Milford chronicle., 1892-05-27


g and suffering.
g Oh, we want in all our different depar
ments Of usefulness-and address hur
0 dreds Of people who are trying 10 do goo
; we want more Of the dramatic elemen
and less Of the ddactic The tendency i
this day is to dr0ne religion, to whine II
hgion, 70 cant religion, to moan religion
TO croak religion, to sepulchrizs religion
when we ought to present It in animate,
aud spectacular manner.
( Sabbath morning by Sabbath morning
address many theological students who ar
preparing for the ministry They come ii
! here from the different institutions. 81,
to them this morning: If you will 70 hon,
and look over the history Of the churcl
you will find that those men have brought
most souls 70 Christ who have been dra
matte. Rowland Hill, dIamatic Thomas
Chalmers dramatic; Thomas Guthrie
dramatic; John Knox, dramatic; Robert
McCheyne, dramatic; Christmas Evans.
dramatic; George WhitaAeld, dramatic:
Robert Hail, dramatic; Robert South, dra
matte; Fenelon, dramatici John Mason,
dramatic; Dr. Mott, dramatic. When you
get into the ministry, if you attempt to
culture that element aud 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 RUr
What we want, ministers and Iaymen. is
to get our sermons and our exhortations
and our prayers ont Of the old rut. / see a
! great deal Of discussion IN the religious
{ papera about why people do not come to
church. They do not come because they
I 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 IN
People do not want in their sermons the
sham flowers bought At thu millinery shop,
but the iaponicas 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, aud
the prosaic, and the tedious, and the hum
drum, and introduce the brightness and
v!yacity, and the holy sarcasm, and the
sanctified wit, and the epigrammaticpo power
and the blood red earnestuess, and the fire
Of religious zeal, and do not know Of any
way of doing it as we'll 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 writer's 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 10 means eternal rever
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 that domain of
In this world we must build everything
on a 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 eternityl If
The archangel has not strength of wing
10 fly across it, but futters and drops like
wounded seaguil, there Is no need OF our
irying in the small shallow Of human
bought 70 voyage across it.
FOR TINE AND ETERNITY.
A skeptie desiring to show his contempt
or the passing years, and to show that be /
ould build enduringly, had his own sepul
her made of the finest and the hardest ,
marble, and then he had put on the door I
he words, For time and for eternity" !
nut it 80 happened that the seed Of a tree
1mehpw got into an unseen eVevice Of the a
Marble. That seed grew and enlarged un. 4
u it became tree and split the marble to T.
ieces. There can be no LIBERALIZATION Of I
nything earthly. But foreverl VIII you /
nd live as long as that's We are ant to ~
link Of the grave as the terminus, We n
re apt TO think Of the hearse as our last j,
ehicle- We are apt to think Of seventy H
6 eighty or ninety years, and then cessa d
on. Il
Instead Of that we find the marble slab y
the tomb is only milestone, marking =
re first mile, and that the great Journey =
beyond. We have only time enough in q
lis world to put on the sandals and to
asp our girdle and to pick up our staH.
'e take our first step from cradle to -
ave, and then we open the door and start y
great God, whither7 The clock strikes y
e passing away Of time, but not the pass y
8 away Of eternity. Measurelessl meas ~
elessi This Selah of perpetuity makes "
rthly inequalities so insignificant, the -
ference between scepter and needle, be- y,
Teen Alhambra and hut, between chariot
d cart, between throne and curbstone. ~
tween Administer and bare floor. be al
cen satfn and sackcloth very trivial. y
This Selah Of perpetuity makes our get y
g ready so important. For such pro 1 y,
igation Of travel what outfit Of guide =
oks, Of passports and Of escort9 AIRS we y
tting out on q desert, simeon swept and ~
onl haunted, or into regions Of sun ~
hted and spray sprnkled gardenss VIII ~
be Elysium or Gehenna2 Once started "
that world, we cannot stop. The cur y
It is so swift that once in no oar can re ia
it, no helm can steer out Of it, no her.
can or titanic arm can battle it. Hank
the long resembling echo ''foreverlp
wake up to the interest Of your death be
J spiritl Strike out for heaven. Rouse mi
men and women for whom Jesus died. tn,
ahl Selahl Foreyerl Foreverl tot
he Rialto bTidgs Venice a ss,a y hoe. bis
n built from designs furnished by Nj era
iel Angelo. II is a single marble arch Of "a, "a,
feet. lat