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Download PDF - Free Methodist Church

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VOL. LXH. NOVEMBER, 1891. No.s.



" Whosoever will, let him take the water of

life freely."—Bev. 22:17,

Liberality of the most profuse de

scription marks God's dealings with

men, " The physical provisions made

for his welfare are on a most liberal

scale. Generous harvests, fruit trees

heavily laden, the increase of cattle,

the vast unmined mineral deposits,

the unexhausted fertility of the

soil, these all attest the gener

ous character of earth's Creator,

man's Preserver and Redeemer.

See the millions of bushels of grain

sent out this fall alone ! The surplus

product of American prairies trans

ported over seas to relieve tbe need

of our fellow men of other lands.

The breadth of intellect bestowed

upon man is in no ways limited to

the demand of self-preservation.

This is the measure of animal intelligence

: while to man is given powers

far in excess of the sagacity of

the elephant or beaver. He harnesses

the steam to draw his cars,

propel his ships, drive his mills;

while the lightning becomes his |

messenger to carry his words or

transmit the sound of his voice over

the land and under the seas.

No less in the spiritual world is the

same ample provision made, in its

profuseness and far reaching liberality

worthy of a divine giver.

Xenophon relates of Cyrus that he

knew how to make a present worthy

of a prince. If he gave a horse, the

bridle would have a golden bit and

the hangings of the saddle would be

costly, worthy of a prince. So our

God bestows gifts in no niggardly,

mean way. His gifts are divine in

their richness and worth.

Notice the breadth of the invitation

" Whosoever Will I " It is not

to a favored few. You who have

been uo reluctant to come, weighed

down by a sense of your unworthiness,

you are meant. You may

come. It is not to the upright in

life !—"Whosoever will"—If in any

way this is restricted from including

all mankind the restriction has its

origin in the unwillingness of man,—

for the message is to " Whosoever


Further note that it is not only an

invitation to all who will avail themselves

of it but it is a summons to

each to avail himself to the fullest

extent—" Take freely." It is not a

meagre feast, not the fashionable

bit of wedding cake here bestowed,

all box and -no cake; but you are



summoned to a royal, never-ending

feast—to a boundless draught of the

water of life.

So many dishonor God by taking

only a scant draught when the invitation

is to take freely.

The marvellous effects of this

water warrant an eagerness on the

part of each to procure it.

It will heal the sin-sick soul. It

is powerful to wash away the stain

of sin. Many have proved its efficacy

in the centuries passed. Here

John Knox drank for his soul's

health and became a giant for God.

Martin Luther found this fountain

a spring of life and went forth to do

valiant service. When in the flames,

Latimer found these waters efiScacious

to quench the violence of fire.

Baptized in the waters of life Wesley

became the apostle of the Eighteenth

Century and awoke a sleeping

nation to new spiritual life.

It is the " fountain opened in the

housCsOf David for sin and uncleanness

where you may wash and be

clean. Praise the Lord ! You, who

bave been groaning under the weight

of inbred sin, who have so long

prayed for deliverance from an evil

temper, whose life has been worn by

a fretful spirit, you may come and

"wash and be clean." You, who

have been bound by the fear of

man, who have desired to do God's

will but have feared what your

neigfabor would say, what members

of your church would think if you

were really to walk in the light of

God, you may come and be freed

by the power of tfaese waters from

tfae cowardly bondage to tbe fear of

man. Ofa! tfaere is glorious de

liverance in these waters. In these

waters every purified soul that ever

entered the inner heaven of God's

love has been made pure, and you

may come and take freely.

It is like the tree of life in that it

is for the healing of the nations.

Drinking of these waters many

have therein drowned their griefs

and cares ; others have been cured

of diseases wbile bathing in these

beavenly springs. Many beneficent

springs has the loving Father caused

to spring out from earth's rocky bed

charged with healing virtue; but

these waters surpass all in their

health giving power. Many of

God's children when attacked by

dire disease as they were on their

Master's business bave fouud virtue

in these waters and have found them

to be waters of health even according

to their faith.

But some may say, " I do not know

that it is the Lord's will to heal me,"

You may know easily. If by possessing

a well body you can better

do tbe Master's business, and be

more useful in His service surely

you can come boldly to Him.

" But may not my sickness be for

my soul's health "

Possibly it may. If you bave

been thoughtless of God, careless

of your soul's healtb, unthankful

to God, or lacking in faith, it

may be the Divine purpose to thus

awaken you to your condition or

need. But are you never to awake

And when awakened to God's

meaning, you can then come in faith

to this fountain of healing.

" Well," says one, " I do not find

it in the atonement!"


Possibly you do not, yet you are

not the first to limit the power and

benevolent purpos of our Cbrist to

be a burden-bearer and healer to the

afflicted. If you are of those who

"enjoy poor health thank you!"

Continue on. But there is a better

way, even the way of faith in Christ.

No ! it is not necessary to be sick

to enter Heaven. Mrs. Upham

passed away with a smile on her

face and " Yes, Lord," on her lips,

as she sat in her chair after breakfast.

So, too, others. Some have

suffering to bear.

may not.

God grant you


and your soul has large needs, that

can be met only in God. Are you

sorrow-laden Take the waters of

life. Does disease afliict, torment

you Take the water of life ! It is

the great spiritual tonic, the soul's

elixir of life.

" Spring np, oh ! well, I ever cry.

Spring up within my soul,"

• • • •




The word sacrament means an

oaih, a sacred thing; or to bind

with an oath. There is no word in

the Bible that corresponds to it.

It was early applied to any religious

ceremony, especially if it were of a

figurative or mystical character. Its

signification gradually changed until

it was used by orthodox theologians

in a stricter sense, denoting

those ordinances in which material

substances are used in a symbolical

manner, or in confirmation of an

Take freely. Do not play the

fearful but be bold. Honor tbe

Giver by making large demands on

His power. Strain the promises of

God if possible, by putting the whole

weight of your life on them, your

soul with its great need of pardon,

cleansing and keeping power, with

its need of strength, courage and oath or pledge. Protestants apply

wisdom, your body with its infirmitids

and diseases, its weariness and

the term to water baptism and the

Lord's Supper, The Romish and

Greek Churches have five additional

debility. Come with all your cares, sacraments which are as follows;

the wayward child, the load of debt, confirmation, penance, holy orders,

the unfaithful companion. My God ! matrimony and extreme unction.

What a weight of woes are thrust I desire to consider this subject

on poor humanity by the powers of from a Protestant standpoint, and

hell. Yet come with it all, come

will not endeavor to explode the

errors of these churches.

and take freely. For once take the As sacrament signifies an oath or

risk of faith, and put all over on vow, it has an emphatic application

Him who says, " Come unto me all to the Lord's Supper, where vows of

ye that labor and heavy laden, and the most sacred character are made

I will rest you," so you shall find

and renewed by the one who partakes

of tbe emblems of the bady

rest to your souls.

and blood of the world's Redeemer.

" Blessed soul rest !

This ordinance is of divine origin,

God knoweth best

and was instituted by our Lord on

The soul's great need. the evening of the Passover, just

Here end the quests

preceding His death. The Passover

was a feast celebrated by the

In Him flnd rest."

Take freely for God gives freely, Jews, in commemoration of their


deliverance out of the bondage of

Egypt. The nigbt before their departure

the destroying angel passed

over Egypt and slew the first-born

of all the Egyptians, but spared the

Israelites, who had the doorpost and

lintels of their houses sprinkled

with the blood of tbe paschal lamb.

On the fourteenth of the first

month of the sacred or ecclesiastical

year, between three o'clock in

the afternoon and six in the evening,

the paschal lamb was slain ;

and on the following day was the

feast of the Passover, which continued

seven days.

Tbis slain lamb with its sprinkled

blood and its power to turn aside

the sword of death, was a striking

figure of the " Lamb of God which

taketh away the sin of the world."

" For even Christ, our passover, is

sacrificed for us."

The evening of this feast was a

very suitable occasion for our Lord

to give to His disciples and the

church the new emblems of His

slain body and shed blood, as the

old emblems were soon to be abolished

with the ceremonial law.

The Passover was not only a

commemorative but a prophetic institution,

pointing to the great sin

offering that was to be once offered

for the sins of the world. Its prophetic

part was to receive its fulfillment

in the death of Cbrist, and

after this tragedy, would be a meaningless


Matthew says, " As they were eating,

Jesus took bread, and blessed

it, and broke it, and gave it to the

disciples, and said. Take, eat; this

is my body. And He took the cup,

and gave thanks, and gave it to

them saying. Drink ye all of it; for

tbis is my blood of the new testament,

which is shed for many for

tbe remission of sins." Tbe language

of Jesus on this occasion may

be paraphrased in the following

manner: " Inasmuch as ye have

killed and eaten the paschal lamb as

a type of my body which is soon to

be broken; and poured out its

blood as an emblem of my blood of

tbe New Testament which is about

to be shed for the remission of sins;

I now give you a new institution

which will not so much point forward

as backward, to my body actually

slain, and my blood poured ont

as an atonement for the sins of the

world. This bread that I bless and

bieak represents my body as the

Lamb of God slain for tbe sins of

men, of which I ask you to eat;

and this wine over which I give

thanks is an emblem of my blood

which is shed for many ; ' Drink ye

all of it.'"

Our Lord instituted this sacrament

in connection with the Passover,

but it was a separate institntion.

The wine used in the Passover

belonged to the Old Testameat,

Jesus said of the wine used in the

new institution, " This is my blood

of the New Testament," He also

called it the "cup of the Lord,"

Luke states that it was ". after supper"

that Jesus said, " This cup is

the new testament in my blood."

Paul, in First Corinthians, in

speaking of this occasion, makes no

mention of the Passover. He says,

" The same nigbt in which He was

betrayed" Jesus gave the disciples

these emblems of His most blessed

body and blood. If this were a

continuation of the Passover feast

Luke would not have said that

" after supper" our Lord gave these

symbols to His apostles who were

with Him at tbis time ; nor would

Jesus have called the wine "my

blood of the new testament," for

tbe wine of the Passover belonged

to the Old Testament.

The Lord's Supper was instiltited

as a memorial of His sacrificial

death, to be observed from time to

time, till His second coming, Accordingto

Luke's Gospel, Jesus said,

" This do in remembrance of me."

The Apostle Paul received a revela-


tion on this ordinance. He says,

«' I bave received of the Lord that

which I deliver unto you." In this

message delivered to bim Jesus

said, " For as often as ye eat this

bread, and drink this cup, ye do

show the Lord's death till He come."

Our Lord knew that tbe feast of the

Passover w«uld be abolished with

all the ceremonial law after His

death, so tbat what He now instituted

in " remembrance" of Him " till

He come" again, could be no patt

of this feast.

That this sacrament was to be

continued in tbe Church is evident

forthe reason that rules are laid

down for its observance. The revelation

that Paul received respecting

this sacrament was after the death,

resurrection, and ascension of Christ.

At this time, and according to the

inspiration he received, he was directed

to write tbat "Whosoever

shall eat this bread, and drink this

cup of the Lord unworthily, shall be

gnilty of the body and blood of the

Lord." This is not retrospective,

but refers wholly to the future. He

further writes by the same inspiration,

" Let a man examine himself

and so let him eat of that bread,

and drink of tbat cup. For he that

eateth or drinketh unworthily, eateth

and drinketh damnation to himself,

not discerning the Lord's body."

There are two prominent errors

respecting this sacrament which I

will briefly notice. The one is that

of the Romish Church, which believes

that the matter used derives,

from the action of the priest in pronouncing

certain words, a divine

virtue, by which grace is conveyed

to the soul of every person who receives

it. The other error exists

among Protestants; and is the belief

that this sacrament is only commemorative

of the historical events

of the crucifixion of Christ and His

sacrificial death. The one ertor

gives the sacrament an inherent

power which it does not possess;

while the other strips it of its gracious

element of fellowship with

Christ, wbich it is intended to promote,

as the mind contemplates not

only the past event of a Saviour

crucified, but of a risen Saviour at

the right hand of God, who " ever

liveth to make intercession for us."

It is not only a sign but a seal of

the covenant of grace. The matter

used has no inherent power, but

these material emblems are intended

as a means of grace to the individual

that partakes of them. It is a

federal act in which the persons

who receive this sacrament with

proper dispositions "solemnly engage

to fulfill their part of the covenant

of grace, and God confirms

His promise to tbem in a sensible

manner; not as if the promise of

God were of itself insufficient to render

any event certain, but because

the manner of exhibiting the blessing

promised gives a stronger impression

of the truth of tbe promise,

and conveys to tbe mind an assurance

that it will be fulfilled."— Watson.

That the sacrament is something

more than a commemorative rite is

evident from 1 Cor. 10:16, where

the apostle says, " The cup of blessing

which we bless, is it not the

communion of the blood of Cbrist

the bread which we break, is it not

the communion of the body of

Christ " Something more than the

act of eating and drinking is here

indicated. "Communion of the blood

of Christ" and " communion of the

body of Christ" points out the blessed

fellowship of those who by faith

draw near to Christ as they partake

of the emblems of His body and

blood. The divine person who instituted

this supper will preside over

it; and while the material symbols

have no power to convey blessings

to the soul. He will graciously reveal

Himself to tbe bearts of those

wbo are in a proper frame to receive

His Spiritual

His tables

communications at



Many, through fear, have no

come to the Lord's Supper, lest

they should eat and drink unworthily,

and thus bring damnation upon

their souls. Adam Clarke observes,

" That to eat and drink the bread

and wine in the Lord's Supper unworthily,

is to eat and drink as the

Corinthians did, who ate it, not in

reference to Jesus Christ's sacrificial

death ; but rather in such a


way as tbe Israelites did tbe Passover,

which they celebrated in remembrance

of their deliverance

from Egyptian bondage. Likewise

these mongrel Christians at Corinth

used it as a kind of historical commemoration

of the death of Christ,

and did not in the whole institution

discern the Lord's body and blood

as a sacrificial offering for sin ; and

besides, in the celebration of it they

ccted in a way utterly unbecoming

the gravity of a sacred ordinance.

Those who acknowledge it as a

sacrificial offering and receive it in

remembrance of God's love to tbem

in sending His Son into the world,

can neither bring dampation upon

themselves by so doing, nor eat nor

drink unworthily."

This sacrament indicates that

" we being many, are one bread and

one body ; for we are all partakers

of tbat one bread." According to

this Scripture only those who "are

in love and charity" with each other

are morally qualified to come to the

Lord's table. The apostle says tbat

we are " one bread and one body,"

and any alienation of affection from

a member of Christ's body is evidence

tbat we are none of His, and

have no right at His table.

There should be rigid self- examination

before coming to the table of

the Lord. Our consecration should

be reviewed. The motives of life

sbould be scrutinized. Tbe love of

God and Christ, as shown forth in

redemption, should be contemplated

till our souls are melted with a sense

of snch stupenduous love.. Our past

vows and allegiance to God should

be again ratified ; and with a sense

of our utter helplessness we should

cast ourselves upon the covenantkeeping

God, and the efficacy of the

Redeemer's blood. A feeling of

deep humiliation should possess us,

and the prayer of our hearts should

be, " We are not worthy^o much as

to gather up the crumbs under Thy

But tbou art the same Lord,

whose property is always to have

mercy ; grant us therefore, gracious

Lord, so to eat of the flesh of thy

dear Son Jesus Christ, and to drink

His blood, that we may live and

grow thereby, and tbat being washed

through His most precious blood,

we may evermore dwell in Him, and

He in us."



Last year I was greatly used at a

camp meeting. This year I knew I

had a better experience, and naturally

expected to be far more useful.

But the Lord made me consecrate

to be fust as well satisfied, not to be

used. I had no idea, that was a

prophecy. But it was opposition,

criticism, committees, messages

" from the Lord ;" charges of backsliding,

carnality, selfishness, scandal,

slander, made camp life exceedingly

uninteresting to me. But I

kept sweet in my soul, and did not

lose victory or peace for one moment.

The devil tried to drive me off the

ground, but I had come to stay, and

I wandered about " destitute, afflicted,

tormented." The trial lasted

for another week after the camp

broke up, when I told tbe Lord I

would neither eat nor drink, until

this mystery was solved. Then He

quickened my memory to recall, I

had so often been denied any Christian

experience, tbat I had said, " f

will go one hundred miles to hear

tfae man wfao can preacfa away from

me my experience." And without my

knowledge or consent, the devil had

taken that contract, and for twentyiour

days, he exhausted his

malignant ingenuity to break down

my faith. But, like Job, I said, " My

righteousness will I hold fast, till I

die, I will not remove my integrity

from me."

Brethren, faith will overcome the

the world, and a whole camp-meeting


The next day I was conscious ot

being under the smile of God. I

then fo;ind out what Enoch's testimony

was, (He pleased God), God

was so pleased at my standing true to

Him during those twenty four days

of trial, that He actually smiled!

Then I heard the cry come into my

soul, " Heal the sick. Heal the sick,"

and at once, the case of a girl at the

camp meeting came to mind. Her

friends thought I had not treated

her as considerately as I ought to

have done, and they made me plenty

of trouble. My friends said, " Keep

away from her. Have nothing to do

with her, you have had trouble

enough on account of her." But I

said, " Jesus, what would you do, if

you were in my place " and He

gave me this text: " I will come and

heal him."—Matt, 8:7,

In a few hours I had such a sense

of cleanness of soful, as I had never

felt before, I knew I was clean,

but I had never felt this way before.

It was a feeling like that of coming

out of a bath, and having clean

clothes on throughout. Then I had

such a sense of being dead to every

body and thing. My spirit seemed

to be separated from my body, and

to be standing on a platform, looking

down upon my dead body lying in

its coffin and remarking, " How dead

he seems to be !"

Then I wrote the giri, that I

would come out to Glenwood and

pray for her Saturday night, although

I did not even know that

she was there, for I had heard noth­


ing of her for two weeks. Afterward,

I learned that at the same

.time, she was writing for me to pray

for her, and I got her postal card the

next day. I went and prayed for

her Saturday night, without any

success. Next day, the Lord

told me, " This kind of a devil

cometh not out of a person, but by

prayer and fasting." So I told the

Lord, I would neither eat nor drink,

until the girl was healed. All day,

no ligbt came. While we were

praying, at ten p. M., the Lord revealed

to us his wonderful purity,

and also the purity which He demands

of His children, in order that

they may be accepted of Him,

Before this, whenever the girl

would pray, she would begin to

tremble and shake, until she would

gointo spasms, sometimes resting in

bed only on the back of her head and

her heels, and sometimes biting her

arm, until it was black and blue

from her elbow to her knuckles, and

terrible pains would torment her, as

if a knife was thrust into her back

bone and hip, to sever the joints

from the body. She feared she

would die in the severity of the

final struggle, but said she -would

rather die saved, than to live in the

tortur^ she had so long undergone.

But the Lord was better to her

than her fears, and without a struggle,

a word, a prayer, or a movement

even, she drank in Jesus, until

finally she simply remarked, '- I am

free." Then I prayed, for her healing,

and all pain disappeared, and

she rose froni- her bed, prepared for

us a lunch, and at midnight, we

broke our thirty hours fast.

Next morning, the Lord said to

me, " Your work is not through here

yet." So I stayed another day, but

got no further light on the case, until

as we were praying, the clock

struck II p. M, and the girl startled

with fright, and I found out that the

striking of the clock, or even of a

match, or the sound of a cat, or of

steps at night, would keep her

awake, I told her if she was not

cured of this nervousness, the other

disease would return, as it was of a

neuralgic character. So we prayed,

but the devil did not relish giving

up his las', strong hold, and the con

flict was long and severe, but I said

I would pray all night, before I

would give up. And the Lord revealed

to us His awful purity.

There is no hope for us, except

through the atonement and friendship

of Jesus. And it was shown

to us tbat God dwelleth in light

whicb no man can approach unto,

so that there are no shadows in G.od,

nothing can by any means cast any

shadow on Him, and Jesus came in

His purity, and the girl was healed,

we hardly knew when or how.

We were so absorbed in looking at

the Crucified One, that we had little

time or heart to notice ourselves.

The room was holy with manifested

presence of God, although there was

no open vision.

Twenty four days of trial had

fitted me for three nights of prayer.




Disappointments await us all.

God's ways are not man's ways, but

those who have Jesus for the spring

of life and receive all from Him are

enabled to wait quietly and to believe

that " all things work together

for good to them that love God."

Although the opening of the fall

session had been postponed to tbe

first of October, tbat everything

might be in readiness, this day

found us with our accomodations

apparently all insufficient for the

demands made upon them. There

was, however, no disposition to find

fault or complain. Every one

seemed ready to make the best of

circumstances and witb cheerful

hearts and smiling faces we set to

work with God's help to make our

family comfortable and were successful

in this almost beyond our expectations.

Universal confidence was felt this

year that God would bring to our

school the right scholars and that

this year would reach beyond any

other in the history of the school in

work that should tell for God's glory

and tbe upbuilding of His cause.

We had felt especially led to make

provision for such as were called to

the ministry or to other fields of

labor for the Master, and so we have

in our school family a large proportion

of clearly saved young people

who are interested in the salvation

of all others.

The first Friday night meeting

was held in a tent which had been

put up near the farm house, for such

and similar purposes and reminded

one of some stirring Holy Ghost

meetings which are sometimes experienced

on camp grounds. It

needed no leader, but was a meeting

that " goes by itself." One

after another rose to thank God

that he or she had ever come to

Chili and one rejoiced that she had

stayed here.

Many different states are represented

in our school family and

among these, Alabama, Kentucky,

and Virginia, while we still have a

Japanese in our familv and now a

young man from Mexico joins us.

We are one family, though a large

one, and harmony and unity prevails

and happy we certainly are, for

the peace of God reigns in our home.

We sometimes sing,

" A tent or a cottage,"

and it is ble«sed to actually experience

" Where Jesus is, is heaven."

We were compelled again to accept

the kindness of the trustees of

the Free Methodist Church and turn

their place of worship into a school

room, but God's presence has not

left it as all realized at our devotion-

al exercises when we felt led to thank

God for providing thus for us.

The addition to the farm house

will soon be completed, which will

provide eight sleeping rooms for the

girls, and a new large dining room

and sitting room.

The doxology is often sung and

praise swells up from the hearts of

those whom Jesus' blood makes

eXean.—North Chili, N. Y.



The friends of Job who came to

comfort him in his afflictions sup

posed that the cause of his difficulties

was the loss of the divine favor

through committing some secret sin.

Hence they exhorted him to acknowl

edge his sin with a promise of relief,

'-Acquaint now thyself with Him,

and be at peace : thereby good shall

come unto thee,"—Job 22:21,

They were correct in their theology,

in that true peace and

real good come alone through

fellowship with God, but mistaken

in their conclusion regarding the

cause of Job's trouble.

It is amazing that God, the infinite,

should permit man, the finite, a

rebel against His . government, to

know Him in His mercy, but we are

lost in wonder wben "we consider

that God solicits this acquaintance.

Were it not for this, we would never

realize tbe peace and good that

comes from knowing Him,

Let us consider some of the features

of this acquaintance.

I. We may know God in a saving

sense only through Jesus Christ, his

Son, God will recognize man only

through him. He is the only mediator

between guilty man and his

offended God, No ordinance, good

work, nor. initiation into any institution

of men, with all parade'of ritual

about a mystical ladder reaching

up to heaven, the grand lodge aboves,


will suffice to acquaint men with

God, All the blessings of the Gospel

come to ns through Jesus by the

Holy Ghost, " Neither knoweth

any man the Father, save the Son,

and he to whosoever the Son will

reveal him,"

2, We may know persons and

places in two ways ; by reputation

and by personal acquaintance or

contact. Thus we must know God.

I might bound Africa and tell of its

atmosphere, its soil, its products

and the customs of its inhabitants,

but I have gleaned my information

from what I have heard about that

country, I was never there, I

have thus became acquainted with

persons, I know them by reputation.

In this sense we must become

acquainted with God, It is essential

to enjoying Him, "For he that

cometh to God must believe that He

is, and that He is the rewarder of

them that diligently seek Him,"—

Heb, 11:6. The Bible, nature, and

demonstrations of His grace acquaint

us with God. We do not

stumble into the divine favor or get

salvation by accident. A belief of

the doctrines of the Bible relative

to the Godhead is absolutely necessary

to seeking the divine favor.

We can not trust God until we have

implicit confidence in His veracity.

One reason why so many are not

saved from all sin is because a

defective theory limits God's power,

so much that they do not believe

Him, under oath, *'The oath which

He sware to our Fatber Abraham,

that he would grant unto us, that

we being delivered out of the band

of our enemies might serve Him

without fear, in holiness and righteousness

before Him, all the days

of our life."—Luke 1:73-75-

But a mere theoretical idea of

God in an abstract sense brings no

peace, nor spiritual good to famishing

souls. We must know Him as

our personal.Saviour from sin. We

must receive His nature. His joy.


His peace and have His love " shed

abroad in our hearts by the Holy

Ghost." We must come into contact

with Him in blessed and uninterrupted

fellowship, even that of

being His children. We must " receive

the spirit of adoption," whereby

we cry, " Abba Father."

The prophet Isaiah was awakened

to a knowledge of God by hearing

the seraphim cry, " Holy, boly, holy,

is the Lord of hosts, the whole

world is full of His glory !" But it

wrung from His heart the agonized

cry, " Woe is me ! for I am undone ;

because I am a man cf unclean lips,

and I dwell in the midst of a people

of unclean lips : for mine eyes have

seen the King, the Lord of hosts."

Nor did he cease to bewail his condition

until the touch of fire purged

away his unlikeness to the divine

image and in response to the call,

"Whom shall I send, and who will

go for us," caused his jubilant feet

to run in the way of God's commandments.

It was the fellowship with

God that brought relief and not the

mere knowledge of His Iioliness,

This was more than hearing about

God, but enjoying Him by actual

Contact. This is more then hearing

about Africa. It is treading its

soil, breathing in its atmosphere, and

dwelling in the land. Experience is

one of the most satisfactory teachers

there is, as it demonstrates the


Thousands to day are convinced of

the reality of grace because of its

effect on oihers and also by testimony

of others, yet one thing is

needful for them ; they must " Taste

and see that the Lord is good."

3. Again we are expected to

change our conduct toward those

with whom we become acquainted,to

treat tbem as strangers would be to

offer them an insult. Acquaintance

with God is no exception to tbis

rule. The Sabbath breaker, the

blasphemer, the liar, or the formal

professor of religion, would not act

as they do if they knew God. Those

who are addicted to their old habits

of sin after professing religion are

evidently" strangers to God. The

disciples acted so much like Jesus

thart the people "took knowledge

of them that they had been with

Jesus." A holy life goes a great

way in introducing a lost world to

our heavenly Father. "Let your

light so shine before men, that they

may see your good work, and glorify

your Father which is in heaven."

All who do not obey God are

strangers to Him. " And hereby

we know that we know Him, if we

keep His commandments. He that

saith, I know Him, and keepeth not

His commandments, is a liar, and

the truth is not in him."—i John

Dear reader do you profess religion

If so, does it bring- good to

your soul Have you peace with

God, or are you a stranger to Him,

If so, listen to a portrayal of your

pending doom. "And to you who

are troubled rest with us, when the

Lord Jesus shall be revealed from

heaven with His mighty angels, in

flaming fire taking vengeance on them

that know not God, and that obey

not the Gospel of our Lord Jesus

Christ: who shall be punished with

everlasting destruction from the

presence of the Lord, and from the

glory of His power."—2 Thess.i:;-.

In that hour you may enter the plea

of " Lord, Lord," but with what

condemnation will you hear from

his own lips, " I never knew you;

depart from me, ye that work iniquity."

West Mecca, Ohio.

To receive the love of God in

Christ Jesus, is salvation. To reject

the love of God in Christ Jesus

is damnation.—India Watchman.

Ponder well the paths of thy feet,

so shalt thou walk surely, and thy

ways shall be established.—Sel.





It would appear from the reading

of tbe prophecies of the Old Testament

that Isaiah was favored above

all the other prophets with visions

and revelations concerning the coming

greatness and nature of Christ

and the kingdom which He sbould

establish in the earth. In the 63rd

chapter and first verse of his prophecies

we read these words: " Who

is this that cometh from Edom with

dyed garments from Bozrah this

that is glorious in His apparel,traveling

in the greatness of His strength

I that speak in righteousness, mighty

to save."

The Lord Jesus Christ was the

greatest person who ever appeared

upon the stage of human action.

I say human because He was very

man. I say the greatest person be

cause He was divine. And the

angel answered and said unto her,

" The Holy Spirit shall come upon

thee, and the power of the highest

shall overshadow thee; therefore

also that holy thing which shall be

born of thee shall be called the Son

of God."—Luke 1:35. Think of it!

Tbe God that made all tbings treading

the earth in human form, subject

to the vicissitudes of a fallen world !

What consumate humility! He

who owned the universe and had

the power to create and to destroy,

yielding to the. entreaties of Infinite

Love for a fallen world and thereby

forgetting his omnipotence and

shewing himself as weak as those

for whose sake he was thus humiliated.

But why this forsaking the glory

which He had with the Father before

the world was (Jno. 17:5)

Why this suffering unto death as indicated

in the expression "dyed

garments " Why this shedding of

the blood of the immaculate Son of,

God Was it not all because of the

sins of an ungodly world, and for

the purpose that man, guilty rebel

as he was, might be saved Ah !

this is the secret of all the sufferings

of Gethsemane and Calvary, that

sinful man might be redeemed from

sin, death, hell and the grave, to all

of which he had fallen heir in the

great transgression of the first


Though Jesus Christ was crucified

through weakness, yet he was, says

the prophet " Glorious in his apparel,

traveling in the greatness of his

strength." Glorious in holiness.

The Son of God was holy, absolutely

so. No sin ever marred his

nature. He took on him man's nature,

minus tbe sinful or fallen part

thereof. We cannot conceive of

anything more glorious than holiness,

" The beauty of holiness"

was incarnate in this One, and this

beauty was fully manifested to the

vision of the prophet and also confirmed

to the world in the transfiguration

on the holy mount in the

presence of Peter, James, and John.

But the prophet speaks also of the

"greatness of His strength." And

surely the strength of Christ was

great, yea, even omnipotent power

belonged to Him. Jesus declared

that " all power" was given unto

Him. We see the greatness of His

strength manifested in raising the

dead, restoring the blind, srilling

the waves of the sea, and in

causing those who came to take Him

prisoner, to go backwards and fall to

the ground, and above all in raising

his own body from the dead. There

was nothing too hard for them to do.

Hear the answer to tha prophets inquiry

: " I that speak in righteousness."

Jesus spake in righteousness^

All His words were right. Not a.

doctrine, a precept, a threat ever

came forth from His lips tainted

with the breath of deceit, hypocrisy,

dt falsehood. He loved righteousness

and hated iniquity (Heb. 1:9),


and for this reason was annointed

with the oil of gladness above bis


"Mighty to save," "Wherefore be

is able also to save them to the uttermost

that come unto God by

Him."—Heb. 7:25. "For He shall

save His people from their sins."—

Matt. 1:21. Jesus came to save

from all sin. Mighty to save—all

powerful to deliver out of the hands

of the devil who is leading men captive

at his will. Jesus Christ can

give complete deliverance from the

guilt, the power and in-being of


" He breaks the power of cancelled sin,

He sets the prisoner free.

His blood can make the foulest clean.

His blood avails for me,"

There is no habit, no passion, no

disposition of a sinful nature to

which mankind is in bondage tbat

Jesus cannot conquer and destroy,

so mighty is He to save. May all

come to Him and be saved tbrough

His blood. Amen.

Whigville, O.



About the first of July I felt it

laid upon my mind to go to tbe

Howard camp meeting, which was

to be held on the 15th of August,

and about one hundred miles from

home, and over some of tbe roughest

mountain roads I had ever

traveled, although I am an old pioneer

of the Pacific Coast, having

gone there about thirty five years

ago. As tbe time drew near to go,

my hay crop (I am a farmer), was

getting dry and needed to be cut on

account of the drouth, and it was

hard for me to decide whether to

stay at home and harvest my hay or

go to camp meeting and run the

risk of tbe dry weather injuring it.

I felt it my dutv to God and man tb

go to the camp meeting, for wbat

purpose I knew not, as I felt so

weak and unable to do anything for

the Lord. All seemed to be a blank

to me, yet I knew it was God's will

tbat I should go. Finally duty prevailed,

and I took my team and one

of my neighbors and one of onr

preachers and started on my journey

across the mountains, camping

out under the canopy of heaven,

without tent. At our first camp in

the evening after prayers, I told my

companions my anxiety about the

hay, and our minister urged me to

leave that with the Lord, and dismiss

all anxious care, and if the

Lord wanted me to go to the camp

meeting He would take care of tbe

hay crop, and it would not be the

first one he cared for. I promised

in the morning when we started on

our journey that I would leave

the hay crop in the care of the

Lord and go forward to do iHis

blessed will, and so I did. We journeyed

on, and had a pleasant trip

and good weather. On arriving at

the camp meeting I was greatly

blessed, and so was the brother in

Christ that journeyed with me. The

Lord was present in Spirit and in

power, and made us both useful in

His hands in bearing the

glory of God. Souls were saved

and sanctified, and God was glorified

in His children, and the camp

meeting was a success against the

principaUties and powers of darkness,

and in the upbuilding of Christ's


What use God bad for us poor

lay pilgrims eternity only can tell.

But to return to tfae hay crop. The

first evening out it rained a heavy

shower. Our hay fields revived, the

grass started to grow anew, and it

has continued to rain occasionally

ever since till the hay crop is nearly

doubled in quantity and quality.

This is my testimony : " Trust in

the Lord, and do good ; so shalt

thou dwell in the land and verily

thou Shalt be fed." "Fear not

little flock, for it is your Father's

good pleasure to give you the Kingdom."

Praise the Lord !



Who are they They are preachers

who really pray ; men to wfaom

prayer is tfae most important part of

life; tfaose to whom " closet hours"

are to their spiritual life what the

strong, regular beating of the heart

is to the body. Such prayer is communion.

It includes two persons,

and is an interchange of mutual and

divine friendship. It is the highest

joy in the universe. It is the

' creature en rapport with the Creator.

It is the choice morsel of daily life.

A clock is not needed in the closet

Joy swallows up all note of time.

True prayer, like preaching, is not

measured by a thirty-minute rule.

If it is not real, it is long, however

short the time. The only limit is

duty elsewhere. Such prayer is far

removed from " reflex" benefit. It

is the difference between duty and

privilege. Conscience may be relieved

by the forms, but the heart is

fed only by the joy of prayer. One

is the reflex of the influence of the

Roman rosary, the other is tbe

ecstasy of a living soul in communion

with a living God. Do

preachers know what such prayer

-is Some do. There have been

such in the past. Payson and Cowper

and Edwards and Brainard and

Whitefield are worthy examples.

They experienced such enrapturing

interviews with God as to be almost

overpowered. One of the Tennents

was heard to cry out in prayer,

"Shall Thy servar.t see Thee and

live " Like Jesus Himself, the fash

ion of their countenances was altered

as they prayed. Some like them are

now living, and are a power in the

earth. When J. Hudson Taylor

was invited to attend the last great

missionary meeting in London, he

was much concerned lest he should


be so pressed with engagements, or

be so situated as to be deprived of

his two hours' daily communion

with God. This explains the great

success of the China Inland Mission.

Taylor asks God, not men, for missionaries

and money, and he does

not lack. " Pray ye the Lord of the

harvest to send forth labourers."

But such men are rare. We would

make no sweeping discount of the

ministry in regard to prayer. One

should speak with great reserve of

the prayer experiences of God's

people. "Closet hours," of necessity,

can be known only to God and

individual souls. But consciousness

of great deficiency in this respect

is not to be an inflexible rule

of silence, or all human voices must

be hushed against evil. The true

preacher always includes himself in

aiming at the truth. It is certainly

time for words to be spoken about

the secret prayer life of preachers.

Of course it is true of all Christians,

but of special importance to the

leaders of Israel, since public worship

will take its tone from the

closet life of the preacher. The

Christian ministry was never more

intellectually able than to-day. It

stands in the front line of society's

leadership. But it is a preaching,

not praying ability. Such preaching

may have warmth, but it is an

intellectual, not a spiritual warmth.

It is the warmth of the lecturer, and

not of the heaven inspired preacher.

It instructs rather than convicts or

comforts. Now that is impossible

in a preacher who is often and long

with God. The habit of the daily

prayer hour will be natural in tbe

pulpit. The congregation will catch

the atmosphere of communion at

once. The hymns will be read with

sympathy, the Scriptures witb spiritual

undertone, the prayer, like holy

fire, will melt and fuse the heart

with a comforting sense of God.'s

nearness, and the sermon will fall

with impressiveness on the congre-

- ^^i';;'iHs.^T^iiww


gation. The preacher will be strong-

•est where the people most need

his strength. He will lift them

up on his praying arms, more than

on his preaching ones. We often

faear of great sermons, but rarely of

great prayers. . Education may make

a strong sermon, but tfae choicest

tbought and expression will make

dead prayers, unless vitalized by

heart power. The head may speak

to men, but the heart only can talk

with God.

One thing is sure, there never

was a great revival of religion without

great prayer. Whitefield says

he spent days and weeks on his face

before God. There are such ministers

now, and their work is a spiritual

progress. Think how many

churches which should be as full

mountains streams, are only dry

river-beds filled with stones. What

is the cause The pastor's study

is not an overflowing spring of

spiritual power. If a part of the

time were devoted to " still hours"

which is spent over the last book on

infidelity or negative Christian literature,

things would be different. If

the open infidelity and the orthodox

trend to new and liberal theology of

our day is to be checked, then prayer

history must repeat itself.

Certainly no one of us either in

pnlpit or pew is excusable, since

God has so graciously said, " I will

make them joyful in my house of

prayer." Brainard tested these

words among the Indians. He

waited on God in the wilderness.

Though spitting blood on the midwinter

snow, he continued in prayer

until his entiip congregation of

savages was melted into contrition

by the mighty power of God. Such

power is needed by all preachers

and missionaries, by the officers of

all missionary societies, by presidents

and professors in colleges and

theological seminaries, and by editors

of our religious press. If we

all did have it, certain serious problems

of our time would find solution.

The one cure for theological

doubt is the closet of prayer. Tfae

circle of trutfa is perfect only when

Christo-centric. Stand at the center

of prayer with Christ and we will

not be troubled with doctrines.

The secret of apostolic lives was

secret prayer. If the prayer life of

preachers were in any kind of proportion

to their numbers, what a

different Christianity we should

have. Christ accomplished His

ministry of power in three years

because such a large portion of His

time was given to prayer. The

same has been, and must ever be,

true of His disciples. Whatever

equipment the preacher may lack,

he must be a man of " closet prayer."



Living by the moment is the only

way of living a successful Christian

life in any stage of its development.

Such a life requires constant

watchfulness. Whether the thoughts

are turned heavenward as in worship,

or earthward, as in work, the attention

must never, for a moment, be

withdrawn either from the heart

within or the environments witbout.

The inner portals of the soul, looking

spiritward, must be watched inside

to allow what God worketh in

us both to will and to do of his good

pleasure. The outside must also be

closely watched ; for the exorcised

unclean spirit accompanied by seven

spirits worse tban himself, Will seek

to re-enter the heart, and the faintest

approach must be apprehended

and instantly frustrated, which can

only be.done by momentary watchfulness.

Tfaen, too, Jesug -comes to

us at times from without in persons

and things, and every one should be

quick to recognize Him and receive

Him joyfully, lest with the passing

moment He pass us by. Every

Christian faas tbe ability to watch in

the direction above indicated,

though, of course, this ability is increased

by practice. Such a life,

furthermore, requires every moment

of time to be improved as fast as it

comes from the secret mint of eternity.

The Christian must not drift

back into the past with neglected

moments, but must perform every

duty the moment it. presents itself.

And as the moments merge into the

past, they must leave the impress of

his fullest ability to improve them.

Finishing up his life thus moment

by moment under his most awful inspection

and fullest consciousness

of having done the best, coupled

with faith in the constantly available

merit of bis Intercessor, he so

completely finishes the past life that

he never needs to review it, with a

view of discovering any defects or

neglects to be confessed and pardoned.

If the past is reviewed at

all it is to learn lessons of wisdom,

and seek traces of God's goodness.

But not only must he free himself

of the burdens of the past by finishing

the moments as they pass, but

also from the fears and cares of the

future. Many of the duties of the

present hour bave special reference

to the future rather than to the past,

such as, for instance, the sowing of

the seed, or the storage of supplies

against future needs. But the best

way to provide against future wants

and emergencies, is to be careful to

watch the best moment to sow the

seed or gather the supplies, and do

it to the best of the ability given at

the time the opportunity presents

itself. He who does this, both in

regard to things temporal and things

spiritual, shall never want.

Those wfao will seek to live such

a life will be tempted at times to go

farther than God's leadings indicate.

They will at all times be vehemently

urged to go ahead before they

know what God's will is concerning

them. At other times they will be

inclined to move more slowly than


dnty clearly indicates. But both

those extremes must be guarded


Nor should any one get the impression

that because he is to live

by the moment he jnust, therefore,

of needs be governed by the impulse

of the moment, or by the thoughts

which on the instant fiash into his

mind. This certainly would not

be finishing life moment by moment;

for the finishing of it implies the

.clearest possible spiritual discernment,

the clearest scrutiny, the coolest

judgment, and the momentary

exercise of faith. Faith is necessary

; for every moment of life at

best is defective without it, even

when our judgment cannot discover

any defect. Every moment must

such, therefore, look to Jesus for

victory over Satan, and for grace to

do dnty.—Christian Worker.

• »•


Some years ago a prominent and

efficient minister of New York was

conducting a -revival work among

the poorer classes of that city. He

had as a co-laborer in that work a

Christian woman of extraordinary

spiritual' power and skill in saving

souls. One day he ventured to ask

her what was the secret of her experience

and power. Without any

hesitation she answered, " It is the

sweetness of love." Though for

many years he had known the highest

ranges of faith in its charismatic

. and sanctifying power, yet this

expression and thought of a human

life crystallized around the " sweetness

of love" brought a new revelation

to his mind.

Every life is moulded and colored

by some one central thought, or

passion, running througfa it. All

worldly and wicked lives are not

moulded in the same pattern ; and

all religious lives are not fashioned

on the same order. Every trae

child of God has all the graces of


the Spirit, but those graces are not

united in the same proportion in each


The central current running

tfarough some Christian lives is

courage, a bold vindication of truth :

in others, it is prudence, a careful

and daily forethought. These will

seem opposite to each other. In

others, it is faith ; in some hope, or

expectation ; and many other types

might be cited. In tbe case I have

referred to, tbe entire life bad been

moulded on the pattern of love.

In order to reach a life which may

be filled with the " sweetness of

love," there must be—

I. The introduction of the divitie

love into the heart. " Love is of God,"

There are two words in the New

Testament which are translated love:

Philos is love in its human, natural

form, embracing and pervading all

the relations of human life. Agape

is love in its divine acd fpiriiual

nature, and is used only in moral or

religious senses. This love (Agape)

does not originate in man or nature;

is not produced by development or

culture ; it is truly supernatural and

divine. It is only introduced into

our own spirits by a moral miracle

On the condition of our repentance

and faith, Jesus, as the chief magis

trate of humanity, by virtue of His

own death, forgives our sins, blots

ont all our guilt, and sends the Holy

Spirit to convert, to change our moral

nature, giving us a new birth in

our spirit.sbedding abroad the divine

love in our heart. The strange feel

ings of inward tumult, alarm, and

distress of mind are unaccountably

removed, and in their stead are experienced

the most delicious emo

tions of peace, tenderness, and goodwill

to all men. There is not only an

intellectual perception,but a strangely

sweet feeling, a heart consciousness

that God is " our Father," This is

only the beginning of a real, religious


2. The next step in order to reach

a life characterized by " The sweetness

of love," is—the soul in which

love has been plantedmust seek and find

the perfection of that love.

The term " perfect love," as used

by St. John does not mean that God's

love is perfect; every one will concede

that God's love is not only

morally, but absolutely and always

perfect; but the term means that

loye\Agape) in our Ijearts is made

perfect. Even after we have experienced

the love of God, we find

things in our hearts that are antagonistic

to love. Love may control

the heart, and yet not have the

glorious monopoly of the entire

heart. We may love God, and yet

find remains of unholy temper and

desires; such as loving the preeminence,

love for human praise and

honor, desire for laying up money,

roots of murmuring, restlessness of

heart, remains of fleshly lusts, and a

hundred things that the child of

Gcd may hate, and yet they are in

him. Though love has the majority

in his heart still it will cry to its

Father, and pant and ihirst, to carry

tbe unanimous and solid vote

for Jesus and holiness, at every

petty or general election of the will.

Love is a boundless monopolist,

acd cannot settle itself down into a

homelike rest and fixed tranquility

until every impure and molesting

temper is purged away. The perfection

bf love does not consist in

its age or volume, but in its being

freed from the collisions and antagonisms

of inbred sin: hence, purity of

heart is tbe only condition for the

perfection of love.

Whatever may be your training

in religion, or your views of

holiness, you will never reach your

anticipations of a Christian's life,

you will never reach that liberty,

and deep peace, and victory of soul

you long for, till your faith touches

the cleansing power, and you cross

the Rubicon of heart-purity. So

that without passing into a state of

Christian purity, we need never expect

to know all the depth and power

of holy love. The most luxuriant

growths of deep piety lie beyond the

zone of utter crucifixion of self.

3. In reaching a life of universal

love, we must deliberately, and with a

holy passion, choose and cherish the

spirit of love as the all engrossitig

channel and aitn of attainment. In

the empire of grace, tbere is always

room for us to choose between the

excellent,and the more excellent, and

the most excellent. A thousand

men may be converted, and no two

of them have the same idea of what

a converted life ought to be ; a hundred

believers may be sanctified,

and no two of them bave the same

mould or type of holiness after

which they follow. True, they all

have Jesus for a pattern, but no two

have the same views of Jesus.

Even after the Jews had crossed

the Jordan into the promised Canaan,

there was ample variety of

possessions in mountain, vale, forest,

pasture, sea shore, and sunny slopes,

all of which may typify the manifold

phases of holy life developed

beyond heart-cleansing. God is

delighted to have us forever exercising

our free will in choosing the

better and the best; so there is no

point in grace, nor probably even

glory, where God faas not in love

provided ample 'space for us to be

forever choosing ibetween the excel

lent and the more excellent,between

the lovely and the surpassing lovely,

between the glorious and the superlatively

glorious. There are many

Christians who will never choose beyond

the positive degree ; there are

some wbo press after things better,

and there are a few who will never

rest till they reach the superlatively

best These are the crown jewels

of time and of heaven. " One star

differeth from another star in glory."

A life filled and overflowing with

the universal sweetness of love. Is

this the superlative, the best That


is for you to decide. If you do not

see it to be the superlative, you will

not choose it. Have you fallen in

love with the golden idea of universal

love Are your thoughts, prayers,

and studies all centered on being

lost in love Do you so pant

and thirst to have your whole being

dipped in the dew of love, that you

will gladly yield up all talents, and

graces, and crowns, and rewards, in

order to reach such a consummation

What is "the sweetness of love"

It is love made perfect, and filling,

enlarging, and overflowing the heart;

love pushing its tidal wave up into

the intellect and will, deluging alt

the mental faculties with its deliciouscarrents;

love filUng the tongue^

selecting the fittest words, sweetening

the voice, or else holding it in

orecious , silence ; love that obeys

God in everything, and yet selects

the very humblest and sweetest way

of doing it; love tbat conceals all

its pain in the bosom of Jesus, and

gives its sunshine to others ; love

that can toil hard all day without

appreciation or reward, except to

sleep at the Saviour's feet at night;

love that may have those who are

above it in office, or wealth, or

learning, to treat it with injustice,

neglect, or sarcasm, and say nothing

about it, but receive it lovingly ap

strokes from its Father's hand ; love

that can sow seed amid pains, persecutions,

and tearsj and willingly

have another reap all the harvest

and praise : love that follows wicked

souls tothe gatesof hell.and seeks

to alleviate and reduce their suffering,

even though it cannot save them

from woe ; love that studiously seeks

to conceal itself and exhibit Jesus ;

that exhausts every art in its reach,

to populate beaven, to purify and

brighten earth, and to diminish the

sorrows of bell, and asks no pay except

a larger increase of love.

Is this a hard saying to our hearts

Do these tests seem severe Re-



member that so long as we persist

in keeping to the middle of this

stream of love, we can never touch

the hard shores and sharp points of

severity. Pure, inimitable, lowly

love stimulates its own toils, cures

its own pains, and is its own reward,;

and is the most saintly choice of the

-will—Rtv. G. D. Watson, D. D., in

Divine Life.




The life of Cfarist was one of sacrifice.

We have His example before

us, Tbe sacred writer says of Him,

" He tbat was rich, for our sakes

became poor, that we through His

poverty might be rich,"

In tbe early Church tbe followers

of Christ faltered not The love of

Cbrist constrained them to count all

things but loss, in carrying on the

work to which they were called,

Saul of Tarsus, who had "breathed

out threatening and slaughter

against the disciples of the Lord,"

wben the light shone upon him,

cried out; " Lord what wilt thou

faave me to do" And when it

was made known to him what he

was to do, he went at it with all

fais faeart. He forgot hiniself—he

conferred not with flesh and blood,

but consecrated his intellect, his

powers, his all to the one idea

of doing his Master's will; and

fae speaks of tbe sacrifices which he

made, as the things in which he


He showed bis willingness to en-*

dure hardness as a good soldier of

the cross. He relates some of the

things that he suffered, ar.d yet we

hear no complaining at any time ;

but a willingness to suffer on until

fais work was done.

He approved faimself in afflictions,

distresses, imprisonments, labors

fastings, tumults^ watchings,

long-sufferings, dishonor, evil report.

dying, chastened, sorrowful and

possessing nothing. He says, he was

' in labors more abundant, in .stripes

above measure, in prisons more frequent,

in deaths oft Of the Jews

five times received I forty stripes save

one, thrice was I beaten with rods,

once was I stoned, thrice I suffered

ship-wreck, a night and a day I have

been in the deep : in journeyings

often, in perils of water, in perils of

mine own countrymen, in perils by

the heathen, in perils in the city, in

perils in the wilderness, in perils in

the sea, in perils among false brethren

; in weariness and painfulness,

in watchings often, in hunger and

thirst, in fastings often, in cold and

nakedness."—2 Cor. 11:25-27.

Beyond all these things that he

says came upon him daily, he had

" the care of allthe churches." All

these tbings were borne for the sake

of Him whom he had persecuted,

but whom he now delighted to follow

and obey.

Truly has it been said that the

early apostles, with the blessing of

the Lord, possessed a power to an

extent unknown at the present time.

One writer has said, " The simple

preaching of the cross, accompanied

by a holy self denying life, like an

earthquake, struck dumb a giddy

and clamorous world, and carried

terror to the very gates of hell!

Who can look back to the period

when Cbristianity achieved her

noblest triumphs, and see altars and

temples crumbling to dust, and the

gods of the heathen given to the

moles and the bats,—the Church

multiplied and increased under the

bloody persecutions—martyrs going

to the stake joyfully, and their executioners

convicted and converted

by tbeir example, and in tbeir turn,

following them to the possession of

the martyr's crown—who, I say, can

survey such scenes as these without

feeUng convinced that there was a

power altogether unearthly in the

purity, sacrifice, and self-denial of

the early Church of our Lord Jesus


In the scheme of redemption that

was finished on the cross, a way was

opened wfaereby " He migfat sanctify

and cleanse it with the washing of

water by the word, that He might

present it to Himself, a glorious

Church, not having spot, or wrinkle,

or any such thing; but that it

should be holy and without blemish."—Epfa.





" Grow in grace and in ths knowledge of our

Lord and Siviour, Jesus Christ—1 Peter 3:18.

God designs growtfa and development

in Cfaristian character. Where

life exists, there will be a relative

growth. He who has ceased to

grow in grace, has ceased to live


Growth is a condition of life.

This is clearly evidenced in natural

life. It is true of trees and plants,

and it is just as true of spiritual life.

He who grows but little may well

be concerned : he is in a dangerous


Growth is not only a condition of

life, but it is, of itself, conditional.

In the growth of vegetables, fruit,

and grain, tbe soil must first receive

careful preparation, and there

must be the requisite amount of

moisture and degree of heat to insure

crops. Much time and labor

are usually devoted to these things,

and it is right and necessary that it

be so. He who would expect growth,

without having devoted himself to

the conditions of growth, would be

thought deranged.

Spiritual growth is likewise con­


ditional. There is this difference

between natural and spiritual growth.

In the former some one else may

meet the conditions ; in the latter it

is essential that one do it himself.

The farmer may tmst the cultivation

of his farm to the competent

hands of others ; not so the Christian

: he, may receive help,—incentives

to growth from various sourc-s,

but he, himself, must meet the conditions.

Hence it is we are commanded,—"

Break up the fallow

ground."—(Jer. 4:3, Hosea 10:12.)

It is necessary that the " fallow

ground," (untilled ground) of the

heart be broken up. The Gospel

plow- share should be allowed to

make deep furrows until the subsoil

is well broken up. Many do

not get below the surface soil, consequently

grace does not take deep

enough root in their hearts, and

their growth is slight and shortlived.

The Lord deliver us from

surface work. There is a vast

amount of it to-day, and it is the

soul-damning curse of popular revivals.

After a careful preparation of the

soil, the seed should be planted.

When the " great deep of the beart"

is all broken up, scatter the seeds of

Gospel grace. Scatter them plentifully

: be not afraid. Bountiful sowing

insures a bounteous harvest

",He who sows sparingly shall reap

also sparingly ; he that sows bountifully

sball reap also bountifully."

Be sure you have " good seed,"—

God's truth, not "enticing words

of man's wisdom," for " whatsoever

a man soweth that shall he also

reap." Sow, then, to the Spirit, and

reap life everlasting.

With a well prepared soil, and

good seed carefully sown, one may

reasonably expect growth, if subsequent

conditions are complied witb.

Having grace in our hearts, we may

" grow in grace," and will do so, so

long, and only so long, as we continue

to comply with the conditions

of that growth.

He, who would grow in grace,

must be watered:—not alone

with the dews of heaven, but he

must needs receive the copious

showers of God's grace, flowing from

I S3


the opened "windows of heaven,"

from wfaich a blessing is "poured

out." Bless God ! it is possible.

No drouth of heavenly showers, if

we live underneath the open windows.

He must likewise live in the

sunshine of God's love, no lack of

heat here, " no chilling winds," and

no luke-warmness. He who is so

filled with Divine love, that be is

permeated w'tb it, will be all aglow

with it. Light is also an essential

of growth, and it will shine brightly

on him, who " walks in the light"

Our text is imperative, and God

has a right to command.

God has made abundant provision

for our growth, yet how few, comparatively,

actually grow in grace,

God has graciously provided the

means whereby we may grow, but

bow few avail themselves of tbem.

Prayer is one ofthe most essential

of the means of grace. Well and

beautiful has the poet said :

" Prayer is appointed to convey

The blessings Giod designs to give:

Long as they Jive should Christians pray.

They leam to pray -when first they live."

The Poet Montgomery calls prayer,

" The Christian's vital breath,"

and " native air." - How true 1 No

wonder the Apostle Paul exhorts

us to " pray without ceasing" (keep

a constant spirit of prayer). Who

that reads the eleventh chapter of

Hebrews, (for the faith mentioned

therein,- doubtless, found voice in

prayer), but what exclaims with

Charles Wesley's poetry,

" O wondrons power of faithfal prayer."

And, as the windows of beaven open


" Glory crowns the mercy seat,

What tongue can tell the Almighty grace'"

He who heeds the Saviour's

command to " pray," will doubtless

grow in grace.

But there are other means of

grace. The study of God's Word

is no less important than prayer.

Some one has said, " In prayer we

talk to God, but in the study of His

Word, He talks to us." How necessary

that we listen to His voice,.

and how delightful, how blessed to

hear 1 Then " search the Scriptures,

and they are they

wbich testify of me,"

" Forsake not the assembling of

yourselves together"—is a command,

the compliance with which, greatly

facilitates growth in grace. Too

few are " glad," like David, when

asked to " go unto the house of the

Lord." Many attend church of

necessity,—from a sense of duty;

others because it is customary, and

still others from even less worthy

motives; but, oh ! how few from a

real love to be found in God's house.

More would grow in grace could

they say, " One thing have I desired

of the Lord, that will I seek after;

that I may dwell in the house of the

Lord all the days of my life, to behold

tbe beauty of the Lord, and to

inquire in His temple."—Psa, 27:4.

All the services of the sanctuary

sbould be to the sonl as the showers

to the growing plant. Class-meetings,—alas,

how seldom frequented!

prayer-meetings and love fea.«.ts are

no less necessary, if not in some

respects more so, than the public

administration of the Word:—all are

gloriously helpful.

Crosses borne, trials endured, and

temptations resisted enable one to

more rapidly grow in grace. Grace

tested is productive of more grace,

if we stand the testings and remain

true to God.

We are to, " Grow in grace and in

the knowledge ol our Lord and Saviour

Jesus Christ." He wbo grows

in grace, can but grow in the knowledge

of Him, for He graciously reveals

himself to " every child of

grace." We know him better, as

we " grow up into Him in all things,"

—Eph. 4:15. Peter says, **' Grace

and peace be mulUplied unto you."

How "throngh the knowledge of

God, and Jesus our Saviour."—i

Peter 2:2. He further teUs us how.

y adding grace to grace :—"Add

to your faith virtue ; and to virtue


For if these

things be in you and abound, they

make you that ye shall neither be

barren nor unfruitful in the knowledge

of our Lord and Saviour Jesus

Christ." See, too, the object of our

growth, i. e., " That ye bear much


God says of His ancient people :

" My people are destroyed for lack

of knowledge: because thou hast rejected

knowledge, I will also reject

thee."—Hos. 4:6. Paul refers to

some who were " ever learning, and

never able to come to a knowledge

of the truth."—2 Tim. 3:7. Yet

God would "have all men to be

saved and come to the knowledge of

thetruth."—i Tim. 2:4.

It is all important, tben, that we

grow in the right kind of knowledge.

Some grow in knowledge (worldly)

who never grow in grace. Thus we

see a growth in knowledge does not

always indicate a growth in grace.

Knowledge, in the common acceptation

of the term, does not necessarily

imply wisdom, though wisdom

includes knowledge ; but the

knowledge of the truth which Christ

imparts makes us " wise unto salvation."

"Knowledge,"in common

parlance, "puffeth up," and often

leads to strife. But the wisdom

which cometh from above is first

pure, then peaceable,—notice its

characteristics,—"gentle and easy

to be entreated, full of mercy and

good fruits, without partiality, and

without hypocrisy."—Jas. 3:17. The

word knowledge in the thirteenth

verse of the same chapter evidently

is the same as the word wisdom in

the seventeenth. This is true knowledge.

Thus grace and knowledge are

fonnd alone in Jesus. " Grace and

truth come by Jesus Cbrist.—Jno.

1:17. "In whom are hid all the

treasures of wisdom and knowledge."

—Col. 2:3.


Beloveds, God never intended us

to be spiritual babes, or pigmies :

we are to become men and women

in tbe Lord. Tben let us " desire

the sincere milk of the word that we

may grow tbereby,"—i Peter 2:2,

and that we may, " be no longer

babes, but men able to bear strong

meat."—1 Cor. 3:2.

It is our privilege to grow. God's

work in regeneration, and entire

sanctification is wrought instantaneously,

but a regenerated soul admits

of growth. As a plant from whicb

weeds are removed. Will better grow,

so the heart from which the " carnal

mind" has been rooted out will

grow in grace and knowledge, more

steadily, more rapidly, and more

surely than a clearly justified soul.

Such an one will " abide" in Christ,

" the true vine," and deriving life

and strength from the true Life, will

grow thereby and "bear much


We should use every means of

grace that we may " grow up into

Christ, our Uving Head in all things."

" Till we all come in the unity of

the faith and of the knowledge of

the Son of God, unto a perfect man,

unto the measure of the stature of

the fullness of Christ"—Eph. 4:13,

Ellensburgh, Wash.

Much work for Christ is badly

done for lack of restfulness in the

worker's mind. How much of what

we have attempted in the past bas

been spoiled by an over-eagerness

which has showed, not great, but

little faitb in God ! Let us pray to

be saved from wtsrry. It is noticeable

how calm the Lord Jesus was in

all He did, though in three short

years His allotted task was done. A

doctor never runs to his patient's

door, however urgent the case. God

give His servants a Divine tranquillity

! When the sower puts in

the seed, it germinates, "groweth

up he knoweth not how." The

silent, natural forces accomplish



their work through sunshine and

rain, and eventually behold the faarvest

! " GoD gave the increase,"

said Panl, speaking of his work in

association with Apollos. Of course

He did ! Let the most eager, earne-t

worker cultivate a tranquil spirit.

" Rest is the highest condition of

man. It is above work. For to

work restingly, noiselessly, peacefully,

lovingly, trustingly, is the perfection

of work. The maturity of

everything is its rest It is approach

1^ the heavenly life. For

what is rest The balance of the

mind, the equipoise of feeling, a

harmony of the inner with the outward

life, the peace of desii-e, the

repose of the consciousness of truth.

.•\.nd where is that rest to be found

All earth and Heaven answer, ' in

Christ, only in Christ' "

—King's Highway.



" The Jews require a sign, and the Greeks

seek after wisdom : but we preach Christ

ci-ucified, unto the Jews a stumblingblock,

and Tmto the Greeks fooUshness; but nnto

them which are called, both Jews and Greeks,

Christ the power of Gtod, and the wisdom of

God."—1 Cor. 1: 22-24

Introduction. Our text refers to

two classes of persons, wbo, though

at variance, are both opposed to the

preaching of Christ cmcified. Tbe

Jews, according to early teaching,

believed in a God of power, and

they thought His power could be

manifested only by way of a miracle,

and, strange as it may seem, though

surrounded by innumerable miracles,

they were ever asking, "What

sign showest thou "

The Greeks were fond of fine orations,

a show of philosophy, and a

parade of learning; this they regarded

as wisdom, and they believed

in a God of wisdom, consequently

they considered miracles as foolishness,

and the Gospel of Christ as


Though 1834 years have passed

since the language of our text was

uttered, yet we have among us Jews

and Greeks, as far as their belief is

concerned. Some people (a few of

them are preachers of the Gospel,—

falsely so-called), have drifted from

"the good old way," since we began

to hear of Evolution, New Theology,

and the like, and because of such a

departure, the duty, to preach

" Christ crucified," becomes the

more imperative. If we are divinely

commissioned to do anything, it is

to preach Christ crucified : if we

are not commissioned of God, the

sooner we stop the better for all

concerned. In our preaching we

must emphasize the fact, that entertainment

is not the legitimate work

of the church of Christ, this is but

Greek delusion. Like the apostle,

we must preach Christ

I. What then is the real object of


(i.) Not to satisfy curiosity : but

to convince men of sin, of righteousness

and of a judgment to come.

(2 ) Nor to exhibit our eloquence,

and learning ; but Christ crucified :

(a.) What He is—the m'ystery of

godliness, " God was manifest in the

flesh, justified in the Spirit, seen of

angels, preached unto the Gentiles,

believed on in the world, received

up into glory." Also the manifestation

of love. " God so loved the

world, tbat He gave His only begotten

Son, that whosoever believeth in

Him should not perish, but have

everlasting life."

He is also the embodiment ot power.

A careful study of His precepts will

show that He has power Jo awakett

those who are living in sin. Study

the example of Christ and you will

find it has power to impress those

who have been awakened. Investigate

the promises and you will find

they have power to sustain under any

and every circumstance those who

come unto Him by faith. Yea, "All

power is given unto me in Heaven

and in earth," says Christ "The

Thracians had a very significant

emblem of the almighty power of

God." I am told, " It was a sun

with three beams—one shining upan

a sea of ice dissolving it, another

shining upon a rock and melting it,

and the other shining upon a dead

body and restoring it to life."

If they believed in a God of power,

how much more should we.

II. What are the actual results of

faithfully preaching Christ

(i.) To impart knowledge to the

unsaved with whom we come in contact,

(a!) As a rule the first knowledge

we get of God and His plan of salvation

is tkeoretical, we see the possibility

of salvation by faith. Then

it becomes practical and we see the

probability of Christ saving men by

faith. And next we get the experimental,

which is best of all, and toward

which all knowledge has led

us. The way ot lite is now clearly

seen. The Divine voice is now easily

heard, and the love of God is sweetly

experienced, so that with Charles

Wesley we can sing :

" What we have felt and seen

With confidence we tell ;

And publish to the sons of men

The signs infallible."

Let me urge you, dear reader, no

longer, like the Jews, to seek after

signs, and like the Greeks to seek

after wisdom, in the form of new

theology, which is really no theology,

but '• Seek ye first the kingdom of

God and His righteousness, and all

these things (which are of less importance),

shall be added unto you."

• • •

A sanctified state of heart does not

require to be sustained by any mere

forms of bodily excitation. It gets

above the dominion, at least in a

very considerable degree, of the

nerves and the senses. It seeks au

atmosphere of calmness, of thought

and holy meditation,

—Religious Maxims.



For the salvation of his neighbors

Adam Clarke felt an ardent concern:

he spoke to each of them concerning

spiritual things as often as he had

opportunity—went to the houses of

several, and, wherever it was acceptable,

prayed with them, and

read a portion of the Holy Scriplures,

and endeavored to expound

those portions which best suited the

state of their minds.

He did not confine his labors to

his immediate neighborhood, but

went several miles into the country,

in all directions, exhorting and beseeching

the people to turn to God.

In such work he spent the whole of

the Sabbath, Often he had to travel

four, six, and more miles on the

Sabbath morning to meet a class.

.\s those classes generally met

about eight o'clock in the morning,

he was obliged in the winter season,

to set out two hours before daylight;

and frequently in snow, rain, and

frost; nor did any kind of weather

ever prevent him from taking these

long journeys. Having the love of

God shed abroad in his heart, he

loved the souls of men, and fpund

no difficulty in obedience :—"Love

feels no load" Obedience is painful

only to him who has not the love

of God in his soul.

In the summer time, after having

met one of those distant classes, it

was his custom to go to the top of

some mountain or high hill; and,

having taken a view of the different

villages which lay scattered over the

lower country, arrange them in his

mind, proceed to that which was the

nearest, walk into it and enter the

first open door; and, after accosting

the inhabitants with Peace be to

tkis kouse, ask them if they were willing

he should pray with them When

they consented, he then inquired

whether they had any objection to

call in a few of their neighbors

When this was done, he generally


gave out a verse of a hymn, sung it,

and then gave them an exhortation,

prayed with them, and departed to

another village, pursuing the same

method. It is remarkable that, in

no case was he ever refused the permission

he sought. He was very

young and this, with his very serious

deportment, and the singularity of

fa's conduct, made in all cases a powerful

impression in his favor, which

fais prayers and exhortations never

failed to increase. On this plan he

has in the course of one day, visited

nine or ten villages at considerable

distances from each other, and from

liis own home ; and spoke publicly

as many limes ! In these excursions

he never went to those villages where

the Methodists had established

preaching ; but to those principally

.which had no helper; lying at a

considerable distance as they generally

did from places of public worship.

This was sore travel, as, besides

speaking so many times, he

had walked ^ove twenty miles, and

often had little if anything to eat.

But he went on his way rejoicing,

and could always sing—

" While I do my Master's will,

I carry my heaven about me still,"

—Life of Adam Clarke.

• The actual amount of good accomplished

by tbe associations and

institutions of pious men for human

renovation, cannot always be

measured by their outlays, or their

permanency, Tbey are intended to

bear upon the spiritual kingdom of

our Lord ; and bow many consciences

have been pierced, how many

burdens removed, how many souls

saved, how many prayers elicited,

how much love enkindled, how much

covetousness rebuked, bow much

unbelief chastized, how much sloth

removed, in a word, how much train

ing for eternity has been accomplished

through their instrumentality,

we can never fully know this side of

the grave. The indirect object of

their projectors may not have been

as completely answered as seemed

desirable ; no large revenue of positive

usefulness may bave been palpably

gathered in, and to the worldly

looker-on only disappointment

and defeat may seem to reward our

utmost painstaking. But the aspect

of affairs is quite different viewed

from the Christian standpoint. Here

we learn, that the one vital interest

of each one of us is, to do God's will

and grow into His likeness ; that it

is the hearty and humble desire to

glorify God in whatever we do, and

not the success which may crown

our efforts, which becomes the true

measure of a well spent life.

We may- rejoice and be thankful

when God honors us by making us

the instruments of doing great

things for His kingdom here below ;

but we need not be cast down when,

by His providence. He sees fit to

break in upon our most cherished

plans for good. He knows better

than we what springs to touch and

what wheels to turn in tbe mighty

machinery of bis moral government

He knows also what ordering is best

to fit us for heaven ; and tbe humble

and trusting spirit, a beart patiently

waiting and loving its Saviour's

will upon a sick bed, may constitute

a more perfected life, than

many a one whose deeds ring round

the world.—Lady Hutitington.

» • •

Persons sometimes miss the blessing

of sancrification by aiming at it,

not being aware of the artifices of

the adversary, in what may perhaps

be called an unsanctified manner.

We are not to desire sanctification,

which is probably the case with

some, merely because it is an elevated

and honorable state of soul,

and in some point of rank far above

any other moral condition, but because

it is the only true and worthy

consummation of our moral and religious

existence, and especially because

it is the will of God,—Sel.




There is a natural love and there is a

supernatural love. Many, oblivious to

this fact, misjudge their spiritual condition.

They wrongly -interpret and

wrongly apply the text " We know that we

have passed from death unto life because

we love tbe brethren."— 1 Jno, 3:14, The

word " brethren" as used here includes

all the true followers of Christ But

many mean by it, those of their own

church with whom they are in s-ympathy.

The feeling which they have toward them

is clannish, not essentially different from

that which members of the same political

party have for each oiher. They love

those who are helping them.

The love without which we cannot be

saved is supernatural. It is begotten in

us only by the Holy Spirit, It is not the

product of religious training or the result

of firm resolves and corresponding

efforts to manifest it in all our words and

actions, " But the fruit of the Spirit is

love."—Gal. 5:22. It does not grow from

any other root. All olher efforts to obtain

it will prove a failure unless we give

ourselves entirely to God to be filled

with the Spirit

This love will work in us all that the

Apostle says, iu the 13th chapter of ist

Corinthians, that it will do. It will deliver

us from all impatience. It will

make us thoughtful and considerate of

others. It will make ministers active and


The godly Fletcher says : " The passions

are the springs by which we are

usually actuated. Reason is too -weak to

put us in motion so often as duty requires

; but when love, that sacred passion

of the faithful, comes in to its assistance,

we are then sweetly constrained to

act in conformity to the various relations

we sustain in ciril and religious life.

Thus the God of nature has rooted in


the hearts of mothers a fond affection,

whicb keeps them anxiously attentive to

the wants of their children. And thus

the Spirit of God implants in the bosom

of a good pastor that ardent charity

which excites him to watch over his flock

with the most affectionate and unwearied

attention. The love of a father to his

son, the attachment of a nurse to a foster

child, the lender affection of a mother to

her infant are so many emblems employed

in the Holy Scriptures to set

forth the ardor and sweetness of that

Christian love which animates the troe

minister to the performance of his several

duties. ' You know,' says St, Paul, 'how

we exhorted and comforted, and charged

every one of you, as a father doth his

children: we were gentle among you,

even as a nurse cherisheth her children.

So, being affectionately desirous of you,

we were wiUing to have imparted unto

you, not the Gospel of God only, but also

our own souls, because ye were dear

unto us.'—1 Thess. 2:7,8, n. 'God is

my record, how greatly I long after you

in the bowels of Jesus Christ.'—Phil, i :8.

' Receive us ; for ye are in our hearts to

die and live with you.'—2 Cor. 7:2.3.

Worldly pastors can form no idea of that

ardent charity which dictates such benevolent.language,

and accompanies it writh

actions wbich demonstrate its sincerity.

This is one of those mysterious things

which are perfectly incomprehensible to

the natural man, and which frequently

appear to him as the extremest folly.

This fervent love improves us into new

creatures, by the sweet influence it maintains

over all our tempers.

" Reader, whoever thou art permit me

to ask tbee an important question. Art

thou acquainted with that ardent charity

that influenced the Apostle Paul If his

Christian love was like a rapid and deep

river; is thine at least'' like a running

stream whose waters fail not Do thy

joys and thy sortows flow in the same

channel, and tend to the same point, as


the sanctified passions of this benevolent

man Relate the chief causes of thy

satisfaction and thy displeasure, and I

will tell thee whether, like Demas, thou

art a child of tbis present world, or a

fellow citizen of heaven, with St. Paul."


It is no new doctrine that true Christians

do not live in sin.

One of President Johnathan Edwards,

most powerful sermons is entitled " The

fearfulness which will hereafter surprise

sinners in Zion." He defines "sinners in

Zion" to mean " those who are in a

natural condition among the people of

God," He says, " Sinners in Zion will

have by far the lowest place in hell.

They are exalted most to Heaven in this

world, and they will be lowest in hell in


Ralph Erskine who lived a hundred

and fifty years ago wrote, " The faith

that can never keep you from a sin, will

never kefp jou out of hell: and the faith

that cannot carry you to a duty, will not

carry you to Heaven, Justifying faith is

sanctifying grace,"

To the self-indulgent TertuUian wrote

about two hundred years after Cbrist,

" Thou rejectest, unhappy one, the advantage

of heavenly discipline, and rushest

into death while wishing to stray

witbout a bridle. Luxury and the shortlived

joys of the worid are ruining thee,

whence thou shalt be tormented in -hell

for all time. They are vain joys with

which thou art foolishly delighted."

Reader, does the blood of Jesus Christ

now cleanse you from all sin Do you

resolutely snun every form of sinful indulgence

Are you as careful when the eye of

God only is upon you as when you know

you are watched by your fellow men

Jesus came to save His people from

their sins. Does He constantly save you

from your sins


He who loves truth will welcome truth.

In his eyes falsehood, however glittering,

or however popular, has lost its charms.

The elegantly dressed, exquisitely

adorned, greatly admired, triumphant lie

he regards with loathing and contempt.

He looks through the splendor of the

disguise and sees the murderous spirit

that reigns vrithin. He knows that however

rapturous its embrace, contact with

it brings loathsome disease and lingering^

but certain death.

Those who whould be saved must love

thetruth. Salvation comes through the

acceptance of the truth. " Of his own

will begat he us with the word of

truth."—Jas. i : 18. It is not by embracing

error that we become tbe children of

God. We must believe Christ if we

would have eternal life. The Holy Spirit

is the efficient agent in delivering us from

sin, ani creating holiness within us ; but

trulh is the instrument with which he

works. It is the sword with which he

slays the man of sin. Sanctify them

through thy truth ; thy word is truth!'

—Jno. 17:17.

Then whatever persecurion may result,

we must cordially receive the truth. "Buy

the truth and sell it not."—Prov. 23 :23.

You cannot pay too great a price to obtain

it. All that the world has to give cannot

compensate you for its loss.

It is a part of the punishment of thjse

who reject the truth that they finally become

sincere in their errors.

" And for this cause God shall send

them strong delusion, that they should

believe a lie: that they all might be

damned who believed not the troth, but

had pleasure in unrighteousness."—2

Thess. 2 : II, 12. He who shuts out the

light lets in darkness. Superaatural

light rejected is followed by supernatural

darkness. " If therefore the light that is

in thee be darkness, how great is tbat

darkness."—Mat. 6:23.

Then we must not only hold fast to

the truth, but we must proclaim it though

it brings people into distress of mind.

President Edwards says, " To say anything

to thoje who have never believed

in the Lord Jesus Cbrist to represent

their case any otherwise than exceedingly

terrible, is not to preach the word of God

to them; for the word of God reveals

nothing but troth, but tbis is to delude

them. Why should we be afraid to let

persons, tbat are in an infinitely miserable

condition, know the truth, or bring them

into the light, for fear it should terrify

them It is light that must convert

them, if they are ever converted. The

more we bring sinners into the light,

while they are miserable, and the light

is tenible to them, the more likely it is,

that by and by, the ligbt will be joyful to


" He that hath my word, let him speak

my word faithfully. What is the chaffto

the wheat saith the Lord."—Jer, 23:


• ••••


Pride is a sin. Pride is a parent sin.

It gives birth to many other sins. Pride

is a damning sin. It will as certainly

shut a person out of Heaven as theft or


Hear what God says about it. " Him

that hath a high look and a proud heart

will not I suffer."—Ps. 101:5. "These

six things doth the Lord hate ; yea, seven

are au abomination unto him: a proud

look."—Prov. 6:16, 17, The fear of the

Lord is to hate evil: pride, and arrogancy,

and the evil way, and the froward

mouth do I hate."—Prov. 8:13. "The

pride of life is not of the Father,' but is of

the world,"—i Jno. 2:16.

The great danger of pride arises from

tbe fact tbat we may be proud and not

seem to know it. Pride often puts on

such a semblance of virtue that it deceives

the wearer himseff.


One does not need to be ricb to be

proud. Diogenes was proud of his poverty.

One may be proud of his property, of

his education, his talents, his gifts, his

appearance, and even of his humility.

Of all enemies to our spirituality, pride

is one of the most subtle and dangerous.

We should gaaxd against it as against a

deadly foe.

The appearances of pride not only indicate

its existence but contribute to its

growth. The most humble could not

wear the trappings of pride from choice

without being proud. The worshippers

in a church that cost several times as

much as one equally good for all the purposes

of a church are in danger of

becoming" worshippers of the church.

Pride leads to refined idolatry.

John Wesley says : " From the deril,

the spirit of independence, self will, and

pride productive of all ungodliness and

unrighteousness, quickly infused themselves

into the bearts of our first parents

in paradise."

Again. " What harm does it do, to

adorn ourselves with gold, or pearls, or

costly array; suppose you can afford it

That is, suppose it does not hurt or impoverish

your family The first harm it

does is it engenders pride; and wbere it is

already increases it. Whoever narrowly

observes what passes in his own heart,

will easily discern tbis. Nothing is more

natural than to think ourselves better

because we are dressed in fine clothes.

And it is scarce possible for a man to

wear costly apparel, without, in some

measure, valuing himself upon it."

The following is quite remarkable as

being the first adrice which Mr. Wesley

gives to those who are "saved from sin."

"What is the first adrice that yoa

would give them

" Watch and pray continually against

pride. If God has cast it out see that it

enter no more: it is full as dangerous as

desire. And you may slide back into it

una-wares; especially if you think there

is no danger of it ' Nay, but I ascribe

all I have to God.' So you may, and be

proud nevertheless. For it is pride, not

only to ascribe anything we have to ourselves,

but to think we have what we

really have not Mr. L , for instance,

ascribed all tbe light he had to God, and

so far he was humble; but then he

thought he had more light than any man

liring; and this was palpable pride. So

you ascribe all the knowledge you have

to God; and in this respect you are humble.

But if you think you bave more than

you really have; or if you think you are

so taught of God, as no longer to need

man's teaching; pride lieth at the door.

Yes, you have need to be taught not

only by Mr. Morgan, by one another, by

Mr. Maxfield, or me, but by the weakest

preacher in London; yea, by all men.

For God sendeth by whom He will send.

" Do not therefore say to any who

would ad-vise or reprove you, ' You are

blind; you cannot teach me.' Do not

say, ' This is yoiir -wisdom, your camal

reason;' but calmly weigh the thing before


" Always remember much grace does

not imply much light These do not always

go together. As there may be

much light where there is but little love,

so there may be much love where there

is little light The heart has more heat

than the eye; yet it cannot see. And

God has wisely tempered the members of

the body together, tbat none may say to

another,' I have no need of thee.'

" To imagine none can teach you, but

those who are themselves saved from sin,

is a very great and dangerous mistake.

Give not place to it for a moment; it

would lead you into a thousand other

mistakes, and that irrecoverably. No;

dominion is not founded in grace, as the

madmen of the last age talked. Obey

and regard ' them that are over you in

the Lord,' and do not think you know

better than tbem. .Know their place and |

your own; always remembering, much

love does not imply much light"

—^ •-•-•


Secret societies will destroy the spirituality

of any church that admits the members

of them to its fellowship. It cannot

be otherwise. If for no worse reason

they are secret t>ecause they are selfish.

Troe benevolence never dreads the light

It courts investigation. But Christianity

is not sefishness. It is one great system

of benevolence. Its motto is PEACE ON


Secret Societies are conspiracies against

the ciril govemment He who administers

an oath usurps the authority of the

ciril officers elected for this purpose.

Joseph Cook, in his address at Chicago to

the National Christian Association opposed

to Secret Societies, shows this,

and many other things objectionable

in secret societies. This Address is

published in the August number of Our

Day. It should be read by every man

in America. It is clear, logical, sound,

patriotic and conrincing. It shows that

Secret Societies should be suppressed by

law as is done in Vermont from the

Statutes of which he quotes.

" A person who administers to another

an oath, or a



swamp of the pestilential growth of oathbound

secret organizadons. The keen

blade of the Vermont Revised Statutes I

wish to see in use everywhere.

"I brought to this platform a legal

opinion from no less a man than

Daniel Webster, given when Massachusetts

had passed a law like that which is

now in force in Vermont. It is astonishing

A hat weight Webster could put

into a few sentences, and how a whole

topic would be covered on its many

sides by haff a dozen of its judicious


"' All secret associations, the members

of which take upon themselves extraordinary

obligations to one another, and are

bound together by secret oaths, are natural

sources of jealousy and just alarm to

others, and especially unfavorable to harmony

and mutual confidence among men

liring together under public institutions,

and are dangerous to the general cause

of ciril liberty and justice. Under the

influence of this conriction I heartily approve

the law lately enacted in the State

of which I am a citizen, for abolishing all

such oaths and obligations.'

" Webster, according to that opinion,

would justify the Vermont law, and all I

stand for here to-night is just that principle

in its entire natural application. If

Webster was a fanatic, if the legfislators

of Vermont for [fifty years have been

fanatics, then'we [are fanatics for justifying

this central principle."

Of Freemasonry he says :

" Jn the fewj minutes left me, what

shall I say of Freemasonry It is an

oath-bound secret organization. There

are many good men in it It has not

been guilty of high crimes and misdemeanors,

as Mormonism or Clan-na-

Gaelism or Jesuitism has been; and yet

it was generally believed at the time of

the Morgan excitement that the skirts of

Freemasonry were 'dipped in blood. I

think we know prettyjwell what Freemasonry

is. I^am_^not a bit curious

about its secrets that are said not to be

discovered. There is a certain childishness

about the pretense of secrecy in

Freemasonry that amuses us. We understand

thoroughly well what Freemasonry

is, and many of us who have friends in

the organization dislike to hear the full

mischief of secret oaths discussed. But

how far does our Vermont scythe swing

Vermont repealed the charter of one of

these grand lodges. She took away from

each chapter of that State all power to

hold property. The law was aimed at

Freemasonry as well as at other organizations,

and aimed chiefly at Freemasonry

in 1833. That law, if carried out

everywhere, would sweep Freemasonry

outof this country.

" Well, you would say that 'a considerable

amount of charity would thus be

struck off. The Masonic organization is

a benevolent society. It takes care of a

good many people.' Freemasonry confines

its benefactions to its own members,

however, and unless you pay up

your dues, and take three degrees, you

do not get a handsome burial; and it is

not certain that your widow will receive

much attention. On the whole, the benefactions

of Freemasonry do not amount

to a third part of the fees paid in by the

different members. It is said tbat Odd

Fellowship is a more expensive institution

than Freemasonry. Each of these organizations

can afford to be tolerably benevolent

to its own members. They

take in so large an amount that they may

well give out a small amount 1 do most

solemnly believe that all the good that

Freemasons and Odd Fellows do might

be better accomplished without any secrecy

at all. I have no objection to their

benevolent purposes. 1 make no attack

on several of their minor principles. But

hear the facts ascertained on legal

eridence. One of the Masonic authorities—a

leading member, and sometimes

called the Poet Laureate—is

quoted by Professor King as ha'ving-

said that in 1830, 45,000 out of 50,-

•000 Masons then in the land abandoned

their lodges, and by so doing substantially

confessed that Morgan's account

of the oaths and ceremonies was

correct Think of forty-five out of every

fifty abandoning the lodges after that

exposure! That was one of the most

stupendous pieces of testimony ever

given concerning the oaths of Freemasonry.

I do not care what the special

phraseology is — there may be dispute

about that Here are actions that

speak louder than words, — honest

men going out of Freemasonry, because

it had been practically admitted

that certain revelations concerning it

were correct. We have had adhering

Masons three or four times give testimony

in the courts as to the character of

their oaths. We have had seceding

Masons do this again and again, so that in existence good legal evidence

as to these oaths. It is uncontroverted

and incontrovertible that the Masonic

oaths are such as the law does not call

for. They would all be forbidden by the

Vermont test Swing that scythe, and

you cut down all these oaths, because

they are secret and illegal.

" You now and then obtain very frank

expressions from some Masonic specialist

You find, for instance, an official of

a Grand Lodge in Missouri saying in his

report cf 1867 :—

" ' Not only do we know no North, no

South, no East no West, but we know no

government save our own. To every

goverament save that of Masonry, and

to each and all alike, we are foreigners.

We are a nation of men bound to each

other only by Masonic ties, as citizens of

the world,and that world the world of Masonry;

brethren to each other all the

world over; foreigners to all the world


"Now, if that is not buncombe and

braggadocio, it is treason. Perhaps it is

both. It would not mean much if an illbalanced

man, some unauthorized writer,

were to utter sentiments of that sort; but

every now and then sentiments of that

kind crop out and they are not repudiated.

They are adopted and printed and

scattered all over the land. The time

has come when we must notice sueh

threats as these. If disloyalty of this sort

is anything but mere brass, it might lead

to blood.

" What I maintain emphatically is

that Masonry in itself thus sets up certain

standards that cannot safely be recognized

by loyal men. I do not say the

Masons are disloyal. A great many of

them take the first oaths without knowing

what comes with the other oaths. The

idea of that double kind of humiliation !

Taking an oath that you do not quite

understand, and taking an oath not to

reveal secrets that have not been revealed

to you ! That is tying a noose around

your own neck with your owm hands

with your eyes shut. It is a degree of

humiliation that I cannot conceive of a

person of manliness submitting to. How

men do it I do not know; but they do it"


"But to do good and to communicate

forget not, for -with such sacrifices God is

weU pleased."—Heb. 13:16, ^

We inrite all our readers, without exception,

to do good, by aiding in the

erection of buildings for the Salvation

School at North Chili, N.Y.

The disastrous fire does not appear to

have checked the prosperity of the school.

Its spiritual condition is en the increase.

Students are coming from all quarters,

and stay they will, notwithstanding the

inconvenience of being crowded together

in private buildings, and going to the

church for recitations. The present

term there are students from Japan,

Mexico, Alabama, Virginia, Kentucky as

well as from the regions round about

This school meets a great want and does

great good.

From it devoted missionaries have

gone out to Asia and Africa. Many

preachers and preachers' wives who are

laboring with zeal and success for the

salvation of souls received at this

school inteUectual and spiritual quickening

which will make itself felt for

good wherever they go, and will be

handed down to future generations.

There is belonging to the School a

valuable farm of about two hundred acres;

and seven thousand five hundred dollars

are safely invested, the income of both

the farm and the investment to be used

only to help students that give promise of

future usefulness and that need helpi

As the school is a blessing to the

whole country we ask for assistance

generally from the friends of Christian


We want one thousand persons to send

us ten dollars each io aid in rebuilding.

We should be glad of a response from

every one of our readers. Many have

aided us before; such will be the first to

aid us again. Those who have never

given any thing for this school, will, we

trust, do so now. Let us have a hearty

and a general response.

We hereby appoint all our old students

agents to solicit and forward

funds for this purpose. We trost they

will accept the appointment and act


Buildings are in process of erection and

will be pushed forward as fast as the

means at command will allow.

This proposal need not keep any from

giring a larger amount who feel they


We should be glad to have two or

three persons erect a lasting monument

to their memory by putting up, each of

them a building to bear his name.

Let us hear from you just as soon as

possible. Address REV. B. T. ROB­

ERTS, North Chili, Monroe Co., N. Y.

Send money by Express orders or Post

OfiBce orders or drafts on New York.




EvansviUe is a beautiful town in a beautiful,

fertile farming country. It is on the

Chicago and North Westem Railroad

twenty-two miles south of Madison. The

population is about two thousand. The

people are of more than ordinary inteUigence

and morality. Saloons are not

licensed or tolerated in the place, and

have not been for many years.

Here the seventeenth session of the

Wisconsin Conference of the Free Methodist

Church was held Sept, 23-27,

The attendance was large. The session

was harmonious, spiritual and

deeply interesting. Since our last visit

the Conference has, we judge, more than

doubled in numbers and efficiency. It

has in it young men of deep piety and

great promise.

Six preachers were admitted, four on

probation and two into full connection

from other denominations—one from the

Reformed German Church and one from

the M. E. Church.

The Coiffprence enjoyed greatly the

risit of Rev. Joseph Ferguson D. D.,

President of the Primitive Methodist

Coimection of England. His sermons and

addresses were interesting, edifying, and

instructive, and were highly appreciated

by attentive listeners.

The religious serrices were largely attended,

the spacious chapel of the Seminary

being crowded. The serrices were

in the Spirit and souls were saved.

Though many members of the Conference

had previously subscribed, yet

they showed their appreciation of the

gfreat work that Evansrille Seminary is

doing, by subscribing nine hundred dollars

towards paying the debt upon it

Sabbath aftemoon a missionary meeting

was held at which over two hundred

dollars were r^sed for our African Missions.

Rev. W. G. Hanmer whose labors have


been so efficient in building up this Conference

was re-elected chairman, as was

also Rev. L. B. Webb, whose labors, as

chairman the last year, were greatly


The Seminary is prospering under the

able managment of Prof. J. E. Coleman.

We trust the rerival spirit manifested

at this Conference will deepen and spread

tiU thousands are converted to God. We

expect the coming year will be one of

great prosperity.

• #»




The mysteries of the Bible are plain

compared with the mysteries of provi

dence. It seems strange that a young,

useful and promising preacher, a dutiful

son, an affectionate husband and father

should be suddenly cut down when most

needed. But God knows best. " His

ways are past finditig out."—Rom. 11:33

We can only bow in submission, and

leam the lesson He would teach us.

Brother J. B. Newton had been preaching

about eleven years in the Susque

hanna Conference of the Free Meihodist

Church. He was one of its most devoted,

wise, successful and rising young preachers.

He was sensible, radical and wellbalanced.

He was just through with a

successful Camp-Meeting near his bome.

In taking down the large tent one of the

masts fell on him and crushed him to the

earth bleeding, unconscious, dying.

Says the Rev, A. F. Curry in tbe Free

Methodist: " We placed him on a cot in

the open air and watched in painful, anxious

solicitude while five weary hours

went by ere he gently, without a strnggle,

feU asleep in Jesus. A peaceful, Kopsful,

happy, saintly expression of countenance

mantled his face as his spirit went up to

be with his God.

"Brother Newton -was endowed by

nature with a clear, strong, comprehensive,

bgical mind, which he spared no

pains to cultivate. His ideal of a preacher

was an exalted one. His ministrations

of the word were systematic, clear,

pointed, experimental, practical and

thoroughly Free Methodistic, aud frequently

in the Holy Ghost and power.

As a pastor he had few equals. His zeal

was greater than his strength, so tha: he

might trathfully say, ' The zeal of thine

house hath eaten me up.' He had the

confidence and respect of the people

wherever he labored. He was an able,

uncompromising temperance worker, a

model husband and father, a conscientious,

devout Christian, a brother beloved.

He feU at his post just as he was

ripening into manhood's prime, with promise

of marked usefulness for the future."


J. N. WHITE.—I enjoy salvation. I

love the old blood and fire line. There's

no compromise in my soul, I love the

thickest of the fight. Hallelujah.

MRS. G. GILBERT.—My testimony

this beautiful morning is, that I am all

the Lord's. I have given my self up to do

His will, and I believe if my faith be steady

my peace will be perfect. Praise the Lord,

I love the narrow way better the more I

get acquainted with it, I believe God

will keep me to the end. May God bless

and be with you. Your sister in Jesus.

Waterloo, Wis.

MRS KATE HUMMER.—I was converted

in my twenty-eighth year. I am still

trusting in the Lord and can say from

the bottom of my heart that I need no

gold to wear, I never wore any, nor

any feathers on my bonnet nor silk or

satin dresses and I nfver want such

things. I believe troe religion in tbe

inside and on the outside, wiU cleanse

seff, and so we-wUl be clean all over.

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