TILMAN R. GAINES
Proprietor.
^ P;-^a:rv:MFervent^ spirit serving the Lord.” v/
YOLUME 1.
, * v;; YORKYILLE, SOUTH CAROLINA, THURSDAY MORNING, AUGUST 12,1869.\: *r V
'>r-'
LEWIS M. GRIST,
Publisher.
NUMBER 7.
SELECTED POETRY.
«
TOIL AND TRIUMPH.
BT REV. R. 8. JAMES.
How blessed are the hands that sow
The precious truth they bear 1
In tears and trials forth they go,
And steep the seed in prayer,
Beside all waters,—in each heart,
They find the wished-for soul.
And germs of glory they impart.
With unremitting toil.
Nor is there labor spent in vain;
The harvest will appear,—
Behold tlie blade, the bud, and then
The full corn in the ear.
But should it not to faith be given
To gather fruit below;
The seeds on richer fields in heaven,
To ample harvests grow.
Oh, help me lord to scatter wide
The seed of righteousness;
Teach me in patience to abide
The harvest of thv grace.
And when death's hand my toil relieves
The angel reapers come,
Rejoicing I will bring my sheaves,
And shout the Harvest Home.
BIOGRAPHICAL SKETCHES.
BAPTIST MINISTERS OF SOUTH CAROLINA.
We are commanded in the Scriptures, “to
know them that labor among us, * * * and
to esteem them very highly in love for thei’
work’s sake.” We propose to give, from time
to time, in the columns of our paper, brief
sketches of the ministers of South Carolina,
by way of introducing them to the brethren
who do not know them. As we are not per
sonally acquainted with some of our preach
ers, and do not know their fields of labor, it
will be out of our power to introduce them,
unless others give us the information. We,
therefore, solicit the assistance of brethren,
who can write, in the different parts of our
State.
T. W. MELLICHAMP.
Brother Mellichamp is one of the Islanders
of South Carolina, having been brought up
on one of the Islands of our coast. He has
■spent the most of his life in the lower and
middle part of the State. He is at present
preaching to churches in Richland District,
and his post office is Kingsville. He is a man
of medium size, about fifty years of age, and
is very pleasant in his manuer, and genial in
his spirit. We met, him for the first time at
the Charleston Association, where we heard
him preach. He was at the Convention in
Yorkville, and on Sabbath, preached at a
‘Presbyterian Church six miles from town,
followed by Brother J. Nichols. We have
since heard the most gratifying accounts of
the preaching and its effects. They say at
that Church, that they never heard better
preaching in their life. Bro. Mellichamp was
baptized by Dr. Manly, Sr., when he was so
small, that the preacher had to make some re- j
marks fearing that he would be accused of j
* baptizing children.
The following account of this minister was j
sent to us by one of his flock, a pious sister:
“I have concluded to send a few lines de
scriptive of our minister, that you may know j
how he is regarded by his flock. I refer to
the Rev. T. W. Mellichamp who has been la
boring in Richland for more than two years.
Few are blessed with a more zealous and spir
itually minded minister. His gentle manner,
• mild voice and sweet smile win all hearts, and
remind me of “that disciple Jesus loved.” It
seems to be his only wish to do his master’s
will, and win souls to Christ, in which he is
very successful; and the secret of his success, is
that he delights to feed on private prayer.
Upon entering the pulpit with his brow lighted
with a heavenly halo of joy and peace, you
feel that he has been communing with saints
and while his poetic illustrations chain the
» ear, his solemn exorta*;oas arouse every latent
spark of piety within the souL - Emma.”
J. M. GARRISON.
This minister of Christ lives in York Dis
trict, near Fort Mills, and preaches in the
. surrounding country. He has no regular
charge as j^astor, but does the '.Vi-rk of an
Evangelist. He is an out and out Baptist,
one from principle. He was brought up a
PnsbjVetlatr, ami n u lcan> vAcu livuctt Um
• say that he is a Baptist only because the
Bible made him one. He is nearly sixty
years old but, is stout and cheerful. He has
raised a large family of children most of whom
are sons. His sons are all excellent, working
Christians, and reflect much credit on their
parents. Bro. Garrison is quite a pleasant
man in his intercourse with others. He is
one of our good men.
LUTHER BROADliUS.
This young minister graduated at the
Southern Baptist Seminary in Greenville last
May, and was at once called to take charge
of the Edgefield Baptist Church. He is only
twenty-two or three years old, and looks quite
boyish. He has gjod talents and is well edu
cated. He is a Virginian, and a grand-son
of old Andrew Broaddus of Virginia. Broth
er Baoaddus was at the Convention in York
^ ville. We welcome him to our State and
hope he may long make it his home. If some
one of our South Caroliua ladies would cap
ture him we would feel in hopes that he would
remain with us. What say you to this Bro.
Broaddus ?
BAXTER HAYS.
Brother Hays is one of our self-mado men
and an excellent preacher. He lives in An
derson District, and preaches to country
• churches. He is a small, slender man, and is
about forty-five years of age. His Bermons
, are characterized by simplicty, depth of
thought and earnestness of delivery. He de
serves much credit for the preparation he has
made, by careful study, to be able to preach
the Gospel. He is a great student, and his
progress i* apparent to all. Brother Hays
has set a fine example for imitation on the
part of young ministers who, like brother
! Hays, had bad opportunities at first.
[ - V W. E. WALTERS. :
This brother, we believe, is by birth and
education, a Georgian. When quite a young
man, he came iuto our State and has been la
I boring in Anderson District, ever since, ex
' cept what time he was in the army. He was
I tutor in the Johnston University, at Anderson
I a while. His labors as a minister have been
I quite acceptable and successful. During the
j war brother Walters was an untiring minister
in the army. He served, as a private soldier
at first, then as Chaplain. He was captured
I in one of the battles and was held as prisoner
for many months, during which he lost his
| voice so that he could not speak above a whis
per for a long time. After the war he edited,
for three years, the South Carolina Baptist. He
is now pastor of several churches in Anderson
and Abbeville, and is doing a good work.
Brother Walters is about thirty-five years
of age, is large and fleshy, for a young man,
and has the appearance of one who enjoys life
very much.
c. m. porter. >
Brother Porter resides near Bidgeway, in
Fairfield, S. C., and is preaching to several
churches in that vicinity. He also spends
his 5th Sabbaths preaching to destitute church
es and communities. He is an unassuming,
warm hearted brother, greatly respected and
beloved by those who know him. He is a
large, well looking man, about fifty years of
age.
MISCELLANEOUS READING.
BEECHER ON SUNDAY SCHOOL WORK.
We give below an extract taken from an
address delivered in the National Sunday
School Convention last April. There are
many good hints in this article which may
prove of use to our readers. Mr. Beecher
sap:
“Much has been thought about, much has
been attempted for, the reformation of morals
in our cities. Doubtless, churches are the
fundamental institutions. They are the res
ervoirs. But what, in New York or in Brook
lyn, is a reservoir, if there be no distributing
mains in the street, and no faucets in the
dwellings ? Churches are reservoirs of moral
influence. In them are trained the teachers
for your mission work. It is impossible, in
my judgment, ever—or at least for many
years—to provide for the instruction and edu
cation of the poor and outcast in our cities,
through the instrumentality of settled or of
licensed and ordained ministers of the gospel.
For ministers are expensive luxuries. Al
though we can afford them, and must have
them, in certain great centres, as the control
ling, planning brains of Christian work, and
although, in gathering up these reservoirs, the
Church’s moral influence, they are indispen
sable, yet in carrying out the work into neigh
borhoods, and into streets, and into house
holds, we must have lighter and less expensive
troops, and more of them; and while there
will be many collateral organizations that
will tend io morality, and so far Will work to
wards evangelization, yet I know of no other
way so feasible, so practicable, so cheap,—no
w ay so blessed at both ends,—as Mission Sab
bath-schools. For I count the first great
blessing of a mission school this, that it em
ploys the unemployed talent of the churches.
And by a mission-school I mean not one which
is supported for the benefit of the children of
those that teach, or for the benefit of the fam
ilies that mainly support it, but a school that
is supported by those outside of itself, for the
benefit of the neglected classes of the commu
nity. Now, this is the field for churches that
have young men and women of capable endow
ments, who have nothing to do. You might
write a poem far more true, and quite as in
teresting, on having “nothing to do,” as was
written on having “nothing to wear.”
I have noticed, in all my ministry, that when
persons in mature life are converted to Christ,
they have a sphere in which they can develop
their Christian character, and they are stead
fast and go on toward perfection; but in gath
Crtllg lllC J UUIlg JA/Vrpl# ini* vajr «Viu»a}|J
have noticed that those who had something
to do from the moment of their conversion
were usually the faithftil and steadfast ones.
I say, then, those that had nothing to do were
more unstable, and some proved castaways be
cause they were unemployed, while those that
were set to work proved valuable members of
the church, There is, then, no way of econo
mizing and utilizing the power of the church
so successful as to open spheres of activity for
her young men and women of intelligence, in
which they can at once be put to work for
Christ. This opportunity of work all Sun
day-schools give, but none to such a degree
and permanence of results as the mission
school. And for this reason: Every teacher
becomes, in some sense, not only a missionary,
but a pastor of his class. The families of the
children are to be visited by the teacher; the
children themselves are to be clothed; if sick,
remedies are to be provided; in short, the
faithful teacher, in charge of six scholars in a
mission school, has quite a little diocese in
which he is bishop. He learns not to think
for himself alone, not to work for himself
alone, but he learns that peculiar essence and
aroma of the gospel—labor for others. And
if there were no other benefit, I think that all
the expense of buildings, all the expense of
time, all the wear and tear, all tbe nervous
anxiety incident to establishing and main
taining Sunday-schools, would he repaid by
the benefit that is derived by the younger mem
bers of the church that labor in such schools.
It makes men of them. If you want to know
anything, teach it to somebody else. If you
think you know your lesson, instruct a class
in that lesson, and see how little you know of
it till you have tried to make it known. Many
and many a teacher, I have reason to believe,
has received the evidences of his coaversion
to the Lord Jesus Christ after he has been
called to direot young minds to that same
Jesus; and has learned far more in teaching,
in giving to others, than he ever did in recei
ving ; for it is ever “more blessed to give than j
to receiveand it holds not more m carnal!
and material things than in spiritual and in
tellectual things.
In the next place, it does not seem to me
possible to reach the neglected classes in our
cities in any other way so well. We must
disarm their prejudices, to begin with. My
heart goes with every discreet effort to gather
them into preaching-places. But it may not
always be the best way to begin with them.
Yet I go out in heart towards all zealous ef
forts, tnat are discreet, in this direction. Zeal
is usuaily discreet It may lose in some res
pects, but it gains in others; and take it all
in all, cold discretion is not half so prudent
as hot zeal! [Amen!] My heart is with
every effort, therefore, to establish preaching
plac.s; and I mean preaching after the old
Apostolic sort. I feelieve in going back to
that old Apostolie preaching. I think that a
good warm prayer-meeting, in which the
Scriptures are expounded and exhortations
go about, is nearer to Apostolic preaching
than our pulpit way. I do not undertake to
say that our pulpit preaching is not right,—
that we are bound literally and absolutely to
conform in mode and method to the Apostol
ic example. I understand Apostolic example
to be this, adaptation—so to work as circum
stances require me, so to work as to win souls;
and whatever wins is right! [Applause.] I
am, therefore, fur various reasons, in the faith
of ministers yet. I belive in pulpit preach
ing. But there are a good many things that
pulpit preaching never did do, and I think
never will do. I think that pulpit preaching
is very much like apothecaries compounding
opodeldoc, or some other liniment, and bot
tling it in vials on which they label the direc
tion, “to be well rubbed in r Now, the rub
bing in which preaching gets in the home and
in the class are fully as important, is more
important, than the direct result of it from
the lips of the speaker a t the time it is spoken.
I know no way in which preaching can so
well be “rubbed in” as by the mission Sun
day-schools. [Applause.] I know no way
in which young men ana young women lis
tening to the gospel, and feeling it stir in their
blood, can so well preach it, as by giving it
again to their classes. I know no way in
which the gospel can be so well preached as
by these living Echoes—these young men and
young women who have listened to it, and
felt it stirring in their blood, and have re
preached it to their classes. Speaking once
upon the hill-tops, hill after hill took up the
sound, until the whole air was filled witn my
single words, and it seemed as if a thous
and voices, more powerful than my own, were
throwing back the words spoken my me. So
every minister ought to have a repeating
church, and every living heart in it ought to
take up the sermon in its essential truths, and
reverberate it until the whole moral air a
round him is full of its echoing and re-echo
ing. [Applause.]
And this is the peculiar opportunity that
the mission work gives to the members of the
churches, namely, that of going out to re
preach the Gospel of Jesus Christ—and some
times to preach it a great deal better than it
was preached before. I believe that the pow
er of preaching lies much in the heart—not
without the judgment, not without the culti
vated understanding. But after all, that
which gives the fusion point, the intensity of
power of preaching, is the-heart; and when
you come to that work, one woman will be
equal to ten men I [Applause.] So far as
mere intellectual might is concerned, I am
willing for the present to believe the advan
tage is on the side of man. But when it comes
to the other element, the fervor, the deep spir
itual insight, the intensity of faith and of love,
I believe that a mother’s heart or a lover’s
heart bereaved, all of whose affections have
turned back on themselves and who need some
outplay, some field for the exertion of that
which God has given to them in such great
store ot riches—5 believe that in such cases
the Gospel is cheated and the Church is cir
cumscribed and weakened by the non-em
ployment of women, both in the church meet
ing and in the school in the neighborhood,
and in charitable operations for the spread of
the Gospel. [Applause.]
I come still farther than that, on more diffi
cult ground, and take a position which per
haps some of the brethren may think to be
not well otoaen My own impression is that
while you should establish churches by the
pioneer school (that is the legitimate mode of
establishing a church, going into a neighbor
hood where there is a geld for a church, plant
ing a Sunday-school, gathering in a little au
dience, and as it grows, calling the missionary
who is the nascent pastor, ana finally building
your church—-I don’t object to that,) I do yet
think that every strong church in every city
ought to have preaemng places, not where
ministers should not bo permitted to come,
but mission schools that never should be turn
ed into pulpits. Every church should have
one or two places where the lay element should
be in perpetuity, maintained for the propaga
tion of the Gospel by word of mouth in class
es, the text-book being the Bible and not the
There is a large part of the community, in
pur generation, that will not go to hear preach
ing. how it is not for me to stand on the bank
of the river and bait my hook for pout, to
catch pout, and then seeing trout, but finding
they will not bite, to aiy to them, “Go to
thunder! ’ [Applause.] It is not for me to
open my church and make known the Gospel
of the Lord Jesus Christ to men that will come
ind hear me preach, and then because there
ire families all around that won’t come, to say
‘Go to the devil, then!” It is not for me to
'■et them go to the devil! And if they won’t
bite at the bait I put on in the pulpit, I will
bait with something else. I will try other
means, until I have exhausted all means, to
reach every class, every family, and every
ieart For I never see the worst outcast soul
out I think of the tear-drop and the blood
lrop of Jesus, and there is tnat in the single
>it.
thought of Christ that turns all contempt, all
indignation, all reproach instantly to pity and
to sorrow; and for His sake I go down to the
poorest and lowest and meanest man that lives
and wait patiently on him. [Amen!]
Now, it seems to me that every church that
will open to the approach of the masses that
will throng it, should also have these stations
where members of the church can go down and
gather in the families of the outcast to hear
the Bible expounded. Where five or six thus
gather around the teacher, he becomes the in
dividual friend of each one of these scholars,
and the Gospel comes to them from his lips
that will do them good as no other Gospel can.
Through mission schools will be reached
thousands that will not be reached by the
Church alone.” . ’
SPURGEON’S* BEEHIVE. *
A correspondent of the Watchman and Re
flector, Boston, communicates the interesting
facts contained in the extract below. It seems
to us that God has raised up Spurgeon not
only to teach men how to preach, but also
how to work. No one can read this extract
and not feel benefited. It is no sin to imitate
those who follow Jesus:
“Spurgeon’s Tabernacle from its appear
ance might easily be taken for a theatre; and
a theatre it is, for a congregation of 5,000
human beings can always be seen here, met
in (me place to worship God. It is also a
place where, as in a theatre, there are won
derful scenes,—scenes over which angels re
joice. It might likewise be taken for a muse
um; for curious monuments of Divine mercy
are shown there—not cold statues of wood or
marble, but living men, saved by Christ and
for Him, more glorious ornaments of the
edifice than crosses, or altar-pieces, or any
churchly decorations. Above all, the Taber
nacle is a Christian exchange, a place where
business is transacted. Above ail, we might
call it a great beehive, where the noblest
honey is prepared with the most restless dili
gence. It deserves this name above all others,
for it is a centre of activity for the kingdom
of God, perhaps unequalled in its manifold
and earnest development at any point in the
entire range of the Christian church. In
proof of this assertion we present a summary
view of the Christian work connected with
Spurgeon’s chapel. The notes from which
these statistics are drawn were furnished by
Spurgeon’s secretary. Blessed be God that
in the heart of London there is such a place,
from which the waters of life flow out in every
direction.
1. The Tract Society, organized Feb. 8, i
1864, has charge of sixty-eight districts, in
which more than 2,300 tracts are exchanged
weekly. These loan-tracts give on one side
of the covers a notice of the services in the
chapel, and on the other, brief extracts from
Spurgeon’s sermons. Besides these, more
than 18,000 tracts were given away from the
commencement of the Society to 1866. Four
cases of conversion have been known to result
trom this branch of Christian effort. One of
them, a young man, is now the superintendent
of a Sabbath School. Parents have been
persuaded to send their children to the school.
The tract distributors also furnish cards of
admission to the Tabernacle.
2. The Bible Society. A depot has been
opened for the sale of the Bibles of the Brit
isn and Foreign Bible Society, where in about
two years 2,500 copies have been sold, besides
4,500 copies of ‘'Pilgrim’s Progress.”
3. The Sabbath School numbered, at the close
of 1867, 78 teachers and 733 scholars. The
class for the youngest children was so full that
there was not room for them. Connected
with the school is a Library for children, of
800 volumes, and for teachers, of 150 volumes.
The Children’s Mission contributes about 8330
annually for the support of a mission school
in Ceylon designed for the education of native
girls. The Children’s Tract Society has dis
tributed about 70,000 tracts. The Sunday
School Working Society is designed to furnish
clothing to poor children and their parents,
and to teacn young girls to make their own
clothes. The donations for a single year
amounted to about $125. The Band of Hope,
or Children’s Temperance Society, has 500
members, and holds a meeting monthly. The
Children's Singing Society meets weekly. At
the beginning of every year the parents of the
Sabbath school children are invited to a cup
oi tea, to meet tne teachers and converse with
them. Prayer is the moving spring of the
school. The teachers have prayer meeting
early every Sabbath morning, also another
the fourth Sabbath of every month in the
afternoon. There are also children’s prayer
meetings every week. The boys of the higher
classes have a Bible class every Tuesday even
ing. The middle classes have a tea-meeting
with their teachers at the beginning and closo
of the year, at which the thne is occupied
with animated conversation. A peculiar
blessing has rested on these meetings, and not
a few children have here received their first
religious impressions. From forty to fifty of
the children of the Sabbath school were bap*
tized in a single year.
4. The Men’s Bible Class was begun in
1859, in the old chapel, with three members.
It numbers at present about 200, of whom
about 130 are present every Sabbath after
noon. Some from this class are received
into the church every month. This class has
contributed $800 for Spurgeon's College, and
established three mission stations which are
in a flouring state.
5. Mrs. Bartlett’s Bible Class for Women
began in the old chapel, with three persons,
ana now requires for its accommodation the
largest room in the Tabernacle. At every
session from 600 to 700 are present. God
has made Mrs. Bartlett the spiritual mother
of about 700 souls. A young girl once of a
most wicked disposition and awfully profane
is now a Bible woman in Northamptonshire.
Another was on the point cl committing sui
cide, but before consummating her purpose
she came for a farewell visit to Mrs, B’s, class
and was converted. Up to the close of 1866, ,
the class contributed for the College upwards i
of 83,000, and made for the fair articles valued i
at $600. The members are chiefly seam- ]
stresses, servant girls or saleswomen. 1
6. The church sustains two Mission Balls,' I
where sermons ara preached for laboring wen
and children are instructed. Occasionally
lectures are given, illustrated by dissolving
views. '' vr,?\
7. Elders’ Bible Class, for the sons of mem-,
hereof the church and their friends. Here
the Word of God is studied systematically.
At every session two members prepare written
exercises on biblical topics, on which 'all
present are invited to speak. In One year,
ninety exercises were prepared by thirty
members, on subjects designated by the com
mittee. Of thirty-four members, about twen
ty-five are generally present. Up to the close
of 1866 eighteen members of this class were
received into the church.
8* The Mother’s Society, of which Mrs.
Spurgeon is President. The object of this
Society is to furnish poor married women in
delicate circumstances and their children
with money, washing and food; and with
food for the body is always joined food for the
soul. From its commencement till 1866, this
Society has aided 2,108 poor women.
9. The Ladies? Working Society, to prepare
garments for the poor; also to aid them with
small sums of money. Mrs. Spurgeon is the
President ' .
10. One of the latest organizations is the
Colportage Society, to send colporters abroad
in London and vicinity. Thus far it has sent
out seven colporters, who had distributed, up
to the close of August, 1868, 22,621 Bibles,
2,133 Testaments, 744 portions of Scripture,
10,280 of Spurgeon’s sermons, 1,585 copies of
Pilgrim’s Progress, 12,680 children’s maga
zines and 8,866 temperance tracts, total, 68,
164 works, and in connection with this work,
170,867 visits were made. At every visit a
tract was given and often a few words of re
ligious counsel. This field of Christian ac
tivity is specially useful for the lowest classes,
who otherwise would receive but little spirit
ual attention.
ix. apurgeon s uouege nas rooms in the
Tabernacle. The number of preachers sent
out from the beginning is 159, of whom 148
are still in active service. At the time of the
last report, the number of students was 78.
From the commencement, 260 have recieved
more or less instruction. Evening Classes
are held, particularly for the benefit of such
as are occupied in mechanical labors all the
day, but desire to obtain a little knowledge
to make them useful in the kingdom of God.
These evening classes are a kind of prepara
tory school for the College. From the begin
ning, 460 have been connected with them.
The present number is 174. Preachers have
gone out from Spurgeon’s College not only to
various parts of England, but also to South
ern India, Australia, St. Helena, South Africa,
the United States of America and New Bruns
wick. A Bible Class is held in the college
every Monday evening at the Library. Con
nected with the college is the Evangelists’ So
ciety, the object of which is to hold meetings
in small rooms or in the open air. In 1866,
this Society numbered 65 members, with 21
stations in the open air and 13 in small rooms.
The donations to the College amounted in
the year 1867, to $27,115, of which Spurgeon
contributed $500, beside $500 more to the
Chapel Loan Fand, founded by Spurgeon to
defray the expense of chapels built by his
students or to be built. By the preachers
whom he has sent out, 39 churches have been
organized and 22 new chapels erpeted. As
the result of the labors of 73 of Spurgeon’s
students, 1,235 persons have been baptized.
12. Spurgeon’s Orphan House. This is a
wholly new department of Christian activity,
to the church m the Tabernacle.
The motto of the church is, like that which
is expressed in the Constitution of one of the
societies, “We not only desire to receive good,
but we feel that we must also do good.” We
would not only enjoy blessings, but diffuse
them. Spurgeon himself is the moving spring
and superintendent of all these activities, in
addition to his principal work as a minister of
the Word of God”
A THOUGHT OX CHRISTIAN WORK.
That a healthy Christianity may be main
tained by any other expedient than the use of
Christian faculties and functions, is as absurd
as that a body may be maintained in health
by some substitute for physical exercise- As
one side of a coin implies the other, so sub
jective Christianity implies objective Christi
anity as its necessary complement You can
not have the joy and peace without the love
end the labor. The love and labor do not
earn the joy and peace, but form part of the
same whole. A Christian who is doing nothing
for the Lord, gets no better experimental
notion of the Wonders of grace than a dweller
in a cave gets of the warm and beautiful sun
shine.
The converse of this thought is also true.
It is impossible to have a true Christian joy
without its expression in Christian work. The
joy of the Lork is our strength, and a strong
man must use his mnacles. They ache to be
used. Indeed, the only proper Christian work
springs out of this fountain. The Psalmist
cries: “Restore unto me the joy of the salva
tion. * * * Then will I teach trangres
sors thy ways,” He saw that the power to
teach others of the Lord (and this is the acme
of Christian work), must grow out of therioh
experiences of joy. The parent, pastor, mis
sionary, Sunday school teacher, or any other
who tells the story of salvation to others, must
be able to start his story from bis own experi
ence of deliverance. He must lie like the
Israelitish father, who, when his son came to
him and asked him the meaning of the vari
ous rites he saw about him, replied: “We were
Pharaoh’s bondmen in Egypt with a mighty
hand.” No eloquence can tell upon the pupil's
heart lilte this burst of a personal experience.
It is a question often asked by Christians
who begin to realise the truth of the above
propositions, “Where can I find a field of la
bor T The answer must be varied according
to the circumstances of the applicant. No
stereotyped rule will do here. A willing :
soul can, with prayer and an eye open to the
leadings of Providence, soon find its ap(m>pri
ite duty. The. Sunday school, the mission i
ichool, tne sewing school, the neighborhood i
irayer-meeting, Bible reading, tract visita- i
ion, the hospital, the alms-house, the prison, i
he help of tne church poor, the Bible class, t
the benevolent society—all these and many
more, some public and some private, ways of
ministering of the Gospel of Christ to our fel
lows are open for a wise choice,'not according
to whim, but according to God.
The four rules, then, that can be safely laid
iown, are:
1. Go to work for Jesus.
2. Let the work be systematic. Work with*
)ut system gradually diminishes into no work
it all.
3. Let the loyal spirit be banished. It is the
spirit of joy which makes work efficient. A
legal worker is a dreary worker. His work
is an excresence. The love-worker’s work is
i part of his very life, like his blood and his
breath.
4. Never be anxious about results. Such
anxiety is disguised self-righteousness. Our
work depends upon the Lord’s promise. The
Lord’s promise does not depend upon our
work. Faith in the Lord’s promise is the key
to success, and not correctness and judicious
ness of work. Now faith is confidence, and
confidence excludes anxiety. “Wrestling in
prayer” is an unfortunate expression. It be
tokens anxiety. So long as Jacob wrestled
with the angel, he gained nothing but a bro
ken thigh. When he stopped his vain wrest
ling and took to humble prayer, he had pow
er with God and prevailed. His wrestling
was self-righteousness. His prayer was faith.
This phrase of “wrestling in prayer,” has
arisen from a misconception of the passages
in Genesis and Hosea.—Exchange.
DENOMINATIONAL PLEASANTRIES.
" The following is taken from an old number
of the Smith Carolina Baptist:
Those who differ in religious opinions are
frequently called to stand forth in the arena
of stem debate, where argument must be met
by argument alone. On other occasions
where there is no expectation of debate by
previous appointment, goodnatured Christians
do not feel under any obligation to be govern
ed bv the rules of logic.
They say that which is uppermost in their
minds, suggested simply by the circumstances
of the case, mingled with the overflowings of
kindness of heart.
A Baptist and Presbyterian were traveling
together. They came to a very small stream
of water. The Presbyterian, (from what
cause, it does not appear) said to the Baptist—
“see here is water, what doth hinder me to
be baptized.” The Baptist had foil confi
dence in the piety of the Presbyterian, and as
far as that was concered, there was no diffi
culty, but looking at his Presbyterian brother,
and then looking at the water, he replied,
“there is not enough.”
“Ah, but,” said the Presbyterian, “that
was not what Philip said to the Eunuch.”
The Baptist saw that this did not settle the
general question of baptism, and likely the
Presbyterian saw it too. But what could be
said ? The Presbyterian had spoken correctly,
and there this miniature debate ended, and they
continued their journey pleasantly together.
An Episcopalian attended service at a
Baptist Church, when the communion was
administered. He was well known to the
Pastor of the Church, and before the services
commenced, he said to his Episcopalian
brother—“I am sorry that I cannot admin
ister the communion to you.” “And,” said
the other, “I too, am sorry that I could not
receive it at your hands.”
There was sorrow expressed on both sides,
but doubtless the expression of sorrow on the
part of the Episcopalian had the tendency to
remove the sorrow of the Baptist, who, even
if he could conscientiously administer the com
munion to a Pedobaptist, would have no desire
to administer it to him against his own views
of duty.
uupusi mmisiur wua unce piaceu. m very
peculiar circumstances. It is not said that
the language which he used at the close of
these circum dances, was meant as an argument
for his manner of thinking. It would only
seem, that with the wisdom which common
sense imparts, he made the best of a bad case.
He was invited by a Methodist minister to
preach in his pulpit. He performed the ser
vice. As soon as he had closed, the Metho
dist went down from the pulpit, and stood
in front of a table. The Baptist did not
know what was to be done, but supposing
there was no harm to follow, also descended,
and took his seat in a chair behind the table.
The Baptist, from his labors in the pulpit,
had become very thirsty, and seeing a bowl
of water on the table, immedi .tely drank it
up.
The Methodist, by this time, had begun to
speak. The Baptist listened, and he found
that some persons were soon to be christened,
which, of course, came in conflict with his
Baptist views; but what troubled him now
the most, was, that although there had been
“enough water,” ha had used it all to quench
his thirst.
His feelings, as might be supposed were
indescribably painful—his terror was now at
its height, as ne saw his Methodist brother
about to place his Angers in the bowl, but ap
proaching him, he said, .with as much compos
ure of countenance as he could command:—
“My dear brother, I am sorry to inform you,
that I have drunk up your little “Jordan en
tirely dry.”
Leaving Chuech.—A Kentucky preach
er who was annoyed by people leaving church
before the conclusion of the services deter
mined to break it off. So one day he was
‘drawing his bow at a venture,’ when a nice
young man started out. But A-(and
without lowering his voice cried out) ‘word
with you young man; you shall not interrupt
the congregation by going.out hi time of ser
vice.’ But pausing a moment lie s&kL. ‘Now
I remember, I took a man to task overtfcd
Shawnee Bun for going out, and brothers and
listers, what do you think he turned out to be?
iVhat they oall a iunatic. So go on, young
nam; may be you are one of them sort/
“Grace is of a stirring nature. It jvill
how itself in holiness and good works; it will;
talk with you, and talk with you, israll places
.nd companies; it will buy with you, and sell
rith you, and have a hand in all your
ions.”