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VIII. N.S.

Yet ye are not from the sky,
Ye have homes to mine hard-by,
And in toil with me ye vie.

Rising soon as early grey
Tells the coming of the day;
Working on till even light

Gives its place to gathering night;

On your daily duty bent,

Yet in mood of sweet content;

Rising ever and anon

Into fresh and fresher song,

So almost deceiving me

That ye might small angels be :

Oh, ye toilers of the earth,

Tell me, tell me, whence your mirth !

Thus one made to me reply,
Pointing upwards to the sky-
“There, my fellow-worker, there
I am taught to leave my care;
From all anxious thoughts I'm free,
For the Father cares for me.”
And there came this sudden thought,
Thus it was that Jesus taught—
Taught that all the fever-caring.
Which away man's life is wearing,
All his fear of want and death,
Is but simple lack of faith.

So I found their angel calling,
Felt their benediction falling:
Opening my blind eyes to see

How heaven's care from care should free,
And how man may draw from thence

Gladness and sweet confidence.

B. W. G.

57

TH

JOHN FREDERICK OBERLIN.

BY THE REV. T. W. MAYS, M.A.

'HERE is a kind of greatness which especially attracts attention to the great man. He is the cynosure of many eyes, the idol of enthusiastic admirers. People praise his genius, his fascinating eloquence, his commanding will, his wonderful success. Self is generally at the root of such a life. The statesman, or soldier, or merchant, aims at personal renown, and enjoys his reward when the incense of human praise floats around him. But there is a nobler sort of greatness which fixes men's thoughts upon the work done rather than upon the doer of it. Genius is consecrated to the highest ends, to useful discoveries in the realm of science, to the vindication of great principles, to the dispersion of thick clouds of human ignorance, to the relief of the widow, the fatherless, the prisoner, and the slave. Consummate ability goes hand in hand with genuine modesty. Such men have their reward, not in the gratification of selfish ambition, but in precious results achieved, in the diminution of pain, in the growth of intelligence, in the removal of grinding tyranny, in hearts tenderly comforted, and in homes illumined by the radiance of God's presence and love.

John Frederick Oberlin, the subject of the following sketch, was a man of the latter type. He was born at Strasburg in the year 1740. | Happy in the priceless blessing of godly parents, he soon gave evidence of genuine piety. He was brought up in a real home. It was his mother's custom to gather her children around her every evening, to correct their drawings, to read aloud an interesting book, and to sing some favourite hymn before they went to rest. Oberlin was a remarkable child, and delighted in doing good at an age when boys generally think of little but play.

One day he saw a market-woman in great trouble because two lads had upset her basket of eggs, and running home he quickly returned with his little savings-box, and poured all his money into her lap. Reared amidst a military people, he was at first attracted by the glitter and excitement of a soldier's life, but through the advice of his father, a tutor in the Gymnasium, he was led to adopt a more peaceful profession. Having enjoyed the benefit of a liberal education from boyhood, he eventually pursued his theological studies in the University of Strasburg, and in

the year 1760 was ordained to the work of the Christian ministry.

Many a life is spoiled through haste. Young men often undertake the most arduous duties and rush into the thickest part of life's battle whilst immature and inexperienced. Not so Oberlin. Nothing could induce him at this early stage to accept of a pastorate. "I need more experience," said he, "more knowledge; at present I am not qualified." Like his Divine Master, he knew how to wait. Seven years glided away whilst he quietly studied theology and lived as tutor in a surgeon's family.

The story of this eminent man shows how much the form of our religious life depends upon our original disposition. The grace of God does much, culture plays its part; but men are constantly hindered or helped in their spiritual course by inborn tendencies. The singular benevolence and self-abnegation of Oberlin were manifestly natural qualities consecrated to Christ's service. His idea of a suitable pastorate is worthy of record. "I wish," said he, "to labour where I can be useful, not where I can be at ease." When his mother informed him that the daughter of a certain rich widow regarded him with a favourable eye, he replied that he would pray for guidance about the matter. So he asked God to direct him, and mentally fixed upon a certain sign of Divine approval; but when he visited the young lady and (ailed to perceive the indication which he sought, he gave up the whole marriage scheme. He cared for God's will far more than he did for riches. Eccentric man! Yes, but true, strong, pure-souled, single-hearted! Such a man was sure to put his mark on the age in which he lived.

At length, in 1767, Oberlin was led to commence his great life-work in the Ban de la Roche, a wild mountainous district in the north-east of France. The inhabitants were professedly Lutheran, but were in a most ignorant, uncivilised condition. When M. Stouber, who had previously laboured there for fourteen years, inquired at the commencement of his ministry for the principal school in the district, he was directed to a miserable hut, where lay an old man on a truckle bed, surrounded by a crowd of noisy children.

"Are you the schoolmaster, my friend?" said Stouber to the poor old man. "Yes, sir."

"And what do you teach the children?" Nothing, sir."

"Nothing! why, how is that?" "Because," replied he, "I know nothing myself."

Why, then, were you appointed schoolmaster?"

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Why, sir, I had been taking care of the Waldbach pigs for many years, and when I got too old and infirm for that employment, I was sent here to take care of the children." An unpromising sphere of labour! How could a man of education and ability stoop to toil amidst such a rude people, and put his light under a bushel? Thus some would have thought. But the place suited Oberlin : there was scope for self-denial, faith, un wearied diligence. The difficulties of the position attracted him, the misery of the people moved him, the call of God appeared clear and unmistakable. And Oberlin was suited for the place. Many men would not, and many could not, have accomplished the marvellous work which he so successfully achieved. He was not simply a good, devoted man, but a man whose practical insight and ability rose to the height of genius.

The parsonage at Waldbach, Oberlin's home for many years, was situated in the centre of a sparse population, occupying some five parishes. It was a plain building perched on a woody slope. Lofty hills encircled it, pine-trees reared their dark crests in every direction, whilst patches of green pasture and yellow corn were scattered here and there. It was a wild region whose silence was broken now and then by the lowing of cattle or the tinkling of sheep-bells. Fair scene of nature, uncontaminated by the vices of great cities! Why could not men live a sweet pastoral life in daily communion with their own hearts and their God? But Oberlin soon found that the spiritual interests of his people were hindered by their physical seclusion and privation. The roads were in such a miserable condition that the Ban de la Roche was cut off from the civilised world during the greater part of the year. The first thing to be done therefore was to open up permanent communication with the surrounding district, to divert mountain torrents, to build bridges and walls, and to construct solid paths. The people were astonished, incredulous, reluctant. "Such a thing had never been heard of, it could not be done; besides, the present roads would do very well for them." Nothing daunted, Oberlin at length shouldered a pick-axe, and cried, "Let all who feel the importance of my pro

posal come and work with me." The electric spark of his enthusiasm thrilled the hearts of his parishioners, and they hastened to fetch their tools and toil beside their indefatigable pastor. At the end of two years the work was done in spite of rock and river, and excellent roads connected the various parishes and inaugurated a new era for the Ban de la Roche.

Oberlin now devoted himself with marvellous insight and energy to promote the personal comfort and prosperity of his parishioners. They had lived in poor damp huts partly hewn out of the rocks, but he taught them to build cottages dry, light, airy, cheerful. There were no artisans in the district, so he sent some of the most promising boys to Strasburg to learn the trades of carpenter, blacksmith, glazier, and mason. At one time the people were so poor that they were obliged to go to church by turns through lack of respectable clothes, he therefore introduced the arts of platting straw, spinning cotton, knitting, and dyeing. He also opened a shop for the sale of agricultural implements, simply charging cost price for the various articles. He set up a printing-press, and eventually established itinerating libraries throughout the villages. Whilst compelled to acknowledge their pastor's superiority in many respects, the people fancied that they did not need any instruction about the cultivation of the soil, and obstinately opposed suggested improvements. Yet, like many other persons, they prided themselves on one of their weakest points. The potatoes on which they chiefly depended had miserably degenerated, until fields which had formerly produced from a hundred and twenty to a hundred and fifty bushels now only yielded between thirty and fifty bushels. So Oberlin procured fresh seed and soon effected a change. Gradually he taught them to use manure skilfully, to grow flax and clover, to plant fruit-trees, and to improve the breed of cattle. He had two gardens which were crossed by a public footpath, and he resolved to combat the prejudices of his parishioners by carefully cultivating these plots. They watched the process with curiosity, and presently saw prolific crops of fruit and vegetables such as their ground never produced. The eloquence of facts convinced them, and they eagerly sought the advice and assistance of their pastor. Thus step by step a wonderful change came over the physical aspect of the Ban de la Roche through the untiring efforts of this wise, self-denying man. Barbarism gave

place to civilisation. The people lived in comparative comfort. Few beggars were seen in the district. Life became a new and nobler thing. "The desert blossomed as the

rose."

It might be imagined that Oberlin would neglect the religious interests of his people whilst thus intent upon their material welfare. It is very difficult to live harmonious lives, to preserve due proportion between the different parts of our existence. But with this good man spiritual things were supreme, temporal subordinate. He diligently promoted the physical comfort of his flock because their peculiar circumstances required it; but he never forgot that he was the minister of Christ. He carefully prepared for the pulpit, and his sermons are said to have been admirable for their genuine eloquence and spiritual simplicity. He made the young people of his charge his special care, and gave them religious instruction week by week. He established infant schools before they were known elsewhere, mingling the elements of education with amusement and the singing of hymns. Above all he lived a most godly life. At first he met with much opposition to his plans, but he faced it in a Christlike spirit. Hearing that a plot had been laid to inflict corporal chastisement upon him, he went quietly to the house where the conspirators were assembled and said, "Here I am, my friends. I am acquainted with your design. I will save you the meanness of an ambuscade. If I have done wrong, punish me." The men were at once ashamed of their wicked intentions and craved his forgiveness. Oberlin married soon after his settlement in the Ban de la Roche. Although his family was large and his salary never more than £40 a year, nothing could induce him to quit his charge. When a lucrative living was offered to him he replied, No, I have been ten years learning every head in my parish and obtaining an inventory of their wants. I have laid my plan; I must have ten years to carry it into execution, and ten more to correct faults and vices." His religion animated his whole life. He taught men to discharge the commonest duties, to write letters, repair roads, and plant trees, from religious motives. The sun just gilds the edges of some clouds whilst his beams penetrate every part of others and suffuse them with golden light; so the influence of the gospel partially illumines some persons whilst it completely transfigures other souls. Oberlin was one of these. He walked by faith as few men do; and carried in his pocket

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two tickets with Yes and No upon them, and used them in every doubtful case, asking for Divine direction. A remarkable evidence of his absolute reliance upon God appeared during the early part of his ministry. One day he called his parishioners together and asked them to repair the poor hut in which the children were taught or to build a new school-house. But they absolutely refused to give anything toward the necessary outlay. What was to be done? Was the scheme to be abandoned? "Why should I hesitate in this matter?" said he. "I seek only the glory of God, and therefore I believe He will grant me what I desire." So the school was built, and God honoured his faith, raising up friends in Strasburg who contributed the requisite amount. He cherished such a profound conviction of the importance of prayer that he was accustomed to write the names of special individuals with chalk on the door of his room lest he should forget to plead for them. Notwithstanding Oberlin's intense devotion to his special charge, he was a man of the broadest sympathies. He became one of the first correspondents of the British and Foreign Bible Society; he gave up the use of coffee out of pity for the slaves in the West Indies; and he sold all his plate, with the exception of one silver spoon, so that he might assist in the good work of sending the gospel to the heathen. No doubt he " was a man subject to like passions as we are," and had faults which he was most ready to acknowledge, still he had imbibed more of his Master's spirit than most Christians. His life was one of singular industry and pre-eminent piety. His supreme delight was "not to be ministered unto, but to minister." He was a spiritual giant, where many are only men of ordinary stature, and some mere dwarfs.

A man so able and so devoted was sure to overcome_prejudices overcome prejudices and to win general esteem. Sooner or later goodness charms the human heart as naturally and inevitably as the beauty of the sunlight or the fragrance of flowers delights the senses. Oberlin's fame spread far beyond the limits of the Ban de la Roche. Christian men came from various countries to see the marvellous results of his labours. Pupils from distant parts of France and Germany were intrusted to his care. Louis XVIII. conferred upon him the decoration of the Legion of Honour for his services in the cause of humanity, and the gold medal of the Royal Agricultural Society of Paris was presented to himCount de Neufchâteau, who proposed the

vote, declaring that "such a benefactor of Oberlin enjoyed the reward of his labours in mankind deserved the veneration and grati- the consciousness of work done faithfully tude of all good men." But the charm of and successfully too. The rude people behis character was especially felt in his imme- came courteous and hospitable. Genuine diate neighbourhood. A Roman Catholic piety prevailed amongst them. A Bible was priest stated that he would willingly change found in every house. Orphans were cheerhis faith if all Protestants were like Oberlin. fully received into neighbouring families. The people of his charge loved him deeply, The parishioners caught the spirit of their and both men and women, rich and poor, pastor. The moral change throughout the called him "Dear Papa." By his moral in-district was as striking and beautiful as the fluence and persuasive eloquence he put an physical transformation. Although Oberlin end to a lawsuit which had disturbed the dis- | had often felt a strong desire to die, he lived trict for many years. Louisa Schepler, who to extreme old age. The declining years of became his housekeeper after his wife's death, his life were calm and lovely as the last days refused several offers of marriage so that she of autumn when the air is cool and sweet, might remain in his service, and earnestly the yellow leaves flutter slowly to the ground, entreated him not to pay her any wages. and the mellow sunlight floods the landscape. Once observing one of his servants looking At length, in the eighty-sixth year of his age, rather cast down, he inquired the cause of her he finished his earthly labours, and entered depression, when she replied, "Dear Papa, I into the eternal joy of his Lord. His refear there will be no servants in heaven, and mains were placed in a coffin with a glass in that I shall lose the pleasure of waiting upon the lid, and multitudes came to take a last you." Although he lived during the Reign look at the beloved face. Thousands atof Terror, when the very worship of God was tended the funeral, and tears were wept over proscribed in France, he was allowed to con- the death of this humble pastor in a wild tinue his beneficent labours, and many fugi- mountainous region, such as are seldom shed tives came to the Ban de la Roche for refuge. when kings and warriors cease to play their The turbulent passions of men subsided in part amidst more imposing scenes of life. his presence; for it is said that a revolutionary leader who sought shelter in his house "seemed to have lost his bloodthirsty disposition, and to have exchanged the fierceness of the tiger for the gentleness of the lamb.” Thus the years glided away peacefully, and

Practical genius such as Oberlin's is only the gift of the few, but the lowliest may rightly emulate his simple faith, fervid zeal, and unselfish devotion. Goodness is the truest greatness, and this is within the reach of all.

THREE GOOD THINGS TO BE HAD FOR NOTHING.

BY PROFESSOR W. G. BLAIKIE, D.D., LL.D.

THE HE worthy man who went through the London slums shouting, "Herrings for nothing," succeeded in breaking in on the indifference of the people. After all it was a transparent stratagem. There is no stratagem, however, in the title of this paper. We honestly wish to speak of three things, of the highest value in human life and most essential for bringing about better days, that are to be had for nothing. God has created them in unlimited abundance. All men are made welcome by Him to the most ample allowance of them-to as much of them as they can possibly require. The three things are Air, Light, and Water. Don't let any one sneer because they are not Food, Clothing, and Habitation. For the latter triad, and especially for the first member of it, it is the appointed lot of man, in almost all climates

And

and circumstances, to have to labour. Even
in Paradise he had to dress the garden, and
keep it, otherwise his dinner would have
been scanty and his appetite small.
where clothes may be dispensed with at the
present day, as in the heart of Africa, and
caves may be used for dwellings, the civilisa-
tion is rather backward. But the blessings
of our triad—air, light, and water—are really
free. We mean they are free on God's part.
He has placed them so that men may have
them without effort, and in fullest measure.
We fear that often there is, on the part of
men, but little sense of their value, and little
appreciation of the goodness of God in giving
them so fully and so freely.

The Atmosphere extends around our globe to a height, it is believed, of forty or fifty miles. Its enormous bulk would suffice to

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