Daily tobacco leaf-chronicle. (Clarksville, Tenn.) 1890-1895, 1892-05-23
ouch one ike that little drama of accident

touch one ike that little drama of accident
and suffering.
Oh, we want in all our different depart
ments of usefulness-and | address hum
dreds of people who are trying to do good
I'VE want more of the dramatic element
and less of the didactic The tendency in
this day is to drone religi0n to whine re
Hgion, to cant religion, to moan religion,
to croak religion, to sepulchrize religion,
when we ought to present II in animated
and spectacular manner
Sabbath morning by Sabbath morning
address many theological students who are
preparing for the ministry. They come in
here from the different institutions | say
to them this morning: If you viii go home
and look over the history Of the church
you will find that those men have brought
most souls to Christ who have been dra-
matte. Rowland Hill, dramatic; Thomas
Chalmers, dramatic; Thomas Guthrie,
dramatic; John Knox, dramatic; Robert
McCheyne, dramatic; Christmas Evans,
dramatic; George Whitefeld, dramatic;
Robert Hall, dramatic; Robert South, dra
matte; Fenelon, dramatic; John Mason
dramatic; DR.. Mott, dramatic. When you
get into the ministry, if you attempt to
culture that element and try to WELD it
for God, you will meet with mighty rebuff
and caricature, and ecclesiastical council
will take your case in charge, and they
will try to put you down, but the God who
starts you will help you through, and great
will be the eternal rewards for the assidu-
GUS and the plucky.
GET OUT OF THE RUT
What we want, ministers and laymen, is
to get our sermons and our eXhortations
and our prayers out of the old rut. | see a
great deal of discussion In the religious
papers about why people do not come to
church. They do not come because they
are not interested. The old hackneyed re
ligious phrases that come moving down
through the centuries will never arrest the
masses What we want today, you in your
sphere and in my sphere, is to freshen up.
| People do not want in their sermons the
sham flowers bought at the millinery shop,
but the japoncas wet with the morning
dew; nor the heavy bones of extinct meg
atherium of past ages, but the living
reindeer caught last August at the edge of
| Schroon lake.
We want to drive out the drowsy, and
the prosaic, and the tedious, and the hum
drum, and introduce the brightness and
vivacity, and the holy sarcasm and the
sanctifled wit, and the epigrammatic power,
and the blood red earnestness, and the fire
of religious zeal, and do not know of any
way of doing it as well as through the dra-
matte. Attention. Behold! Harkl Selahl
Next speak of the Selah of perpetuity,
| The Targum, which is the Bible in Chal-
dee, renders this word of my text for
| ever" Many writers agree in believing
and stating that one meaning of this word
is forever" In this very verse from
which | take my text Selah means not
only poetic significance and intermission
and emphasis, but it means eternal reyer-
beration-foreverl Gods government for
ever, Gods goodness forever, the gladness
| of the righteous forever. Of course you
and | have not surveyors chain with
enough links to measure shat domain of
meaning.
In this world we must build everything
on small scale. A hundred years are a
great while A tower five hundred feet is
a great height. A journey of four thou
sand miles is very long. But eternity If
the archangel has not strength of wing
| to fly across it, but flutters and drops like
a wounded seagull, there is NO need of our
trying in the small shallow of human
| thought to voyage across 1t.
FOR TINE AND ETERNITY.
A skeptc desiring to show his contempt
| for the passing years, and to show that he
could build enduringly, had his own sepul-
cher made of the finest and the hardest
marble, and then he had put on the door
the words, For time and for eternity;"
but it so happened that the seed of tree
somehow got into an unseen crevice of the
marble That seed grew i enlarged I'M
til it became tree and spl Me marble to
pieces. There can be no ernalization of
anything earthly. But foreverl Will you
and live as long as that? We are apt to
think of the grave as the terminus. We
are apt to think of the hearse rs our last
vehicle. We are apt to think of seventy
or eighty or ninety years, and then n cessa-
ton.
| Instead of that we find the marble slab
! of the tomb is only a milestone, marking
the first mile, and that the great journey
is beyond We have only time enough in
this world to put on the sandals and to
clasp our girdle and to pick up our staff.
We take our first step from cradle to
grave, and then we open the door and start
great God, whitherP The clock strikes
the passing away of time, but not the pass
ing away of eternity. Measurelessl meas
urelessl This Selah of perpetuity makes
eafUnly inequalities so lnSlRnlucdnu, UDe
difference between scepter and needle, be-
tween Alhambra and hut, between chariot
and cart, between throne and curbstone,
between Administer and bare floor be.
tween satin and sackcloth, very trivial
This Seah of perpetuity makes our get
ting ready so important. For such pro
longation of travel what outfit of guide
books of passports and of escortp Are we
putting out on desert, simeon swept and
ghoul haunted or into regions of sun
lighted and spray sprinkled gardensH Will
it be Elysium or Gehennai Once started
in that world, we cannot stop. The cur
rent is so swift that once In no oar can re-
sist 1t, no helm can steer out of it, no her
culean or titanic arm can battle it, Hank
to the long resembling echo "foreverl"
! Oh, wake up to the interest Of your death
less spirit Strike out for heaven. Rouse
We, men and women for whom Jesus died.
Selahl Selahi Foreveri Foreverl
Company Table Manners.
There seems to be an idea among many
people that there must be different set Of
| 60 hnt so h.