1902
It is a happy thing to live. It is a happy thing to die. Our religion has the promise of the life that now is and also of that which is to come. It makes the world ours and all things in it.
We rejoice in its beauty and its joys, the laughter of little children, the love of young men and maidens, the grave friendship of the old, the confidence of life and the calm and trust which belong to us all. Our religion now tells us to look upon these and all the beautiful things of life, and to take them, holding them in holiness as the happy gifts of our glad God.
And, above all these, and in all these, Christ is now revealed to us. He was and He will be. Yea, and He is. No other day ever set Him so high or loved Him so dearly. To be sure, there is enough that is dark still, and the shadows could be drawn heavily, sadly, but this hour let us see the sunshine and play in it.
The Lord Christ! He is the good cheer of religion to-day, as He has been in all days. If our good cheer is better and cheerier than any of old, it is because we see him more clearly and love Him more dearly because we have gone a little further in making our life His and Him our life. — Congregationalist.
Rewards of Life
The man who sees in life the opportunity to express himself in the highest terms, who after ascertaining what faculties he has determines to develop them to the highest possible efficiency, who is capable of seeing the sweetness and joy that he has about him, who, being proud, does not allow his body or mind to be defiled, he is the one who obtains the big rewards, the big successes. — Mental Growth and Control.
Saturday, June 30, 2007
The Need of Tenderness
1902
The grace of tenderness, for it is a grace, should be cultivated for its own sake as well as its invaluable aid in our service for the Master.
True tenderness modulates the voice, illuminates the face and presents the word of life in a spirit of gentleness, which wins a hearing for even unwelcome truths. The world is in need of just such tenderness as was manifested by our Lord, and we as His disciples can render no better service to Him than reflecting His tender sympathy as we pass along life's journey.
People long for tenderness. Harsh measures never won a soul to higher things. Sympathy is the magic key by which we may gain access to hungry, aching hearts. Tenderness may be developed by studying the character of our Master. He recognized the innermost longings of weary mankind, and met this yearning with infinite tenderness and pity. Surely we as His followers should imitate Him to the best of our ability along this line.
Let us determine by the help of the Holy Spirit never to be betrayed into harshness. The world is hard and cold enough without you and I adding to its burden. Rather let us seek by tenderness and sympathy to aid some soul to reach a firmer foundation, and bring joy and peace to some little corner of earth. — George D. Gelwicks.
The grace of tenderness, for it is a grace, should be cultivated for its own sake as well as its invaluable aid in our service for the Master.
True tenderness modulates the voice, illuminates the face and presents the word of life in a spirit of gentleness, which wins a hearing for even unwelcome truths. The world is in need of just such tenderness as was manifested by our Lord, and we as His disciples can render no better service to Him than reflecting His tender sympathy as we pass along life's journey.
People long for tenderness. Harsh measures never won a soul to higher things. Sympathy is the magic key by which we may gain access to hungry, aching hearts. Tenderness may be developed by studying the character of our Master. He recognized the innermost longings of weary mankind, and met this yearning with infinite tenderness and pity. Surely we as His followers should imitate Him to the best of our ability along this line.
Let us determine by the help of the Holy Spirit never to be betrayed into harshness. The world is hard and cold enough without you and I adding to its burden. Rather let us seek by tenderness and sympathy to aid some soul to reach a firmer foundation, and bring joy and peace to some little corner of earth. — George D. Gelwicks.
A Floating Hermit's Morning Devotions
1896
Hermits who make their homes in the caves and forests of California are plentiful, but a hermit who makes his home on the water is not so common.
The first one that has ever been seen in the bay of San Francisco is now living in a small scow, or ark, in the cove near Black Point. There he spends his days, and with the exception of an occasional drifting cruise along the front in a small skiff he never leaves the home he has made of the old, battered craft, which is named "Southern Pacific."
Every morning, rain or shine, he is up before sunrise. Climbing a ladder raised against an impromptu mast he reaches a small platform. On this he kneels and begins his morning orisons. First he sings a hymn. Sometimes his voice can be heard, chanting the melody at Black Point, and at other times he can barely be heard by the fishermen who are waiting the turn on tide in Black Point Cove. Then he will read a chapter from the Bible and after that he prays that the kingdom of the Messiah may come and that heaven be established on earth.
If it is a fine morning the sun by this time is well up in the heavens and the sun rise gun has been fired half an hour previously. The hermit descends from his lofty perch and pumps out his frail craft, in order to keep her afloat for another twenty-four hours. — San Francisco Call.
Hermits who make their homes in the caves and forests of California are plentiful, but a hermit who makes his home on the water is not so common.
The first one that has ever been seen in the bay of San Francisco is now living in a small scow, or ark, in the cove near Black Point. There he spends his days, and with the exception of an occasional drifting cruise along the front in a small skiff he never leaves the home he has made of the old, battered craft, which is named "Southern Pacific."
Every morning, rain or shine, he is up before sunrise. Climbing a ladder raised against an impromptu mast he reaches a small platform. On this he kneels and begins his morning orisons. First he sings a hymn. Sometimes his voice can be heard, chanting the melody at Black Point, and at other times he can barely be heard by the fishermen who are waiting the turn on tide in Black Point Cove. Then he will read a chapter from the Bible and after that he prays that the kingdom of the Messiah may come and that heaven be established on earth.
If it is a fine morning the sun by this time is well up in the heavens and the sun rise gun has been fired half an hour previously. The hermit descends from his lofty perch and pumps out his frail craft, in order to keep her afloat for another twenty-four hours. — San Francisco Call.
Friday, June 29, 2007
Easter Sunday Comes April 23, 1905
1905
Only nine times in two and one quarter centuries has Easter fallen as late as it does this year. Only five times in this period has it come later in the spring than it does in 1905, and it is not possible for it to fall more than two days later. In all of the time from 1786 to 2013 there is not an occasion when it falls later than April 25, and only twice does it come on this day of the month. During this period it will come three times on April 24 and four times on the 23d.
This year Easter Sunday. will be celebrated on April 23. This is the latest date since 1886, when it came on April 25, the latest date possible. As a result of a late Easter, Lent, of course, came correspondingly late and this meant a very long social season. Lent came as early as February 4, and as late as March 10, but it more often begins from the middle to the latter part of February, thus cutting off the gaiety of the social season right at its height.
The lateness of Easter and Lent this year will be appreciated by the ladies of the city for many reasons, some of which may perhaps seem trivial, but nevertheless they are of considerable moment to them. In the first place the lengthening of the social season is really a treat, then Lent is always taken advantage of by many as a time to prepare the spring and summer wearing apparel. While they are not kept out of the swirl of society by their regard for religious duty, they use the time in making up their clothes and the hum of the sewing machines is the prevailing sound in the household during this season. Because the beginning of Lent came so late this year all the spring and summer fabrics will be on display in the stores and they can have the latest there is to begin on at once.
Everyone knows what a pleasure it is to wear new Easter bonnets on Easter Sunday, and what a disappointment it is to the woman who has purchased a beautiful spring blossom of a picture hat, when she wakes up Easter morn to see the snow on the ground and the mercury hovering about the zero mark. With Easter falling so late there is only a slight possibility that the weather will be unfavorable.
Only nine times in two and one quarter centuries has Easter fallen as late as it does this year. Only five times in this period has it come later in the spring than it does in 1905, and it is not possible for it to fall more than two days later. In all of the time from 1786 to 2013 there is not an occasion when it falls later than April 25, and only twice does it come on this day of the month. During this period it will come three times on April 24 and four times on the 23d.
This year Easter Sunday. will be celebrated on April 23. This is the latest date since 1886, when it came on April 25, the latest date possible. As a result of a late Easter, Lent, of course, came correspondingly late and this meant a very long social season. Lent came as early as February 4, and as late as March 10, but it more often begins from the middle to the latter part of February, thus cutting off the gaiety of the social season right at its height.
The lateness of Easter and Lent this year will be appreciated by the ladies of the city for many reasons, some of which may perhaps seem trivial, but nevertheless they are of considerable moment to them. In the first place the lengthening of the social season is really a treat, then Lent is always taken advantage of by many as a time to prepare the spring and summer wearing apparel. While they are not kept out of the swirl of society by their regard for religious duty, they use the time in making up their clothes and the hum of the sewing machines is the prevailing sound in the household during this season. Because the beginning of Lent came so late this year all the spring and summer fabrics will be on display in the stores and they can have the latest there is to begin on at once.
Everyone knows what a pleasure it is to wear new Easter bonnets on Easter Sunday, and what a disappointment it is to the woman who has purchased a beautiful spring blossom of a picture hat, when she wakes up Easter morn to see the snow on the ground and the mercury hovering about the zero mark. With Easter falling so late there is only a slight possibility that the weather will be unfavorable.
A Place for Hosea
1896
Dean Hole, in his "Little Tour in America," gives the following good story, which was picked up at an entertainment given in his honor by the Lotos Club of New York. The quaintest story of the evening was told by Dr. Greer, of a tedious, monotonous preacher, who had exhausted the patience of his hearers by an elaborate dissertation on the four greater prophets, and when, to their sad disgust, he passed on to the minor, and asked, "And now, my brethren, where shall we place Hosea?" a man rose from the congregation and made answer, "You can place him here, sir. I'm off."
City Paved With Gold
Prescott, the capital of Arizona, boasts that it is the nearest approach to the New Jerusalem as described in the Bible, as its streets are being paved with gold. The granite used for pavements contains $4 in gold and twenty cents in silver to every ton, so that in time, when less expensive methods of reducing ores are used, it may pay the city to tear up and crush its street pavements. — New York Times.
Time for Prayer
If a praying machine were invented many would use it if it did not take too much time from business to wind it up.
Dean Hole, in his "Little Tour in America," gives the following good story, which was picked up at an entertainment given in his honor by the Lotos Club of New York. The quaintest story of the evening was told by Dr. Greer, of a tedious, monotonous preacher, who had exhausted the patience of his hearers by an elaborate dissertation on the four greater prophets, and when, to their sad disgust, he passed on to the minor, and asked, "And now, my brethren, where shall we place Hosea?" a man rose from the congregation and made answer, "You can place him here, sir. I'm off."
City Paved With Gold
Prescott, the capital of Arizona, boasts that it is the nearest approach to the New Jerusalem as described in the Bible, as its streets are being paved with gold. The granite used for pavements contains $4 in gold and twenty cents in silver to every ton, so that in time, when less expensive methods of reducing ores are used, it may pay the city to tear up and crush its street pavements. — New York Times.
Time for Prayer
If a praying machine were invented many would use it if it did not take too much time from business to wind it up.
Thursday, June 28, 2007
Gum-Chewing Girl Makes Faces at Minister
March 1896
Two girls in Cumberland, Pennsylvania, have been heavily fined for disturbing public worship by chewing gum. The minister testified that when he remonstrated with one of the girls she made faces at him.
The Congregational Church of Sedalia, Missouri, is going to make a grand effort to bring the old sinners into the fold this year. Young women are to act as ushers in place of the young men hitherto acting in that capacity.
Mrs. Cleveland rarely fails to attend the regular church services, and is scrupulously exact in being present on all special days.
Princess Christian of Schleswig-Holstein who is Queen Victoria's daughter Helena, and her daughter Princess Victoria, are to sing solo parts in the "Messiah" at a church concert at Slough.
Two girls in Cumberland, Pennsylvania, have been heavily fined for disturbing public worship by chewing gum. The minister testified that when he remonstrated with one of the girls she made faces at him.
The Congregational Church of Sedalia, Missouri, is going to make a grand effort to bring the old sinners into the fold this year. Young women are to act as ushers in place of the young men hitherto acting in that capacity.
Mrs. Cleveland rarely fails to attend the regular church services, and is scrupulously exact in being present on all special days.
Princess Christian of Schleswig-Holstein who is Queen Victoria's daughter Helena, and her daughter Princess Victoria, are to sing solo parts in the "Messiah" at a church concert at Slough.
Wednesday, June 27, 2007
Gladstone's Early Prayers
1900
A certain guest who was staying at Hawarden Castle asked at what time breakfast would be served, and was told, "Prayers are at a quarter to nine."
The next morning he went down into the library and found Mr. Gladstone working away, with his letters neatly ranged in piles before him.
"Here is a very interesting pamphlet, just received, on the Irish question," said the host, and passing it to the guest, went on with his letters. Soon a servant appeared, and told the visitor that the family was waiting for him at prayers. As Mr. Gladstone did not stir, he went alone to the breakfast-room, and afterward said to the daughter of the house:
"I waited, thinking your father would come."
"Oh," said she, "my father was at his prayers long ago. He went to church as usual."
"This morning? Why, there's a foot of snow on the ground!"
"That makes no difference to my father."
"How far is it?"
"About half a mile."
And the old statesman, then at the age of seventy-seven, was sitting, after his morning walk, working away at his letters.
—Youth's Companion.
A certain guest who was staying at Hawarden Castle asked at what time breakfast would be served, and was told, "Prayers are at a quarter to nine."
The next morning he went down into the library and found Mr. Gladstone working away, with his letters neatly ranged in piles before him.
"Here is a very interesting pamphlet, just received, on the Irish question," said the host, and passing it to the guest, went on with his letters. Soon a servant appeared, and told the visitor that the family was waiting for him at prayers. As Mr. Gladstone did not stir, he went alone to the breakfast-room, and afterward said to the daughter of the house:
"I waited, thinking your father would come."
"Oh," said she, "my father was at his prayers long ago. He went to church as usual."
"This morning? Why, there's a foot of snow on the ground!"
"That makes no difference to my father."
"How far is it?"
"About half a mile."
And the old statesman, then at the age of seventy-seven, was sitting, after his morning walk, working away at his letters.
—Youth's Companion.
Strike-the-Kettle Helps Missionary
1900
Strike-the-Kettle is not a romantic name, but the old Indian who bore that appellation was a leader and a Christian king among his people. For many years Strike-the-Kettle was a scout, protecting the United States mail from hostile Indians. While on this duty he was wounded in a fight with his own people.
A few years ago, when the Dakota prairies were on fire, the Indians of the Standing Rock Agency fought the flames for days. When at last it was feared the whole village would be swept away, a devoted missionary stood watching, with wagon packed, ready to flee at the last moment. In the darkness she saw some one standing by her gate. It was Strike-the-Kettle.
"I can no longer fight the fire," said the wounded old scout, "but I will stay here, Winona. Go to sleep, and I will rouse you in time." When the exhausted woman finally woke, all danger was over, but Strike-the-Kettle was still on guard. Is it strange that on Memorial days Winona lays a wreath on the grave of Strike-the-Kettle?
A One Woman Revival
The enlargement of a church in Quincy, Michigan, and its recent rededication testify anew to the power one person may exert in a community.
Thirty years ago Quincy was but a hamlet, and the Presbyterian Church being reduced to a single member, the presbytery dissolved the church and sent a committee to get the minutes. Mrs. Patter refused either to give up the minutes or to be "dissolved."
"What the presbytery should do," was her plucky answer, "is to send us a minister." Her advice was taken, and to-day the church is happy, hopeful and flourishing. It lived simply because one earnest Christian woman would not let it die.
—Youth's Companion.
Strike-the-Kettle is not a romantic name, but the old Indian who bore that appellation was a leader and a Christian king among his people. For many years Strike-the-Kettle was a scout, protecting the United States mail from hostile Indians. While on this duty he was wounded in a fight with his own people.
A few years ago, when the Dakota prairies were on fire, the Indians of the Standing Rock Agency fought the flames for days. When at last it was feared the whole village would be swept away, a devoted missionary stood watching, with wagon packed, ready to flee at the last moment. In the darkness she saw some one standing by her gate. It was Strike-the-Kettle.
"I can no longer fight the fire," said the wounded old scout, "but I will stay here, Winona. Go to sleep, and I will rouse you in time." When the exhausted woman finally woke, all danger was over, but Strike-the-Kettle was still on guard. Is it strange that on Memorial days Winona lays a wreath on the grave of Strike-the-Kettle?
A One Woman Revival
The enlargement of a church in Quincy, Michigan, and its recent rededication testify anew to the power one person may exert in a community.
Thirty years ago Quincy was but a hamlet, and the Presbyterian Church being reduced to a single member, the presbytery dissolved the church and sent a committee to get the minutes. Mrs. Patter refused either to give up the minutes or to be "dissolved."
"What the presbytery should do," was her plucky answer, "is to send us a minister." Her advice was taken, and to-day the church is happy, hopeful and flourishing. It lived simply because one earnest Christian woman would not let it die.
—Youth's Companion.
Diana of Philadelphia
1900
At the mint in Philadelphia are a number of coins far more precious than any which find their way into circulation. They are a collection of curios, and many of them date from times of great antiquity.
Perhaps the most interesting among them is a handsome coin bearing on its face the profile of a woman, which has a striking resemblance to the Goddess of Liberty of our own currency. Underneath is the single word "Demos," which is the Greek for "The People."
On the reverse of the coin is a beautiful figure of the goddess Diana, arching her bow, and the inscription, translated into English, reads, "Diana, Friend of the Philadelphians."
The coin was minted more than two thousand years ago at the city of Philadelphia in Asia Minor, where, as we know, there grew up in later years one of the seven churches of which St. John writes. The prize was discovered some years ago in Europe by Joseph Mickley of Philadelphia, a violin-maker and an authority on coins. By him it was appropriately presented to the mint in Philadelphia. — Youth's Companion.
Bridles and Bits
"This is the time," said an archdeacon, when the clergy were going in to luncheon, "to put a bridle on our appetites." "Yes," said Dr. Randall Davidson, Bishop of Winchester, "this is the time to put a bit in our mouths." — Youth's Companion.
At the mint in Philadelphia are a number of coins far more precious than any which find their way into circulation. They are a collection of curios, and many of them date from times of great antiquity.
Perhaps the most interesting among them is a handsome coin bearing on its face the profile of a woman, which has a striking resemblance to the Goddess of Liberty of our own currency. Underneath is the single word "Demos," which is the Greek for "The People."
On the reverse of the coin is a beautiful figure of the goddess Diana, arching her bow, and the inscription, translated into English, reads, "Diana, Friend of the Philadelphians."
The coin was minted more than two thousand years ago at the city of Philadelphia in Asia Minor, where, as we know, there grew up in later years one of the seven churches of which St. John writes. The prize was discovered some years ago in Europe by Joseph Mickley of Philadelphia, a violin-maker and an authority on coins. By him it was appropriately presented to the mint in Philadelphia. — Youth's Companion.
Bridles and Bits
"This is the time," said an archdeacon, when the clergy were going in to luncheon, "to put a bridle on our appetites." "Yes," said Dr. Randall Davidson, Bishop of Winchester, "this is the time to put a bit in our mouths." — Youth's Companion.
Huz and Buz
1900
In one of the hill towns of Connecticut Parson Fuller, an eccentric minister of a century ago, is still a living tradition. He was rather austere in voice and manner, and quite imperious enough to suit his sacred profession at a time when a New England minister was expected to be the autocrat of his parish.
A larger church edifice had lately been built, and it happened that the first children to be "presented" in the new meeting-house were the twin baby boys of Mr. and Mrs. Timothy Green. The happy couple felt the distinction of standing at the head of the record, and made every fond preparation.
Mrs. Green, while not exactly a literary woman, conceived herself a little superior to her neighbors on account of the number of books she had read. She had made up her mind what her little boys should be called, and at the appointed time she and her husband and the twins appeared before the minister, ready for the public ceremony.
"What are their names?" asked Parson Fuller, looking at the two infants.
Mrs. Green had carefully conned her lesson, but now she wished she had written it down. The eyes of the congregation were upon her. She was so overawed that she pronounced the names in a half whisper.
"Augustus Gerard Green and Gustavus Gerald Green."
"Speak louder, madam," said the minister.
A glance at her bashful husband convinced the flustered woman that any vocal attempt on his part would be less articulate than her own. Making a brave effort, therefore, she repeated the names.
"Augustus Gerard Green and Gustavus Gerald Green."
"Nonsense, good woman!" said the stern old man, loud enough to be heard by the whole congregation. "These helpless little creatures must not begin life with such a burden. I will christen them out of the Bible, after the two nephews of Abraham."
And christen them he did, with the names of Nahor's sons, "Huz his first-born, and Buz his brother."
The mortified young parents, after a season of secret rebellion, submitted to the inevitable, realizing that, as the matter stood, "Huz" and "Buz" would stick to the boys beyond recall. Indeed, it is asserted that the queer names became such a "drawing card" for the Green family that not only curious visitors rode long distances to see the twins, but a leading citizen of the next town hired Timothy to run his grist-mill, and his wife to keep school in the mill-chamber. Huz and Buz would attract customers to the combination, he said.
And so it proved. The prosperity and popularity of the father and mother increased apace, we are told, and the twin boys grew to be respected and useful men. One survived the other to old age, but the single stone — now crumbled away — that marked both their graves in the country burial-ground bore, besides the dates, only the simple inscription: "Huz Green, and Buz his brother." — Youth's Companion.
In one of the hill towns of Connecticut Parson Fuller, an eccentric minister of a century ago, is still a living tradition. He was rather austere in voice and manner, and quite imperious enough to suit his sacred profession at a time when a New England minister was expected to be the autocrat of his parish.
A larger church edifice had lately been built, and it happened that the first children to be "presented" in the new meeting-house were the twin baby boys of Mr. and Mrs. Timothy Green. The happy couple felt the distinction of standing at the head of the record, and made every fond preparation.
Mrs. Green, while not exactly a literary woman, conceived herself a little superior to her neighbors on account of the number of books she had read. She had made up her mind what her little boys should be called, and at the appointed time she and her husband and the twins appeared before the minister, ready for the public ceremony.
"What are their names?" asked Parson Fuller, looking at the two infants.
Mrs. Green had carefully conned her lesson, but now she wished she had written it down. The eyes of the congregation were upon her. She was so overawed that she pronounced the names in a half whisper.
"Augustus Gerard Green and Gustavus Gerald Green."
"Speak louder, madam," said the minister.
A glance at her bashful husband convinced the flustered woman that any vocal attempt on his part would be less articulate than her own. Making a brave effort, therefore, she repeated the names.
"Augustus Gerard Green and Gustavus Gerald Green."
"Nonsense, good woman!" said the stern old man, loud enough to be heard by the whole congregation. "These helpless little creatures must not begin life with such a burden. I will christen them out of the Bible, after the two nephews of Abraham."
And christen them he did, with the names of Nahor's sons, "Huz his first-born, and Buz his brother."
The mortified young parents, after a season of secret rebellion, submitted to the inevitable, realizing that, as the matter stood, "Huz" and "Buz" would stick to the boys beyond recall. Indeed, it is asserted that the queer names became such a "drawing card" for the Green family that not only curious visitors rode long distances to see the twins, but a leading citizen of the next town hired Timothy to run his grist-mill, and his wife to keep school in the mill-chamber. Huz and Buz would attract customers to the combination, he said.
And so it proved. The prosperity and popularity of the father and mother increased apace, we are told, and the twin boys grew to be respected and useful men. One survived the other to old age, but the single stone — now crumbled away — that marked both their graves in the country burial-ground bore, besides the dates, only the simple inscription: "Huz Green, and Buz his brother." — Youth's Companion.
"I Wear the Red"
1900
A convict in the Elmira, New York, Reformatory lay dying. In spite of every inducement offered by the humane regulations of the place, he had remained in the lowest grade, among the uncaring and incorrigible.
Kind attentions were given him in his sickness, but he showed no appreciation of them. Faithful hospital service, religious ministrations, even the occasional gift of a flower from tender-hearted visitors, elicited no sign of gratitude. To the last he continued unresponsive and taciturn, as if surrounded by enemies instead of friends.
Like many other men arrested for evil-doing, he had concealed his early history, and the name with which he had labelled himself gave no clue to his family connections. To the gentle questioning of a clergyman who had been specially requested to talk with him, he only replied, as he had replied to the chaplain:
"No one knows my name, and no one ever will know."
If desire to protect a mother or any living kindred from the pain of his disgrace was the motive of his secrecy, it was his one sign of right feeling. He expressed no contrition, asked for no sympathy. He would die where he had drifted — a shipwrecked soul.
His one miserable response answered every hopeful invitation, "I wear the red!" "I wear the red!" It was the burden of the man's last thoughts, and will be remembered as his last words: "I belong to the red! I wear the red!"
In the Elmira Reformatory an honor system appeals to the inmates, and tests their self-respect. All new arrivals are encouraged to earn by good conduct their release from their first suit — a suit of red. If they respond to this encouragement, they are promoted to a suit of blue. If they win still higher praise, they are allowed to wear citizens' clothes.
The words of the dying convict meant that he was hopelessly stranded among the worst. He wore sin's conventional color; and it was a color that clung. It always clings. But the despair of that unhappy young man could have found its antidote — where all the human race can find it — in humble appeal to him who said, "Though your sins be as scarlet, they shall be as white as snow." — Youth's Companion.
A convict in the Elmira, New York, Reformatory lay dying. In spite of every inducement offered by the humane regulations of the place, he had remained in the lowest grade, among the uncaring and incorrigible.
Kind attentions were given him in his sickness, but he showed no appreciation of them. Faithful hospital service, religious ministrations, even the occasional gift of a flower from tender-hearted visitors, elicited no sign of gratitude. To the last he continued unresponsive and taciturn, as if surrounded by enemies instead of friends.
Like many other men arrested for evil-doing, he had concealed his early history, and the name with which he had labelled himself gave no clue to his family connections. To the gentle questioning of a clergyman who had been specially requested to talk with him, he only replied, as he had replied to the chaplain:
"No one knows my name, and no one ever will know."
If desire to protect a mother or any living kindred from the pain of his disgrace was the motive of his secrecy, it was his one sign of right feeling. He expressed no contrition, asked for no sympathy. He would die where he had drifted — a shipwrecked soul.
His one miserable response answered every hopeful invitation, "I wear the red!" "I wear the red!" It was the burden of the man's last thoughts, and will be remembered as his last words: "I belong to the red! I wear the red!"
In the Elmira Reformatory an honor system appeals to the inmates, and tests their self-respect. All new arrivals are encouraged to earn by good conduct their release from their first suit — a suit of red. If they respond to this encouragement, they are promoted to a suit of blue. If they win still higher praise, they are allowed to wear citizens' clothes.
The words of the dying convict meant that he was hopelessly stranded among the worst. He wore sin's conventional color; and it was a color that clung. It always clings. But the despair of that unhappy young man could have found its antidote — where all the human race can find it — in humble appeal to him who said, "Though your sins be as scarlet, they shall be as white as snow." — Youth's Companion.
Tuesday, June 26, 2007
Today is St. Patrick's Day
1910
Dedicated to Saint Who Instituted Christianity in Ireland
There are several different legends concerning St. Patrick, the most popular of which is the one that tells of his driving the vermin from Ireland. These are only legends, however, and a summary of the facts of the life and works of St. Patrick is as follows:
St. Patrick, the tutelary saint of Ireland, was born about the year 372 at Kirk Patrick, and came to be a distinguished missionary of the fifth century. When a boy he was taken by pirates and sold to an Irish chief. He escaped after six years and went to France, where he became a monk. In the year 432 he was sent to Ireland by Pope Celestine as a missionary. He sailed north with the hope of converting his old master, but the latter killed himself when he heard of St. Patrick's approach. Diehu, a chief converted by St. Patrick, gave him his first church, called Sabhall, and it is still a church bearing the same name. St. Patrick is said to have founded 365 churches, baptized 12,000 people, and consecrated 450 bishops. The date of his death is disputed, the latest date given being 490, which would make him about 120 years old.
Certainly the most marvelous of all the miracles ascribed to the saints is that recorded of St. Patrick: "He swam across the Shannon with his head in his mouth!"
There is one legend relating to the time when St. Patrick cleared Ireland of its vermin. It tells how one old serpent resisted, and how St. Patrick overcame him by cunning. He made a box and invited the serpent to enter. The serpent insisted that the box was too small, and so fierce did the contention grow that the serpent got into the box to prove that he was right, whereupon St. Patrick slammed down the lid and cast the box into the sea. This tale sounds suspiciously like that one entitled "The Fisherman" in the "Arabian Nights."
"St. Patrick's Breastplate," the earliest Christian ode of Ireland, is said to have been composed by St. Patrick. It is sometimes called the guardsman's cry, and is recited as a protection against evil. The assured chronology of Ireland dates from the institution of Christianity by St. Patrick.
Dedicated to Saint Who Instituted Christianity in Ireland
There are several different legends concerning St. Patrick, the most popular of which is the one that tells of his driving the vermin from Ireland. These are only legends, however, and a summary of the facts of the life and works of St. Patrick is as follows:
St. Patrick, the tutelary saint of Ireland, was born about the year 372 at Kirk Patrick, and came to be a distinguished missionary of the fifth century. When a boy he was taken by pirates and sold to an Irish chief. He escaped after six years and went to France, where he became a monk. In the year 432 he was sent to Ireland by Pope Celestine as a missionary. He sailed north with the hope of converting his old master, but the latter killed himself when he heard of St. Patrick's approach. Diehu, a chief converted by St. Patrick, gave him his first church, called Sabhall, and it is still a church bearing the same name. St. Patrick is said to have founded 365 churches, baptized 12,000 people, and consecrated 450 bishops. The date of his death is disputed, the latest date given being 490, which would make him about 120 years old.
Certainly the most marvelous of all the miracles ascribed to the saints is that recorded of St. Patrick: "He swam across the Shannon with his head in his mouth!"
There is one legend relating to the time when St. Patrick cleared Ireland of its vermin. It tells how one old serpent resisted, and how St. Patrick overcame him by cunning. He made a box and invited the serpent to enter. The serpent insisted that the box was too small, and so fierce did the contention grow that the serpent got into the box to prove that he was right, whereupon St. Patrick slammed down the lid and cast the box into the sea. This tale sounds suspiciously like that one entitled "The Fisherman" in the "Arabian Nights."
"St. Patrick's Breastplate," the earliest Christian ode of Ireland, is said to have been composed by St. Patrick. It is sometimes called the guardsman's cry, and is recited as a protection against evil. The assured chronology of Ireland dates from the institution of Christianity by St. Patrick.
Monday, June 25, 2007
Something Concerning Mr. Lincoln's Religious Views
The Rev. Mr. Willets, of Brooklyn, gives an account of a conversation with Mr. Lincoln, on the part of a lady of his acquaintance, connected with the "Christian Commission," who in the prosecution of her duties had several interviews with him.
The President, it seemed, had been much impressed with the devotion and earnestness of purpose manifested by the lady, and on one occasion, after she had discharged the object of her visit, he said to her:
"Mrs. ——, I have formed a high opinion of your Christian character, and now, as we are alone, I have a mind to ask you to give me, in brief, your idea of what constitutes a true religious experience."
The lady replied at some length, stating that, in her judgment, it consisted of a conviction of one's own sinfulness and weakness, and personal need of the Saviour for strength and support; that views of mere doctrine might and would differ, but when one was really brought to feel his need of Divine help, and to seek the aid of the Holy Spirit for strength and guidance, it was satisfactory evidence of his having been born again. This was the substance of her reply.
When she had concluded, Mr. Lincoln was very thoughtful for a few moments. He at length said, very earnestly, "If what you have told me is really a correct view of this great subject, I think I can say with sincerity, that I hope I am a Christian. I had lived," he confirmed, "until my boy Willie died, without realizing fully these things. That blow overwhelmed me. It showed me my weakness as I had never felt it before, and if I can take what you have stated as a test, I think I can safely say that I know something of that change of which you speak; and I will further add, that it has been my intention for some time, at a suitable opportunity, to make a public religious profession."
—Anecdotes of Abraham Lincoln and Lincoln's Stories, James Baird McClure, 1879, p. 166.
The President, it seemed, had been much impressed with the devotion and earnestness of purpose manifested by the lady, and on one occasion, after she had discharged the object of her visit, he said to her:
"Mrs. ——, I have formed a high opinion of your Christian character, and now, as we are alone, I have a mind to ask you to give me, in brief, your idea of what constitutes a true religious experience."
The lady replied at some length, stating that, in her judgment, it consisted of a conviction of one's own sinfulness and weakness, and personal need of the Saviour for strength and support; that views of mere doctrine might and would differ, but when one was really brought to feel his need of Divine help, and to seek the aid of the Holy Spirit for strength and guidance, it was satisfactory evidence of his having been born again. This was the substance of her reply.
When she had concluded, Mr. Lincoln was very thoughtful for a few moments. He at length said, very earnestly, "If what you have told me is really a correct view of this great subject, I think I can say with sincerity, that I hope I am a Christian. I had lived," he confirmed, "until my boy Willie died, without realizing fully these things. That blow overwhelmed me. It showed me my weakness as I had never felt it before, and if I can take what you have stated as a test, I think I can safely say that I know something of that change of which you speak; and I will further add, that it has been my intention for some time, at a suitable opportunity, to make a public religious profession."
—Anecdotes of Abraham Lincoln and Lincoln's Stories, James Baird McClure, 1879, p. 166.
Japan's Great Cathedral
1896
When foreign architects visit Japan and see the Cathedral of Buddhism for the first time they are generally astonished at the magnificent structure. It is executed in pure Oriental style, and is richly ornamented with curvings. H. Ito, a famous builder, of Nagova City, designed it. The structure was commenced in 1878, and was completed this year. The cost has been estimated at $17,000,000. It would have greatly exceeded this amount had not numbers of Buddhists worked without any recompense.
As the structure neared completion the committee having the work in charge was much perplexed as to fire insurance. They found that no company would assume the risk on such a valuable wooden structure, the danger of destruction by fire being very great, and thus the premiums would amount to an enormous sum of money. At last the committee decided on a design devised by Dr. Tanabe. Numbers of powerful foundations were constructed, both exterior and interior, which can be made to play on all parts of the structure at the same time.
Usually only one great ornamental fountain is playing, rising to the great height of 157 feet. This is probably the largest artificial fountain in existence, emitting 82,080 gallons per hour. In case of fire all the water pressure is directed through the numbers of exterior and interior fountains, thus every part of the structure, both inside and out, could soon be drenched, and any conflagration soon extinguished.
When foreign architects visit Japan and see the Cathedral of Buddhism for the first time they are generally astonished at the magnificent structure. It is executed in pure Oriental style, and is richly ornamented with curvings. H. Ito, a famous builder, of Nagova City, designed it. The structure was commenced in 1878, and was completed this year. The cost has been estimated at $17,000,000. It would have greatly exceeded this amount had not numbers of Buddhists worked without any recompense.
As the structure neared completion the committee having the work in charge was much perplexed as to fire insurance. They found that no company would assume the risk on such a valuable wooden structure, the danger of destruction by fire being very great, and thus the premiums would amount to an enormous sum of money. At last the committee decided on a design devised by Dr. Tanabe. Numbers of powerful foundations were constructed, both exterior and interior, which can be made to play on all parts of the structure at the same time.
Usually only one great ornamental fountain is playing, rising to the great height of 157 feet. This is probably the largest artificial fountain in existence, emitting 82,080 gallons per hour. In case of fire all the water pressure is directed through the numbers of exterior and interior fountains, thus every part of the structure, both inside and out, could soon be drenched, and any conflagration soon extinguished.
The Minister's Blunder
1896
The New Yorkers are telling one another of a good joke on Rev. John Wesley Brown, rector of St. Thomas' Church, previously rector of St Paul's in this city.
His part in the ceremonial of the Paget-Whitney wedding was to read the service. Either he had marked the wrong place in the prayer book or the singing disconcerted him; at any rate the wedding party was amazed to hear his rich, full voice utter the words: "I am the resurrection and the life."
"Heavens and earth!" ejaculated Bishop Potter in a whisper behind him. The rector at once awoke to the fact that he was reading the burial service, and, after one breathless second, he proceeded with the proper ritual.
1901
Old Parson Helton, a Baptist preacher, of Tennessee, had eighteen sons, and during the Civil War sixteen of them enlisted in the Union Army, and two sided with the Confederates. When the old minister had reached his eighty-eighth year, someone, who did not know about his sons' views, asked him where his sympathies lay during the war. "My sympathies were with the Union by fourteen majority," said the old man.
The New Yorkers are telling one another of a good joke on Rev. John Wesley Brown, rector of St. Thomas' Church, previously rector of St Paul's in this city.
His part in the ceremonial of the Paget-Whitney wedding was to read the service. Either he had marked the wrong place in the prayer book or the singing disconcerted him; at any rate the wedding party was amazed to hear his rich, full voice utter the words: "I am the resurrection and the life."
"Heavens and earth!" ejaculated Bishop Potter in a whisper behind him. The rector at once awoke to the fact that he was reading the burial service, and, after one breathless second, he proceeded with the proper ritual.
1901
Old Parson Helton, a Baptist preacher, of Tennessee, had eighteen sons, and during the Civil War sixteen of them enlisted in the Union Army, and two sided with the Confederates. When the old minister had reached his eighty-eighth year, someone, who did not know about his sons' views, asked him where his sympathies lay during the war. "My sympathies were with the Union by fourteen majority," said the old man.
Sunday, June 24, 2007
The Religious "Slot-Machine"
1899
In the Adirondack Mountains, at a place of popular resort, there is a chapel where the contributions are often liberal in the summer season, but where the contributions still chiefly consist, as far as bulk goes, of small coins. The rector of this church, who is a man of dignified and ministerial appearance, is accustomed to go with the Sunday offering to one of the hotels, and receive a check for the amount of it.
One Monday morning he was counting the money at the desk of the hotel cashier, and was at that moment scraping together the nickels and coppers, which were in abundant supply. Just then a bell-boy came up who seemed to have something on his mind.
"What is it, my little man?" asked the rector, in his most honeyed tone.
"Beg pardon, sir," said the boy, "but are you the man what runs the slot-machine down-stairs?"
The boy could never understand why all the people, including the rector, laughed at him. The laugh was really on the Sunday contributors to the church funds. Many clergymen, we have no doubt, will sympathize with this supposed proprietor of the slot-machine. — Youth's Companion.
In the Adirondack Mountains, at a place of popular resort, there is a chapel where the contributions are often liberal in the summer season, but where the contributions still chiefly consist, as far as bulk goes, of small coins. The rector of this church, who is a man of dignified and ministerial appearance, is accustomed to go with the Sunday offering to one of the hotels, and receive a check for the amount of it.
One Monday morning he was counting the money at the desk of the hotel cashier, and was at that moment scraping together the nickels and coppers, which were in abundant supply. Just then a bell-boy came up who seemed to have something on his mind.
"What is it, my little man?" asked the rector, in his most honeyed tone.
"Beg pardon, sir," said the boy, "but are you the man what runs the slot-machine down-stairs?"
The boy could never understand why all the people, including the rector, laughed at him. The laugh was really on the Sunday contributors to the church funds. Many clergymen, we have no doubt, will sympathize with this supposed proprietor of the slot-machine. — Youth's Companion.
Small Churches In England
1899
There are many churches that attract attention by their size and grandeur. There are a few that are remarkable by reason of their smallness and simplicity. It is believed that the smallest church in England, says a writer in the Quiver, is the midget church at Lullington, in Sussex.
It is a primitive and quaint building of flint, with stone quoins; it has a roof of red tiles, and a tiny weather-boarded turret at its west end. This miniature church is only sixteen feet square. Its pulpit is a pew, with panelled sides and door, and the furniture is of the plainest. Five narrow, diamond-paned windows give light to the interior. When this tiny church is full, thirty people are gathered together, quite as many as the little village can supply.
Only a little larger is the quaint meeting-house at Crawshawbooth, a village near Burnley. It is known as the Friends' Meeting-House, and is covered with ivy and surrounded by a well-cared-for burial-ground. Inside may be seen half a dozen oak benches that could, if necessary, accommodate sixty people. The attendance is rarely more than six. John Bright once walked twelve miles, from Rochdale, to be present at a service in this meeting-house.
Somewhat smaller than this chapel, however, is one that has been called the shrine of Quakerism. It is in the hamlet of Jordans, in Buckinghamshire. Hither in June of every year come Quakers from all parts, for here lie the remains of the great Quaker, William Penn.
If this were not enough to make the place interesting, it has the further attraction of being the neighborhood in which Milton lived after writing "Paradise Lost," a cottage in the vicinity affording him a resting-place. — Youth's Companion.
There are many churches that attract attention by their size and grandeur. There are a few that are remarkable by reason of their smallness and simplicity. It is believed that the smallest church in England, says a writer in the Quiver, is the midget church at Lullington, in Sussex.
It is a primitive and quaint building of flint, with stone quoins; it has a roof of red tiles, and a tiny weather-boarded turret at its west end. This miniature church is only sixteen feet square. Its pulpit is a pew, with panelled sides and door, and the furniture is of the plainest. Five narrow, diamond-paned windows give light to the interior. When this tiny church is full, thirty people are gathered together, quite as many as the little village can supply.
Only a little larger is the quaint meeting-house at Crawshawbooth, a village near Burnley. It is known as the Friends' Meeting-House, and is covered with ivy and surrounded by a well-cared-for burial-ground. Inside may be seen half a dozen oak benches that could, if necessary, accommodate sixty people. The attendance is rarely more than six. John Bright once walked twelve miles, from Rochdale, to be present at a service in this meeting-house.
Somewhat smaller than this chapel, however, is one that has been called the shrine of Quakerism. It is in the hamlet of Jordans, in Buckinghamshire. Hither in June of every year come Quakers from all parts, for here lie the remains of the great Quaker, William Penn.
If this were not enough to make the place interesting, it has the further attraction of being the neighborhood in which Milton lived after writing "Paradise Lost," a cottage in the vicinity affording him a resting-place. — Youth's Companion.
Hardly Musical
1899
"What man has done, man can do," is a good motto, but it needs to be interpreted in the light of common sense. Every now and then we hear of a man who takes it to mean that a little perseverance will make a Newton or a Beethoven out of the stupidest of us.
Here is a story connected with Liddell, the somewhat over-positive Dean of Christ Church, borrowed from "The Spectator."
Doctor Corfe, the organist of Christ Church, was at this time sorely plagued by one of the choirmen, whose "alto" singing was miserably bad. He came to the dean.
"Mr. Dean, I really cannot have that man singing any longer. He spoils the whole choir. If only he sang 'bass,' it would not so much matter, but such an 'alto' is intolerable."
"Very well, Doctor Corfe," said the dean, "I will deal with the matter."
So the choirman was sent for.
"Doctor Corfe complains of your singing, and says he cannot have you singing 'alto' any longer; but that it would not be so bad if you sang 'bass.' For the future, therefore, be good enough to sing `bass."
"But, Mr. Dean, I cannot sing 'bass,'" rejoined the man.
"Well," answered Liddell, "I am no musician, but sing 'bass' you must! Good morning."
And for many a year afterward, as can be but too well remembered, the man sang "bass" till he was finally shelved. — Youth's Companion.
"What man has done, man can do," is a good motto, but it needs to be interpreted in the light of common sense. Every now and then we hear of a man who takes it to mean that a little perseverance will make a Newton or a Beethoven out of the stupidest of us.
Here is a story connected with Liddell, the somewhat over-positive Dean of Christ Church, borrowed from "The Spectator."
Doctor Corfe, the organist of Christ Church, was at this time sorely plagued by one of the choirmen, whose "alto" singing was miserably bad. He came to the dean.
"Mr. Dean, I really cannot have that man singing any longer. He spoils the whole choir. If only he sang 'bass,' it would not so much matter, but such an 'alto' is intolerable."
"Very well, Doctor Corfe," said the dean, "I will deal with the matter."
So the choirman was sent for.
"Doctor Corfe complains of your singing, and says he cannot have you singing 'alto' any longer; but that it would not be so bad if you sang 'bass.' For the future, therefore, be good enough to sing `bass."
"But, Mr. Dean, I cannot sing 'bass,'" rejoined the man.
"Well," answered Liddell, "I am no musician, but sing 'bass' you must! Good morning."
And for many a year afterward, as can be but too well remembered, the man sang "bass" till he was finally shelved. — Youth's Companion.
A Second Sight
1899
A story is told of Dorothea Dix, who forty years ago did good work in the prisons and jails of this country. She became interested in one woman condemned to serve out a sentence of ten years. and tried in vain to reach and touch her heart. She remained stolid and immovable, unaffected by either kindness or reproof.
One day Miss Dix saw her eyes lighten when she entered her cell; they were fixed on a little spray of rose-geranium leaves which the good Quakeress had pinned on her breast. Miss Dix gave it to her. The woman broke into an eager laugh.
The next time the visitor came she brought a wooden tray full of earth, which she placed in the window of the cell, and a half dozen slips of flowers. Two years later she wrote to a friend:
"C. is a human being. I found the key. I think I can help her."
The old Scotch believed that certain persons were gifted with a second sight, which enabled them to read in each person's face their future. The sight which enabled this helper of mankind to see the possibilities of good in others was a keen spiritual perception that had been fostered and strengthened by her charity and patience in dealing with the degenerate souls for whom she gave her life. — Youth's Companion.
A story is told of Dorothea Dix, who forty years ago did good work in the prisons and jails of this country. She became interested in one woman condemned to serve out a sentence of ten years. and tried in vain to reach and touch her heart. She remained stolid and immovable, unaffected by either kindness or reproof.
One day Miss Dix saw her eyes lighten when she entered her cell; they were fixed on a little spray of rose-geranium leaves which the good Quakeress had pinned on her breast. Miss Dix gave it to her. The woman broke into an eager laugh.
The next time the visitor came she brought a wooden tray full of earth, which she placed in the window of the cell, and a half dozen slips of flowers. Two years later she wrote to a friend:
"C. is a human being. I found the key. I think I can help her."
The old Scotch believed that certain persons were gifted with a second sight, which enabled them to read in each person's face their future. The sight which enabled this helper of mankind to see the possibilities of good in others was a keen spiritual perception that had been fostered and strengthened by her charity and patience in dealing with the degenerate souls for whom she gave her life. — Youth's Companion.
The Human Rubbish-Heap
1899
The publication of General Booth's "Through Darkest England," several years ago, gave currency to the striking phrase, "the submerged tenth." It will not do to construe the phrase too strictly, but certainly it expresses a gruesome and ominous fact.
At the bottom of our social structure there is a stratum of "the bad." This term is used here not in the sense of moral reprobation, but in the sense in which it is used, for example, of castings that come from the molds defective. In this sense no one will question the statement that a certain stratum of humanity is bad. It is composed of the imbecile, the incompetent, the vicious and the criminal. It is found in all our great cities, but it is found also in the smaller towns, and even in the country. It is a sort of human rubbish-heap; and is the perpetual accompaniment and foil of our fair civilization. Perhaps we ought to say that it is a constant feature or element of our civilization. Every community has its "rubbish-heap," large or small.
But the phrase, "the submerged tenth," covers a larger fact than is indicated above. For despite all the efforts of society to reduce it, through the work of churches, Sunday-school missions, reform organizations and a multitude of other agencies, the stratum of human waste is only slightly diminished. There is a constant production of "the bad." They are recruited from the cradle. Besides, they are scarcely more than touched by most of the reformative and moralizing enterprises that have been mentioned.
Here is the great sociological problem that confronts us: How shall we effectively deal-with "the submerged tenth?" How shall we reduce the "human rubbish—heap?" How shall we check the production of "the bad?" These are questions to make boys and girls and men and women — think. —Youth's Companion.
The publication of General Booth's "Through Darkest England," several years ago, gave currency to the striking phrase, "the submerged tenth." It will not do to construe the phrase too strictly, but certainly it expresses a gruesome and ominous fact.
At the bottom of our social structure there is a stratum of "the bad." This term is used here not in the sense of moral reprobation, but in the sense in which it is used, for example, of castings that come from the molds defective. In this sense no one will question the statement that a certain stratum of humanity is bad. It is composed of the imbecile, the incompetent, the vicious and the criminal. It is found in all our great cities, but it is found also in the smaller towns, and even in the country. It is a sort of human rubbish-heap; and is the perpetual accompaniment and foil of our fair civilization. Perhaps we ought to say that it is a constant feature or element of our civilization. Every community has its "rubbish-heap," large or small.
But the phrase, "the submerged tenth," covers a larger fact than is indicated above. For despite all the efforts of society to reduce it, through the work of churches, Sunday-school missions, reform organizations and a multitude of other agencies, the stratum of human waste is only slightly diminished. There is a constant production of "the bad." They are recruited from the cradle. Besides, they are scarcely more than touched by most of the reformative and moralizing enterprises that have been mentioned.
Here is the great sociological problem that confronts us: How shall we effectively deal-with "the submerged tenth?" How shall we reduce the "human rubbish—heap?" How shall we check the production of "the bad?" These are questions to make boys and girls and men and women — think. —Youth's Companion.
"More Brains, Lord!"
1887
Rev. Dr. Sunderland, on accepting the pastorship of an American church in Paris, offered his farewell prayer as Chaplain of the United States Senate, a short time after. On this occasion he made some peculiar home-thrusts at the honorable gentlemen for whom, during four months previous, he had been daily interceding at the Throne of Grace. He uttered the following supplication very audibly:
"We pray Thee, 0 Lord! to give to the councillors and statesmen of America brains! More brains, Lord! More BRAINS!"
On hearing this very well-timed entreaty, but rather harsh criticism, Mr. Stunner dropped his bead upon his breast quite feelingly, Jim Lane rolled his eyes piously, Garrett Davis evinced signs of emotion, and a gentleman in the reporters' gallery uttered an emphatic "Amen!" by way of response.
Many of the honorable secretaries dropped their heads upon their desks to conceal a smile at the Chaplain's supplication, which smile extended to the dimensions of a broad grin, as the "Amen" was heard to proceed from the reporters' gallery. The worthy Sergeant-at-Arms, who was standing in his usual deeply reverential attitude, (with solemn countenance on religious thoughts intent,) turned the white of one of his official eyes in the direction of the self-constituted clerk in the gallery, but he evidently could not discover a countenance which did not exhibit the utmost decorum of expression.
—Anecdotes of the Rebellion, p. 21.
Rev. Dr. Sunderland, on accepting the pastorship of an American church in Paris, offered his farewell prayer as Chaplain of the United States Senate, a short time after. On this occasion he made some peculiar home-thrusts at the honorable gentlemen for whom, during four months previous, he had been daily interceding at the Throne of Grace. He uttered the following supplication very audibly:
"We pray Thee, 0 Lord! to give to the councillors and statesmen of America brains! More brains, Lord! More BRAINS!"
On hearing this very well-timed entreaty, but rather harsh criticism, Mr. Stunner dropped his bead upon his breast quite feelingly, Jim Lane rolled his eyes piously, Garrett Davis evinced signs of emotion, and a gentleman in the reporters' gallery uttered an emphatic "Amen!" by way of response.
Many of the honorable secretaries dropped their heads upon their desks to conceal a smile at the Chaplain's supplication, which smile extended to the dimensions of a broad grin, as the "Amen" was heard to proceed from the reporters' gallery. The worthy Sergeant-at-Arms, who was standing in his usual deeply reverential attitude, (with solemn countenance on religious thoughts intent,) turned the white of one of his official eyes in the direction of the self-constituted clerk in the gallery, but he evidently could not discover a countenance which did not exhibit the utmost decorum of expression.
—Anecdotes of the Rebellion, p. 21.
Saturday, June 23, 2007
Trumpet Calls — Sentence Sermons
1896Ram's Horn Sounds Warning Note to Unredeemed
Wine opens the damper to let all the fires of evil in a man burn.
God sends danger only where he has first sent courage.
To love an enemy is a sure way to please Christ.
A brewer's horse fares better than a drunkard's child.
Bridget starts her fire with coal oil. The devil uses alcohol.
The man who does not look ahead will soon have to fall back.
There is no sign that a man inflamed with drink may not commit.
Every moderate drinker is leading an army of boys toward the pit.
If we not hear God to-day, he may refuse to hear us to-morrow.
Appetite for drink is the devil's iron chain on the drunkard's neck.
The easiest time to let drink alone is before the first drink is taken.
It is when we are most helpless that Christ is most willing to help us.
The sparkle in the wine is made by one of the devil's sharpest teeth.
It is a long step toward heaven to be born in a home where Christ is loved.
One of the hardest things for some men to forgive is a difference in creed.
The man who serves the devil has to begin his day's work before breakfast.
Many a man puts his family in the dark to help the saloon pay its gas bill.
Many a man has started out to reform the world, and stopped at the first house.
The devil has gained his point when he convinces us that little sins work no ill.
The man who begins by drinking some time may end by having to drink all the time.
No man can grind down another without first placing his own soul under the millstone.
The Christian should never complain of his hard fortune while he knows that Christ is his friend.
If you would teach children to hate drink, give them the first lesson before they leave the cradle.
The man who has not decided that he will never drink, has more than half decided that he will drink.
When a man gets up early in the morning to drink, he is apt to spend the day in doing nothing else.
Our money is not doing us the good God would have it do us, if it is not doing anybody else any good.
If you are in the habit of going to sleep in church, you do not help the preacher any by occupying a front seat. — Ram's Horn.
Miraculous Cures Explained
1896
M. Littre, of Paris, who recently investigated a number of alleged miraculous cures, says that they can be accounted for without supposing a miracle. He explains that in many of such cures there is a muscular action of the affected part. The muscle contracts energetically; it breaks down the pathological adhesions, if they exist, and restores the bones violently to their place.
In commenting on this, the New York Medical Record says: "What the surgeon has to do with his hand is here done by an influence exerted on the muscles themselves, and in a far more beneficent manner than surgery can effect. The exciting cause of these energetic contractions is that which we find in all miracles of this sort — a strong persuasion, a complete confidence. It is the brain and feeling generated by the mind which give strength to the person who thinks strongly. A gouty man, who has long hobbled about on his crutch, finds his legs and power to run with them if pursued by a wild bull. The feeblest invalid, under the influence of delirium or other strong excitement, will astonish her nurse by the sudden accession of strength she may exhibit."
Deaf and Dumb Couple Converted
It seems to be a striking compliment to fervent eloquence, or some other peculiar power of persuasion, that among the converts made by a revivalist at Tekonsah, Michigan, recently, were two deaf and dumb persons, a man and his wife. — New York Sun.
M. Littre, of Paris, who recently investigated a number of alleged miraculous cures, says that they can be accounted for without supposing a miracle. He explains that in many of such cures there is a muscular action of the affected part. The muscle contracts energetically; it breaks down the pathological adhesions, if they exist, and restores the bones violently to their place.
In commenting on this, the New York Medical Record says: "What the surgeon has to do with his hand is here done by an influence exerted on the muscles themselves, and in a far more beneficent manner than surgery can effect. The exciting cause of these energetic contractions is that which we find in all miracles of this sort — a strong persuasion, a complete confidence. It is the brain and feeling generated by the mind which give strength to the person who thinks strongly. A gouty man, who has long hobbled about on his crutch, finds his legs and power to run with them if pursued by a wild bull. The feeblest invalid, under the influence of delirium or other strong excitement, will astonish her nurse by the sudden accession of strength she may exhibit."
Deaf and Dumb Couple Converted
It seems to be a striking compliment to fervent eloquence, or some other peculiar power of persuasion, that among the converts made by a revivalist at Tekonsah, Michigan, recently, were two deaf and dumb persons, a man and his wife. — New York Sun.
Friday, June 22, 2007
Liquor Thrown Away After Conversion
Pennsylvania, 1896
A novel scene was witnessed at the North East saloon, East Patrick street, Frederick, yesterday. Wm. L. Gilbert, the proprietor, last week professed religion and joined the Methodist Episcopal Church during revival services.
On Saturday, Gilbert, who says he intends leading a moral life and to assist others to do so, informed his pastor that he was offered $150 for his liquor license and the stock of goods on hand, and while he was desirous of waging war against the traffic yet he was sorely in need of funds for the support of his family.
Sunday Rev. Mr. Zimmerman set forth the case of the new convert to his audience in the City Opera House and requested that the amount be raised to start the young man in a more legitimate business. The sum was soon raised, and yesterday afternoon Rev. Mr. Zimmerman, accompanied by a committee, proceeded to Gilbert's saloon, and in the presence of a crowd of several hundred people loaded two barrels of liquor, a keg of gin and a slot-machine on a dray, and driving out on a lot on the gas-house road, dumped the liquor into a hole.
Gilbert, who is 27 years of age, has been a member of several different churches and also of the Salvation Army.
—New Oxford Item, New Oxford, PA, Jan. 24, 1896.
A novel scene was witnessed at the North East saloon, East Patrick street, Frederick, yesterday. Wm. L. Gilbert, the proprietor, last week professed religion and joined the Methodist Episcopal Church during revival services.
On Saturday, Gilbert, who says he intends leading a moral life and to assist others to do so, informed his pastor that he was offered $150 for his liquor license and the stock of goods on hand, and while he was desirous of waging war against the traffic yet he was sorely in need of funds for the support of his family.
Sunday Rev. Mr. Zimmerman set forth the case of the new convert to his audience in the City Opera House and requested that the amount be raised to start the young man in a more legitimate business. The sum was soon raised, and yesterday afternoon Rev. Mr. Zimmerman, accompanied by a committee, proceeded to Gilbert's saloon, and in the presence of a crowd of several hundred people loaded two barrels of liquor, a keg of gin and a slot-machine on a dray, and driving out on a lot on the gas-house road, dumped the liquor into a hole.
Gilbert, who is 27 years of age, has been a member of several different churches and also of the Salvation Army.
—New Oxford Item, New Oxford, PA, Jan. 24, 1896.
"The Ossified Man" — Grave Robbed, Body Missing
1896
After His Affliction Prostrated Him He Became a Methodist Preacher of Wonderful Power
The item appearing in the daily papers narrating how the grave of Edgar Pratt, well known as the "Ossified Man," had been robbed recently caused considerable excitement in the vicinity of Sodus, N.Y., where Edgar Pratt was born, educated, learned his trade, transacted business, and where his widow and her mother at present reside.
Edgar Pratt, says a Soclus letter to the New York Times, was a son of William Pratt, a well-known farmer, who for many years resided on a farm which he owned on the town line road between Williamson and Ontario, south of the "Ridge Road," so called. The family is one of the oldest in Wayne County.
The "Ossified Man" was born in the town of Williamson, was educated at the public schools in that village, and completed his education in Sodus Academy. He was a well-formed young man, bright, and fine looking. He came to Sodus about 1878 and went to work for Charles Delano, learning the trade of carriage trimming. He was not religiously inclined, in which respect be differed very materially from his parents and other members of the Pratt family. While the young man was working at his trade his father sold the farm, and with the family removed to Douglass, Butler County, Kan., the son Edgar accompanying.
The latter secured a position as stage driver. Through exposure on the stage route he contracted rheumatism, which eventually compelled his abandoning that vocation. His condition became critical. He recovered from his illness, and shortly afterward removed to Sodus, where he opened up a carriage trimming establishment. Rheumatism returned, and he was soon prostrated with his old ailment. Medical science was invoked, but nothing could be done. At length, being in destitute circumstances, his brother, Daniel Pratt, came from Kansas and took Edgar out West with him.
Shortly after this, ossification began to set in and the patient suffered untold agony. An exhorter came to Douglass, which was then comparatively destitute of religious influences, and Pratt became converted. He joined the Methodist Episcopal Church and soon became one of the warmest supporters of that denomination. Ossification by that time had become so advanced that the man was taken before a board medical experts in New York City. The case had baffled the skill of all Western physicians who had been consulted. The New York surgeons pronounced the case a most marvelous one in the annals of medical jurisprudence.
An offer of $1000 per year during life and $5000 to the widow at his death, provided Pratt would contract to have his body delivered to the New York medical experts at his death, was spurned, Pratt alleging that his condition was due to an act of Providence. He claimed that he was suffering a just punishment for not improving his talents while young and before being afflicted with disease. His exhortations became so pronounced that his religious admirers built a wagon, in which he lay stretched out rigid as a block of marble.
During the last four years of his life he suffered no pain whatever, but was unable to move a joint. Starvation at one time threatened him, and four of his front teeth were removed, and through the aperture thin liquid food was injected, and thus was life sustained. In his carriage he was taken to camp meetings, where he was the centre of attraction on account of his condition and the earnestness with which he exhorted. It is said that through his instrumentality thousands were converted.
Offers from museums were refused, Pratt insisting that his mission was to convert as many to religion as possible during his remaining days. His faithful wife remained with him until his death, which occurred less than a year ago. Museum managers and physicians, even after Pratt's death, continued to deluge the widow and parents of the ossified man with letters and telegrams offering large amounts for the remains. This so alarmed the father that he declined to allow his son to be buried in the Douglass cemetery, but instead had the body interred in a flower bed in the dooryard beneath the father's window, where he could keep an ever-watchful eye upon it. It happened recently, however, that the father was drawn as a juror at El Dorado, the county seat, and during his absence the ghouls succeeded in robbing the grave.
Viewed from a scientific standpoint the case of Edgar Pratt was one of the most puzzling ever brought before the attention of medical experts. Pratt is believed to have been the only completely ossified man on record.
After His Affliction Prostrated Him He Became a Methodist Preacher of Wonderful Power
The item appearing in the daily papers narrating how the grave of Edgar Pratt, well known as the "Ossified Man," had been robbed recently caused considerable excitement in the vicinity of Sodus, N.Y., where Edgar Pratt was born, educated, learned his trade, transacted business, and where his widow and her mother at present reside.
Edgar Pratt, says a Soclus letter to the New York Times, was a son of William Pratt, a well-known farmer, who for many years resided on a farm which he owned on the town line road between Williamson and Ontario, south of the "Ridge Road," so called. The family is one of the oldest in Wayne County.
The "Ossified Man" was born in the town of Williamson, was educated at the public schools in that village, and completed his education in Sodus Academy. He was a well-formed young man, bright, and fine looking. He came to Sodus about 1878 and went to work for Charles Delano, learning the trade of carriage trimming. He was not religiously inclined, in which respect be differed very materially from his parents and other members of the Pratt family. While the young man was working at his trade his father sold the farm, and with the family removed to Douglass, Butler County, Kan., the son Edgar accompanying.
The latter secured a position as stage driver. Through exposure on the stage route he contracted rheumatism, which eventually compelled his abandoning that vocation. His condition became critical. He recovered from his illness, and shortly afterward removed to Sodus, where he opened up a carriage trimming establishment. Rheumatism returned, and he was soon prostrated with his old ailment. Medical science was invoked, but nothing could be done. At length, being in destitute circumstances, his brother, Daniel Pratt, came from Kansas and took Edgar out West with him.
Shortly after this, ossification began to set in and the patient suffered untold agony. An exhorter came to Douglass, which was then comparatively destitute of religious influences, and Pratt became converted. He joined the Methodist Episcopal Church and soon became one of the warmest supporters of that denomination. Ossification by that time had become so advanced that the man was taken before a board medical experts in New York City. The case had baffled the skill of all Western physicians who had been consulted. The New York surgeons pronounced the case a most marvelous one in the annals of medical jurisprudence.
An offer of $1000 per year during life and $5000 to the widow at his death, provided Pratt would contract to have his body delivered to the New York medical experts at his death, was spurned, Pratt alleging that his condition was due to an act of Providence. He claimed that he was suffering a just punishment for not improving his talents while young and before being afflicted with disease. His exhortations became so pronounced that his religious admirers built a wagon, in which he lay stretched out rigid as a block of marble.
During the last four years of his life he suffered no pain whatever, but was unable to move a joint. Starvation at one time threatened him, and four of his front teeth were removed, and through the aperture thin liquid food was injected, and thus was life sustained. In his carriage he was taken to camp meetings, where he was the centre of attraction on account of his condition and the earnestness with which he exhorted. It is said that through his instrumentality thousands were converted.
Offers from museums were refused, Pratt insisting that his mission was to convert as many to religion as possible during his remaining days. His faithful wife remained with him until his death, which occurred less than a year ago. Museum managers and physicians, even after Pratt's death, continued to deluge the widow and parents of the ossified man with letters and telegrams offering large amounts for the remains. This so alarmed the father that he declined to allow his son to be buried in the Douglass cemetery, but instead had the body interred in a flower bed in the dooryard beneath the father's window, where he could keep an ever-watchful eye upon it. It happened recently, however, that the father was drawn as a juror at El Dorado, the county seat, and during his absence the ghouls succeeded in robbing the grave.
Viewed from a scientific standpoint the case of Edgar Pratt was one of the most puzzling ever brought before the attention of medical experts. Pratt is believed to have been the only completely ossified man on record.
Proverbs From The Danish
1901
A bad horse eats as much as a good one.
God help the sheep when the wolf is judge.
If God gives not bushelfuls, He gives spoonfuls.
Abstinence and fasting cure many a complaint.
He who despises small things seldom grows rich.
The poor man wants much, the miser everything.
Every man carries an enemy in his own bosom.
He has command of the sack who is seated on it.
A willing helper does not wait until he is asked.
He is not a bad driver who knows how to turn.
He that holds is no better than he that scourges.
There is no use in blowing a fire that burns well.
That which is stamped a penny will never be a pound.
Damage suffered makes you knowing, but seldom rich.
A wound never heals so well that the scar cannot be seen.
Another man's horse and your own whip can do a great deal.
What is sweet in the mouth is not always good in the stomach.
It is good to lend to God and to the soil — they pay good interest.
An Open Book
A little New Zealand girl recently wrote to ask Mark Twain if his real name was Clemens. She knew better, she said, because Clemens was the man who sold patent medicine. She hoped not, for she liked the name of Mark. Why, Mark Antony was in the Bible! Her letter delighted its recipient. "As Mark Antony has got into the Bible," Mr. Clemens characteristically remarked in telling about it, "I am not without hopes myself."
A bad horse eats as much as a good one.
God help the sheep when the wolf is judge.
If God gives not bushelfuls, He gives spoonfuls.
Abstinence and fasting cure many a complaint.
He who despises small things seldom grows rich.
The poor man wants much, the miser everything.
Every man carries an enemy in his own bosom.
He has command of the sack who is seated on it.
A willing helper does not wait until he is asked.
He is not a bad driver who knows how to turn.
He that holds is no better than he that scourges.
There is no use in blowing a fire that burns well.
That which is stamped a penny will never be a pound.
Damage suffered makes you knowing, but seldom rich.
A wound never heals so well that the scar cannot be seen.
Another man's horse and your own whip can do a great deal.
What is sweet in the mouth is not always good in the stomach.
It is good to lend to God and to the soil — they pay good interest.
An Open Book
A little New Zealand girl recently wrote to ask Mark Twain if his real name was Clemens. She knew better, she said, because Clemens was the man who sold patent medicine. She hoped not, for she liked the name of Mark. Why, Mark Antony was in the Bible! Her letter delighted its recipient. "As Mark Antony has got into the Bible," Mr. Clemens characteristically remarked in telling about it, "I am not without hopes myself."
Thursday, June 21, 2007
Watch Night Dec. 31, 1900 Leads To Revival
Iowa, 1901
The watch night meeting in the Methodist church, which was a season of wonderful interest, has been followed by revival services each night except Saturday night. There has been a steady and perceptible increase in the results of the meeting and the prospect for a good work is encouraging.
Sabbath afternoon a children's meeting was held, and every child present was at the altar and nearly all of them prayed. The congregations are good and there is the best of order in all classes. The young people have done themselves credit by their excellent behavior and attention. The pastor, Rev. Cozier, is much gratified at the praise-worthy conduct of the young men and women of the town while at church, and the attention given to the preaching.
There are afternoon meetings this week at 2:30, to which everybody is cordially invited, especially the professed Christians of Humeston and vicinity. Every friend of the cause and believer in Jesus Christ has an opportunity now to show their loyalty and devotion to the Master.
—Humeston New Era, Humeston, Iowa, Jan. 9, 1901.
Penny Concerts
One of the churches of Chester, Pennsylvania has introduced what is a novelty there — a penny concert. These concerts are held in the church on each Friday evening, being chiefly designed for children. The children has always been crowded on these occasions, both little and big people attending in great numbers. They are charged 1 cent admission to an entertainment that is worth many times more, and which is wholesome and instructive. The smaller children are always given the center seats in front, the larger ones the side seats. It is so distinctively an affair for children that the big people who attend have to content themselves with the back seats if there are any left.
The watch night meeting in the Methodist church, which was a season of wonderful interest, has been followed by revival services each night except Saturday night. There has been a steady and perceptible increase in the results of the meeting and the prospect for a good work is encouraging.
Sabbath afternoon a children's meeting was held, and every child present was at the altar and nearly all of them prayed. The congregations are good and there is the best of order in all classes. The young people have done themselves credit by their excellent behavior and attention. The pastor, Rev. Cozier, is much gratified at the praise-worthy conduct of the young men and women of the town while at church, and the attention given to the preaching.
There are afternoon meetings this week at 2:30, to which everybody is cordially invited, especially the professed Christians of Humeston and vicinity. Every friend of the cause and believer in Jesus Christ has an opportunity now to show their loyalty and devotion to the Master.
—Humeston New Era, Humeston, Iowa, Jan. 9, 1901.
Penny Concerts
One of the churches of Chester, Pennsylvania has introduced what is a novelty there — a penny concert. These concerts are held in the church on each Friday evening, being chiefly designed for children. The children has always been crowded on these occasions, both little and big people attending in great numbers. They are charged 1 cent admission to an entertainment that is worth many times more, and which is wholesome and instructive. The smaller children are always given the center seats in front, the larger ones the side seats. It is so distinctively an affair for children that the big people who attend have to content themselves with the back seats if there are any left.
Outgoing and Incoming Centuries
1901
The New York Outlook publishes an exceedingly interesting review and interpretation of the century just closing, the distinctive characteristic of which it finds to have been freedom — in science freedom of investigation unhampered by either the scientific or theological theories of the past, in education freedom to teach all the people all truth on all subjects without that fear of universal education which even educators themselves felt in former times, in theology freedom from traditionary dogma, upon which our forefathers believed the whole structure of organized religion rested; in ethics freedom to apply the practical test of ethical result to every problem of conduct and to every man in every station, in politics freedom from despotic control of the many by the one or the few, in industry freedom of the workingman to determine the conditions in which a man's work shall be done, in literature freedom to give expression to life as it really is instead of to life as a little band of writers think it should be.
With freedom as the chief characteristic of the nineteenth century the first duty of the twentieth century, says The Outlook, is to use that freedom in religion, politics, society, art, literature, so as to maintain the highest ideals and minister to the largest life. The work which lies before the twentieth century is as great as that which the nineteenth century has accomplished.
It is impossible to forecast the probable advances in science, whether practical or theoretical, nor is it easy even to indicate what fields remain for it to conquer. Of this we may be sure: The principle of evolution which it has established, which is the basis of moral as well as scientific progress, will not be lost to the world. In education we have to adjust our school system to the rapidly growing sphere of knowledge so that it will deal with all subjects without being superficial in any and will train the moral faculties without giving to the training a denominational or dogmatic character. In politics the rights of men are theoretically recognized in England and America and measurably in all western Europe as the basis of government, but the rights and duties of nations toward each other have yet to be defined by a gradual development and application of international law and a solution of the problem.
What are the duties which the civilized nations owe to those that are uncivilized or semi-civilized? Brotherhood is as yet an academic opinion or an ethical sentiment. The work of the reformer, whether in thought or in action, is to formulate its principles, to learn what are the fundamental obligations of man to his brother man and to apply them to the solution of current social problems.
The New York Outlook publishes an exceedingly interesting review and interpretation of the century just closing, the distinctive characteristic of which it finds to have been freedom — in science freedom of investigation unhampered by either the scientific or theological theories of the past, in education freedom to teach all the people all truth on all subjects without that fear of universal education which even educators themselves felt in former times, in theology freedom from traditionary dogma, upon which our forefathers believed the whole structure of organized religion rested; in ethics freedom to apply the practical test of ethical result to every problem of conduct and to every man in every station, in politics freedom from despotic control of the many by the one or the few, in industry freedom of the workingman to determine the conditions in which a man's work shall be done, in literature freedom to give expression to life as it really is instead of to life as a little band of writers think it should be.
With freedom as the chief characteristic of the nineteenth century the first duty of the twentieth century, says The Outlook, is to use that freedom in religion, politics, society, art, literature, so as to maintain the highest ideals and minister to the largest life. The work which lies before the twentieth century is as great as that which the nineteenth century has accomplished.
It is impossible to forecast the probable advances in science, whether practical or theoretical, nor is it easy even to indicate what fields remain for it to conquer. Of this we may be sure: The principle of evolution which it has established, which is the basis of moral as well as scientific progress, will not be lost to the world. In education we have to adjust our school system to the rapidly growing sphere of knowledge so that it will deal with all subjects without being superficial in any and will train the moral faculties without giving to the training a denominational or dogmatic character. In politics the rights of men are theoretically recognized in England and America and measurably in all western Europe as the basis of government, but the rights and duties of nations toward each other have yet to be defined by a gradual development and application of international law and a solution of the problem.
What are the duties which the civilized nations owe to those that are uncivilized or semi-civilized? Brotherhood is as yet an academic opinion or an ethical sentiment. The work of the reformer, whether in thought or in action, is to formulate its principles, to learn what are the fundamental obligations of man to his brother man and to apply them to the solution of current social problems.
Wednesday, June 20, 2007
Christ's Descent to Earth
1901
If high intelligences looked down and saw what was going on, they must have prophesied extermination, complete extermination, of these offenders of Jehovah.
But no! Who is that coming out of the throne room of heaven? Who is that coming out of the palaces of the eternal? It is the Son of the Emperor of the universe. Down the stairs of the high heavens he comes till he reaches the cold air of a December night in Palestine and amid the bleatings of sheep and the lowing of cattle and the moaning of camels and the banter of the herdsmen takes his first sleep on earth and for 33 years invites the wandering race to return to God and happiness and heaven.
They were the longest 33 years ever known in heaven. Among many high intelligences, what impatience to get him back! The Infinite Father looked down and saw his Son slapped and spit on and supperless and homeless, and then, amid horrors that made the noonday heavens turn black in the face, his body and soul parted.
And all for what? Why allow the Crown Prince to come on such an errand and endure such sorrows and die such a death? It was to invite the human race to put down its antipathies and resistance. It was because "God is love." — Dr. Talmage
Card Parties
When church people call for a donation for a poor family a woman is hard pressed if she can't find some prize she won at a card party to give away.
If high intelligences looked down and saw what was going on, they must have prophesied extermination, complete extermination, of these offenders of Jehovah.
But no! Who is that coming out of the throne room of heaven? Who is that coming out of the palaces of the eternal? It is the Son of the Emperor of the universe. Down the stairs of the high heavens he comes till he reaches the cold air of a December night in Palestine and amid the bleatings of sheep and the lowing of cattle and the moaning of camels and the banter of the herdsmen takes his first sleep on earth and for 33 years invites the wandering race to return to God and happiness and heaven.
They were the longest 33 years ever known in heaven. Among many high intelligences, what impatience to get him back! The Infinite Father looked down and saw his Son slapped and spit on and supperless and homeless, and then, amid horrors that made the noonday heavens turn black in the face, his body and soul parted.
And all for what? Why allow the Crown Prince to come on such an errand and endure such sorrows and die such a death? It was to invite the human race to put down its antipathies and resistance. It was because "God is love." — Dr. Talmage
Card Parties
When church people call for a donation for a poor family a woman is hard pressed if she can't find some prize she won at a card party to give away.
Revising the Westminster Confession
1901
The committee named by the Presbyterian general assembly to deal with the proposed changes in the creed has after a careful analysis of the recommendations of over 200 presbyteries concluded in favor of revision. It will submit this conclusion to the general assembly next May, a conclusion founded on the following facts:
The returns indicate (1) that the church desires some changes in its creedal statement; (2) that no change is desired in any way impairing the integrity of the system of doctrine contained in the Confession of Faith; (3) the desire of a large plurality that changes should be made by some new statement of present doctrines; (4) a desire upon the part of many presbyteries for some revision of the present confession.
It was therefore unanimously agreed by the committee, says The Outlook, to recommend to the general assembly that some revision or change be made in the confessional statements. Substantial but not final agreement was reached as to the method of preparing changes embodying both revision and supplemental statement, but the determining of the whole matter was deferred to a subsequent meeting of the committee.
The Outlook expresses the hope that the result of "revision" may be a brief statement containing only those doctrines essential to Christian faith, leaving Presbyterianism to be, what it really is, distinctive in polity, but not in doctrine.
That the Presbyterian church as a whole is not behind the times, The Outlook says, may be seen from the fact that less than a third of the presbyteries recommended dismissal of the subject, and in many cases, as in New York and Philadelphia, the vote recommending dismissal was a close one. Hence before the meeting of the committee it was evident that it must needs recommend a creedal change.
The committee named by the Presbyterian general assembly to deal with the proposed changes in the creed has after a careful analysis of the recommendations of over 200 presbyteries concluded in favor of revision. It will submit this conclusion to the general assembly next May, a conclusion founded on the following facts:
The returns indicate (1) that the church desires some changes in its creedal statement; (2) that no change is desired in any way impairing the integrity of the system of doctrine contained in the Confession of Faith; (3) the desire of a large plurality that changes should be made by some new statement of present doctrines; (4) a desire upon the part of many presbyteries for some revision of the present confession.
It was therefore unanimously agreed by the committee, says The Outlook, to recommend to the general assembly that some revision or change be made in the confessional statements. Substantial but not final agreement was reached as to the method of preparing changes embodying both revision and supplemental statement, but the determining of the whole matter was deferred to a subsequent meeting of the committee.
The Outlook expresses the hope that the result of "revision" may be a brief statement containing only those doctrines essential to Christian faith, leaving Presbyterianism to be, what it really is, distinctive in polity, but not in doctrine.
That the Presbyterian church as a whole is not behind the times, The Outlook says, may be seen from the fact that less than a third of the presbyteries recommended dismissal of the subject, and in many cases, as in New York and Philadelphia, the vote recommending dismissal was a close one. Hence before the meeting of the committee it was evident that it must needs recommend a creedal change.
Sunday and Monday Beggars
1900
Ian Maclaren Says There Is No Difference
"The pew is a testimony to the family and ought to be maintained with its doors removed, and it does not matter whether a man pays $50 a year for his pew or 50 cents," writes Ian Maclaren of "The Pew and the Man in It" in the Ladies' Home Journal.
"The church authorities should see that the householder has his pew, with room enough in it for himself, his wife and the children which God has given them.
"There is no reason in the world why the rich man should not pay a handsome sum for his church home. And some of us have never been able to understand why an artisan should not give something for his church home also.
"Surely every man wishes to do what is right in the direction of his church. Every self-respecting man likes to pay for his home whether it be large or small, and it touches a man's honor to live in a workhouse, where he pays no rent and depends on the public. There is no necessity that this home feeling and this just independence should be denied in the house of God, but it rather seems a good thing that the man who works and gives to provide a house where he and the children can live together in comfort and self-respect six days of the week should do his part to sustain the house where they worship God on the seventh day.
"He is a poor creature who will allow a rich man to pay his rent for him on week-days, and I have never been able to see where there is any difference between being a beggar on Sunday and a beggar on Monday."
Ian Maclaren Says There Is No Difference
"The pew is a testimony to the family and ought to be maintained with its doors removed, and it does not matter whether a man pays $50 a year for his pew or 50 cents," writes Ian Maclaren of "The Pew and the Man in It" in the Ladies' Home Journal.
"The church authorities should see that the householder has his pew, with room enough in it for himself, his wife and the children which God has given them.
"There is no reason in the world why the rich man should not pay a handsome sum for his church home. And some of us have never been able to understand why an artisan should not give something for his church home also.
"Surely every man wishes to do what is right in the direction of his church. Every self-respecting man likes to pay for his home whether it be large or small, and it touches a man's honor to live in a workhouse, where he pays no rent and depends on the public. There is no necessity that this home feeling and this just independence should be denied in the house of God, but it rather seems a good thing that the man who works and gives to provide a house where he and the children can live together in comfort and self-respect six days of the week should do his part to sustain the house where they worship God on the seventh day.
"He is a poor creature who will allow a rich man to pay his rent for him on week-days, and I have never been able to see where there is any difference between being a beggar on Sunday and a beggar on Monday."
Sermons In A Few Lines
1900
The Church — The church shall have life and it shall grow. Growth is life and the growth of the church is the natural result of the life which Christ has given it. — Rev. P. C. Yorke, R.C., San Francisco, Cal.
Indifference — Arouse yourselves from the lethargy of indifference and be earnest in the fight for good. Insist that the public billboards shall be decently clothed. — Rev. Dr. Frohock, Methodist, Akron, Ohio.
Reform Society — The only way to reform society is to reform the individual. Slavery has been lessened, but the sweat shop remains, and politics is not free from corruption. — Rabbi Krauskopf, Hebrew, Philadelphia, Pa.
Higher Civilization — The people of Great Britain have ever been imbued with the idea of their mission to establish the higher civilization, and they have pushed on with confidence. — Rev. Dr. Carson, Presbyterian, Brooklyn, N.Y.
The Bible — The Bible presents a great combination. It is the union of Christ with the believer. By that union we become partners with Christ in the great divine "trust" for the glory of God. — Rev. C. F. Wishart, Presbyterian, Allegheny, Pa.
In God's Hands — We have no right to do as we like with anything, unless we like to do right. No man's life or death is at his own disposal. Our times are in God's hands. This is good morals, good law and good sense. — Rev. Ira Billman, Evansville, Ind.
War — The war spirit has transformed Christianity. Jesus Christ proclaimed himself the prince of peace and on earth established the kingdom of peace. Christianity in its pristine purity was peace itself. — Rev. Dr. Wylie, Presbyterian, New York City.
Inconsistent — In religion, as in most matters, we are strangely inconsistent. We run to one or both of two extremes — we are often over particular about minor matters and utterly careless about great things. — Rev. N. H. Lee, Methodist, Denver, Colo.
The Church — The church shall have life and it shall grow. Growth is life and the growth of the church is the natural result of the life which Christ has given it. — Rev. P. C. Yorke, R.C., San Francisco, Cal.
Indifference — Arouse yourselves from the lethargy of indifference and be earnest in the fight for good. Insist that the public billboards shall be decently clothed. — Rev. Dr. Frohock, Methodist, Akron, Ohio.
Reform Society — The only way to reform society is to reform the individual. Slavery has been lessened, but the sweat shop remains, and politics is not free from corruption. — Rabbi Krauskopf, Hebrew, Philadelphia, Pa.
Higher Civilization — The people of Great Britain have ever been imbued with the idea of their mission to establish the higher civilization, and they have pushed on with confidence. — Rev. Dr. Carson, Presbyterian, Brooklyn, N.Y.
The Bible — The Bible presents a great combination. It is the union of Christ with the believer. By that union we become partners with Christ in the great divine "trust" for the glory of God. — Rev. C. F. Wishart, Presbyterian, Allegheny, Pa.
In God's Hands — We have no right to do as we like with anything, unless we like to do right. No man's life or death is at his own disposal. Our times are in God's hands. This is good morals, good law and good sense. — Rev. Ira Billman, Evansville, Ind.
War — The war spirit has transformed Christianity. Jesus Christ proclaimed himself the prince of peace and on earth established the kingdom of peace. Christianity in its pristine purity was peace itself. — Rev. Dr. Wylie, Presbyterian, New York City.
Inconsistent — In religion, as in most matters, we are strangely inconsistent. We run to one or both of two extremes — we are often over particular about minor matters and utterly careless about great things. — Rev. N. H. Lee, Methodist, Denver, Colo.
A Church Fair In Oklahoma — Everything "Perfectly Square"
1900
An Innovation
"Brethren and sisters," said the Rev. Jack Jonks, the well-known Oklahoma divine, relates the New York World, "I am requested to announce that the ladies of the church will give a fair and festival at Tilligan's hall next Thursday evening, to which everybody is invited.
"I will further say that everything will be square and above-board on that occasion. I have been moved to insist upon this innovation because of the numerous kicks which have been registered since the last event of this character. Certain of the brethren, especially those who have but recently become members of the church and have not yet forgotten their worldly wisdom, have been complaining that there was no reciprocity in the various catch-penny devices and games of chance at the last festival, and they are emphatic in their proclamation that, while they do not object to running up against any legitimate hazard for the good of the cause, they decline to participate in any more lead-pipe cinches.
"I will therefore add that at the coming festival the grab-bag, fish pond, weighing-machine and kindred devices for replenishing the treasury will be under the direct supervision of Curly Conroy, the gentlemanly and accomplished dealer of faro at the Blue Ruin fortune parlors. In kindly agreeing to superintend these devices, Mr. Conroy pledges his professional honor that every visitor who puts down his scads will at least have some show for his money, and that his part of the evening's entertainment will be conducted in the same unprejudiced and impartial way that characterizes his work at the Blue Ruin. The usual collection will now be taken."
An Innovation
"Brethren and sisters," said the Rev. Jack Jonks, the well-known Oklahoma divine, relates the New York World, "I am requested to announce that the ladies of the church will give a fair and festival at Tilligan's hall next Thursday evening, to which everybody is invited.
"I will further say that everything will be square and above-board on that occasion. I have been moved to insist upon this innovation because of the numerous kicks which have been registered since the last event of this character. Certain of the brethren, especially those who have but recently become members of the church and have not yet forgotten their worldly wisdom, have been complaining that there was no reciprocity in the various catch-penny devices and games of chance at the last festival, and they are emphatic in their proclamation that, while they do not object to running up against any legitimate hazard for the good of the cause, they decline to participate in any more lead-pipe cinches.
"I will therefore add that at the coming festival the grab-bag, fish pond, weighing-machine and kindred devices for replenishing the treasury will be under the direct supervision of Curly Conroy, the gentlemanly and accomplished dealer of faro at the Blue Ruin fortune parlors. In kindly agreeing to superintend these devices, Mr. Conroy pledges his professional honor that every visitor who puts down his scads will at least have some show for his money, and that his part of the evening's entertainment will be conducted in the same unprejudiced and impartial way that characterizes his work at the Blue Ruin. The usual collection will now be taken."
He's Still Active At 88 As Editor
Iowa, 1909
D. N. Harris, editor of the Missouri Valley Times, is 88 years old and active and vigorous in his work. All his life he has remained in the work, and he shows no signs of wearing out.
In a recent issue of his paper he gives a few words in explanation of why he is still with us. They are modestly uttered, but nevertheless filled with valuable information. He remembered his creator in the days of his youth and has kept right along at it and so, according to the promise, he is living long in "the land which the Lord the God giveth."
This is the way Mr. Harris says it: "We are asked, almost daily, how we manage to retain our good health and apparent youth to the good old age of 88 years. We have no particular formula for extending life, but think it is more the goodness of God than any effort of ours. We recognize the law that gives the life of man to three score years and ten (70 years), but for cause may be extended.
"We have always taken good care of No. 1. Have lived temperate, having been a member of every temperance organization from the Washingtonians way back in the '40s down to the Good Templars, so you see that excluded intoxicating liquor from our use. We neither smoke nor chew tobacco and for many years, just before retiring at night, we drink a bowl of hot lemonade and go to bed and sleep as soundly as an innocent babe. We have never had a rheumatic pain, and while it may not be from our way of living, is certainly worth a trial. We divide our time into three equal parts, going to bed at 10 p.m., and rising at 7 a.m., and attend to business during the balance of the time. We married at 23 years of age, raising ten children, all now living.
"This is our life, good or bad as it may be, and if worthy of trial, try it. Remember, we do not say this manner of life will prolong your life, but we do say we are 88 years old, well and hearty, and willing to try it for 40 years longer."
D. N. Harris, editor of the Missouri Valley Times, is 88 years old and active and vigorous in his work. All his life he has remained in the work, and he shows no signs of wearing out.
In a recent issue of his paper he gives a few words in explanation of why he is still with us. They are modestly uttered, but nevertheless filled with valuable information. He remembered his creator in the days of his youth and has kept right along at it and so, according to the promise, he is living long in "the land which the Lord the God giveth."
This is the way Mr. Harris says it: "We are asked, almost daily, how we manage to retain our good health and apparent youth to the good old age of 88 years. We have no particular formula for extending life, but think it is more the goodness of God than any effort of ours. We recognize the law that gives the life of man to three score years and ten (70 years), but for cause may be extended.
"We have always taken good care of No. 1. Have lived temperate, having been a member of every temperance organization from the Washingtonians way back in the '40s down to the Good Templars, so you see that excluded intoxicating liquor from our use. We neither smoke nor chew tobacco and for many years, just before retiring at night, we drink a bowl of hot lemonade and go to bed and sleep as soundly as an innocent babe. We have never had a rheumatic pain, and while it may not be from our way of living, is certainly worth a trial. We divide our time into three equal parts, going to bed at 10 p.m., and rising at 7 a.m., and attend to business during the balance of the time. We married at 23 years of age, raising ten children, all now living.
"This is our life, good or bad as it may be, and if worthy of trial, try it. Remember, we do not say this manner of life will prolong your life, but we do say we are 88 years old, well and hearty, and willing to try it for 40 years longer."
Friends Church: "You Need Baptism of The Holy Ghost"
Ohio, 1916
Increased Attendance at Friends Church Revival
Large crowds attended the revival services at the Friends Church, Sunday. Last night it was necessary to throw open the Sunday School room. Seven persons presented their names for membership.
In his sermon in the morning the pastor spoke on the need of "Divine Equipment for Service." In part he said: God not only wants to save men from sin, but prepare them for service. It is not enough to have your sin pardoned, but you need the baptism of the Holy Ghost to give you power to do. This is the crying need of the church to-day. In the days of Finney, Edwards and the Wesleys it is claimed less than fifteen per cent of the converts backslid. In our day less than this number stand and all because we do not preach a full gospel.
In the evening his subject was "God's Estimate of the Value of a Soul." He said that no soul has ever gone so low but what Jesus goes beneath that one to lift him up. It is an abomination in the sight of Heaven for church people to talk about trash. All men are human beings, and have a soul and the soul of a poor harlot or drunkard is as precious in the eyes of Jesus Christ as that of the President or a King. When you hear a person talk about trash you may rest assured that that person is dirtier than the "trash" they talk about. The mission of Jesus is to put all men on an equality. Blind Bartimaeus had to be lifted up, while the self-righteous Zacchaeus had to come down, and the two met on the same platform.
Meetings to night at 7:30. Special prayer and inquiry meeting at 6:30. Special music at every service.
Resignation
Rev. Hugh Willard Hanna tendered his resignation as pastor of the First Presbyterian Church of Kenton, "for the sake of peace and harmony." His resignation caused general surprise as he was called to the pastorate in June, 1914, from Freeport, Pa.
—The Van Wert Daily Bulletin, Van Wert, Ohio, Feb. 21, 1916.
Increased Attendance at Friends Church Revival
Large crowds attended the revival services at the Friends Church, Sunday. Last night it was necessary to throw open the Sunday School room. Seven persons presented their names for membership.
In his sermon in the morning the pastor spoke on the need of "Divine Equipment for Service." In part he said: God not only wants to save men from sin, but prepare them for service. It is not enough to have your sin pardoned, but you need the baptism of the Holy Ghost to give you power to do. This is the crying need of the church to-day. In the days of Finney, Edwards and the Wesleys it is claimed less than fifteen per cent of the converts backslid. In our day less than this number stand and all because we do not preach a full gospel.
In the evening his subject was "God's Estimate of the Value of a Soul." He said that no soul has ever gone so low but what Jesus goes beneath that one to lift him up. It is an abomination in the sight of Heaven for church people to talk about trash. All men are human beings, and have a soul and the soul of a poor harlot or drunkard is as precious in the eyes of Jesus Christ as that of the President or a King. When you hear a person talk about trash you may rest assured that that person is dirtier than the "trash" they talk about. The mission of Jesus is to put all men on an equality. Blind Bartimaeus had to be lifted up, while the self-righteous Zacchaeus had to come down, and the two met on the same platform.
Meetings to night at 7:30. Special prayer and inquiry meeting at 6:30. Special music at every service.
Resignation
Rev. Hugh Willard Hanna tendered his resignation as pastor of the First Presbyterian Church of Kenton, "for the sake of peace and harmony." His resignation caused general surprise as he was called to the pastorate in June, 1914, from Freeport, Pa.
—The Van Wert Daily Bulletin, Van Wert, Ohio, Feb. 21, 1916.
The Story of Samson
1915
The story of Samson bulks large in the book of Judges and in the interest and imagination of all men ever since his day.
Every race has its superman, and usually it is one of physical strength. That Samson had no physical evidence of his superior strength is evident from the fact that Delilah asked to know his secret. Nor was his strength in his hair, else there was no need that the "Spirit of Jehovah" should come upon him. The secret of his power is indicated in Judges 13:25, "And the Spirit of the LORD began to move him at times..." The word "move" suggests to play upon a harp, as if Samson's heart was open to God as a harp is open to human touch. As one said, "Samson's power was the result of a faith that was open to the infinite storehouse of the divine dynamic." Such spiritual power is within the reach of every man.
Samson ("sunny") was full of laughter; not the comic, but the joyous. He did the big things God gave him to do and was filled with gladness. But Samson came under the spell of an evil woman and all of this true laughter and glad joyousness left his soul. The laughter heard in the haunts of sin has lost its buoyancy, is forced, is different. is that of men whose hearts are unclean.
Samson's Impurity. A woman can make or mar the man with whom she associates. As a Nazarite, Samson was dedicated unto God, must not allow a razor to touch his head, was not to touch anything unclean, nor drink intoxicating liquor. This vow was usually for a short period. Samuel and John the Baptizer are other Nazarites recorded in Scripture, and are said to have been such from birth. Samson's strength burned out when he lay his forehead in a harlot's lap and the laughter went out of his soul. It was that which broke the contact between him and God. Samson's birth in a godly home, his knowledge of his relation to God not keep him from an ignoble failure. He left the atmosphere of God's spirit for that of sin.
Samson's Imprisonment. We find him after his excesses grinding in the Philistine prison, where he perhaps overheard praises being sung to Dagon who had overthrown Jehovah's judge. It is never safe to play with temptation though conscious of our own strength; then it is we are most apt to fall (1 Cor. 10:12). One act and the gay hero is grinding in a prison house. Directly a man goes into impurity, whether in act or thought, he loses the power that formerly moved men or worked wonders. Year after year Samson plodded his round of enforced toil, a type of the force and power of intemperance and other impure habits. During these years he doubtless put his hand upon his head and said. "My hair is growing again." and it gave him courage to believe that God would yet give him another chance.
Finally, "when their hearts were merry" (Judges 16:25), he is brought out to make sport. During one of his resting periods he said to a boy near by. "Let me feel of the two pillars," those upon which the main walls rested and which were within a man's reach. Then it was that be was able to grip the mysterious power of the unseen. Was Samson a suicide? No! He accepted death as the inevitable consequence of his act of duty (see Heb. 11:32.)
The growth of his hair was only a token of that consecration which he had surrendered when he failed to withstand the wiles of Delilah.
The story of Samson bulks large in the book of Judges and in the interest and imagination of all men ever since his day.
Every race has its superman, and usually it is one of physical strength. That Samson had no physical evidence of his superior strength is evident from the fact that Delilah asked to know his secret. Nor was his strength in his hair, else there was no need that the "Spirit of Jehovah" should come upon him. The secret of his power is indicated in Judges 13:25, "And the Spirit of the LORD began to move him at times..." The word "move" suggests to play upon a harp, as if Samson's heart was open to God as a harp is open to human touch. As one said, "Samson's power was the result of a faith that was open to the infinite storehouse of the divine dynamic." Such spiritual power is within the reach of every man.
Samson ("sunny") was full of laughter; not the comic, but the joyous. He did the big things God gave him to do and was filled with gladness. But Samson came under the spell of an evil woman and all of this true laughter and glad joyousness left his soul. The laughter heard in the haunts of sin has lost its buoyancy, is forced, is different. is that of men whose hearts are unclean.
Samson's Impurity. A woman can make or mar the man with whom she associates. As a Nazarite, Samson was dedicated unto God, must not allow a razor to touch his head, was not to touch anything unclean, nor drink intoxicating liquor. This vow was usually for a short period. Samuel and John the Baptizer are other Nazarites recorded in Scripture, and are said to have been such from birth. Samson's strength burned out when he lay his forehead in a harlot's lap and the laughter went out of his soul. It was that which broke the contact between him and God. Samson's birth in a godly home, his knowledge of his relation to God not keep him from an ignoble failure. He left the atmosphere of God's spirit for that of sin.
Samson's Imprisonment. We find him after his excesses grinding in the Philistine prison, where he perhaps overheard praises being sung to Dagon who had overthrown Jehovah's judge. It is never safe to play with temptation though conscious of our own strength; then it is we are most apt to fall (1 Cor. 10:12). One act and the gay hero is grinding in a prison house. Directly a man goes into impurity, whether in act or thought, he loses the power that formerly moved men or worked wonders. Year after year Samson plodded his round of enforced toil, a type of the force and power of intemperance and other impure habits. During these years he doubtless put his hand upon his head and said. "My hair is growing again." and it gave him courage to believe that God would yet give him another chance.
Finally, "when their hearts were merry" (Judges 16:25), he is brought out to make sport. During one of his resting periods he said to a boy near by. "Let me feel of the two pillars," those upon which the main walls rested and which were within a man's reach. Then it was that be was able to grip the mysterious power of the unseen. Was Samson a suicide? No! He accepted death as the inevitable consequence of his act of duty (see Heb. 11:32.)
The growth of his hair was only a token of that consecration which he had surrendered when he failed to withstand the wiles of Delilah.
Tuesday, June 19, 2007
Among Sermons: "Hell and Where It Is"
Chicago area, Jan. 1908
At Sangamon St. M. E. church, 64th and Sangamon Sts., a revival is being held during January. Services are held every evening, bright singing, interesting subjects, The subject of the pastor's sermon next Sunday will be "Hell and Where It Is."
Rev. James W. Frid, the popular pastor of Thoburn M. E. church, is delivering a series of very interesting sermons during January on Sunday evenings. Two have been delivered. The one for next Sunday will be "Sky Pilot" or "Christ among the cowboys of the west."
Rev. R. A. White will preach next Sunday morning at the People's Liberal church on "The Ideal and Practical in Education" and in the evening will deliver his last illustrated lecture on "Athens."
The pastor of the Seventh Presbyterian church will preach next Sunday morning on "Samuel, the Jurist and Prophet" and in the evening on the question "Is there divinity in man?"
The revival meetings at the First Pentecostal Church of the Nazarene, 6417 Eggleston avenue, under the leadership of that remarkable preacher the Rev. "Bud" Robinson, are eminently successful. At the close of the first four days sixty-six persons had been at the altar of prayer seeking salvation. Sunday was a wonderful day despite the inclement weather. These meetings continue until January 26. Thursday of each week is devoted to prayer and fasting from 10:30 a. m. throughout the day. Tuesday, Wednesday and Friday a Bible reading at 2:30. The citizens of Englewood should hear this great preacher unlike any other in the world.
Revival services are in progress at the Garfield Boulevard M. E. church, 55th and Emerald Ave. Over thirty persons have been at the altar thus far to accept Christ and lead better lives. Revival sermon next Sunday, 10:30 a. m., subject "A Mighty Force Among the Forces of God." 7:30 p. m., topic "The Need of Rome the Need of Chicago." Sunday school night this Friday evening. A large attendance expected.
—Suburbanite Economist, Chicago, Jan. 17, 1908.
At Sangamon St. M. E. church, 64th and Sangamon Sts., a revival is being held during January. Services are held every evening, bright singing, interesting subjects, The subject of the pastor's sermon next Sunday will be "Hell and Where It Is."
Rev. James W. Frid, the popular pastor of Thoburn M. E. church, is delivering a series of very interesting sermons during January on Sunday evenings. Two have been delivered. The one for next Sunday will be "Sky Pilot" or "Christ among the cowboys of the west."
Rev. R. A. White will preach next Sunday morning at the People's Liberal church on "The Ideal and Practical in Education" and in the evening will deliver his last illustrated lecture on "Athens."
The pastor of the Seventh Presbyterian church will preach next Sunday morning on "Samuel, the Jurist and Prophet" and in the evening on the question "Is there divinity in man?"
The revival meetings at the First Pentecostal Church of the Nazarene, 6417 Eggleston avenue, under the leadership of that remarkable preacher the Rev. "Bud" Robinson, are eminently successful. At the close of the first four days sixty-six persons had been at the altar of prayer seeking salvation. Sunday was a wonderful day despite the inclement weather. These meetings continue until January 26. Thursday of each week is devoted to prayer and fasting from 10:30 a. m. throughout the day. Tuesday, Wednesday and Friday a Bible reading at 2:30. The citizens of Englewood should hear this great preacher unlike any other in the world.
Revival services are in progress at the Garfield Boulevard M. E. church, 55th and Emerald Ave. Over thirty persons have been at the altar thus far to accept Christ and lead better lives. Revival sermon next Sunday, 10:30 a. m., subject "A Mighty Force Among the Forces of God." 7:30 p. m., topic "The Need of Rome the Need of Chicago." Sunday school night this Friday evening. A large attendance expected.
—Suburbanite Economist, Chicago, Jan. 17, 1908.
Motanic Bad Indian No More
1908Cayuse Chief Becomes a Christian — Makes Dramatic Confession
Spokane, Washington. — Motanic, bad Indian, terror of the Umatilla reservation southwest of Spokane and leader of pagan customs among the Cayuse braves, has embraced the Christian religion, and, as a consequence, there is rejoicing among the faithful in the Tutilla Presbyterian mission. The conversion of the chieftain was the dramatic climax to the ordination of Rev. Edward Conner, a full-blooded Cayuse, as minister of the gospel a few days ago.
Following the singing of the Cayuse version of "Washed in the Blood of the Lamb," in which braves and squaws joined heartily, Motanic, dressed in barbaric splendor, arose from his seat and, facing the congregation, declared his intention to live a better life. He vowed he would abandon the pagan customs, bid goodbye forever to the feathered headdress and the red and orange paint, to participate no more in the festal parades nor partake of the white man's firewater. He would not steal, gamble or cheat his fellow man or brother. Motanic had become a Christian. It was a fitting close to the ordination of Conner.
At the conclusion of the services which made Conner a full-fledged minister of the gospel there was stillness. Motanic walked to the front of the altar. Tears streamed down his weather-bronzed cheeks and his big frame shook with sobs. He looked neither to the right nor to the left. Motanic confessed his sins to the world and swore allegiance to a new king.
Suddenly a glad note burst from the throat of a little brown woman in the corner. It was the signal for a spontaneous outburst of song from the Indian congregation. Then his faithful squaw went home with the chief.
The Prophetic Gift
1908
That there are persons to-day who possess the somewhat uncanny gift of being able to predict future events is probably true.
The wife of the late Sir Richard Burton, the famous traveler and linguist, not to mention other instances of her weird gift, announced the very first time she saw Burton, at the time a perfect stranger whom she had met quite casually, that he would be her husband.
At the present moment, too, there is said to be in America a man who has manifested such an extraordinary faculty of predicting things that are about to take place that a number of medical men have purchased the reversion of his brain, in order that they may examine that organ after death to see if it shows any special development to account for its wonderful gift. — The Grand Magazine.
Diabolo In The Past
More diabolo discoveries. In the National Library at Paris are two prints, one entitled "The Game of Diabolo at the Beginning of the Last Century;" the other entitled "The Devil for Four (the old diabolo." Two couples are playing diabolo excitedly in a room; the furniture is upset and the mirrors broken.
Another design is entitled: "The Good Devil, How He Goes!" A young woman throws a big, simple fellow in the air, and from his pocket fall pieces of gold. In the same picture is another woman, with her diabolo cord round the neck of a man, with the inscription below: "See how we lead them!"
Diabolo raised a furor in France in 1812. It was then, according to the Figaro correspondent, imported from England, and an English caricature of a later date represents a great Wellington sending to St. Helena's a very little Napoleon riding on a diabolo.
Long before the revolution of 1789 some missionaries in Peking sent an exact reproduction of diabolo to a French minister of state who collected Chinese curiosities. The Chinese are always found to have forgotten everything we are beginning to learn! — Dundoo Advertiser.
That there are persons to-day who possess the somewhat uncanny gift of being able to predict future events is probably true.
The wife of the late Sir Richard Burton, the famous traveler and linguist, not to mention other instances of her weird gift, announced the very first time she saw Burton, at the time a perfect stranger whom she had met quite casually, that he would be her husband.
At the present moment, too, there is said to be in America a man who has manifested such an extraordinary faculty of predicting things that are about to take place that a number of medical men have purchased the reversion of his brain, in order that they may examine that organ after death to see if it shows any special development to account for its wonderful gift. — The Grand Magazine.
Diabolo In The Past
More diabolo discoveries. In the National Library at Paris are two prints, one entitled "The Game of Diabolo at the Beginning of the Last Century;" the other entitled "The Devil for Four (the old diabolo." Two couples are playing diabolo excitedly in a room; the furniture is upset and the mirrors broken.
Another design is entitled: "The Good Devil, How He Goes!" A young woman throws a big, simple fellow in the air, and from his pocket fall pieces of gold. In the same picture is another woman, with her diabolo cord round the neck of a man, with the inscription below: "See how we lead them!"
Diabolo raised a furor in France in 1812. It was then, according to the Figaro correspondent, imported from England, and an English caricature of a later date represents a great Wellington sending to St. Helena's a very little Napoleon riding on a diabolo.
Long before the revolution of 1789 some missionaries in Peking sent an exact reproduction of diabolo to a French minister of state who collected Chinese curiosities. The Chinese are always found to have forgotten everything we are beginning to learn! — Dundoo Advertiser.
Monday, June 18, 2007
Protest Against Hanging
Iowa, 1909During the recent trial of the negro Junkin, in Centerville, for a capital crime committed in Ottumwa, a sensation was created by the publication of an appeal to the Christian sentiment of the people to prevent the hanging of the accused person.
This appeal was on high grounds — the thought that the taking of human life is not a proper function of government and is in violation of the command to not kill. The appeal was signed by William R. Benkert, as chairman of the executive committee of the United Christian party.
There was much criticism of Mr. Benkert for this action, but it was entirely consistent with the principles advocated openly and courageously by the organization of which he is the head. That party has a platform which is not at all original and doesn't claim to be a new thing. In fact, the party might be open to the charge of plagiarism, for the platform entire consists of the Ten Commandments.
The United Christian party appears not to have attracted national attention, but that has not prevented the party going ahead and holding national conventions, maintaining an executive committee and engaging in the distribution of literature, Mr. Benkert is a resident of Davenport.
The last national conference of the party was held in the famous Watch Tower on Rock Island in May, when plans were laid for organizing the various states and this was left largely to Mr. Benkert. He has the very great advantage that his wife, Mrs. Katherine Benkert, is secretary of the committee, so that there is not to be any friction in the workings of the organization. In fact, he is quite ready to concede to the secretary leadership in the good work and to accord to her more of the credit for that which has been accomplished than he takes to himself.
—Humeston New Era, Humeston, Iowa, Aug. 4, 1909.
S. L. Wingert Talks at Big Tent Meeting
Ohio, 1915
"A Sinless Life"
The tent meeting of the church of God, which is being held on St. John avenue and Center street, is still progressing with interest. Souls are being converted at every service. S. L. Wingert of New Hampshire, Ohio, delivered a sermon last night to an interested congregation, on the subject of "A Sinless Life." His message was in part as follows:
Text: 1 Cor. 15:34. "Awake to righteousness and sin not." In this text we are exhorted by the apostle to sin not. We meet a great many who say that they are Christians and yet commit more or less sin every day. This is the experience of all sinners, some days they commit more sin and some days less, but Christians do not sin. 1 John 3:9 says "Whosoever is born of God doth not commit sin." John 8:34 tells us that "Whosoever committeth sin is the servant of sin." Also in Matt. 8:24, we find the word says, "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one and despise the other; ye cannot serve God and mammon." Paul says, Rom. 6:16, "Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death or obedience unto righteousness. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin ye became the servants of righteousness." These texts clearly teach that if we are the servants of righteousness, we are free from sin, but if we are the servants of sin, we are not servants of God. 1 John 3:8. "If the son therefore shall make you free ye shall be free indeed." John 8:36.
It might be well to define sin. 1 John 3:4 says, "Sin is a transgression of the law." James 4:17, "To him that knoweth to do good and doeth it not to him it is sin." Webster says, "Sin is willful transgression of divine law." Temptations are not sins. Christ "was in all points tempted like as we are, yet without sin." But every man is tempted when he is drawn away of his own lust (or desire) and enticed. Then when lust (or desire) hath conceived it bringeth forth sin." James 1:14-15.
The speaker concluded his discourse by explaining a number of texts which professed Christians use to excuse their sinning. If we make heaven our home we must be saved from all sin, in this life. John 8:21.
Andrew Haste of Bedford, Indiana, will deliver a message tonight on the subject, "Be sure your sin will find you out." Services for Sunday will be held as follows: Sunday school at 9:30 and preaching 10:30 a.m., and 2:30 p.m. and in the evening at 7:30. S. L. Wingert of New Hampshire, Ohio, will deliver an illustrated sermon Sunday evening on the subject of "Man in Time and Eternity." All are invited to come.
—The Lima Daily News, Lima, Ohio, Aug. 28, 1915, p. 5.
"A Sinless Life"
The tent meeting of the church of God, which is being held on St. John avenue and Center street, is still progressing with interest. Souls are being converted at every service. S. L. Wingert of New Hampshire, Ohio, delivered a sermon last night to an interested congregation, on the subject of "A Sinless Life." His message was in part as follows:
Text: 1 Cor. 15:34. "Awake to righteousness and sin not." In this text we are exhorted by the apostle to sin not. We meet a great many who say that they are Christians and yet commit more or less sin every day. This is the experience of all sinners, some days they commit more sin and some days less, but Christians do not sin. 1 John 3:9 says "Whosoever is born of God doth not commit sin." John 8:34 tells us that "Whosoever committeth sin is the servant of sin." Also in Matt. 8:24, we find the word says, "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one and despise the other; ye cannot serve God and mammon." Paul says, Rom. 6:16, "Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death or obedience unto righteousness. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin ye became the servants of righteousness." These texts clearly teach that if we are the servants of righteousness, we are free from sin, but if we are the servants of sin, we are not servants of God. 1 John 3:8. "If the son therefore shall make you free ye shall be free indeed." John 8:36.
It might be well to define sin. 1 John 3:4 says, "Sin is a transgression of the law." James 4:17, "To him that knoweth to do good and doeth it not to him it is sin." Webster says, "Sin is willful transgression of divine law." Temptations are not sins. Christ "was in all points tempted like as we are, yet without sin." But every man is tempted when he is drawn away of his own lust (or desire) and enticed. Then when lust (or desire) hath conceived it bringeth forth sin." James 1:14-15.
The speaker concluded his discourse by explaining a number of texts which professed Christians use to excuse their sinning. If we make heaven our home we must be saved from all sin, in this life. John 8:21.
Andrew Haste of Bedford, Indiana, will deliver a message tonight on the subject, "Be sure your sin will find you out." Services for Sunday will be held as follows: Sunday school at 9:30 and preaching 10:30 a.m., and 2:30 p.m. and in the evening at 7:30. S. L. Wingert of New Hampshire, Ohio, will deliver an illustrated sermon Sunday evening on the subject of "Man in Time and Eternity." All are invited to come.
—The Lima Daily News, Lima, Ohio, Aug. 28, 1915, p. 5.
Sunday, June 17, 2007
Is Prophet of The Highest
1908
Qualities That Are the Attribute of the Ideal Minister
As the touch of genius lifts the master above the mere musician, so this sense of the unseen lifts the ideal minister above the mere preacher of sermons. It is the investiture of a priesthood verified not by tradition, but by experience. It is immediacy of access to the eternal fountains of salvation. He lives among men as one of them, simple, unselfish, human, hopeful, yet they know that he walks with God.
"And by the vision splendid
Is on his way attended."
He is a scholar, but criticism has never violated that shrine of the spirit where the pure in heart see God, says a writer in The Atlantic. The unfading newness of everlasting truth gives to his speech the freshness of springtime. The unsearchable mystery of infinite holiness gives to his thought and conduct gravity and reserve, as one who has beheld things which it is not possible for a man to utter. The demands of social service have not stamped him with the professionalism of a reformer. The ardor of churchmanship has not made him an ecclesiastic. He remains a prophet of the highest. When he speaks men feel that he is standing on holy ground. When he prays men perceive that he is prostrating himself before the risen Christ.
Thoughts
No man ever succeeded in walking one way when he was looking another.
Beware of the man whose own dog will not trust him.
Qualities That Are the Attribute of the Ideal Minister
As the touch of genius lifts the master above the mere musician, so this sense of the unseen lifts the ideal minister above the mere preacher of sermons. It is the investiture of a priesthood verified not by tradition, but by experience. It is immediacy of access to the eternal fountains of salvation. He lives among men as one of them, simple, unselfish, human, hopeful, yet they know that he walks with God.
"And by the vision splendid
Is on his way attended."
He is a scholar, but criticism has never violated that shrine of the spirit where the pure in heart see God, says a writer in The Atlantic. The unfading newness of everlasting truth gives to his speech the freshness of springtime. The unsearchable mystery of infinite holiness gives to his thought and conduct gravity and reserve, as one who has beheld things which it is not possible for a man to utter. The demands of social service have not stamped him with the professionalism of a reformer. The ardor of churchmanship has not made him an ecclesiastic. He remains a prophet of the highest. When he speaks men feel that he is standing on holy ground. When he prays men perceive that he is prostrating himself before the risen Christ.
Thoughts
No man ever succeeded in walking one way when he was looking another.
Beware of the man whose own dog will not trust him.
Each Day A Thanksgiving
1912
Thanksgiving even for the supreme spiritual gift does not find its source in a sense of what we hold as our own, but far more in the knowledge that we who are so easily bewildered by empty and alluring aims are held, if we are willing, by the risen, living Lord, in balanced sanity and service through his indwelling. Not what we have in our keeping, or have not, but the blessed fact that Christ has us in full eternal keeping, quickens us to proclaim each new day a day of thanksgiving, in abiding confidence and joy. — The Sunday School Times.
It Is Easy To Be Thankful
For One Thing You Can Be Thankful You Are Not a Turkey
Thanksgiving Day is the day when every one says he is thankful, and wants to eat turkey to prove it. If you haven't anything else to be thankful for, you can be thankful you are not a turkey.
Thanksgiving Day was first observed by the Pilgrims, who were thankful that they had five grains of corn apiece. In these extravagant times a man wouldn't be thankful if he had ten grains of corn — which shows conclusively that we are too prosperous. The trusts are doing a noble work in remedying this evil condition.
People have various unreasonable reasons for being thankful on Thanksgiving Day. Some men are thankful they took a wife, and some are thankful they didn't take two. Bachelor maids are thankful they are not "horrid bachelors," and a married woman is always thankful that her husband has a good wife. It is easy to be thankful if you go about it right.
But the thing people are most thankful for is their money — even though they came by it honestly. The more a man has, the more thankful he is that it isn't less; and the less a man has, the less likely he is to be thankful because it isn't more. Be thankful, therefore, that you haven't too much to be thankful for. Turkey tastes all the better for coming but once a year. — Lippincott's.
Thanksgiving even for the supreme spiritual gift does not find its source in a sense of what we hold as our own, but far more in the knowledge that we who are so easily bewildered by empty and alluring aims are held, if we are willing, by the risen, living Lord, in balanced sanity and service through his indwelling. Not what we have in our keeping, or have not, but the blessed fact that Christ has us in full eternal keeping, quickens us to proclaim each new day a day of thanksgiving, in abiding confidence and joy. — The Sunday School Times.
It Is Easy To Be Thankful
For One Thing You Can Be Thankful You Are Not a Turkey
Thanksgiving Day is the day when every one says he is thankful, and wants to eat turkey to prove it. If you haven't anything else to be thankful for, you can be thankful you are not a turkey.
Thanksgiving Day was first observed by the Pilgrims, who were thankful that they had five grains of corn apiece. In these extravagant times a man wouldn't be thankful if he had ten grains of corn — which shows conclusively that we are too prosperous. The trusts are doing a noble work in remedying this evil condition.
People have various unreasonable reasons for being thankful on Thanksgiving Day. Some men are thankful they took a wife, and some are thankful they didn't take two. Bachelor maids are thankful they are not "horrid bachelors," and a married woman is always thankful that her husband has a good wife. It is easy to be thankful if you go about it right.
But the thing people are most thankful for is their money — even though they came by it honestly. The more a man has, the more thankful he is that it isn't less; and the less a man has, the less likely he is to be thankful because it isn't more. Be thankful, therefore, that you haven't too much to be thankful for. Turkey tastes all the better for coming but once a year. — Lippincott's.
All Should Give Thanks
Nov. 1912
Every Life and Every Heart in the Land Has Some Occasion for Gratitude
In their proclamations designating tomorrow as Thanksgiving day, the president and the governors of states have set forth in dignified and due order reasons why the people of this country should give thanks.
But every life and every heart in all the land has some occasion for special utterance of gratitude. Formal, official proclamations from the highest executive authorities may furnish suggestions for equally formal prayers in churches tomorrow, prayers in acknowledgment of divine favors received by us as a people and as individuals.
Cruden condenses the teachings of New Testament writers into his definition of thanksgiving: "An acknowledging and confessing, with gladness, the benefits and mercies which God bestows either upon ourselves or others."
As "every heart knoweth its own sorrow," so every life knows its own occasion for gratitude. And no heart has so great sorrow and no life so sad mourning but reason for thanksgiving is manifested in just those "benefits and mercies."
Every Life and Every Heart in the Land Has Some Occasion for Gratitude
In their proclamations designating tomorrow as Thanksgiving day, the president and the governors of states have set forth in dignified and due order reasons why the people of this country should give thanks.
But every life and every heart in all the land has some occasion for special utterance of gratitude. Formal, official proclamations from the highest executive authorities may furnish suggestions for equally formal prayers in churches tomorrow, prayers in acknowledgment of divine favors received by us as a people and as individuals.
Cruden condenses the teachings of New Testament writers into his definition of thanksgiving: "An acknowledging and confessing, with gladness, the benefits and mercies which God bestows either upon ourselves or others."
As "every heart knoweth its own sorrow," so every life knows its own occasion for gratitude. And no heart has so great sorrow and no life so sad mourning but reason for thanksgiving is manifested in just those "benefits and mercies."
'Bookless Religion' Menace Told Pastoral Conference
1920
BERKELEY, California, Nov. 17. — A bookless religion may develop from the higher criticism of the Bible unless men and women of the present day rise from an alleged state of illiteracy, was the prediction this morning of a prominent divine speaking at the second day session of an Interdenominational Pastoral conference held at the First Congregational church under the auspices of the Pacific School of Religion.
New religious cults were characterized as the dogma of illiterates by Professor C. A. Johnston Ross of Union Theological Seminary, New York, while a modern Bible to fit twentieth century needs was urged by Rev. W. T. Bentley, pastor of the First Christian church of San Francisco.
"We may come to the time when we shall see a bookless religion," was the statement of Dr. Ross. "Religion was not always organized around a book. Abraham never owned a Bible and never went to a prayer meeting. Religion may be organized about the philosophy of life." Dr. Ross scored ridiculers of the Bible, declaring that when men were unable to make translations which suited their whims that they immediately turned scoffers. He said: "The present criticism of the Bible is but part of the indifference to history as a whole. Because the Bible speaks a language that is necessarily antique, does not mean that it has lost its value. If the state of education were higher in the country today a more truthful interpretation could be made."
"The prophecy of the present day that the church will lose the Bible is not an amazing thing," said Dr. Bentley. "Many people have lost it already. The re-orientation of the Bible to fit present needs is necessary."
Prayer in the present day seems to be regarded as a "kind of pious exercise," Rev. James M. Campbell, D. D., 80-year-old preacher and author of Manhattan Beach., Cal., told the ministers assembled at the opening session of the conference yesterday afternoon.
Ministers, he said, were to be included among those who said their prayers in this fashion. The man who gave an outward appearance of a "holy life," but who "inwardly" was undeserving of respect was scored by the gray-haired minister, whose book, "The Indwelling Christ," and other volumes are well known in religious lay circles.
"The things one thinks are far more important than the things one does," he said in speaking on the subject, "The Inner Life of the Minister." "Being is greater than doing."
"Examine thyself, not others. As ministers you think first of others, but turn your attention to yourselves for a change. Hold yourselves to strict account; scrutinize your every action. Every preacher has a battle to fight — the battle between the spirit and the flesh. Prayer is a necessity, but in this age prayer has come to be a pious exercise instead of what it really is."
—Oakland Tribune, Oakland, CA, Nov. 17, 1920, p. 2.
BERKELEY, California, Nov. 17. — A bookless religion may develop from the higher criticism of the Bible unless men and women of the present day rise from an alleged state of illiteracy, was the prediction this morning of a prominent divine speaking at the second day session of an Interdenominational Pastoral conference held at the First Congregational church under the auspices of the Pacific School of Religion.
New religious cults were characterized as the dogma of illiterates by Professor C. A. Johnston Ross of Union Theological Seminary, New York, while a modern Bible to fit twentieth century needs was urged by Rev. W. T. Bentley, pastor of the First Christian church of San Francisco.
"We may come to the time when we shall see a bookless religion," was the statement of Dr. Ross. "Religion was not always organized around a book. Abraham never owned a Bible and never went to a prayer meeting. Religion may be organized about the philosophy of life." Dr. Ross scored ridiculers of the Bible, declaring that when men were unable to make translations which suited their whims that they immediately turned scoffers. He said: "The present criticism of the Bible is but part of the indifference to history as a whole. Because the Bible speaks a language that is necessarily antique, does not mean that it has lost its value. If the state of education were higher in the country today a more truthful interpretation could be made."
"The prophecy of the present day that the church will lose the Bible is not an amazing thing," said Dr. Bentley. "Many people have lost it already. The re-orientation of the Bible to fit present needs is necessary."
Prayer in the present day seems to be regarded as a "kind of pious exercise," Rev. James M. Campbell, D. D., 80-year-old preacher and author of Manhattan Beach., Cal., told the ministers assembled at the opening session of the conference yesterday afternoon.
Ministers, he said, were to be included among those who said their prayers in this fashion. The man who gave an outward appearance of a "holy life," but who "inwardly" was undeserving of respect was scored by the gray-haired minister, whose book, "The Indwelling Christ," and other volumes are well known in religious lay circles.
"The things one thinks are far more important than the things one does," he said in speaking on the subject, "The Inner Life of the Minister." "Being is greater than doing."
"Examine thyself, not others. As ministers you think first of others, but turn your attention to yourselves for a change. Hold yourselves to strict account; scrutinize your every action. Every preacher has a battle to fight — the battle between the spirit and the flesh. Prayer is a necessity, but in this age prayer has come to be a pious exercise instead of what it really is."
—Oakland Tribune, Oakland, CA, Nov. 17, 1920, p. 2.
America's Oldest Lutheran Divine
Nov. 1900
Rev. Dr. Daniel J. Hauer, who has just celebrated the ninety-fourth anniversary of his birth at his home in Hanover, Pa., is the oldest Lutheran minister in America.
With perfect health, in full possession of all his faculties, his interest in current events as lively as ever, Dr Hauer is spending his old age in calm enjoyment and soothing retrospect.
He is surrounded by his children, his grandchildren and his great grandchildren, who lovingly anticipate his few wants and brighten the evening of his days with their affectionate solicitude.
The aged clergyman was born in the famous old town of Frederick, Maryland.
Shorts
Solomon when arrayed in all his royal glory never wore a shirt waist.
The worst Christian watchers are those who are taking cat-naps.
To repel one's cross is to make it heavier. — Amiel.
Goliath was the first man to wear a bang on his forehead.
The dice of God are always loaded.
When a fellow borrows trouble there is often the devil to pay.
Too often we value outward show more than inward worth.
Saturday, June 16, 2007
A Minister's Experience of Big Explosion
1900
Rev. Dr. Luther's Thrilling Story of New York's Big Explosion
Rev. Dr. Luther of the Wilson Memorial chapel, Forty-second street and Tenth avenue, was a block away when the explosion which destroyed Tarrant's drug house in New York occurred. In stopping one of many stampeded horses he was kicked in the head, sustaining a scalp wound.
"My experience," said Dr. Luther to a reporter of the New York World, "was one which I shall never forget. Just before the great explosion came I had been directly opposite the burning building. Had I remained there a minute longer I surely would have been killed. When I first arrived on the scene, there was a dense black smoke pouring out of the windows. I saw men and women assisted out of the building by the firemen. Then there was an unusual noise, which emanated from the interior of the building. White smoke began to pour out.
"As I looked up I saw a man appear at an upper window. His face expressed both agony and fear. The smoke almost shut him out from the view of the people in the street below. 'Go up to the roof. For God's sake go up to the roof!' the crowd shouted to him. The man appeared to be bewildered. I saw him step back from the window. We never saw him after that. A moment later there followed the great explosion which brought the entire building to the ground.
"Before the first explosion the people in the street pushed up toward the burning building in order to get a better view of it. After the first explosion there was a mad rush to get out of the way, and the rush turned into a regular stampede when the second explosion occurred.
"It seemed to me," continued Dr. Luther, "as though the entire building was carried up into the air, only to be thrown down again with all the more force and to be broken into thousands of fragments, carrying death and destruction in its wake. There was a slight sound before the explosion, and then there were a flash and a noise that shook the ground upon which I was standing. The crowd stampeded down the street. Women and men fell over one another, and to add to the excitement and confusion the truck horses stampeded. There were at least 20 runaways at one time. Many of the horses had feed bags over their heads.
"At Greenwich street there was the wildest confusion. Men and women were piled up in heaps, and others crawled over them in their anxiety to reach a place of safety. Many horses had fallen, and they blocked the avenues of escape. I tried to get to one of the horses that had fallen, but was uninjured. I made an effort to get him on his feet, but could not. Fearing that there might be still more explosions. I hurried away and went to John Street church, where I was originally bound for, and gave thanks to God for my deliverance."
Scotch Divine
A Scotch divine took one of his parishioners to task for his non-attendance at kirk; the man said: "I dinna like lang sermons." The parson, with some wrath, replied: "John, ye'll dee, and go to a place where ye'll not have the privilege of hearing long or short sermons." "That may be," said John, "but it winna be for lack of parsons."
Rev. Dr. Luther's Thrilling Story of New York's Big Explosion
Rev. Dr. Luther of the Wilson Memorial chapel, Forty-second street and Tenth avenue, was a block away when the explosion which destroyed Tarrant's drug house in New York occurred. In stopping one of many stampeded horses he was kicked in the head, sustaining a scalp wound.
"My experience," said Dr. Luther to a reporter of the New York World, "was one which I shall never forget. Just before the great explosion came I had been directly opposite the burning building. Had I remained there a minute longer I surely would have been killed. When I first arrived on the scene, there was a dense black smoke pouring out of the windows. I saw men and women assisted out of the building by the firemen. Then there was an unusual noise, which emanated from the interior of the building. White smoke began to pour out.
"As I looked up I saw a man appear at an upper window. His face expressed both agony and fear. The smoke almost shut him out from the view of the people in the street below. 'Go up to the roof. For God's sake go up to the roof!' the crowd shouted to him. The man appeared to be bewildered. I saw him step back from the window. We never saw him after that. A moment later there followed the great explosion which brought the entire building to the ground.
"Before the first explosion the people in the street pushed up toward the burning building in order to get a better view of it. After the first explosion there was a mad rush to get out of the way, and the rush turned into a regular stampede when the second explosion occurred.
"It seemed to me," continued Dr. Luther, "as though the entire building was carried up into the air, only to be thrown down again with all the more force and to be broken into thousands of fragments, carrying death and destruction in its wake. There was a slight sound before the explosion, and then there were a flash and a noise that shook the ground upon which I was standing. The crowd stampeded down the street. Women and men fell over one another, and to add to the excitement and confusion the truck horses stampeded. There were at least 20 runaways at one time. Many of the horses had feed bags over their heads.
"At Greenwich street there was the wildest confusion. Men and women were piled up in heaps, and others crawled over them in their anxiety to reach a place of safety. Many horses had fallen, and they blocked the avenues of escape. I tried to get to one of the horses that had fallen, but was uninjured. I made an effort to get him on his feet, but could not. Fearing that there might be still more explosions. I hurried away and went to John Street church, where I was originally bound for, and gave thanks to God for my deliverance."
Scotch Divine
A Scotch divine took one of his parishioners to task for his non-attendance at kirk; the man said: "I dinna like lang sermons." The parson, with some wrath, replied: "John, ye'll dee, and go to a place where ye'll not have the privilege of hearing long or short sermons." "That may be," said John, "but it winna be for lack of parsons."
The Twentieth Century
Nov. 1900
A Proposition For a Universal Religious Celebration of Its Incoming
The century will end on the Monday following the Sunday after Christmas. Why may we not by general consent and mutual understanding mark that day out from common time — aye, even from "kalendared" days — by lifting a wave of united Christian worship that will roll around the world, which "he hath called from the rising up of the sun even unto the going down of the same?"
I would have on that day a celebration of the holy communion in every church and chapel and meeting house throughout all Christian lands, with the use of such special prayers and lessons as the ecclesiastical authorities may see fit to "set forth," and a special collection for missions, writes the Rev. William N. Dunnell in The Churchman. And I would that at midnight of that last day of the century, in every place of worship, the people gather, "young men and maidens, old men and children," to praise the name of the Lord, and as the new century came in I would have every voice and heart and soul, every chime and organ, swell "the great Creator's praise."
Where it is possible I would have the holy places illuminated. Where there is lack of clerical supply I would have some faithful layman lead the devotions of the people. Let no one, in city or country, on plain or mountain, in bondage or free, aship or ashore, be without the opportunity of joining publicly in Christianity's twentieth century "birth hymn."
Saw Nine Generations
Harriet Williams Brand, who died recently in Brooklyn in her ninety-second year, had the rare good fortune to see representatives of nine generations of her family, extending from her great-great-grandfather to her great-great- grandson.
A Proposition For a Universal Religious Celebration of Its Incoming
The century will end on the Monday following the Sunday after Christmas. Why may we not by general consent and mutual understanding mark that day out from common time — aye, even from "kalendared" days — by lifting a wave of united Christian worship that will roll around the world, which "he hath called from the rising up of the sun even unto the going down of the same?"
I would have on that day a celebration of the holy communion in every church and chapel and meeting house throughout all Christian lands, with the use of such special prayers and lessons as the ecclesiastical authorities may see fit to "set forth," and a special collection for missions, writes the Rev. William N. Dunnell in The Churchman. And I would that at midnight of that last day of the century, in every place of worship, the people gather, "young men and maidens, old men and children," to praise the name of the Lord, and as the new century came in I would have every voice and heart and soul, every chime and organ, swell "the great Creator's praise."
Where it is possible I would have the holy places illuminated. Where there is lack of clerical supply I would have some faithful layman lead the devotions of the people. Let no one, in city or country, on plain or mountain, in bondage or free, aship or ashore, be without the opportunity of joining publicly in Christianity's twentieth century "birth hymn."
Saw Nine Generations
Harriet Williams Brand, who died recently in Brooklyn in her ninety-second year, had the rare good fortune to see representatives of nine generations of her family, extending from her great-great-grandfather to her great-great- grandson.
Thursday, June 14, 2007
Church Aboard a Boat
1900
A novelty in church services has been supplied by the German Lutheran Zion Congregation of the Flatbush section of Brooklyn. One of their number, who owns a steamboat, gave its use to the pastor, the Rev. Paul F. Jubelt. He organized an excursion on it sixty miles up the Hudson, which would combine the regular church service on board with the ordinary routine of a day's outing on the water. The church choir was aboard and led in the singing.
What One Grain of Wheat Did
Did you ever stop to think of the possibilities of a grain of wheat? We are so used to seeing the field sown with wheat and the crop come up and ripen that we quite forget how each little grain does a great work through the summer days in multiplying and adding to the farmer's harvest. A farmer near Phoenix, Arizona, planted one grain of white Australian wheat, and at harvest time from it had sprung 1,360 grains of large, fat wheat. He planted ten acres of this wheat and harvested 177 sacks, each weighing 138 pounds. The single grain spoken of produces 36 stalks, so you see even a grain of wheat helps wonderfully.
A novelty in church services has been supplied by the German Lutheran Zion Congregation of the Flatbush section of Brooklyn. One of their number, who owns a steamboat, gave its use to the pastor, the Rev. Paul F. Jubelt. He organized an excursion on it sixty miles up the Hudson, which would combine the regular church service on board with the ordinary routine of a day's outing on the water. The church choir was aboard and led in the singing.
What One Grain of Wheat Did
Did you ever stop to think of the possibilities of a grain of wheat? We are so used to seeing the field sown with wheat and the crop come up and ripen that we quite forget how each little grain does a great work through the summer days in multiplying and adding to the farmer's harvest. A farmer near Phoenix, Arizona, planted one grain of white Australian wheat, and at harvest time from it had sprung 1,360 grains of large, fat wheat. He planted ten acres of this wheat and harvested 177 sacks, each weighing 138 pounds. The single grain spoken of produces 36 stalks, so you see even a grain of wheat helps wonderfully.
Sentence Sermons - "The Way of Life"
1900
Ram's Horn Wrinkles
Real religion remedies irreligion.
Doing is the proper end of doctrine.
The way of life is the way from death.
Deeds furnish the best answer to doubt.
Loose living and fast living are the same.
The truly spiritual man is always practical.
A feeble faith is better than a mighty feeling.
You may oppress truth, but you cannot suppress it.
The gospel is the heart of God seeking the heart of man.
God has not cast the world adrift; it has wandered away.
Men need a Bible conscience more than a Bible commentary.
Love, rather than legislation, rules in the kingdom of God.
It is always easier to forget bad habits than to forgo them.
No song, or sermon, or sacrament is acceptable without service.
The impartation of righteousness is better than its imputation.
It is the Christian and not the critic who comes to know Christ.
A lie feels easy only when it forgets that it has a truth on its track.
Crooked men cannot expect to agree with the straight truths of the Bible.
The damp fogs of doubt are found only where the sun of love does not shine. — Ram's Horn.
Ram's Horn Wrinkles
Real religion remedies irreligion.
Doing is the proper end of doctrine.
The way of life is the way from death.
Deeds furnish the best answer to doubt.
Loose living and fast living are the same.
The truly spiritual man is always practical.
A feeble faith is better than a mighty feeling.
You may oppress truth, but you cannot suppress it.
The gospel is the heart of God seeking the heart of man.
God has not cast the world adrift; it has wandered away.
Men need a Bible conscience more than a Bible commentary.
Love, rather than legislation, rules in the kingdom of God.
It is always easier to forget bad habits than to forgo them.
No song, or sermon, or sacrament is acceptable without service.
The impartation of righteousness is better than its imputation.
It is the Christian and not the critic who comes to know Christ.
A lie feels easy only when it forgets that it has a truth on its track.
Crooked men cannot expect to agree with the straight truths of the Bible.
The damp fogs of doubt are found only where the sun of love does not shine. — Ram's Horn.
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