town when I was a parson, and a brother would call in from the country and would ask me to go up and preach for them. I'd get into his buggy and go out and preach night and day, and be in the country perhaps a whole week and wife not kn'^w where I was. Then I'd come home, go into the house, and kiss my wife. She'd say, Wl^" !)2 "I'll Say Another Thing." " Where have you been ?" " I've been out preaching for brother So-and-so." " Did you get through your work?" "Oh, yes." "Have a good time?" "Yes." " Well, glad to see you back." I'm so glad I married a woman who had sense enough to know that her hus- band had sense enough to take care of himself wher- ever he was. If my wife had a trouble machine I'd get her to sell it the first day after I married her. If she didn't do it I'd go to Chicago and get a divorce — you know how easy you can get one there. And I never would have a second marriage with her until she disposed of it. But women are not the only persons in the world that have these home-made troubles. How disgusting it is to see a man, a strong man, a man the children call father ; he's got him a trouble machine. And he will come home with it. He don't run it only at night. He goes to bed and groans and rolls and tumbles, and he's a nuisance to everybody in the house. He's been trying to make both ends meet, and he's about tired of the strucfffle. " There's no use talkinc; I'v^e managed to get along this far, but I'll never get through this, and my family will starve. The wolf is at the door. I've been able to make ends meet so far, but it's no use, I'm ruined, ruined forever." And he'll toss, and he'll roll, and he'll tumble, and he'll groan, and there the poor fellow is half the night, rolling and tumbling and groaning, in those moments that God gave him for rest, and when he ought to have been asleep getting strength for the battles of the next day; but instead of that he is spend; ng the night in sleep- less restlessness running his trouble machine. " I just know we'll go to the dogs." Ain't no use talking. There's Sam. p. Jones' Sermons and Lectures. 93 trouble in the moon, no doubt about that. I like so much the philosophy of the fellow, you know, that was troubled by the man walking so in the room overhead half the night. He stood it until about one o'clock ; then he went up and said, " Friend, I can't sleep with you walking, walking like this. Why don't you go to bed and go to sleep ?" "Well, the fact is, I owe a man ten thousand dollars, and it's due to-morrow and I can't pay it ; I've done my best and it's no use ; I can't pay." "Have you done your be.st?" " Yes, I have." " Then go to bed and go to sleep and let the other fellow do the walking; he's the one to do the walking." And I'll tell you, I'm the last fellow that will wafk till midnight about something I couldn't help, and I'll let the other fellow do the walking every time. Ain't that a good idea ? Trouble! Trouble! I never carried more trouble to bed with me in my life than I could kick ott' at one lick, and I kick it off and have nothing to do but go to sleep. I'm sorry for the fellow who gathers up every trouble he has and carries them all home with him,, and then when he goes to bed he gathers them all up on the pillow and commences unrolling them and looking at them, trying to see if he can't make sonie- tliing out of them. Night is the time God gave you to sleep. Go to bed and go to sleep, and enjoy the life God gave you in that way, and work out the problems of your life on that line. This will give you some idea of what we call borrowed trouble — home- made trouble. _..----.,-- _^ ^ I'll say another thing. You get your troubles classi- fied, and then you may know what to do with them. <9 //, e. ."^ >». W e-2 "^I- m W^f V IMAGE EVALUATION TEST TARGET (MT-3) 1.0 ■'• ilM IIIII2.2 I.I 12.0 .8 II! 1.25 1-4 IIIIII.6 Photographic Sciences Corporation M/o <5jf fA s \ <^ ■^ ^V :\ \ #\ w^ ^^ 6^ ^c- % 'V 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 ^^^ Cp. 04 *^I'll Say Another Thing." There is but one thing to do with borrowed trouble, and that is, to bring your hard sense to bear on it, and it melts away just like hoar frost before the morning sun. Still, if you have got good hard sense, if God has endowed you with it, all you have to do is to bring that to bear upon these troubles, and you'll find they have no existence in fact. We're always running out to meet something that's not coming, and we're always wanting to cross a river, and some will build a boat, and haul it a hundred niiles to the river, and when we get there there's a better ferry than any boat we could have. There's a false idea in the world of borrowing trouble, and making trouble, and look- ing on the blue side of everything and forgetting there's a bright side to every phase of life, and it is our privilege to look on that side and so gain strength and courage to meet the troubles of life as they meet us along life's pathway. Afraid we'll be starved to death. Starved to death ! I've been hunting a fellow that starved to death for thirty-nine years. I've heard about themand read about them, but they were always out of my beat when they died. And if these tramps and no 'count people you see in this country get plenty to eat and wear, how can a fellow like you starve to death ? What are you bothering about starving for ? Sister, with the bless- ings of heaven around you, it is awful for you to talk as you do. A woman said : " I'm in trouble what to do with mv family. I don't know what will become of them." About all a man has a contract to do is to look after his children while he is here, anc' it's astonishing how Sam. p. Jones' Sermons and Lectures. 95 rouble. on it, re the sense, do is you'll always ig, and rie will 5 river, an any ) world 1 look- cjettincf id it is irength y meet death ! ath for d about m they )le you ar, how are you e bless- to talk dth mv them." )k after ng how they can look after themselves when he is out of the way. I've found that out. My trouble now is to know that my life and example is such as they ought to be. Let these borrowed troubles go. There's but one remedy, and a sensible man when he looks at life says, " It's foolishness for me to let these borrowed troubles worry me; they may go, so far as I'm concerned.'" Mother, don't believe old John has run away and killed your children until you see him at the side of the road and your children with him. These are troubles tc bring your solid sense to bear on, not to ask the Lord tc help you with. What do you think of a woman down on her knees praying God to keep old John from run- ning away with the children, when he couldn't run away if he wanted to ? What do you think of a woman praying God to keep her house from burning down when the house ain't on fire ? What do j^ou want to bother the Lord like that for ? Praying the Lord to keep the wolf away from the door, and the wolf ain't within a thousand miles of you. I grant you this much — your livers have as much to do with your bor- rowed troubles as your minds. Mr. Beecher said that when his liver got out of fix the kingdom of heaven got out of fix. I've thought of that remark a good many times. There's a good deal in it. The hardest case graoe ever undertook to make happy is a man with his liver out of fix. Let's be sure there are real troubles enough in this world. Oh, the real troubles that we grapple with ; they're all that we can bear. I've thought many a time what this world would be without a burden bearer Mi 96 I'll Say Another Thing." to go to. Every heart in this world has its cross, its burdens, its difficulties. Every mother has her cross — her real cross ; every father has his real cross ; every citizen has his real cross. And it* you will eliminate all that is borrowed and home-made and manage well the cross and burdens that come upon you, you have done a great thing for yourself and humanity. And I want to say another thing. You may rest assuied of this — that a man that has never seen a real cross, a woman that has never seen a real trouble, is unreliable, I don't care who he is or who she is. It is these troubles and crosses that develop manhood and woman- hood and make us what we should be. Look at those March winds ! How they take hold of our fruit trees and the forest, and tear them and bend them, and break them. Look at the trees in the March wind and it looks like, after a storm like this, they would never bear fruit again. And if you notice, the stronger the wind that bends the trees and tears them, and almost pulls them up by the roots, the fuller your trees hang with fruit the year following. Look at the old ocean, wrestling and groaning in her tired etforts; going backwards and forwards and back- wards again ; and if she should cease that one month she would almcst rot to death in her bed. It is these efforts, these burdens, that make the fruit trees bear their best fruits, and that make the ocean pure in all her life. So it is those real troubles that develop men. It is said of Goldschmidt that when he first heard Jenny Lind sing, some one said to him as he was leaving the hall, "What do you think of her singing?'* And Goldschmidt said to him, " There is a harshness about OSS, its [• cross every minate :e well 1 have And I lied of iross, a eliable, J these '^oman- t those it trees n, and 1 wind would ronger n, and r your : in her back- month s these s bear } in all p men. Jenny ng tlie And about Sam. p. Jonks' Sermons and Lectures. 97 her voice that ruins her melody. If I could marry her, and break her heart and crush her feelings, then she would be able to sing sweetly." And it is said that afterwards, when he had married her, and had almost broken her heart and crushed out her feelings, when she again stood before an audience and opened her lips, they had music that would charm an angel's ears. And I tell 3"ou, it is these troubles and burdens of life that* develop the elements of our nature and make us kind and sympathetic to one another. Show me a father with a drunken son — oh ! what a burden that is ! — and I'll show you a father that has a kindly feeling towards every drunken man that walks on the face of the earth. Show me a mother with a lost daughter and I'll show you a mother with a sympathy for every lost woman that wells up like the gush of a river. Show me a man with a lost sister and I'll show you a man with a sympathy and kindness in everything he does towards those that are fallen. When I was in Omaha a few days ago an elegant gentleman came into my room. He was a young mtn of not more than thirty years of age. I met him at the door and asked him to have a seat. Then he said : " JMr. Jones, I never met you before, but I've heard you preach in different cities. I am here on a painful errand, but it is not my errand that brings me here to you. Mr. Jones, I am searching for a wayward sister — a lost sister. In many cities I have gone among the lost women of the city, hunting her. I am here in Omaha for that purpose. Last evening I was in a house in this town with a friend. I was looking through that house for my lost sister, and found there 98 "I'll Say Another Thing." Li - i a lovable girl, some sixteen years old, a fresh yoiinjr thing just in from the country that day ; and she was in that house. I said to the madam of the house: 'Will you please keep a room for that girl V and, Mr. Jones, I put that girl into that room and locked the door, and drew the lounge in front of the door, and slept there all night, and I would have had my heart's blood spilt before I would have had that pure girl lost. Please, sir, help me find a home in this city for that poor girl. Let's save her." I said to him : " If you hadn't had a lost sister, you would have been incapable of an act like that." Yes ; if every man had a lost sister how kind we all would be in our conduct towards poor lost ones. I tell you, brother, that when God puts a burden like that on a human heart He pours into it at the same time a perfect stream of sympathy and love and kindness for the suffering ones of the whole world. It is these burdens of life that make us kind to one another. But they press sorely upon us sometimes. We have all had as much as we thought we could bear. I go into a lunatic asylum and see a mother with a glare in her eyes and the look of a madwoman on her face. I see the glare, and know that she is the mother of precious children and the wife of a good husband. I walk up to her and look her in the face, and say: "Madam, what dragged you from your home? What brought you to this place, where you are locked up ?" and the w^ild glare in her eye speaks for her> and says, " It was trouble that tore me away from my home and locked me up in this madman's house." I see a husband and a father incarcerated there, and I n Ik ..! Sam. P Jones' Sermons and Lectures. 99 young was in 'Will Jones, 3r, and b there d spilt Please, or girl, had a an act er how lor lost burden at the ve and w^orld. to one etimes. could mother woman 3 is the a good le face. home? locked or hen ora my use." I , and I say to him, " What brought you here ? What tore you away from your loved ones ?" and he, too, says : " I had more trouble than I could bear, and my mind gave way ; I could not bear up any longer." I go to a hotel in New York and enter the room by means of the key of the servant, for it is locked on the inside. As I open the door at ten o'clock in the morning I see a young man of thirty years of age, a gifted young fellow, with strong manhood, a pistol lying in a pool of blood — his own blood — and bullet hole in his temple. I look at it and say: "Poor young man; how came this about?" And the corpse speaks back and says, " Mr. Jones, trouble did this. I had more than I could bear." Is it not strangle that while every man and woman of us have all the trouble we can bear, yet we are going about putting more of it on each other. Law me ! When 1 look on that man and that woman I tell you huv/ I feel. I feel just like I want to go through this world with both hands free just to lift troubles off of everybody — body and mind. I want to say this : The best hours in my experience have been those when I visited the home of a reformed drunkard and watche I'll Say Another Thino.' h-. dreamed two or three times of my precious little one, and that it was well when I got there, and how it played over my lap and kissed me. I was hopeful when I drove up to the front gate in the country. I saw wife standing out at the front door agamst the post and looking haggard and pale. She was weeping. I said, " My God ! the child is dead." When I walked into the room and wife leaned upon me, they pulled the white sheet aside and there lay the little child looking like an angel carved in marble. She was dead, and she was all we had. My heart was wicked and sinful, but it just broke into ten thousand pieces and I looked like I would die with a broken heart on the spot. And the burden that pressed upon us, — but I will say this much, my other five sweet children had a better father than they would have ever had if God had not taken one of their number to the good worid. Burdens of grief — burdens that come from the visita- tions of death. O how they press upon us year after year! There are burdens of responsibility and of debt. Do you know, nine-tenths of our real trouble in this life is about how wo will meet honest obligation in fair business and be fair with man and be honest in all our ways. Brethren, there are financial burdens some- times weighing down upon us which are really earnest, and they seem to crush us. I want to say about this, I don't care what a man's financial difficulty is if he is honest with God. God will help you out. That is the truth. Now, what to do with this sort of troubles. I say, here's the question. There was a wife who was cheer- ful and pious^ ftud her husband was good f^u4 hon^Q\, iiii- I iiiii.i Sam. p. Jones' Sermons and Lectures. 107 le one, how it lopeful try. I nst the eeping. walked pulled le child as dead, :ed and es and I on the ,— but I ren had i if (Jod d world, e visita- ar after of debt, in this »n in fair st in all ns some- earnest, out this, if he is That is I say, IS cheer- He was one of the leading merchants in t!ie city. When he returned to the house one evening his wife met him as usual at the front door-step, and when he came up with a cheerful greeting his wife looked at him and saw a picture of disappointment in his face. She said, " Husband, what in the world is the matter with you ? I never saw a cloud on your face before." He said, "Oh, I don't want to trouble you with my troubles." " But," she said, " you have no troubles but what are my troubles ; I'll share them with you." " Well," he said, " after supper we will talk about it." After supper he told her how the next day he had fifty thousand dollars due and not a dollar to pay it. " This financial crash," he said, "has brought me to the dust the best friends I had — friends who never denied me before — tell me now they can't let me have a dollar. All is done, and I'm broken, crushed and ruined." She said, "Husband, have you been to all your friends?" " Yes, every one." " Husband, have you been to God with your trouble ?" " Oh," he said, " I don't think God interferes in matters like that. I think, of course, the Lord blesses us in our souls, but doesn't interfere in matters like that." But she said, " You failed to go to the one Friend who never fails ; we'll submit the case to God." And before they retired she said, " Husband, kneel down with me and let's commit this whole tiling- to God." She knelt down at his side, and prayed as only a wife can pray when she is sharing her hus- band's burdens. Next morning, at breakfast, the gentleman received a note from the president of one of the leading banks, ;^king him to CftU at the bank oi^ his way down towii. 108 "Tll Sat Another Thing.* I V, He called as he was asked to do and the banker said, " You know I told you yesterday I couldn't let you have any money. Well, last night about nine o'clock, when I went to bed, I thought about you, and couldn't go to sleep until I promised myself that I would let you have what money you wanted, so you just cheque on me for whatever you want." And the merchant, when he went home, said to his wife : " Wife, what time was it when we went to bed last night ?" " The clock struck nine while I was praying." While the wife was down on her knees praying God for help in their trouble, the Lord was over at one of the big houses of the city, the residence of the banker, thump- ing him on the short ribs, and the banker rolled and tumbled and couldn't go to sleep until he promised he would let the merchant have that money. Many a time I've been in a place where nobody but God could help me out. Call upon God and He will succor thee. These burdens of grief, anxiety, cares and responsibilities — what will I do with them ? Listen. Cast thy burden on the Lord, and He will sustain thee. Call upon the Lord in time of trouble, and He will succor thee. I never heard a finer illustration of that than an incident that took place in Indianapolis. A poor fel- low was serving an eight years' term for theft. There was a good Christian man who came in every Sunday to speak to the prisoners, and the Very last Sunday before this prisoner's term was up the visitor preached from this text, " Call upon the Lord in time of trouble, and He will succor thee." The text got hold upon the felloe, On Wed^es4ay wprning they |;av© bim ft tl u Sam. p. Jon^' Sebmoks and Leotubqsl 109 ir said, et you )*clock, ouldn't uld let cheque 'reliant, 3, what "The hile the help in the big thump- lied and nised he )ody hut He will ares and Listen. ain thee. He will than an poor fel- There Sunday Sunday preached E trouble, upon the re him ft citizen suit and turned him out on the cold charity of the world without a dollar. He looked round. " Here I am," he thought; "I haven't got a friend in the world;*! haven't got a dollar in the world. Nobody cares for me ; I guess I'll have to go back to stealing right away." About that time he thought of that text, and he looked up and said : " Oh, Lord, here I am with- out any one to help me ; if you'll help me live right for a week, I'll give myself to you forever. I'm in trouble ; help me." And when he looked up the street he saw a horse running away as hard as he could tear. Looking down the street he saw a great long plank lying on the sidewalk, and he picked it up and ran to meet the horse and struck him right in the centre of the forehead and knocked him down. And as soon as the horse fell he looked inside the carriage and saw a little three-year-old child sitting in there unhurt. And just then the father came rushing up, and as soon as he reached the carriage and looked in and saw his little boy sitting there all right, he said, " Who stopped the horse V* and the crowd said, " That man over there ;" and the gentleman ran his hand in his pocket and pulled out a twenty dollar gold piece and gave it to the man, and as it dropped down into his pocket he heard something say to him, " Call upon the Tiord in the time of troulfle ; He will succor thee." And the gentleman, while waiting to get another horse hitched up, said to the man who had just left the prison, "What is your name, and where are you from ?" He replied, " My name is so-and-so, and I was raised in this State." " Well," said the gentleman, " I haven't time to talk to you now, but here is my oavd and the ;;':( ini i ilW iiii.'i ;l!'.i' 110 "Tll Say Another fmNo.** address of my house and my store. Call and take tea, and tell me all about yourself." And the man called next day, and told the gentleman the story of his life, and how he had prayed to God, and how just about that time his horse came running away with his little boy. And the Christian man listened to him, and when he had finished, said, " God is answering your prayer and giving you good work. I will give you employment and put you in my business." And he did so, and that man to-day is one of the leading busi- ness men in Indianapolis. The secret of a sensible, happy life is this : " Call upon the Lord in the time of trouble, and He will succor thee." An hour and five minutes is longer than I proposed to lecture, but I will say a word or two more before I close. And I want to say to you, that lecturing is ten times harder than preaching ; and it isn't much but preaching after all, is it ? I don't know whether I am lecturing when I am preaching or whether I am preaching when I am lecturing — it's so mighty alike. Brother, I believe the Gospel of Jesus Christ gives room to do anything and to say anything that is right to be said or to be done. Now, what do these troubles mean ? Brother, sister, let me say this to you. They are in mercy sent. Troubles ! How could the world get along without them ? You see that Newfoundland dog swimming in that lake with his master on the bank near him. His master calls him. He will not come. He beckons him, but he will not come. He scolds him directly, but the dog won't come. Then the master picks up a block and throws it into the water, and the dog fetches it and takes it Sam. p. Jones' Sermons and Lectures, 111 ts:e tea, called is life, about 3 little a, and T your le you Vnd he Q busi- : « Call le will er than or two ou, that and it t know ling or —it's so .£ Jesus lything irhat do jay this ! How iTou see ke with ter calls , he will >2 won't throws takes it in his mouth and swims ashore with it, and lays it down at his master's feet. So it is with these burdens. A man wanders off on the sea of sin and death, and God begs him to come back, and he refuses ; and God beckons and pleads and scolds him, and still he won't come. Then God reaches down by his side and picks up a big trouble and pitches it out on the man's heart, and then he comes right back to God and lays it down at His feet, and says : " I could not live with this burden ; I have brought it to Thee." Burdens ! Burdens ! Burdens ! I'll tell you another thing. The Lord never put a burden upon my heart that He didn't watch its effects, just as a good physi- cian watches the effect of his medicine. God may not be looking at you when you have no trouble, but you can't have any trouble without God's eye being upon you and watching you. You remember when Jesus stood on the mountain top and preached to the people while His disciples were out on the lake ; and how all at once a storm came down upon them and caught the disciples out at sea in their small ship. And Jesus looked down every minute and saw that they did not come in, and then in great trouble He rushed down to the lake and looked for a boat There was no boat there, and He said : " Boat or no boat I am going to My disciples." There was no boat, and He just struck out and crossed the waters. They watched Him coming, and they thought it was a spirit, and Jesus sped on to the little ship, and when He reached it, it was all right. Jesus always sees you in trouble, and He is right around there somewhere. He says, cast your burdens on HiuL Sometimes we get 112 "Tll Say Another Thing." % overloaded. That is the time to go to Him. You see that little frail vessel ? It is going along slowly. It is overloaded. It will go down, and it's just about to be engulfed ? See, there is the Great Eastern, the grandest ship that ever floated on the Atlantic. The Great Eadern ploughs ahead, and now she is beside the little frail vessel, and the captain of the Great Eastern walks over to the bulwarks and says : ** You are overloaded. Cast your cargo on me ; I will take it." And over they throw a rope, and take the cargo off the little vessel. The cargo that almost sinks the little frail vessel when pulled on the Great Eastern does not sink her the hundredth part of an inch. Brethren out at sea, when we think we will go down under our burdens, the grand old ship of Zion gives a hand to little vessels overloaded. Just about when you are going to be engulfed call to God, whose ship Zion will plough her way right along, and Jesus, the captain of tliat grand old ship, will say : " Cast your burden on Me." It won't sink that grand old ship the hundredth part of an inch, but it will bring you safe to God. Christ will carry your burdens for you. Take your trouble to the Lord in prayer. There is no trouble on earth that heaven cannot heal, and these troubles are sent us in life. God says: " Bring them to Me ; I will take them off your heart." May God help us in this talk to-night. I hope you will go home feeling this way : I will never borrow any trouble, and all my burdens I am going to give to God and talk with Him just like I want Him to talk with His child. Just like a good father told me. He said : " Brother Jones, my children are most all of I •. ' Sam. p. Jones' Sermons and Lectures. 113 on see y. It out to 71, the . The beside Great "You 11 take irgo off ks the Eastern 0. inch. down gives a t when se ship sus, the st your )ld ship ng you or you. them married and gone. When each of them married and started off for one city and another I have told them, ' Boys, if you ever get in trouble, telegraph your father and he will be the first man on the gi 3und. He will stick to you until he goes down himself. Boys, if you ever get sick, let your father know. He will be right at your bedside, and be the last man to leave it. Boys, if you ever went a dollar, cheque on the old man for that dollar.' I have told all my boys that. Now, my Father in heaven looks down in mercy upon me and says to me : * In time of trouble I will help thee : cast your burdens upon the Lord.* He will help me." Whenever we get into trouble let us call on God. When we get broke let us call on God. He never failed a man in time of trouble. I hope this talk to-night may relieve some here, and that you may go home to-night lighter in heart because you will know what to do with real burdens, because God says, "Bring them to- Me." And these borrowed troubles ! Think like sensible men about them, and you will never be bothered with them again. Kay the blessing of God be with you now and forever. cannot 3d says: heart." ope you borrow give to to talk ae. He t all of in if' J ' ^ LE)CTURK II. CELA.KA.CTER A,ND GI3C-A.IiA.CTEBS. Delivered in the Metropolitan Methodist Church, on Tuesday evening, December 14th, 1886. 1 E'i|! -I , LADIES AND GENTLEMEN,-^! count myself happy to be able to look into the faces of such an audience as this, who have come through the snow- storm to be present at this lecture. I hope you may not only receive a full quarter's worth to-night, but pay for the hardships which you have undertaken to get here and to get to your homes. I wrote my wife the other day—" my precious wife," as Dr. Potts fre- quently says — " If you could just be with your ugly little husband in Toronto now, you would certainly believe that, after all, you have married somebody," — and it has been the task of my life to work her to the point of making her believe that she really has. If I ever come here again, and the snow is not twenty-two inches deep, as it was in Minnesota the other day when I left home, she will surely be with me in the provi- dence of God. The subject for the night is " Charac- ter and Characters." Character is the essence of the It is the body of the true man. Reputation is man. the clothes which we see of the man. Character is what I really am ; reputation is what men say of me and about me. Reputation is like a glove, perchance* in value. I may put it on and off at pleasure. I may ■jji!. Sam. p. Jones' Sermons and Lectures. 115 uesday myself i such snow- >u may ht, but ken to ly wife tts fre- ir wAy rtainly dy,"— to the If I ty-two y when J provi- harac- of the ation is acter is Y of me chance> I may }. tear it, rend it to pieces, and then throw it away. 1 have lost but little. But character is the hand itself, and when once it is scarred it is scarred forever. Character outranks everything. Character is the im- mortal part of man. Character, good character, is that which fits me for heaven, and heaven itself can shut its face against anything but character. Coulton said that character was perfectly educated will. It was a will so in harmony with God that when the Divine says " thou oughtest," the man says " I will," and when the Divine says "thou oughtest not," he says "I will not." Character is the result of harmony. Harmony with good, harmony with truth, harmony with right. There is nothing more charming than many instruments attuned to each other. I was at a house some months ago sitting in the parlor. One sister sat at the piano. She ran her fingers over its well attuned keys. And I noticed a brother standing by her side with a guitar in his hand, and he putting that instrument in harmony with the piano. And I noticed another brother on the other side with a banjo in his hand. He was putting it in tune with the piano. I noticed a sister over to the left with a violin, and she was putting that in tune with the piano. I sat and listened to the process, and when, all at once, all were ready, and each struck the strings of their instruments, I never felt so much like sifted sand in all my days. Oh, what a charm about that music ! So with man. Character is the result of a life lived. True character is the result of a life lived in perfect harmony with God and with the right, and in my thoughts I have tried to seek the basis of char- 116 "I'll Say Another Thino.' !v ., v.- '■•,1 , ■ octer. In what shall I rest it ? A structure like this must have a basis and a foundation. Where will I rest character? Where will I lay the bed rock of character. Upon what can I rest it as its foundation ? I cannot rest character on the will. I cannot rest char ucter on the conscience. There is no place that I can lay down the bed rock of character but the affections. What a man loves, what a man hates, determines his character. If you tell me what you love and what you hate, I'll tell you what your character is. Now, I think if you get things in line, get 'em in rows ; I like things in rows so we can plough and work them. I don't go much on this promiscuous idea. I like to see things in rows. The first will be the law of God Supreme with all its enlightened forces of right, and right under the law will be conscience, and under con- science will be the will and right ; under the will will be the affections, and now we see the law of God shin- ing upon conscience, and conscience taking hold upon the will, and the will grasping the affections and sub- jugating them to the point that the man loves every- thing that God loves and hates everything that God hates. Now you have a groundwork of character, and you can build upon it a structure which will outlast the stars. My loves, my hatreds, determine the basis upon which I build. He who loves everything that God loves and hates everything that God hates, he is from that moment free to build. I want to say another thing. There could be no such thing'as character in its best attributes unless we live free. We have many men , in prison in this country. Not too many over Sam. p. Jones' Sermons ANd Lectubes. 117 ke ibis will 1 ock of lation ? it char i I ca!\ lections, ines his d what Now, i*ows; I k them, like to of God rht, and ier con- vill will )d shin- Id upon nd sub- j every- lat God ^nd you ast the lis upon lat God is from another acter in e many ny over here in this gaol or lock-up, but there are too many men in prison. I believe in the freedom of the human wilL I believe in the freedom of the human hand. I believe in the freedom of the human thought. I believe in the freedom of the human feet. I believe as much in the freedom of the hand and mind as I believe in the freedom of the will, and no man can be a man in the truest and best sense of the word until every shackle is thrown from him and he stands before God a free man. Liberty knows no bounds except where license steps in, and as soon as a man steps into the territory of license he becomes a slave in that moment when license begins. Liberty means the power of doing as we will. License means the power of doing wrong. And that is the boundary line for everr man, beyond which he never passes unless he becomes enslaved him- self. Free to think I I don't mean free thought. You know free thought means that if a man's got a right to think as he pleases, the next thing you hear of him will be that he is doing as he pleases. Free love grows out of this territory. If you think more of my wife than you do of your own, you will get her and get rid of your own. But freedom to think the truth in a line with God ; every shackle is shattered and the mind of the man roams free over the field of thought and intellectual culture as far as right will permit him. There are many men who think in this country be- tween two lines. Here is a fence, tall and high on both sides ! A man that lives in this way is like an old ox that lives ift an enclosure with no water or no grass except what he can bite through the cracks. Poor old s^fyed o:^ { He is like some of our ministers. '>; I ''.^ 118 "I'll Say Another THiNa" I !" I am Horry for a preacher that lives in a line — call it a Methodist line, an orthodox line, or what you please — the man who dares not think or preach or say any- thing that somebody has not thought or preached or said ages before ever he was born. I remember the day when I was in prison. The brick and bars were all around me. I had rubbed up ajrainst them and wished I was a free man, and God sent me a grand old presiding elder. He was one of the finest old gentlemen I ever looked at, and before I listened to him three minutes I saw that my old pre- siding elder concluded his pulpit was a throne instead of a prison ; and first thing I knew the prison bricks and bars turned into feathers, and flew on to my shoul- ders and gave me wings that spread out and let me loose over the world. A free man is a man who thinks in harmony with God, and in line with God, and thinks it to the utmost limit that is possible. That's the point. If a man is determined to be orthodox he won't be a free man ; he can't be a free man. Atheism answers questions that orthodoxy cannot answer, and don't try to answer. What is orthodoxy ? Orthodoxy is like a fellow with a wall fifteen feet wide and twenty feet high halfway round his house, taking in the front of it ; and round at the back of the house he has no- thing but an old wicker fence. He thinks he's safe ; but bless you they get round at the back of the house, and begin to pour shot and shell in upon him from the rear, and the first thing you know you see the little fellow mounting the walls of his orthodoxy, and jump- )wn on the other side. There is ing good that. Am I right? li I am right, mi 3ta»d with Sam. P Jones' Sermons and Lectures. 119 11 it a jase — r any- :ied or The )ed up dGod one of store I Id pre- nstead bricks shoul- let me thinks thinks ,t's the iox he theism er, and lodoxy wenty e front las no- s safe ; house, om the le little I jump- deal of d with truth all about me, I can't be moved. I can't be moved. Now, there are brethren who sit around me here to- night who remember when orthodoxy said things that orthodoxy does not maintain to-day. I'm sorry for the man that's hemmed in by his orthodoxy and em- bracing it, and dare not be a free man. I tell you how far I am on orthodoxy. If a man will admit in mathe- matics that twice two are four, and let me chain him down to that fact, I've got him. There's no doubt of that. Get a man to admit that, and then every prob- lem in mathematics is true. When you come to ortho- doxy, if a man will admit that he's a lost sinner and that Jesus Christ died to save sinners, and will let me chain him down right there to those facts, I'll let him go to the end of his tether, for I've got him right there. That's what I call a free man. A man who makes the law of God the leading prin- ciple of his life is a free man. So long as I do that I can make my hands do the bidding of my mind, and I can make my mind do the bidding of my wil' Con- science and law are all in sympathy and harmony with the right. I am a free man because my hands do whatever they want to do, but they want to do only what's right ; and my feet walk wherever they want to walk, but they want to enter no forbidden paths ; and my mind roams free over all the fields of thought, but it does not want to go beyond the limits of a sensible mind. There's where men run into infi- delity ; and infidelity has no bottom to it. That's the truth about it. As I said last Sunday, it's nine-tenths mouth, and if you mash that mouth you'll nev^r heaf ftDvthing mor© about iti 120 Tll Sat Another Thing.** "M :*y The first rock in the building up of true character — I would make it faith. Faith ! We can never sub- jugate our own feelings nor the world to Christ with- out an abiding faith in the right and good. I have faith in truth ; I have faith in the power of truth ; I have faith in humanity, that it has the power to respond to truth ; I have faith in God's application of truth ; I have faith in God's power and willingness to redeem every promise He has made*; and when fi, man sets out to battle with faith in truth, and faith in God, and faith in the right, and faith in the ultimate triumph of the right, that man is doubly armed, and is able to fight his battle well. He is protected, no matter how dark the night of battle is; no matter how thick the enemies that press round him to conquer him. In this battle he may fall, as we may have fallen in the battle, and may seem to have fallen for ever, and to have lost all chance of victory. For in- stance, in my own experience, in the thickest and heaviest battles I ever entered into I have fallen, and it seemed to me that God had forsaken me, that my wife had ceased to pray for me, that the Church had turned its back on me, that the angels in heaven had lost sympathy with me, that all has been withdrawn, and, for the moment, it seemed that I was conquered forever. But as I fell conquered, as I thought, forever, in a moment's time God opened my eyes, and He said : "I am on your side; you are not conquered yet." And as I got up I knew that God and the angels of heaven and all good men were on my side ; and I'll say to you to-night that with faith in the right, and ja the ultimate triumph of the riglit, you cm fight <) Sam. p. Jones' Sermons and Lecturer. 121 cter — r sub- with- '. have ith; I ver to bion of less to p^ man nGod, timate }d, and bed, no erhow onquer f have ien for ror in- st and m, and lat my 3h had 3n had drawn, quered orever, e said : yet." gels of ind I'll ht, and ft fight your battles alone. Armed thus you are the best clad men in the world ; and no matter how dark and hope- less the battle may be, God and the angels and all good men are on your side, and with an army like that I'll fight until God himself says : " That's enough ; come up higher." God could conquer all our enemies with a single stroke, but how much better to send His Son Jesus Christ to stand at our back, and say : " I am your Brother. Fight with all your might, and I will see that you put every enemy under your feet Here's your weapons." And with such a privilege as that, and faith of such a nature and character as that, let's go forth to battle. Many a man feels he'll give it up. Will I give it up ? No, sir. Not so long as I can hold a sword in my hand ; not so long as I can point a gun at an enemy ; not so long even as I can shake my fist in his face. I will never give over this fighting for the right. Never ! One of the foundation faculties of true character is courage. I tell you, my brother, that when you see a brave man you see an honest man. Bravery is at the very bed rock of honesty. And I tell you another thing ; it is the nature of a coward to lie. He has no foundation to character. The biggest liars I ever saw in my life were cowardly, pusillanimous men. And let me tell you another thing on this point. The greatest preachers to-day upon the face of the earth are the men who not only have faith in the ultimate triumph of God, but who will walk right up in the eye of condemning, burning public opinion, and be torn into pieces by it. There's a man who's worth his weight in gold. And I'll tell you another thing — 9 122 "I'll Say Another Thing.' these folks will shoot at you from behind every tree in the world. My ! my ! the trees they will get behind. Courage ! I was preaching to the North Georgia Con- ference a few days ago, and I said : " Brethren, from the day when you first sent me out to old Van Wert circuit, which paid its last preacher just $65 a year, and took me with my wife and one child, a bob-tail pony, and eight dollars — that's all the assets I had fairly marshalled. From that day to this I have hardly ever got outside the sound of the rattle of the musket and the roar of the cannon. My young brethren, you are going out into the lists as I did. I have fought for the good and the right, and there are ten thousand scars all over me. But I am more determined to fight it ought on this line ohan I ever was ; and God helping me I'll look the world right in the face and tell them the truth of God Almighty." And I've found out that the truth will take care of the fellow that tells it, and will take care of itself ; and that's all that needs to be done on that line. The truth takes care of itself and of the fellow that tells it ; and the greatest blessing a church ever had is a courageous preacher that ain't afraid of any man in town, and of every man in town; one that will talk against the views of the richest and the leading members of his congregation, and browbeat them out of those views, and will say to them, " God is true, and you are all wrong unless you do such and such a thing." Courage ! If a man believes he is right, if he would be able to look God in the face, he must be a brave man. That meets it in the truest and best sense of the word. I don't like a cowardly child. One of thos^ m tree in )ehin(l. a Con- i, from I Wert a year, ►ob-tail I had hardly nusket 3n, you fought ousand bo fight helping II them ut that it, and Is to be elf and jssing a a.t ain't 1 town; est and :owbeat 1, " God ich and 3 would a brave e of the >f thos^ Sam. p. Jones* Sermons and Lectures. 123 children that blubbers every time you look at it, that boo-hoos when it stubs its toe against a stone, and boo- hoos again every time it thumps its foot against a stone, puts me in mind of a little fellow that was bellowing for all he was worth, when suddenly a brass band came along. Then he stopped bellowing, and went and stood and looked at and listened to the brass band. He was all right so long as the brass band was around, and forgot that he'd ought to be crying. Soon as it was past, he turned round to his mother and said, "Mother, what was I crying about?" And mother says, " Son, you were crying because I wouldn't let you go to town." Then the child began again, "Boo-hoo! boo-hoo !" I like a game child. I like a child that'll say like one I know of said when he had fallen and hurt himself, and somebody picked him up and said, " Well, son, did it hurt you much ?" " Yes," he said, " it hurt terribly, but I didn't cry." I like that. I like to see a woman cry, but not a man. Let the weaker vessels cry. Courage, not recklessness ; not that reck- lessness that rushes into danger. Courage that sits down and counts the cost of a thing, and says, " That thing's right and must be done, and that's wrong and must not be done." That's the sort of courage we want — that dares to do right in the face of fearful opposition, and that keeps on with it even though the whole world turn its back upon him. I say, brethren, there's one thing happened with Christ that never hap- pened with any of us, and we fotget that sometimes. We remember how once when Jesus was preaching His own gospel the whole crowd turned and left Him ; and He turned to His disciples and said, " Will ye also 124 "I'll Sat Another Thing." go away?" And they said, " Master, to whom shall we go ? Thou hast the words of eternal life." fiut what preacher of this century has so denounced the wrong deeds and wickedness of the vicious and mean that they have literally got up and left him in disgust ? I will say another thing. There is quite a difference between standing up and preaching the truth and applying the truth. I am running off at a tangent just here, but there's fish up this stream as scare's you live. There's a great deal of difference between preach- ing and applying. There are a great many preachers who will get up and preach a fine dissertation on truth. They are magnificent in that line. But to show you what that will amount to. There's a fellow. He is dying with neuralgia, and the doctor comes in and he has got a can of mustard in his hand. He says, "Friend, see this can of mustard?" "Yes, sir." "Well, that grew in a certain city in the United States. It was ground up and prepared in a certain place. This can, you see, was manufactured by a certain firm, and if you will lie still an hour, I will tell you all about this matter." The poor fellow says, " Don't say anything more about it, but put a little bit of that mustard on a piece of cloth and place it on my jaw to stop this pain." I have seen many a preacher stand up and preach a dissertation on truth, but if he had spread a little on a practical illustration and applied it, he would have seen things bounce in a few minutes. There is a good deal in that. Courage I CJourage to meet the real issues of life and say "No" to the wrong and " Yes" to the right. How many times a mother has lo9t her power over her children because she could all we what vrong 1 that jt? I srence 1 and ingent j's you reach- lachers L truth. iw you He is and he Friend, 1, that It was lis can, and if ut this yfching ,ard on op this ip and )read a would rage to wrong nother e could Sam. p. Jones' Sermons and Lectures. 126 not say " No." How many times your children have gone the downward step to ruin because you would not say " Yes." How many young men have gone to de- struction because they didn't have the courage to say " No " to their evil associates. How many have gone to destruction because they could not say, " Yea, mother, I will go with you to that place of worship and be a servant of my mother's God." " Yes " to the right and " No " to ruin ; and it takes more genuine courage for a young man to say " No " to a wicked companion than it does to go out and fight the biggest bully in this town a fisticuff fight. That is the truth about it. Courage ! And if I had the fellow in the right — with courage that would dare to do right — then about the next thing I would do is to pitch in and study, and learn, and get some knowledge. There is a good deal in that. Of all the ages and times in this world this is the last age and time for ignorance to rack out. My ! my ! kerosene oil at fifteen cents a gallon, and you can get a copy of Sam. Jones* sermons for ten cents, and after all you are ignorant. For a quarter of dollar a boy can fix himself up to be a scholar, and here he is ignorant. Ridiculous ! ridiculous ! Know something ! Knowledge is the handmaid of all that is noble and true, to dress her charms and make her more lovely. There is that girl that just lives in a perfect atmosphere of dime novels and love-sick stories. Poor little child. She can dance and do a great many things in that line. Law me ! I don't know whether I told you when I was here before. It expresses it so clearly. One of these little fellows 126 "I'll Say Another Thlnq. 1.1 livinj^ away down yonder under the mud sites of life — I have thought about that many a time, that we can't be intellectual and moral and live down among the colts and calves. My ! my ! I remember the day just as well when I woke up to the consciousness that I was somebody. I am not a colt, I am not a calf. I walked out from among them, I am no longer any of these things. Yet some people have never got above a calf or a cat. Here I will give you an illustration of what I mean. Yonder is a father who has just died; mother died some days before. Father was immensely rich and was a grand specimen of a man. He left a boy twenty- one years old — an only child — in the possession of his heritage — a hundred thousand pounds in bonds and stock. He left him a palatial house — a magnificent house it was. It looked a very old building. Yonder is the observatory ; there is the picture gallery ; over yonder are bedrooms ; down here the library and parlor and sitting-room. Oh, how magnificent a struc- ture, surrounded by a beautiful garden and avenue lead- ing up to the house. It is magnificent ; and that boy, the day after his father died, went to the parlors, locked them up, locked up every bedroom, and locked up the library and observatory ; and after he had locked up these rooms he went into the kitchen and sat beside the stove till the waffles were done. Then he would spread Jersey butter and honey and eat the waflBles. He would sleep in the pantry every night with his head on a sack of flour and his feet on a sack of sugar. He never went into the library or observatory or parlor, Sam. p. Jones' Sekmons and Lectures. 127 of life lat we among le day ss that !alf. I any of ibove a [ mean, er died ch and iwenty- 1 of his ids and nific^t Yonder y, over ry and a struc- ue lead- boy, the locked I up the eked up t beside e would waffles, ^ith his )f sugar, r parlor, but lived in the kitchen in the day time and slept in the pantry at night. You say, " My, my I did a woman ever do that ?" Yes, and done worse than that. Yon- der is a young lady. She is a magnificent girl physi- cally, beautiful, and still she will turn her back to God and heaven, and the best books on earth ; and ask her what she would rather have above anything else in the world she would say, " Get a fiddle and get up a dance, and my young buck can put his arms around me and then I will be happy." Now, that fellow under the stove waiting for waffles, he is a gentleman beside her. There is no doubt about that — there is some- thing in waffles. That old fellow out there. He is making every dollar there is in the land to make. He is putting it in the bank and property, and is running on dollars and cents. He cannot eat them ; he cannot wear them, he cannot do anything. He has a greed for dollars, and he is known as an old miser. I say to you that that fellow under the stove waiting for waffles is a Christian and a scholar beside him. You cannot eat or sleep on it, or do anything with a dollar than purse it. It is nothing to be compared to waffles, Jersey butter and honey. I say that the fellow who lives in a strata like that I am sorry for him. Ain't you ? Here is a young man ; he will turn his mind and heart all away from the dearest and best things of earth. He finds his greatest enjoyment in playing billiards He likes to throw himself around a billiard table and poke a stick at a ball. Look here. Bud, go home and get under the stove. Go there and live there. Study and know what is right. That is the source of all true 1^8 "I'll Say Another Thing.' enjoyment. Let us learn the will of God. This pre- cious Book : *' This little Book I would rather own Than all the golden gems That e'er in monarch's coffers shona. Or all their diadems." It is the gift of my mothet to her boy. It is the Book upon which my father laid his head and died. If I had the building of chai^acter I believe the next rock I would put down would be honesty. I will tell you, brother, you cannot do much with a man unless he is honest. When I talk to you about honesty I don't mean a fellow who pays his debts. Some of the biggest rascals in this town don't owe a dollar in the world. It is policy for them to settle up. They can- not run their business without it. When I talk about honest men I don't mean a fellow that pays his debts. If a man has any sense he will pay his debts ; that is the best business feature of the whole business. When I talk about honest men I will tell you what I mean — a man who lives up to his convictions, and who will do by his convictions. If right is right I am going to do it ; if wrong is wrong I won't do it, because it is the hardest thing a man ever undertook, to do a wrong for the sake of it. That is it. Live up to your convictions — a good, honest man. Brother, when the Lord God got hold of St. Paul He got hold of an honest man. I'll tell you another thing. At first St. Paul did not believe that Jesus Christ was divine, and when God convinced him on that point, and set him straight, from that moment until Paul had his head cut off he never gave God a moment's trouble. He Sam. p. Jones' Sermoks and Lectubes. 129 put him straight once and he stayed straight; and when God gets hold of an honest man to-day and puts him straight he is going to stay straight. These kind of fellows, up and down, in and out, — some of you have been in and out until you are like the squirrel, you have worn the hole slick where you have run in and out. The Lord be merciful to you. • An honest man is a man who purposes in his heart to do right, and say right, in everything ; a man who, as soon as he is convinced that he has done a wrong, will right it in a minute, if it takes every dollar he has got. This is the character of an honest man. Down there in Georgia a man was pointed out to me, and the man who pointed him out to me said : " Jones, there goes an honest man. He will pay the colored men in this town just as much for cotton as he would the shrewdest farmer. He is a cotton buyer." I had a mind to ask him if he didn't feel very lonesome walking about alone by himself. What will you give to see him in Toronto ? I might import him up here and let you look at him. He is the only one of whom I ever heard his neighbors all say : " There g«es as honest a man as God ever made." I wish we had a world full of that sort to-day, of men honest with God and honest with men. A downright honest fellow. I like that. Well, then, if I had this rock of honesty laid down in my character, as I was building upwards, the next thing I would lay down would be kindness. Do you know that kiadness is the cheapest thing in the world, and it goes further than anything you can have on hand. "I thank you for that." "I am so glad I was able to oblige you." "I am so glad that 180 **rLL Say Another Thing/ v you have been kind enough to oblige me." Just a little kindness, a little kindness to clerks. I will tell you what, if some of you merchants would go down to your places and shake hands with every clerk and say a kind word to him, they would wink at one another and wonder whatever has come over you. They would think you were going to die before night. They would say : " That old fellow had a dream last night. He thinks he is going oflf before another night, and he is starting out to be kind with us. I wish he would have started in sooner." A fellow went home some time ago in my town and told his wife about h ow another man had been kind to his wife, and how tbey were in love with each other. Finally he says : " Old woman, sup- pose you and I try just one week to see how it goes." I say, my brethren, kindness is costless. It is with- out cost, and yet see how far it goes. A kind mer- chant, a kind neighbor, a kind citizen, a kind mother, a kind father, a kind child. *' Little deeds of kindness, Little words of love. Will make this world an £dea Like the one above." Scatter seeds of kindness, scatter seeds of kindness. Let your life be one of kind acts and kind words and its retroactive influence will be exercised upon your own life and character ; and the more you perform acts of kindness the more you will feel disposed to go on with your acts of kindness. Let us be kind to every- body, and it won't cost a cent, and it will bring you in more money than any other investment I know of. Kindness! kindness! Sam. 1\ Jonks' Sermons and Lectures. 131 Then I believe if 1 would put a keystone in the arch of this building to make it a perfect building I would take one stone of charity, in the sense that it is love in action. Now, there is a great deal of difference in love. Charity not only means love, but it means love in action. Love in good deeds done ; love manifest in kindness in a thousand ways. There was once an old preacher who preached one day on heaven. The next day one of his members came to him, and said, " Brother, you preached on heaven yesterday, and told us all about heaven, but there was one thing which you did not tell us. You did not tell us where heaven was. " Can you tell me where heaven is?" "Yes, I can tell you." "Well, where is it?" asked the church member. "You are one of my wealthiest members replied the preacher. You have the means by which you can reach heaven in fifteen minutes. Right up on the hillside, there is living one of my poorest members, a sister in Christ, your sister, she's poor and sick, and she has chills and fever, and her two daughters are sick. They have not a stick of wood to keep them warm, not a bite to eat. Go down town and buy fifty dollars* worth of fuel, and clothes, and medicine, for these poor people. Get right on the dray yourself and ride up to the house and give it to them, and pray with them, and say, ' My sister in Christ, you have seen better days. I am going to get you a cook and a nurse, and you shall not want for anything while you live ;' and read the twenty-third Psalm to her — * The Lord is my shepherd, I shall not want ' — and breathe an earnest prayer to heaven, and if you don't see heaven before 18S "I'll Sat Anotheb TmNa' 1^ ' I Bee yoQ again, Til foot the bill** And next day he was going down town, and he met this old fellow, and the old fellow stopped him, with joy written all over his face, and said, " I did as you told me, sir. I went down town and bought fifty dollars* worth of provi- sions and fuel and medicine, and put it on a dray and jumped up on the waggon and went right up to the poor woman's house. I told her, in Christ's name I have brought these things to you. I am going to get you a cook and a nurse, and I am not going to let you want for anything as long as you live, as long as I have a dollar. And I read the twenty-third Psalm to her, and I knelt down and prayed, and I spent fifteen minutes in heaven." That is the secret of a happy life, and it is " charity." A man like this is a blessing to himself and to the community. I can cure the blues in ten minutes — just go and help a poor sick family, read the Bible to them and leave ten dollars with them, and it will cure you of the blues. Got the blues! You! a big old fellow worth a hundred thou- sand dollars if you're worth a cent ; and you have all this money, and got the blues ! You'll have the " fires " or something else next. We must build in a line with the law of God and the conscience, and have the affec- tions subjugated, and build on the rock of faith, and have the courage and trust to do right, and the know- ledge which shows you how to do right, and be an honest man, and be a kind man, and have charity — goodness ; and let kindness be the capstone of the edi- fice. And when the time shall come for God to call you He will either come down from on high, and by placing one hand under you and another on your head Sail F. Jqnes' Sermons and LECTUREa 133 He will take you up to Himself, or if He don't do that He will extend the streets of the New Jerusalem down to you until He incorporates you into the bright world above. But we promised to say something about characters. Our hour is about up, but I will give you ten or fifteen minutes on characters. The first character which I will tell you of is the solemn character. I have come across them in some places, but I won't say that I have come across any in Toronto. I won't be personal. This character is the solemn, distant, dignified Doctor of Divinity. Did you ever see one ? " I am the Rev. Jeremiah Jones, D.D., saved by the grace of God, with a message to deliver." He is so distant thut a member sitting in the front pew cannot see him. H has one tone for the pulpit, a different one for the f- ets, and another for his wife and children. He runs in three different keys. When he prays he begins : " Oh, thou Great Being; Universal, Eternal, O— o — o — h !" K a man would go down town to your dry goods store and say, " Brother, oh thou greatest of all merchants 1 I come into thy place to ascertain if I can get a pair of divinely colored hose for my wife !'* what would you think of him ? Wouldn't you use your yard-stick on him ? But he gets into the pulpit and he talks in this very same way, and all the time he is talking to his Father ! If one of my cjhildren would come to me and say, "Oh, thou greatest Father!" why, I would kick him out of doors. God is my Father. I am His child, and He said, " If you have wants ask Me and receive," *' Knock at the door of mercy and it shall be opened onto you." And when Jesus taught us to pray He 1.34 i» I "I'll Sat Another T^ing." taught us to come to God and say, " Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us. Lead us not into temptation, but deliver us from evil, for Thine is the kingdom, the power and the glory, for ever an I ever, amen." There's a model prayer; and to see the dignified, dogmatic, distant old Doctor of Divinity on one of his high falutin' petitions is a regu- lar farce. There's a great many people that confound solemnity with piety. They think that a solemn man is always pious and a pious man ought always to be solemn. Well, if a child of mine comes to me with a solemn face I immediately conclude either that he has done something wrong or that he is sick, and it's brush or dose with him right away. Obliged to do it. When my child comes up to me with a smile on his face and leaps into ray lap, it is because he is conscious that he has not disobeyed his father. Let us come into the house of God in the same way, conscious of God's mercy and rejoicing. We have the idea that the church is a solemn place. But it should not be any more solemn than our home. And when would you tell me " You must not laugh any more in my house " ? I would not drag the church down an inch, but I would bring the world up to the level of what the church should be. If a man has not got anythii-g else he needs a good deal of dignity. Nine-tenths of the stock-in- trade of some of these is their dignity. I like to see a woman dignified ; but, good Lord, deliver me from ^Q old dignified mejx that's got nothing but dignity. Sam. p. Jones* Sermons and Lectures. 135 which igdom eaven. us our nst us. m evil, •ry, for and to :tor of I regu- mfound in man s to be with a he has 3 brush When ice and that he ito the : God's lat the be any Id you ouse ? '. would church e needs iock-in- e to see e from nity. The next character is the witty, humorous man. The colored people of the South are about the wit- tiest race known. I'll give you an instance of this : A good old colored man met another colored man at the depot in Atlanta, and after speaking to each other a while one said, "I say, brudder, hab you hearn tell anything ob Jeames Robinson lately?" "No," said the other, " I ain't hearn nothin' on him, not sense he got loose from the chain gang. Hez he ben seen ? " "No. But he came down to Marse John Proctor's when I was out in the stable fixin' up the ole mare Beck, and when she see him she kind a laid back her right eye, like a mule. He asked me fur the bridle. Sez I, * What you goin' to do ?' ' I'se goin' to ride her back to town. I sez, ' Jeames, you'd a betta' mind, dat hoss'll hurt yo', sho'.' But he 'lowed he was a boss doctor and was too much fo' her altogether, an' he got on her. She just let one jump and there was a perfect stream o' dust, an' when the dust clar'd away ole Beck was stanin' at the boss trough drinkin' with one o' Jeames* galluses woun' roun' her hind leg! And they sent for the coroner, and the coroner he came and said, ' Jim died sort o* accidental like — was not sick a minute.* " But I believe this is the bf>ot one I know of. We tell the story on Sam. Small. I wish he was here. He'd enjoy it as much as anybody. Sam. was always smart and bright. I believe in many respects he is the brightest man I ever saw. It is told on him that he stood on the street there in his city, and he was very tight — or very loose, I believe, would be the more ex- pressive word. He was waiting for a street car. A 136 "I'll Say Another Thing/* car came along at last, and he stopped it and went to get on. The cars down there have a little step at the end for you to get on- Sam. mounted this, and then turned round with his back to the horses, and just then the car moved on and Sam. Small was thrown out into the road. They helped him up and put him in the car again, and Sam. stood there and brushed the dirt off his coat and looked around, and said to a passenger: "Did y' have a collision?" "No; we never had any collision," said the passenger. " Well," says Sam,, "did y* run over a preshpish ?" "No, we never run over any precipice." " Well," says Sam. again, " did y* run off the track ?" " No, we didn't run off the track," said the passenger. "Well," says Sam. Small, "if I'd known that I wouldn't have got off." Sam. Small's legs would get drunk, but his head never. I reckon one character that gets us into as many troubles as any other is what we call the aggressive character — a fellow that goes right at it in fisticuff style. He's always running into trouble, but if he's game he generally gets out well. He takes hold at the right point every time, and generally gets the best of his enemy. This instance of the aggressive man was told by John H. Scales to a great audience in Atlanta during the prohibition campaign. The prohibition orators were letting up terribly on the liquor men, and the liquor men resented it. They said : "You're too hard on us; you ought not to be so hard on is;" and yet they butcher the husband and the son, and spread devastation everywhere ; and when we talk back at them they say, "You're too hard on us fellows." " Yes," said John H. Seales, " you remind me of a fellow Sam. p. Jones' Sermons and Lectures. 137 Bnt to at the I then it then it into in the tie dirt jenger: ad any Sam,, er run n, " did track," "if rd Small's 3 many rressive fisticuff if he's hold at ets the rressive udience The on the ey said : so hard the son, we talk ellows." a fellow 1. that was walking in front of a country residence, carrying a pitchfork on his shoulder. Just as he was passing the house a big, vicious dog ran at him, and was going to take hold of him. But just as it sprang at him he took the pitchfork in his hand and ran it right through the body of the dog, pinning him to the ground. TLe owner just then rushed out of the house, very excited, and said : * Why did you stick that fork into my dog V The man replied, ' Why did your dog run at me ?' 'Well, why didn't j^ou go at him with the other end V asked the owner. 'Why didn't your dog come at me with his other end V replied the man. I say an aggressive man will carry his point every time. If the whiskey men of the country come at us, let's go at them with all the power there is in the pitchfork of argument and in the love of right. I reckon the next man of character, or the next character we might size up, is the tattler. You ever see a tattler ? Do you ever see anything else ? A tattler. "There is one thing 1 won't do," said old Sal, " I never talk about my neighbors. It is true Mrs. Brown's boys came over here and got two of our chickens. I have made it the rule of my life, and I never talk about my neighbors. Mrs. Brown's children came in one day and took a ham. I have made it the rule of my life never to talk about my neighbors." I was preaching to the colored people in the States some time ago when, just about the time I took my text, an old colored man, who had no hat and nothinn: on his feet, came in. He made his way along to a front seat beside the little old pulpit. He stuck his feet upon the pulpit. Such feet ! You never saw anything 10 138 "I'll Say Another Thing m like them in your life — the biggest, flattest feet I ever saw, and they looked like beavers' tails. I commenced to preach on the fifteenth Psalm. The old fellow sat there and said, " Bless the Lor'," and " Thank God for that." It was just doing him good to the ends of his toes, right along. " He that backbiteth not with his tongue." " Now," I said, " every one of you that has not talked about your neighbors, stand up." One here and one there, about five or six stood up, and I invol- untarily turned around to the old fellow. He put his face in his hands, and looked up, and said : " Umph, Umph." I have scarcely ever preached on this sin of tattling but somehow I have crushed the audience before me. Brethren, there is no more despicable character in the world than a tattler. The next time you go to say anything about anybody else, stop right short and say : " Is that the truth ? Am I going to say the whole truth and nothing but the truth ?" and stop again and say : *' Will it be kind and brotherly in me to say it V* and stop again and say : " Will it do any good for me to tell it ? " If you put these three things to yourself, you will never tattle again while you live. I suppose the last caaracters we will notice are the generous and stingy characters placed in juxtaposition. I want to give you these characters. I have a great contempt for a stingy man. I cann( help it. Brethren^ I want to say to you as an intelligent audience to-night, money will help a man to heaven just like money will help a man to New York City. It is just as true as I am standing here. I say a man can check his money and go up with it, or run on a dead level with it, or Sam. p. Jones' Sermons and Lectures. 139 [ ever lenced ow sat rod for \ of his ith his lat has le here [ invol- put his Umph, 3 sin of udience spicable xt time op ri^ht rroing to ri?"and herly in ill it do se three n while are the position. a great ;rethren^ ;o-night, fney will true as I s money ith it, or go down with it — either one of the three. Here is a man. He worked for me to-day for two dollars. I did not pay him money. I paid him two bushels of grain worth a dollar a bushel. Now, he took that grain to a farm and planted it. The next fall he has thirty bushels, and the following year he has about five hun- dred bushels of grain. He has nothing but grain. He has started with grain. That is the dead-level, dog- trot line. And it is astonishing how many are running that line in this world. A fellow has got a hundred thousand dollars, and he's a-going to make another hundred thousand out of it, and when ten or twelve years are passed by he's got his two hundred thousand. And he can go up with it or down with it or stay right on the level. Let's see how he can go down with it. He can have a hundred thousand dollars' worth of grain made into whiskey, and he'll go down with it. Does he want to go up with it? Let him take his grain and go to the poor widow and say, " There's two bushels for you and for your children." And on the last day Christ will say unto him, " I was hungry and ye fed Me, I was naked and ye clothed Me, I was thirsty and ye gave Me drink." And he will say, " What for ? How can this be ?" And Christ will say unto him, " I saw you take that two bushels of grain to the poor sick one of Mine ; ye did it unto Me ; " and other things being equal the man went to heaven on his three bushels of grain. So that with money a man can go up or down or stay on a level with the animals. Don't be stingy. You have many great interests and projects for the Church. Brethren, divide your last dollar with God. Don't 140 "I'll Say Another Thing." lay up money for your children. You'll think of this in the future come day. If your children are to he of any account in the world you needn't lay up a dollar for them. If they are of no account, every dollar you lay up for them will be an injury and a curse to them. Brethren, let's divide our money with God. Be a liberal man. Never let God check on you without honoring His check— never. He'll take care of you and you will be a stronger man, a noble, generous man, and a staunch man. And here I will give you the illustration which I gave before in another lecture, of the stream and the pool. You see that little fountain which bubbles up yonder and passes down in a pure crystal stream, passing near a slimy, stagnant pool, and the pool says, " Whither away, my dear Miss Stream, whither away?" "I am going to the river," says the stream, " to pour into it this little cup of water which God has given me." And the old pool smiled and said, " Ah, you poor, foolish little thing ! the short, moist spring will soon be over, and the long summer will come, and the hot sun will come out and everything will be parched, and you will dry up." " But if I am to die so soon," replied the stream, " I am going to see the pleasant flowers and the fields and the birds while I have time, and when the hot summer comes, and the sun burns up everything, as long as I can, I am going to hold on to every drop." And by-and-bye the spring melted away and the hot sun came out and poui;^d its burning rays down upon the earth. And how about the little streamlet? The trees wove their boughs over it, and shaded it, and would not let the rays of the sun reach it, and the birds sang its praises Sam. p. Jones' Sermons and Lectures. 141 of this ) to be I dollar lar you D them. Be a without of you as man, ^ou the ture, of Duntain a pure ool, and Stream, ays the f which [id said, ), moist II come, will be .1 to die see the while I md the n going J spring pouijpd id how e their let the praises and the cattle blessed it, and it went on its way rejoic- ing. How about the old pool ? The weeping willows leaned back from its bosom to let the sun just fall down upon it; and by-and-bye it began to breed miasma and evjl, and the people around there had the chills and fever, and the hot sun continued to pour down upon it, and it began to breed insects and poison- ous reptiles ; and by-and-bye the cattle wouldn't touch it, and even the frogs left it, till God in mercy dried it off from the face of the earth. But how about the little streamlet ? The river carried it to the ocean, and the ocean held it up in its arms to the sun, and the sun drew it up into the clouds, and the wind blew the clouds together, and they descended again into the ocean, and the little streamlet says: "Ponds may come and ponds may go but I go on for ever." And so God says to each of us, " As ye have freely received, now also freely give ; and as ye have freely given, now also freely receive." LKCTTJRK III. Delivered in the Metropolitan Methodist Church, Toronto, on Wednesday evening, December 15th, 1886. E. LADIES AND GENTLEMEN,— This is not al- ways, or everywhere, a popular theme, and especially it is not considered a pulpit theme. This is considered a political question, the question of tem- perance, of prohibition. There never was a more false idea among men than that the prohibition question, the temperance question, is a political question. It is not more political than the ten commandments is a political question. This is not more political than the question, " Thou shalt not steal." This is not more political than " Thou shalt remember the Sab- bath day to keep it holj^." In one of your news- papers I read an editorial since I have been in your city saying that the pulpit should stand up for the Bible, and whenever and wherever the ministers do not defend and preach the Bible in its fulness, they ought to go. Now, a great many think that this pro- hibition question is one that originated in New England a few years ago by some long-haired men and some short-haired women, but there never was a greater mistake. This question of prohibition is as old as this Book before us to-night. This question of total abstinence is as old as this Book. It is as old as the Sam. p. Jones' Sermons and Lectures. 143 ironto, not al- le, and . This of tem- re false uestion, ion. It nents is al than is not le Sab- news- m your for the iters do ss, they his pro- n New ed men r was a is as old of total d as the time that God said. " Thou shalt not put the bottle to thy neighbor's mouth," or when it was said, " Look not upon it," much less drink. The man who said that was the first advocate of prohibition that this world knows anything about. And he who advocates temperance and prohibition is advocating the cause of God and sobriety, the cause of right, the cause of prosperity ; and this temperance is the element of the Bible, and I am sorry for any preacher in this world that has de- generated in piety to the point where he cannot be a political preacher in the sense that he cannot stand up for the prohibition of this fearful traffic. Upon ques- tions of this sort we have had a cordial spirit of dis- cussion in my State. Georgia is the freest State from this curse of any State in the Union ; and in our State on the stump, in the pulpits, in the theatres, in the rinks, under tents, I have talked, I have preached, pro- hibition. I preached once in Cobb County, Georgia. There were fearful odds against the prohibition side of the question, and the tickets were printed this way : " For whiskey," "Against whiskey." I held up two of these tickets in my hands, and, said I : " The election will be to-morrow. It is not Bill Smith, the wet or whiskey man, or John Brown, the dry or temperance man, but it is " For whiskey " and " Against whiskey.'^ Said I : " I have some sympathy with a man who may vote for a friend if he is on the wrong side. I have some sympathy for a man who may be influenced by a friend who is on the wrong side of the question, but a man that will walk up to the polls and coolly and deliberately cast his vote for whiskey," said I, " he's eleven-tenths doer to start with. All the animal about 144 I'll Say x\nother Thing." liiin is (log, and the one-tenth part of him that is hunion i.s tui-ned to dog, and that makes the eleven-tenths ; so he walks before the cliihlren of men eleven-tenths do^:." On our side we separate this tiling from politics. You will never get much from politics ; you bet j'^ou won't. And as you become more experienced you will learn more and more that j^ou cannot depend upon poli- ticians (I am not talking about statesmen) upon any moral question, and you will find that out in this city of Toronto. They'll go whichever side is the strongest ; and if they can see that prohibition and temperance is the strongest side, there is not a politician in Canada that won't espouse the cause of prohibition and work for it with all his might. But as long as it is a doubtful question — and it is doubtful which side is the strongest — the politician isn't going to commit himself to either side. And I'll tell you another thing. The man that I have the greatest contempt for is the man who is a prohibitionist and yet will talk on the side of the liquor dealers. He'll say this plan won't do, and that plan w^on't do. If they can get at something that will prohibit I am for them, but I am satisfied that that won't do it, and this won't do it. It's just like a member of the Methodist Church being in favor of card-playing and dram-drinking, and yet he says he is perfectly free to condemn these things, and if there was any plan to stop card-playing and dram-drinking he would go for it. My doctrine is, let every man take sides one way or the other. I have more patience with a man who openly declares himself for liquor than with a man who says he's for temperance and then goes and practically casts his vote in favor of Sam. p. Jones' Sermons and Lectures. 143 union hs ; so ; do<^." You won't. [ learn I poli- )n any is city ngest ; Eince is yanada 1 work )ul)tflll :onf^c!.st > either m til at 10 is a of the id that at will at that like a ivor of ays he : there inking y man atience liquor ice and ivor of \\ liiskey. This is my doctrine — if I can't chop off a snake's head, I'll chop oft' his tail — and then I'll keep on chopping off his tail until I get right up to his head. I say to you that this liquor question is the one question in America, and that it amounts to the one issue in this Dominion of Canada whether we will have whiskey or not, and whether or not we shall sell and drink liquor in our midst. And it's the biggest question before you all to-day. And is it not strange that all other questions can be formulated, all other questions can be put into sensible shape, all other questions can be settled and provided for, except this one question ? But on this question people are eternally asking : " Which is the best plan ? Let mo know what to do and then I'll go right on and do it here and now and forever." One man says : " I am not willing to put drink out of Toronto, but I believe in putting it out of this town or this county." Well, brethren, you say again : " If I could put it out of the whole Dominion I'd do it, but I don't believe in putting it out here and having it stuffed in upon us from that other place." Well, brother, if your wife made you a coat on that idea you'd go in shirt sleeves all the balance of your life. For she'd say : " If I can't sew both sleeves at once, and the back at the same time, I won't do it at all. I won't do one of them at a time." And there you sit the year round without a coat, because your wife won't make it without being able to make it all at once. Ain't that so ? You see what that logic would do with you. The wife must not only sew one sleeve at a time, but she must sew one seam at a time, and she must put in one stitch at a 146 ''I'll Say Another Thing." time, until the coat is finished ; and it is the same with the liquor question. You've got to begin with your- self personally. You have to be a prohibitionist in sentiment and in practice ; and then you have to be a prohibitionist in your own home. You must not set wine on your table or «Uow it to be drunk in your house. And not only must you be a prohibitionist yourself and every member of your family — and not a j)rohibi- tionist in sentiment only, but in practice — but you must work on your next door neighbor and make him a prohibitionist. And then you have to get the whole block into right shape, and then the whole city. Then God can take this army mustered here and march it into other towns, and fight the liquor business until the whole Dominion is brought under strict sobriety and prohibition laws. tell you this much for certain, we can nevei put whiskey out of the saloons until we have put it outside the decent homes of the city and community forever. In the county I spoke of a few moments ago, down in Georgia, the liquor men fought very hard against the prohibition side of the question. I went there two days before the election. The Court House, the biggest room in the town, was packed with people when the hour for speaking arrived, and I noticed just as I stood up to speak that six bar-keepers of the city marched right up the aisle, and took their stand on my right — I s'pose to intimidate me. I'm sorry I was born timid, and it was awful to have to speak under those circumstances. But I stood up there. Said I, " I am announced as the orator for this occasion; Sam. p. Jones' Sermons and Lectures. 147 you expect a speech. How can I make a speech on this subject without taking sides on it one way or the other. The question is " prohibition." Am I a prohibi- tionist or am I an anti-prohibitionist? Which side am I on? Listen ! Don't come to me with that question, but whisper it into the ear of the great God that made this world, and ask Him which side He is on; and when He speaks back and tells you, you needn't give me His answer, but you can just put me down as being on God's side. Write me down on His side every time. I'm not afraid. Then go to the Lord Jesus Christ, the best friend poor sinners ever had, and ask Him which side of the question He is on. And you needn't come back to me with His answer. You can just write me down on His side. Then go among the sainted dead, and ask them which side of the question they are on. And you needn't come back to me with their answer ; but you can just put me down on the same side as they are. A nd then," said I, " go out yonder into that ceme- tery, where lies buried the best wife a man ever had and," said I, "take the dirt from off her body, and when you reach the case in which she is buried take the lid off, and ask the poor pale one lyiug there on which side of the question she is." The leading bar- keeper had just buried a precious Christian wife six weeks before that, and when I looked over to the right of me I saw the great big tears running down his cheeks, and as he walked out he said to his friend : " I'll never lift my hand again to do anything in sup- port of the liquor traffic." And the day after they carried prohibition by fifty. The same day not a bar- keeper turned to work for whiskey. And I tell you, i 148 "I'll Say Another Thing." if you get bar-keepers to say that their trade makes men love their wives and their little children with all the interests of home ; if you can get liquor men to say that women and children are all on that side, I'll give in. But there's not a liquor man in this city who would say that he is on the side of God, and right, and good women, and innocent little children. If a man is not on the side of these he is not on the right side; and if ■ e is on the side of pure women and inno- cent children he is on the right side. Now I want to ask you, if prohibition is the God side, the Christ side of the question ; if it is the side of the pure, good women of the earth ; if it is the side of the little children of the earth, what man is there who could stand up and, face to face with these powerful in- fluences, say, " I am against them all." And every liquor man, and every man on this side, is against God and Christ and every good man and pure woman and innocent child that walks upon the face of the earth. And every sign that is set up in your streets with the words upon it, " Liquor for sale," is an insult to every pure woman that walks the streets of your town. Every sign that has written upon it, " Liquor for sale," " Beer for sale," " Licensed to sell whiskey and intoxi- eating spirits," is an insult to every pure, feeling- hearted woman who walks the streets and sees the dives and dens which lure her husband and sons from their home to their destruction of body and soul. In Omaha, Neb., they charge every man who sells liquor one thousand dollars license, and every dollar of that license money goes to support the public schools. There aru one hundred and eighty saloons. One hun- Sam. p. Jones' Sermons and Lectures. 149 dred and eighty saloons at a thousand dollars each makes one hundred and eighty thousand dollars. And that is put in public school buildings and is invested in the teaching of the children of the town. Brethren, in the name of God, could you bear to have your chil- dren educated by blood money ? Before my boy should take a dollar of such education as that he might grow up in the blackest ignorance that was ever known in the blackest part of Africa. I told them that when they pointed them out to me. I tell you, they never rode me around any more to show me their schools ! What do you charge here in Toronto for a license ? A Voice — Three hundred dollars. Sam. Jones — How much ? A Voice — Three hundred dollars. Sam. Jones — Poor, pauperized Toronto ! Just any- thing, Lord, I reckon ! How many saloons have you got, brethren ? A Voice — Two hundred and twenty-six. Sam. Jones — Two hundred and twenty-six. Let's multiply two hundred and twenty-six by three hun- dred. How much is that ? A Voice — Sixty-seven thousand eight hundred dollars. Sam. Jones — Over sixty thousand dollars ! Just think on it ! And this is the price they pay you every year for all the drunkards and villains they make every year? Do you know how many confirmed drunkards there are for each of these bar-rooms ? I'll tell you — ten ! It is said it takes ten to support a bar- room. Teii regular confirmed drunkards. Ten times two hundred and twenty-six gives you two thousand 150 "I'll Say Another Thing." two hundred and sixty. There are two thousand two hundred and sixty regular confirmed drunkards, re- member, that stagger into that many homes every night under the influence of drink. Go to one of the homes in this town and see that poor wife whose husband and sons are serving their sentence through drink, &nd say to her, " Madam, how much money will you take to settle this thing even with the city of Toronto, for the damage which they have done you by licensing the whiskey man to sell your husband drink during the last five years V and she would answer, " If Toronto had all the money that was ever coined from the foundation of the world it wouldn't be half enough to pay me for one night's misery that I have suffered to see my husband and my sons as they are." And you talk about three hundred dollars for each saloon. Cheap, ain't it ? Hard, ain't you ? What do you do with the license money ? Do vou do anything special ? A Voice — It goes part to the Government, part to the city — nothing special. Sam. Jones — I expect they wanted to fix up th^ streets on the way to the churches, so that the women and children, every time they put down their feet in going to church would put down a foot on a brick or a plank that was put there by the blood money of their husbands and fathers. Brethren, if you can't get a board of aldermen that will do away with the licensing of this accursed traffic, you just tell them, " You poor fellows take the money from the liquor men and keep it. Do as you please with it. You can't use it on us as intelligent people of the city of Toronto." You Sam. p. Jones' Sermons and Lectures. 151 just tell these twenty-three gentlemen: "Here's this money of yours ; take it and do just as you please with it. Gentlemen, don't scatter it on our streets that we have to walk over every day of our lives. We don't want any such money as that now or forever." Would not that be a good idea ? Rev. E. a. Stafford — No, sir, they would make too good a use of it. Sam. Jones — The brother says that they would make too good a use of it. Well, to go on, I say to you the greatest difficulty we meet with in the management of this liquor contest is the compromise measure. We have it in Georgia, where the liq^ior men will com- promise any way in the world. I have raised the black flag in this contest, and cry, " Down with com- promise, now and forever." If drink is a good thing let's have oceans of it, and if it's a bad thinij don't let's have any of it. That's my doctrine. A fellow sets down a rotten egg before me and says : " That's rotten ; you can compromise and just eat half." Well, now, if it's a good egg I'll eat all of it ; if it's nut a good egg I'll not eat any of it. That's the sort of compromise that is offered the cause of temperance in nearly every county in the Dominion of Canada. Brethren, leVa look at this thing in all its bearings. Where in the history of the world is the man or the woman or the family that has been benefited by this infernal traffic ? Go out to the people of this little town with but a hundred inhabitants. They would not hear of such a thing as selling whiskey there. They say, "We are just a community of forty or fifty families, and we don't want whiskey, and won't have 152 "I'll Say Another Thing." whiskey bought or sold amongst us." And you say, "That's right. If I lived there I would not have it sold there either. But it's different here. This is a big place and we can't do without it." What would you think of this ? Here's a man with two boys and he wants them both to row up sober and upriglit- He don't want them to go into the liquor business in any shape or form, and doesn't want them to liave anything to do with either drinking it or selling it. You say, "That's right; that's what he ought to do." But here's a man with ten boys, and in order, he says, that they may do well, two of these must be drunkards, and a third must sell liquor. What's the difference between a big family and a small family ? What's the difference between Toronto and that little town out there ? Just this — that's a small family and this is a big family. What's good for one is good for the other. If it's a good thing for the small family not to touch liquor, wouldn't it be a good thing for the large family too ? Ain't that reasonable and right ? Now, brethren, I have preached prohibition and tem- perance from Massachusetts to Texas, and from Georgia to Michigan, and whenever I have preached prohibi- tion anywhere the people would slap their hands and holloa and take on terribly over it. But there's a heap of difference between slapping hands and voting. Did you ever notice that ? There's a heap of difference between slapping hands and getting up at a street corner and talking prohibition in spite of the world, the flesh and the devil. There's a heap (5f difference between sentiment and votint;. There's enouo-h senti- ment in Toronto to put whiskey out of the city to- Sam. p. Jones' Sermons and Lectures. 153 libi- and ^ a Aug. enti- morrow. Plenty of sentiment; but that's a mig-hty poor thing when it's all you have to hang on to. What you want to do here is to stir the conscience of this city from bottom to top. And when a man gets his conscience mixed up with this thing and he sees that he is responsible, as far as his ability goes, to put it down, then we will have a powerful action and stir up this city. Do you know, down in my own town, brethren, the Baptist preacher walked into the harness- maker's shop there one day. The harness-maker was a steward in the church, a humble, laboring Christian man. He said to the pastor, " Look here ; whiskey is cursing our town," He meant Cartersville — that's my town — "and you preachers are to blame for every bit of it," he added. " How am I to blame?" asked the pastor. "Well," said the harness-maker, " listen. You preachers have a majority of the voters of this town in your churches, and you have more influence with them than anybody else in the world has. Now, if you would just all preach prohibition to your congre- gation for three Sundays together we would vote whiskey out of this town inside of forty-eight hours." Well, that Baptist pastor went straight to the Method- ist pastor and told him what the harness-maker sug- gested, and then he went to the Presbyterian pastor, and then to the Episcopalian, and then went around to the colored preachers; and next Sunday every preacher in Cartersville turned his guns loose on the bar-rooms, and on the Monday morning following it was the talk of the town ; and less than three months after that whiskey had been voted out for ever from our town. U 154 "I'll Say Another Thing." If ever I saw a city in my life where the preachers and the church members were to blame for keeping up a bad condition of things, that town must be Toronto. You have more preachers and members of churches in your city than you have people of any other sort ; and if every member of the church in this city would vote as he promised God he would do when he was received into the church — if every Baptist, Methodist, Episcopalian, Presbyterian, Catholic and the whole business would vote just as he prays, I am certain whiskey would go out of this town by two thousand majority to-morrow, if you could get them to vote on it. Ain't that so ? If the church members of this city would quit drinking wine and whiskey, half the bar- rooms of the place would dry up. There ain't enough sinners in this city to run them all without help from you — without appeals to the churches. They can't get along without you. There's many an old Methodist worth a good deal to them ; there's many an old fellow as will come up here and sit in front of the pulpit, and if you just smell him you'll find his breath smells like an old swill-tub, unless he's been chawing spikes and cardamon and one thing and another to keep his breath down. What we want in this country is the conscience of men stirred on this question ; and if only the church members will talk and vote like we know God wants them to, we will have no further trouble with this liquor question. We can never carry a place for temperance and prohibition until men who claim to be on the right side of every question shall come out on the right side of this question, and give their votes and money to carry on the fight and to run the election ; Sam. p. Jones' Sermons and Lectures. 155 jachers ling up oronto. lurches r sorb ; would he was ihodist, whole certain ousand i^ote on lis city he bar- enouffh p from m't get thodist fellow Dit, and lis like :es and breath science ilv the )w God le with ace for n to be out on tes and ection ; not money to bribe with, but money to meet the money that's spent on the other side. And I'll tell you another thing right here. Whenever you determine in your hearts to put the liquor out of this Dominion of Canada, it won't be a bef ore-breakfast job. If you think the liquor men, with their millions of money invested in the liquor business, will surrender without a vigorous fight, you don't know anything about it, that's all. My, sir ! I say it in love and kindness, for I haven't a thing against any man that walks on the face of the earth ; the worst blood I have ever run into in my life is the blood running behind bar-counters and still-houses. You have there, sir, the worst blood ever known to this Dominion or to America. Over there in Omaha there was a sober, temperance man, a grand man he was, who stood there on the streets and preached to the young men against liquor. The liquor men walked up to him and shot him down in cold blood ; and to- day the people have never known who shot him down ; and out in Iowa they shot the old man Haddock as he was going home one night, going to the place where his wife and children were awaitiag him. They shot him down on the sidewalk ; and the hands that pulled the trigger that shot Smith in Omaha and Haddock in Iowa were the hands of those interested in the sale of liquor, and that will shoot down every man in this world — everything else being equal — that will come out and talk and work against the liquor traffic. That's the truth. Many a time I've had put in my hand a notice : "If you come into this coiumunity and preach your pro- hibition sentiments it'll cost you your life ;" and again, 15G "I'll Say Another Thing." " If you come into this community and preach prohi- bition we'll make you remember it as long as you live." Brethren, I consider that a polite invitation, and wouldn't have missed going for anything in the world. It is said that " the blood of the martyrs is the seed of the Church," and I think we're about run out of seed now. We haven't got enough anyhow to raise a crop on to-morrow. Stand up for the riorht. My mouth hushed by any power in this world, when the poor women stand by me, weeping and crying: " Defend us ! defend us ! we are going down in blood and death. Thank God for one man that will stand up for us !" Oh, if you could see my mail weekly and read the letters that are sent me — letters baptized in the tears of the poor women of America — letters that bid me " never let up on the liquor business, Mr. Jones; it's been the curse of my lmsl)and, or of my son, or of my brother. My heart's blood drips every day be- cause of the misery caused by drink. Wherever you go, Mr. Jones, let jour voice be heard against this traffic." And I have made up my mind fully, deliber- ately and eternally to tight the liquor dealers at the door of every poor woman, over the pool of blood they have wrung from her heart. The pulpit has not lost its power against whiskey ; it's just lost its voice, that's all. God Almighty stir the pulpits of this town. When I was preaching in this city before, one of the leading preachers here met one of the pastors who had been in attendance at these meetings, and said : "How can I tolerate that man ? He denounced me and called me a dog." " Did he call you a dog ? What for ?" " Just because I take my toddy." That was a preacher. Sam. p. Jones' Sermons and Lectures. 157 1 prohi- as you 'itation, in the rtyrs is out run fallow to le right, d, when crying: n blood ill stand kly and tized in ,ers that r. Jones; »n, or of day be- vur you nst this deliber- s at the )f blood has not ts voice, is town. ) of the vho had "How id called it for ?" reacher. Got called a docf. Ha ! ha ! I told the preacher I'd just made a slight mistake ; that was all. He was not a dog; he was simply a puppy — wasn't big enough for a dog. Oh, I've said it everywhere and almost every day since I left this city ; I've said Toronto is the best city I ever saw. It is the best city I ever saw in regard to its moral life. Oh, if it would only be on the Lord's side on every question what a grand thing that would be ; and why not have your city not only the best moral city in the world, but one where a man can't get liquor to debauch himself and his family. Why not that ? Why not ? Who is the liquor interest run in favor of ? Two hundred and twenty men in the city of Toronto. What do these whiskey men want to sell whiskey for ? To make money. That is what they want. Now I'll tell you that if you'll take these two hundred and twenty men and pension them off at one thousand dollars a je&v each out of your treasury, and not allow a drop of liquor to be sold or drunk in the city of Toronto for twelve years, you'll be at the end of that time in the best financial position that you ever were in in your life. And if you want to be kind to these fellows, wh}-^ pay them a thousand dollars apiece and say, " We'll take care of you all the balance of your lives, only don't sell any more whiskey in the city of Toronto." I wish that every one would do this way. But if a man came to the mayor and aldermen of the city of Toronto to-morrow and asked for a license to sell whiskey, he would get it; but if one of the liquor men would come and say, "I want to get a license to sell whiskey and sell it to your two sons. loS "I'll Say Another Thing." your boys, and I am goinpr to have two of your family drunkards inside of five years," why the board or per- son til at grants the license would say, " Get out of here, or I'll kick you out of my office ;" and yet every time that a liquor man goes in to get a license he gets a license to debauch somebody's boy, and I see no reason why it should not be an alderman's boy as well as any other man's. Perhaps I'm not an authority; I don't even know the law on the subject, but whenever senti- ment and conscience is right law will be in a line with it, and you can do with this question just as you please. This is a free country, and this is a democratic country, and when the majority says, "We don't want whiskey," whiskey will have to go, and if the minority don't like it they can emigrate. Whenever the majority of the citizens of this city say, "We don't want whiskey, or we want prohibition men in office in this city," they'll have them. Whenever the majority of the voters say, "Whiskey shall not be sold in this city," there shall be no whiskey sold in the city. I wish that I could get you to see that under the noble Queen of England you still have a democracy in this country, pre- sided over in sentiment at least by Queen Victoria of England. I wish you could see it. If we want whis- key out of the country we have got to go into every- thing that will help us to put it out. The Woman's Christian Temperance Union is one of these things which will help us a lot. There's some of us that never gave them a dollar. And they in Georgia itself were one of the strongest powers in putting whiskey out of the community. A leading temperance worker one day went to a rich merchant and said, " Sir, we are Sam. p. Jones' Sermons and Lectures. 159 Lir family 'd or per- ifc of bore, /cry time he gets a no reason )11 as any '; I don't /er senti- line with Du please. country, vhiskey," lon't like by of the liskey, or •," they'll )ters say, shall be ;ould get ngland ry, pre- ctoria of nt whis- o every- Voman's thincTs us that ia itselt' rvhiskey worker we are in need of money; won't you give us a contribution?" But the merchant replied, " No, sir, I am not at all af- fected by this question. If people want to drink whis- key it's no concern of mine. It's none of my business who drinks whiskey as long as neither I nor any of mine touch it." And the next day he walked down to the Union Depot expecting to see his wife and daughter, as he was expecting them to return from a visit by a train from the East. After a few moments he looked at his watch and saw that the train was not on time. He went into the telegraph office and said, " I see the train from the East is late to-night;' is there any trouble ?" " Yes, sir," replied the operator, " there has been a wreck out on the road some forty miles from here. Are you expecting any one ?" " Yes," said the poor man anxiously, " I have a wife and daughter on board the train from the East to-night ;" and he found the superintendent and said, " My wife and daughter are on board of that train. Has there been an acci- dent — are any persons hurt?" And the superin- tendent replied, " Yes., they have had a fearful wreck and many are killed. If you will wait in the depot in a few moments we're going to send a train out to meet the train that is coming in from the wreck, and you can go out upon that." And the poor fellow did so, and when he reached the scene of the wreck, lying out on the ground among the dead he saw his wife and daughter, and there sat the drunken, besotted engineer out under a tree, so drunk that he did not know his own name. He had been running into a station ahead of time. A freight train on time was pulling into the switch. He ran into the freight train and killed 100 I'll Say Another Thing." several passengers and wrecked the train. That man brought the corpses of his wife and daughter home and buried them. The next day he hunted up the tem- perance man who had called upon him for the sub- scription. "I told you, sir, wh(3ri you called upon me," said he, "that it didn't make any difference to me who drank liquor ; that it was none of my business who drank whiskey so long as none of my family did so • but now I want to come and tell you that it does make a difference who drinks. My precious wife and daughter are now lying in their graves by the fault of a man whom they never saw in their lives, and who never saw them, because he was a drunken sot. Just check on me whenever you like for whatever money you want to run this cause, and it'll be all right as long as I live in this world." And when it is brought face to face with us in a shape like that it makes a difference to every one ; it makes prohibitionists. When it is brought home to a father and a mother like this, through their children, you'll find them temperance workers and enemies of whiskey. Show me a father whose son has been debauched through drink and I'll show you a prohibi- tionist. "When my boy is ruine'^ by drink you can count on me every time to be a ;ainst the drink that ruined him, and I'll do wl ] ran to help to put this, cursed traffic out tV ;" or "some part of our family have • liquor, and God has given me enouL .dgiu a. a sensible man to see that it is my dut to do what I can to banish it from the land." Once in ChatDanooga I said : ' Anybody is an infernal fool who will drink whiskey " ^h, well, some -s long IS an some Sam. p. Jones' Sermons and Lectures. 161 of the old red-nosed fellows got boiling mad with nje about that. They accused me next day of calling them fools, and the next night I took them up on it. You'll agree when I told them about a poor fellow a couple of counties above my county in Georgia. He woke up in jail one morning, just as the jailor came into the room, and he jumped up and said : " Where am I ?" 'In jail, sir." " Jn jail — for what?" "For murder, sir." "In jail for murder! Who have I killed?" " You have killed your wife, sir," and the man just staggered back and fell on the floor perfectly uncon- scious. In an hour he aroused himself and called aloud for the jailor, and the jailor can>e to the door, and he said : " Go and get a mob of men and a rope, and get them to take me out of this cell, and hang me to the first tree you can find, for I have killed the best wife a man ever had in this world." You ask me, " What did it?" Drinking whiskey. Will any- body but an infernal fool drink stuft' that will, per- haps, one day make him butcher his precious wife ? Look at it this way a moment. If you are drinking tJiat stuff right now ; if you're imbibing that liquor day after day, it may be that in less than twelve months from to-day you will butcher your wife in cold blood. If I had told this man that I've told vou of that drink was going to make him butcher his wife, he might have knocked me down ; probably he would. "Me kill my wife !" he would have said; "you don't know to whom you are talking ;" and j^et within the last six months I have counted in the United States twenty men who have butchered their wives while drunk, and yet they will drink it. I said another 1G2 "I'll Say Another Thing." thing that was mighty strong. It looks almost like a word a preacher ought not to use ; but there are some things you can't say without using strong language. I said nobody but an infernal scoundrel would sell whiskey. That looked awful hard. The liquor men got mad about it, and ran 'round and cussed, and met on the street when I was some- where else, and gave it me hot and strong. Next night I said to the liquor men : " I'll take you up, old fellows I You stay off there. I know you ! I'll deal fair with you. You're my brethren. I've nothing against you. Listen ! If every liquor dealer in the city will meet me in the parlor of Market Street Church, and when you meet me there, march up Market Street two or three blocks until we come to Ninth Street, and then along another couple of blocks until we come to a wretched hovel, where a poor, ruined woman lives, then we will look at the ragged, barefooted children, and the pale, sorrowful-looking wife, and we'll ask her to tell us her history. Then she tells us how twelve years ag< • she married a good, industrious man, and lived happily with him ; and then we moved to Chattanooga, and after we had been hare some months he got to drinking, and he drank until we were in the deepest poverty; and then, last year, he committed a fearful crime while drunk, and is row working out a terrible sentence in the Tennessee penitentiary." Then when we had all the facts from her, we'd go and put our heads by the woman's side, and hear the blood drip, drip, drip, from her heart ; and, after that, if you say anybody but an infernal scoundrel will sell whiskey, then I'll go Sam. p. Jones' Sermons and Lectures. 163 oking down on my knees next night before you and take back what I said. But bless your sor\ honey, they never met me. In another place I said, "I'll steal ! I'll steal ! I'll steal ! I'll steal ! I'll steal ! before I'd sell whiskey." That made 'em mad again. Look's like everything I say would make 'em mad. One fellow tackled me. I said : " I didn't say anybody who sold whiskey would steal. I simply said I'd rather steal than sell whiskey, and I v/ould. Come, now, I'll agree with you when the facts are before you. Here's a man dies and leaves a widow with ten thous.ind dollars and two sons. She has been indulgent with her boys, and they have spent their money with you in this bar-room ; and you know last year one of her sons committed a crime while he was drunk, and was sentenced to a penitentiary for ten years, and the other is a poor embruted wretch, who has wasted the rest of the money of his mother, and now she sits there without a dollar in the world, all broken-hearted. Now," said I, " which would have been the best for you to have done, to have slipped up there the night after her husband died and stole the money, and left the woman her boys without a cent, or to have left them the money, and been the means of, with it, debauching them body and soul and send- inar them to hell ? " He said he didn't believe in no such logic, and just walked off and left me. Put that answer right. My congregation, I can't see how any sensible man can license a traffic that can only bring woe and misery to the poor women and children of the country. I can't see it to save my life. I believe that in less than fifty years from now our children will 1G4 "I'll Say Another Thing." look back on ours as a barbaric age, as the age that licensed people to sell whiskey ! God will arouse us to the point that we will wake up and put this cur.so out of our midst and away fropi our children. And I tell you that when whiskey gets this hold upon ac(jm- munity, it's astonishing where it goes to. In Macon, Geororia, there occurred an incident of a hear trend in-jj character. A poor drunken husband drank and drank until he broke his wife's heart. Before she died, as he stood by her bedside, he swore to her: "I will never touch another drop as long as I live in this world." And six weeks after that time, after the death of his wife, that man was drinking harder than ever ; and a fev days after his eldest daughter, upon whom fell the duty of looking after the other children, sank down broken-hearted under the fearful strain of her father's terrible drunkenness, and when she was dying she said : " Father, I am leaving you and the helpless lit- tle ones ; promise me you won't drink another drop." And he swore, " I will never drink another drop of liquor unless I take it from your hand ; I promise you that." And that night, the night that she died, the people had left him alone in the room with his dead child, and the terrible desire for drink took possession of him, and he took the glass, filled it, and clasped the cold hands of the corpse around it and raised it to his lips and drank it. My God ! the distance downwards whiskey will take a man ! And will you and I in this nineteenth century, you and I, perpetuate a law which will bring about such a scene as that. The honest, in- dustrious people ; the noble, good, wealthy people ; the honest, industrious middle classes of this city, don't need Mil I Sam. p. Jones' Sermons and Lectures. 165 a dollar that whiskey brings to the city. And, brethren, I say again, even if putting down whiskey will kill the town and demoralize trade, can you and I afford to prosper upon the blood money of the poor orphan children, of the poor destitute children in our town. I would rather be the poorest pauper and sit at the rich map'« gate in rags, and be fed with crumbs from the rich man's table, than live in the grandest house in town, and have the best furniture in my house, if it was bought with money that was the blood money of the poor destitute ones in this city. I feel like that way about it. And I say to you that above all men you ever listened to in your life I know what I am talking about when I talk on whis- key; and if every preacher had been burned and hurt as 1 have been in conscience and life by whiskey, they would speak out in unmistakeable terms in words like these. 1 know the devastation and the suffering it brings to home and life ; and as I told the bar-keepers of my town, " when I drank with you and paid you my money I was a clever fellow, and not a man of you ever had anything to say against me ; but since I've tried to live sober and be a good husband and father every one of you is raging at me and don't like me, and don't like my talk. But, my fellow townsmen, if you'll go out of this business we'll show you a better way of making your living than prospering on the blood money of the poor." And I want to tell you people of the Dominion this liquor question is the only great question in the United States outside of the capital and labor question. And I believe that if we could settle the liquor question to-morrow the question of 166 "I'll Say Another Thing." i"^ labor and capital would be settled the easiest way in the world, Wherever they have had the greatest trouble in America it was generated in the rear room of a bar-room. Do you notice that the communists and anarchists and dynamiters of Chicago held their meetings in bar-rooms and stored their dynamite there? Wherever the communistic spirit has caught fire it's been owinjj to its having; come into contact with this bad spirit you call whiskey. If we can put that out of the way we shall soon have the people in a right spirit. The question of capital and labor would soon be set- tled, and the country would prosper as it had never prospered before. Down South, you remember, a few years ago our States were cruelly devastated by war, and millions of dollars worth of property was destroyed, and millions of dollars worth of slaves set free ; and yet in spite of all that devastation and those great misfortunes, I say to you the thirteen Southern States to-day are wealthier than ever they have been before, and are more prosperous than ever they were before ; and if we can recuperate so quickly and so thoroughly after such a fearful loss of slaves and property, and prove to the whole world that we are as prosperous as any States in the Union, why can't we put whiskey out ? Though v\re may lose a little for the time being, we would go on as a sober, prosperous nation,, and enjoy such prosperity as the world never saw before. Now, people of Toronto, don't you eat a hearty meal nor sleep a sound sleep until you have settled this problem for yourselves and driven liquor out of your homes, and out of your town, and out of your country; and then you can say to your children, " Children, I Sam. p. Jones' Sermons and Lectures. 167 leave you not much of this world's goods, but I leave you wLere you must grow up sober boys." And, brothers, that is the best heritage we can leave our boys. I want to live long enough to see — and if I live two years I'll see it — to see the last drop of whiskey driven out of my State. And then when my wife dies and goes to heaven she can say to our children, " Stay in Georgia ; I hope you may all live and die in this g^and old State, where you will be in no danger from rum." And I hope every mother in this Dominion of Canada in the very near future will be able to say as she passes out of this world into heaven, " Stay in this grand old Dominion of Canada, and you'll live and die sober." Oh, if we had such a country to leave our children in ! I have got but one fault to find with you Toronto people to-night, and it is the two hundred and twenty-six hotels in your town that are ruining souls every day. God help you to see it in that light and to behave as citizens of this town, and say, "We'll never be satisfied until our city is ridded of this curse." Let your light so shine before the world that thej^ can say, " Let us be like that city, emulate that city, and be like her in her life and character." I have told other cities about the city of Toronto, of her quiet Sabbaths. I have told the States about it. I have said that on the Sabbath the streets of Toronto are just lined with people going to the house of God ; that every Sabbath perhaps two-fifths of your popu- lation went to the house of God to worship Him, and that your bar-rooms are closed up on Sunday; that Sabbath is Sabbath here in this city, and no liquor is sold on Sunday. And if I could just tell them that k 168 I'll Say Another Thing." you keep all the week like you do Sunday in recjard to the liquor, why, you would be like a city set upon a hill. We could see you from Florida, from South Carolina, from New York City. And as they look at this city they would ask, " How did that city get to this altitude ? Let us be there, and we'll enjoy the same altitude, which is heaven begun on earth, and which gives you such freedom from this fearful curse." Brethren of Toronto, work until this is ac- complished. God help you and bless you. 1 never talked under greater difiiculty than I have talked to- night. I physically am not able to talk at all ^o-ni^^ht, but I have done the best a man tired in mind and body could do. And if I see you no more — I hope to see you some months in the future — but if I never tneet you again on earth I shall wait at the pearly gaies for Lhe coming of thousands of the people of Tor^jiito to that bright world of love. I love you. I honor you a3 the noblest people among whom I have ever labored. I count your friendship more than gold, and your prayers more than the riches of this world. I have never had such kindness shown me. You have been brothers, not strangers who have simply said, "We like to hear you." But you have given me your hands like friends, sisters and mothers, and I go away from Toronto this time loving you more than I did when I left you before. May you live in gladness, go on your way rejoicing, and may God bless you now and forever. WORKS BY THE REV. J. JACKSON WRAY. THE SECRET OP THE MERE; Ob, under the SURFACE. 12mOy Cloth, 90c. SIMON HOLMES, THE CARPENTER OP ASPENDALE. With Illustrations, 12mo, Cloth, $1.00. GARTON ROWLEY; Oe, LEAVES FROM THE LOG OF A MASTER MARINER. With Illustrations, 12mo, Cloth, $1.26. The Literary Churchman. "An admirable story. The 'Master Mariner* is a quaint and amusing character, but his homely talk is a treasure of practical religious truth; and the book is one which will encourage kindly feeling and high principles of action in the reader's mind." The Christian. " A capital book for all classes, old and young, lovers and married. A good story told with much feeling. No one will read it without having their faith in God strengthened." HONEST JOHN STALLIBRASS. With Illustrations, ISmo, Cloth, $1.00. The Nonconformist. " A thrilling story, full of incident yet free from sensationalism, and of a sound and healthy religious tone." The Standard. "The story is delightfully written, and may be read with pleasure by people of all ages. " The Scotsman. **Mr. Wray has a knack of telling a story with great brightness and force, and he has shown these qualities most admirably in the present volume. " TORONTO: WILLIAM BRIGGS, 78 & 80 KING ST. EAST. MOMTOKAL : C. W. COAXES. Halifax : S. F. HUESTIS. WOBKB BY THK RbV. J. JaOKSON WrAT. PETER PENGELLY; Ob, true as the CLOCK. With Illmtrations, l£mo, Cloth, 70c. The OuaxdlaiL '•A well written and excellently illustrated schoolboy story." The Record. •* A good little gift-book for young people." The Nonconformist. "A spirited tale of the life of a boy who was faithful and punctual." The Christian Age. ** This is peculiarly a boy's book, and very appropriately illus- trated." The Christian. "A famous book for boys." The Western Morning News. " The book is not one which a boy entering his teens will wil- lingly put down if he once takes it in hand." NESTLETON MAGNA; A STORY OP YORKSHIRE METHODISM. ISmo, Cloth, $1.00. The Christian World. "This book is so full of incident and real excitement, as well as being written in a racy and striking way, that we can easily under- stand how it has made its mark. Quaint sketches of Yorkshire Methodists, who talk in the true dialect of the county, and are full of religious fervor." The Wesleyan Methodist Magazine. ** The rustic characters are evideatly drawn from life, and with a loving as well as a skilful hand. Adam Olliver is as real, life-like, and well-sustained an individuality as any ' creation ' of Dickens, Scott, Shakespeare, or Cervantes." The Methodist Recorder. ** * And Adam OUiver's deliverances ' from beginning to end are a meal of wisdom." TORONTO: WILLIAM BRIGGS, 78 & 80 KING ST. EAST. MOMTMAii : C. W. COATES. Halifax : S. F. HUESTIS. Works by the Rev. J. Jackson Wrat. Croum 8vo, 90c. JOHN WYOLIPPE; A QUINCENTENARY TRIBUTE. The Congregatlonallst. " A brief and yet vivid description of one of England's greatest heroes. The book is equally worthy of the author and the theme." The Christian World. "Those who are interested in the life and principles of the great Reformer will be greatly pleased to peruse this book. It is not a dull one in any sense. " Crovm 8vo, $1.76. LIGHT PROM THE OLD LAMP: HOMESPUN HOMILIES. British Quarterly Review. " They present every religious thought on its practical side, and in a form calculated to impress even the most unintelligent. They are essentially evangelistic addresses — clear, sharp-cut, pointed, and practical. " The Freeman. "Strikingly original discourses. Those who delight in clever sketches on unusual texts will rejoice in this book. Crown 8vo, $1.25. A NOBLE VINE; OB, PRACTICAL THOUGHTS ON OUR LORD'S LAST PARABLE. The Christian Age. "A good book for devotional reading; just what is wanted for the chamber of the invalid, or for perusal on Sunday evening." The Congregatlonallst. "The book is written in an easy and flowing style, and bears ample traces of careful thought and extensive reading. " TORONTO: WILLIAM BRIGGS, 78 & 80 KING ST. EAST. ItOM^UAb: C. W. OOATES. HAiiiFAx: 8. S. HUKSXI8. WOEKB BY THK ReV. J. JaCKSON WbAY. MATTHEW MELLOWDEW: A STORY WITH MORE HEROES THAN ONE. With Frontispiece, ISmo, Cloth, $1.S5. The Fountain. " No lad can read this handsome book without being the better and the stronger in himself. " The Liverpool Mercury. "A gift-book it would be difficult to surpass for soundness of teaching, sprightliness of narrative, and wide general interest." The Irish Times. *'In * Matthew Mellowdew ' the advantages and happiness of lead- ing a Christian life are urged in an earnest and affecting style." PAUL MEGGITT'S DELUSION. With Six Full-page Plates, ISmo, Cloth, $1.00. The Graphic. ** A strong and heartily written tale, conveying sound moral and religious lessons in an unobjectionable form." The Glasgow MalL "This book is beautifully illustrated, and no one will read it without feeling the better for having done so. " The Manchester Courier. "This work deserves to be distributed broadcast in the country. It is a thrilling story, told in plain language, and conveying very important lessons. " "A MAN EVERY INCH OF HIM." 12mo, Cloth, $1.S5. The Record. '• A capital tale for boys." TORONTO: WILLIAM BRIGGS, 78 & 80 KING ST. EAST. Montkkal: C. W. GOATES. H^ifax: S. F. UU£SIIS. ONE. le better idness of ist." s of lead- le.» >N. loral and 11 read it country, y^ing very I." EAST, ills. Gvery loimg Man Slioiild Read This Book. ELEMENTS NECESSARY TO THR FORMATION OF BUSINESS CHARACTER. By JOHN MACDONALD, Esq., Toronto. FA££NT8 SHOULD PRESENT IT TO TEEIE SOBS- ISzno. Cloth, 3S Cents. "The counsels of a successful merchant as to the elements of mercantile success cannot fail to be of great value to all who would attain such success. Mr. Macdonald estimates the number of busi- ness failures at 97^ per cent. , and the number of successful men at only 2^ per cent. But he thinks that the proportion might readily be reversed, and the failurew reduced to 2^ per cent., while the suc- cesses should reach 97i per oeut. To show the means by which this may be accomplished is the purpose of this book. It is freighted with wise counsels, expressed in terse and vigorous language." — Methodist Magazine, July. "This book cannot fail to benefit every young man who is wise enough to make its precepts his." — The Week. "It is printed in handsome style, and contains much good advice." — Daily Witness. " Mr. Macdonald combines rare business capacity w:th consider- able literary ability. . . . Is an extremely neat little volume, the circulation of which, in the mercantile community, especially among young men, cannot but be fruitful of good. The elements described are Honesty, Truth, Temperance, Energy, Thoroughness, and Diligence." — Montreal Gazette. "It is evidently the fruit of close thinking, wide observation, and practical experience." — Southern Christian Advocate, WILLZAH BEZaaS, FxiUislier, 78 AND 80 Kino Street East, TORONTO. 0. W. COATES, Montreal, Qub. S. F. HUESTIS, Halifax, N.S. Shall We, or Shall We Not? k SEBJES OF FIYE DISCOURSES BT THB REV. HUGH JOHNSTON, M.A., B.D. SUBJECTS DISCUSSED: •WINE '-'CARDS '-'THE DANCE '-'THE THEATRE* 'WHAT SHALL WE DO ?' Paper, 160 pp.. 25 Cents. • ■■ "Full of cogent argument and stirring and pointed appeal." — DaUy Examiner^ Peterhoro'. "Thoughtfully and reasonably written." — The Week. " The use of intoxicating liquors, card playing, dancing and theatre-going are discussed in these discourses in a practical, pointed, persuasive manner. They take strong ground on the safe side, which is the right side, and maintain it by strong arguments." — Southern Christian Advocate, WILLIAM BRIGGS, 78 & 80 KING ST. EAST, TORONTO. C W. COATES, S, F. HUESTIS, By Rev. Hugh Johnston, M.A., B.D. TOWARD THE SUNRISE: BEING SKETCHES OF TRAVEL IN EUROPE AND THE EAST. To which is added a Memorial Sketch of th* REV. WM. MORLEY PUNSHON, D.D., LL.D. 12ino, ClotH. Illustrated. 469 pp. $1.20. The Praotioal Test of CMstiajiity : BEING THE SIXTH ANNUAL SERMON BEFORE THE THEOLOaiOAL UNION OF VICTORIA COLLEGE. Paper Covers, - . tOeenU. If " Daily Strength for Daily Living. THIRTY SERMONS ON OLD TESTAMENT THEMES. WITH AN APPENDIX ON " AbrahanCs Mistake in the Offering of Isaac? By JOHN CLIFFORD, M.A., LL.B., B.S.C., F.G.S., D.D„ Minister of Westboume Park Chapel, London. l2mo, Cloth, 469 pp. PRICE $2.26. " Dr. Clifford's " Daily Strength for Daily Living," is a volume of admirable dis- courses. They are fresh, vigorous, original, suggestive; the style is shigularly exquisite, the thoughts striking and forcibly put, the truths vital and nutritive, and the themes in due relation to daily human life."— H0OH Johmstok, M.A., B.Dt WM. BRIGGS, 78 & 80 Kingr St. East, Toronto. C. W. COATE8, Montreal^ ilne. 8, F. HIJB8TI9, Halifax, N.8. '^ - ^ BOOKS ON DANCING AND POPULAR AMUSEMENTS. SHALL WE OR SHALL WE NOT- By Rev. Hugh Johnston, M. A. Paper 25o, MAY CHRISTIANS DANCE- By J as. H. Brookes, D.D. Paper, 25c Cloth 60o THE PLEASURE DANCB- By Rev. W. J. Hunter, D.D. Paper s lOo. POPULAR -AMUSEMENTS- By Rev. W. J. Hunter, D.D. Paper... 10a POPULAR AMUSEMENTS- The duty of the officers and members of t'le Methodist Church in relation thereto. Bv Rev. H. Kenaer. Paper. .10c. ESSAY ON DANCING- By J. T. Crane. Cloth 30c. OF JOHN B. GOUGH WITH SKETCH OF HIS LIFE. • Paper Coyer, 240 pages, with a Portrait, Price 80 Cents. BOUND IN CLOTH; 60 CENTS. OONTEI^TS. Sketch of His Life, Oration on Habit, Importance of the Tem- perance Enterprise, Address to Children, Address to the Working Classes, The Dangerous Drinking Customs, The evil of Drunkenness, Importance of Female Influence, Address to Ladies, Address to Young. Men, Our Duty to the Intemperate, Are they all fools who become Drunkards? Who is my Neighbor? Prevention better than Cure, The Power of Example, The Liquor TrafEo. WILLIAM BRICasi 78 ■% 80 KING STREET EAST. C W. 00A7B8, MottrntiAL. Qoi. I. F. HUE8TIS. HauvaX, Ht.M ING !JTS. 25c. 60c lOo lOo. Methodist sr. Paper. .10c. 30c GH E. ice 80 Cents. ice of the Tem- bo the Working )f Drunkenness, i-ss, Address to ly all fools who bion better than 5T EAST. :i8, Hautax, K.t