Huntingdon journal. (Huntingdon, Pa.) 1843-1859, December 03, 1856, Image 1
.V;l 4 • , 4 4 ; I / ti IFI,I , elatif , " - •. •,. ~ • t At L WILLIAM BREWSTER, 1 EDITORS, SAM. G. WHITTAKER, elect ';;1 ottrß. al4®©sl. How dear to roam among the sunny hills, When Autumn spreads her bounties on the plain ; When Industry his garnered treasure fills With richest stores from fields of ripened grain ; When slow across the field the pondrous wain, Deep laden with the yellow ears is drawn, • While from wide trees that overhang the lane, The ripe red apples, shaken down at dawn, Lie scattered thick and fur along the level lawn. The winding rill along the sunny vale Sings its sweet sone to cheer the reaper's heart; And oft its voice the pensive autumn gale Will join and cause the rustling leaves to start, While scores of screaming blackbirds bear their prat, . . With varied notes, yet full of melody ; And troops of noisy boys, with dog and cart, Are hosting to the hills with youthful glee, To shake the clustering nuts from the tall walnut tree. But soon this beauteoua pageantry shall fail, And every mellow tint of Autumn fade; melancholy murmur fills the.gale, And Sorrow saddens o'er the yellowing glade; Through thickening clouds the suns of autumn wade, And beauty sits upon the hills no more The verdure of the wood is prostrate laid, And soon the autumn rains begin to pour, And down the craggy rocks the swelling torrent Su,h ii the fortune of majestic man The leaves of fragrance round his forehead flow, T.., ovate wTenth, that gales of fortune far., which ha climbed so high or stooped so :.: sc. ; approach the tempest clouds of wo, m , - the 'ueauty of his brightest deed ; ....c i a 'noun's his fortune's overthrow, to heaven fur some more glorious autumn winds I rano my Doric ( (r_baltbgibing iscrilion, A Dineoune delivered ou the 231, UY THE REV. HENRY WARD BEECHER On Thurs.dny the 23d inst.,—Thanksgi wing Day—Rev. Beecher delivered the lowing able sermon to his Congregation. The subject —.'The True Idea of a Cons monweulth." Tear--Mark our 37 s "And the cemmor people heard him gladly." here is a quiet and very marlted this declaration. It implies very ant cagly what is abundantly plain in histo• ry, that He was not much liked by anybo dy else in His day and preadhing. When the Lord Christ came to his public minis try he was an object first of universal curi osity, and then to a limited extent an object of sympathy. Society was then, as such, a cluster of classes and interests. There wns the ruling class and the obeying class There were those who were at the top and who claimed the right to indulgence and pleasure ; and there was the moss at the ottom, held to the duty of being docile, laborious, and useful in supplying their au• perims with the means of leisure and gra• tification. ].'here were the learned clas ses, and, as there always is, there were the holy classes. There were the rich men of eminence, and the men of political influ. ence. There were the respectable classes vain of their refinement. There were, in fine, only three words to include the whole populntion, with all these classes—upper, middle. tower. The lower classes wore the vast mass—ninety-nine in the hundred.— They had just such natures as all men have—just such desires yearnings and sus ceptibilities; but they were kept down both by the spirit of the times and by its insti• utions, au thot they could never hope to be other than they were—the 'lower classes.' Th. Lord's Prayer is n most touching pic• ture et the-condition of the mosses. and if the whale world he regarded, it is not far from the same now. Christ taught them to srress the auto of their wants by— '•Give us this day our daily bread." No payer for home, none for education, nono for children, none for their rights, none for the reguzation of all aspirat:ons which ev ery creature has in some measure—* but Li, great au.) controlliug necessity was n:. LAD. The masses of men stood u.. ,:ge of existence. Their whole ! , fu WAS a sharp vigilance not to slip ofi— to for mere living was the great coufl t. Next shove the lower class, the n i3,able multitude, but diminished in nu,..lmrb, was the middle class, to whom the comforts had been multiplied, and whose ambition doubtless was to work up. 'vista from their intermediate quia is the rank of the superior class. The superior classes were then what they have always been, where they are without the restraint of the spirit of the Gospel, avaricious of wealth and power, and unscrupulous in the means by which they secured them ; selfish, vain, supercilious, conceated and haughty, Christ stood in the midst. of such men. They listened to his sermons, and what did the scholars, the religious and the governing classes think of them 3 They thought Christ was an ignoble prophet—a men who would have some influence with the 10554, because the mass were ton igno. rant to discern the real merit, and the good upper class pronounced upon Christ the judgment of exclusion. They put him under the ban of fashion ; placed the badge of inferiority upon him ; and it is in the midst of exhibitions of just such feelings of curiosity running into contempt —of intellectual conceit changing by dis• cussion into disgust and hatred, that our text falls out. It is but a line, and it does not seem to have been put there parpo , ely. It is like an accidental insertion of a word into a sentence which is the key to its be- • ing understood. It indicates that Christ , was uncongenial to the upper classes; but it is said that the common people heard him gladly. The great common mass yearned for Christ ; while all that was per- tonal and special—all that which set one class of men above another in a selfish and !, exclusive sense. woo repelled from Christ. The top of society was never drawn tow ard him. His bearing, his spirit, hissym pathy, his teachings repelled aristocractic men. and drew toward him the democratic masses. With most exquisite '.naivete" the Apostle describes the things which took place in his own day. 'Tor ye see your calling, brethren, how that not ma " ny wise men after the flesh, not malty t , noble, are culled. But Clod bath chosen the foolish things of the world to con found the wise ; and God hath chosen the weals things of the world to confound the things which arc mighty. And base things of she world. and things which are deepis J, bath God chosen, yea, and 1, things which are not (visibly not) to Icing to nought things that are." The humble, the million mass, is thus, as it were, at length to wipe out the ignominy and the pride of the arrogant few ; set the bottom against the top, and weigh the val ue of the common humanity—the soul and heart that belongs in common to man, the power they love and worship—against the artificial refinement of the few, and he judged that these influences, which were common to all, with or without refinement • were transcendently greater than the few things which had been evolved by the ed • ucation of the few. It was not accident which led the common people to hear glad ly the Saviour. It was the proper effect of the Divine cause It was to the coin. mon people Christ came and meant to come. It was not to men in classes, but men without clues or distinction. It was to men in mosses that the Gospel wits preached. It was the good word of God sent to the brotherhood. It was truth which concern ed all mankind in common, and one just as much as the other, Since our free goe ernsnent has formed end expressea this truth, it behonves us to ;sunder it well. ;- There are lemons of instruction, both in minting and in thankegiving:in the study of things in our stature reepecting these ' very elements of common wealth. The word itself has become ennobled. It was once vulgar. But instead of being a term to express vulgarity and unworth, it has now come to signify eminent excellence.— It has risen to a clues of power words., so that we no longer say, ns they used, when they would have their ideas evoked of ma jesty arid greatness - we no longer say kingdom ; when we speak of government "and all that is sublime in it, we say the commonwealth, or we ought to say so,— '1 he people ore meets with us than were ever princes with them. We say the whole at last is admitted to be more than ' any part. In other times it was not so.— ; Things tools repute and honor as they were exclusive. The power el one supreme man was more glorious than the united power of a million of men. With us there is more sublimity in the idea of the inhe • rent power, remaining in the hands of tee . millions of men than there was in the ori ental notion of Solomon holding in his ; hand the power of ten millions. I propose to consider, as far as time will permit me, the true idea of a common • wealth from its religious basis—the con trast between the kingdom and the corn ; monwealth—the state of public ideas upon this subject among us, and the influences ; which are at war with religious truth. The truth of the commonwealth or com • mon weal is inspired of Christianity. The true notion nf .he Christian commonwealth " LIBERTY• AND UNION, NOW AND FOREVER, ONE AND INSEPARABLE." HUNTINGDON, PA., WEDNESDAY, DECEMBER 3, 1856. does not signify a common property as in. validating man's right to Individual owner thip in property. We do not believe that civilization can be promoted except by means of individual property interests, and any attempt to improve society by attack ing this distinction and having common property would have the effect to suck it. The law of th•e individual is as strong as the law of community Both are true. Nor does this idea of a commonwealth flee ply a literal equality among men. Man cannot make sr change natural laws. Our Legislation must always be a mere interpre. teflon and recognition of God's original le gislation. It has been said in high places that it would be folly to re enact a law of nature. It is the only thing anybody can do. All our legislation is but the finding nut what God had done, and owning up to it, and adopting it. The commonwealth admits of inferiorities and superiorittes, of high and low, of weak and strong, of wise and simple, of gradations innumerable and infinite in their differences and contrasts. .I'he very element of power in a cotnmon. wealth is not in its conformity, but in its In'varieties and differen ces concord is always obtained. It was not meant that man should find his level. When rivers find their level they are swamps and so are communities, They were never built to be level. It will not seek,either up or clown, a method by which to make all men alike. This wily be the hope of the theorist, but it was not the ex pectation of Ilium who made the theory, and will execute in practice what he•me.rot in theory. The commonwealth begins with the fundamental idea that every man belongs to himself—that he has a right to the use of his own body, his faculties, his appetites, his affections, his reason, his mo ral nature and his working powers. And las it is impossible to be possessed of our faculties where there is not room for eve• lotion and development, this doctrine of man's right to himself carries with t the right of the conditions of growth and all the circutnstances needful far that deeeleement Though the State tnny not be obliged to secure that development in n person, yet it has no right to prevent it. The right to be myself is a part of tny right to be born and to live. The right to develop is only to say diet I have a right to rays •If in fun— net condensed or abridged. Man was not burn to be an index or an nppendix. fie was born to be himself, written out in full and there is no authority which has the right to condense a man to a mere table of contents. And in this right of man to hint self to bring himself clear up to the line de signated by God—this , primordial funda mental right, all men stand on a common ground. There is no distinction. If one men have u hundred talents and another one, they will difler to the amount of possi- Ids being, but they all will be alike is this right to develop that which God gave them; and the man who has one talent st,ntis precisely on the sante ground of divinely appointed right us Lilt . . 111011 w•ho lies one hundred. No law, no custom, no opinion or prejudice has the right to say to one tine), you may grow, and to another, 3 ou may ac t —to one, you may grow in L. diroVloll3 and not to twenty — to the strong, you may grow stronger. mid to the weak, you may never become strong.— Launched upon the ocean of life like an innumerable fleet of ships, each lean may spread what sails God has given him, whe ther a pinnace, sloop, brig, bark. ship, or man-of wear; and no Commodore or Admi cal• may signal what canvass he may carry, or what voyage he may take. Life is coin non to all The earth is common to all; and growth and improvement lie open to all. if, then, a man be made high by that which is in him lawfully used, lie is just as much a democrat as another who is low. There is a vulgar impression that the words demodracy, democrat, and de mocracy menu Geed at the bottom. By no manner of means. A man may be at the topmost spire of the pinnacle of God's grace, and be as much a democrat as if he were under the stones and amid the dirt at the door; for dirt and democracy have no thing in common necessarily, whatever it may be nary. The eagle mines not over. shadow the dove because he flies higher. The dove does no violence to the sparrow by his swifter flight. Ills wings are won. ger. All these natures aro concordant, and so among men—Democracy consists in a man being just what be is in himself, and being nothing by pretension; It is be ing wise if you are wise, and not being in high places when you have to be b dstered up artificially to keep there. Dein cracy means that monkeys are monkeys where ever they are, that won are men, and that strength is strength wherever it isoop, middle or bottom. It is the reality of things; the-answering of man to that which God marked out for him. All wealth, all I power, all influence, and all respectahilities that arc mot of man's own self and nature, are aristocratic in whose hands they may be; and where man has power, place, em mence, and strength in his own right, le cause God meant him to have it, place him ! where you please, and still he is a Demo- crat. Every man has a right to attain his own sphere. his capacity is both guide I and charter to that sphere. If we may not place hint in his spht;.re, we shall not for- bid him from attaining it, lf Imu burn outwardly a peasant and inwardly an artist, no man may hind me to the plow; for 1' have received in my capacity God's com mission for doing higher and better things than that. It is the right of men in com anon. It makes no difference by what name you call them, prince, people, or slave ; man is that name of power that ri. ses above till these designations—is better than all, and carries with it to savage and civilized, to clown and boor and refined and cultured, to master and slave, privilege and prerogative conferred by the Almigh ty; and no law is to trip him in the race ; no artificial barrier is to block his way ; no miasmatic prejudices are to poison the air about him. The slave who has the ele ments of humanity has a right, common to him with his master—common to him with the governor, the president, the king and the emperor—a right common to all men, of being whatever God wrote in the churtor of his nature when he created him. It is not a right that comes from Inn's charter ;it comes from God himself. It i 3 the business of government to help men to themselves and not to restrict and re- duce their power. Justice is not meant to keep down the yearnings of those who , fain would grow up. Justice ought to nourish nod stimulate a dLposition to pos sess all that God intended should be theirs, and should never prevent their growth. Laws, institutions and civil stooges, were not intended fur the benefit of classes ; they are not for the strung, for the wealthy— they are the alinoneis of univer-al bounty , for all men. Governments sneeze estil• pattern from God to the administration of nature. Another element of common weal, inspired of Christianity, is found in that benevolent spirit in which we usually es teem and rejoice in the influences which are common to all men, rather than those which are special and are peculiarly ours. 'rite element of seif.esteem in the human soul is that which gives person'ality and dignity to each man, It is the instinct of bring one's ono self. It is the basis of personal identity, and therefore around it clusters those influences which tend to , make men their own; and from it proceed those influences which tend to make men . seek their own power and their own spe cial dignity. But at a little distance out, this element becomes the spirit of selfish ness. It is then the root of ambition, the mainspriug of exclusiveness. Society is full of custems and tendencies which spring from perverted stlf.esteein. Under these influences niers sympathize more with themselves than they do wiih others. They are proud of their natne, of their place, of their power, of their class, of their heri inc. It is as if the writ of self eiem,- children so far predominated in each bra then and sister that they forgot the ties of brotherhood and sisterhood, and self had extirpated family love; and it is the some in the great family and brotherheod of mankind. Men under influence of this feeling come to live in isolation, und be ceme exclusive. Then it is that they are proud of family, and foolishly hold all without their circle less than they, simply because they are not of their circle. They glory en their rank, they are jealous of their guarded privileges, and the essence of their joy is that they have and others • have not. Men in this wise think they go up as they stand alone. They :Teak of gaining power and eminence by the degree in which they gain separateness from their fellowmen in rank, wealth and in the various circumstances of - external condition. Gradations of society spring from God's ordinances ; hut exclusiveness —the vain glory of gradations--springs from man's selfishness. The spirit of Christianity is that wo love our neighbor us ourselves ; and it is the peculiar good fortune of this land to possess institutions which, when they were created, were cre ated to express this very spirit, and for the salce of maintaining, expressing and per petuating it ; fur I think, far as our insti tutions are (rem being perfect, they yet come nearer being New Testament instittu none than the world has over before seen. And I account it not a little singular that when Jefforsonovho was known to be an unbeliever in the truth of Christianity in the main, when he, with others, was maul• i ding and giving shape to our institutionr., that he, in the hands of God, should have I be in conflict for growth is conflict. There been the architect of the temple which I is no improvement without excitement and more truly expresses the spirit of Christi it grows out of conflict. You and I are unity than any institutions in the world. boned life-long, if we are in a state of Let le. look at these elements. First. the growth, to be in the midst of excitement common citizenship—that is to say, eiti. I and conflicts. Let us not be alarmed when zenship which hes no orders, no degrees, i we see influences throughout the nation no rank, except such as men make among which seem to be subverting things, so long themselves. Aoroad they have kings, no- as are have organic powers, so long as we hiss, inteimediate classes, and the laboring ! stand in the original divine idea expressed classes. These are not the classes in in man, the Christian idea that is register which the people hove urrauged themselves I ed in the Bible—so long as we beer God's but they exist by law. The tenure of pro• I thought in nature At Christianity, and pirty, the condition of social intercourse, I institutions fronted to express that truth. all these things have been twined together Should we not be the veriest cowards ever so as to split society up, and make some i seen if we gave up our faith in this victo high, because they happened to be born in ry, and vail our faces and believe that a a certain classification, and some low, be. sneaking plantation tyranny was to over• cause they happened to be born below— come all that which ages have accomplish not leaving men to classify themselves, but cd 1 No, I glory and rejoice that Gel organizing things beforehand. In our when about to throw the devil down, lifts land, men have classified themselves. lVe hint very high so that on his way through have aristocrats here, but God made them; the air taward hell every man will see him and there never will be the time when fall. I never felt more occasion for thanks mightiness of soul will overshadow little- giving than I feel this day, for I feel that ness of soul. If aristocratic means that the institutions of Liberty stand on a solid which is higher and superior to others, I I foundation; sad though the desert sande say God's angels are aristocrats. It was may drift about our doorways and cover designed that some should be high, some I them up, yet there will come men who will intermediate and some low, as some trees I seek that threshold and those places which nre forty, some a hundred, and soma, the were once consecrated to the Berme of mammoth pines, three hundred feet in j Liberty, and will bring them out. There height. But however high their tops may jis a certainty that these divine ideas shall reach, their roots rest in the same soil. In be wrought out here and everywhere. The our country there is a common citizenship. time I trust will come when them there It permits a man to grow and towel aloft as i shall be no more crowned heads, no more much as he pleases. but every man stands revolution, oppressions, and tyrannies, but .on one common foundation. I have just when all the world over, there shall be a es much right to be Lord Bacon at you 1 common people in a commonwealth, with hare just as much right to be President as common joy, common love, common place, city other man. There is no ditlerence a- common life, a common God and a con bout that right. It is just as touch the moil bleaven. poor man's as the rich, the blacksmith's, the carpenter's, and the scholar is the cloisters, as anybody else's. All swirl on the common ground of citizenship. There arc no special and peculiar rights gitaran• teed or permitted by society--none exeopt those God has given. Every man in this country has net only the right to be every 4nnn ikon , is iinthina In Government. nothing in the town, the county, the State, or the confederated States, that is not open to the petition of every single one of the inhabitants of the whole land Next, 1 desire to call your attention to the fact that while in other lands there are special privileges for the few, in our land the influences are precisely the reverse.-- typified by the common schools. It stands on the threshold of society and brings all men back to a common starting point.-- The father, by the gifts of God is him may shoot far ahead of cotemporary eminent men in the State, and the son who goes back to the sante stetting point, the colo nies school, stay be n booby. It is not the school fur the rich, nor the school for the smart, a school for classes, but it is a com mon school---a school that makes everybo dy common together. It knows no dis tinction—who the boy is, or from whom descended. The poor oleo's boy, with ge eras, walla above the rich mun's dunce 'They both take their chance in common, and mike themselves what they were in. b•iided to be by God. I think it does eve r:,•tiody good to have been in the common ,chod. It certainly does boys good to pass through the little republic which they do there. l'he next among our noticeable in stitutions is the ballot-box. It dote; from ten to twelve years after the school, and it teablies precisely the same lessen —there is no distinction to be known among men. The ballot hexis the tnost•cxtraordinary thing that existed in the notions, customs, and institutions of a people, for it does not recognize any difference in men. When a Story, a Kent, or a Marshall goes up to deposite his ballot, he is note whit strong er than the miserable individual who reels and staggers Up, and places his ballot in. All these elements tend to the same idea-- tend to bring into organization and efficient and practical operation this great Christian idea that man has a common weal. And then, going above these institutions to their sources, the charters, the bills of right of every State, the Declaration of Indepen. deuce, the preambles to the constitution, we find that they keep up the same truth, They may be regarded as one political Bi ble so to speak, and are one political stan dard of orthodoxy; and as long as we have a religion, a Bible, a Democratic Go-ern meet, common schools, a ballot box, char ters, bill of rights, Sze., I think we may, without fear, let rhetoricians declare that the doctrine of human rights is but glitter ing and sounding generalities. Glitter and sound he may call it, because it glitters wits light that is seen over the whole con• tinent, and sounds so that every living be ing on the continent heere and knows it. Now of the conflicts that are going on in our country. It is 3 necessity for men to `Ji rdUauu. Variety's the very spice of Life, The Temper. ; In an old leaf of the Columbian Maga zine, published some 50 years ago, we find the following paragraph. •which shows that our fath e rs were quite as exciteoble, and decide their political opinions as any scendants:— political conversation, particular care ought to be taken to preserve the temper. None are so irritable as the tempers of enthusiastic politicians. . I have seen some of this character, concern ing whose lunacy I have not the least doubt. It is better, if possible, to avoid political conversation when the speakers betray warmth and attachment to party.— I never knew an instance of conviction attending the longest disputes. There is a pride and obstinacy in the tninds of ig norant partioans, which we rarely find in other men. If their belief in God were half as sincere as their confidence in their favorite lender, they would be the most pi. ous and fervent saints the world ever saw. As we must sontotimes meet with in?n of this character; it is best never to urges, nor answer, oven when we are certain of their errors ; let us rather leave their com pany, and pity their weaknes of mind. Capital Reply to a Dualist. John SI. Botts: of Virginia, was re• cently challenged to fight q duel by R. A. Pryor, of the same State. Mr. Botts de• clined the honor of being shot at in a re ply which contained the following senti• ment : "Your life could not be the value of a pin's points to me, and I am sure I should derive no comfort from making your wife a widow and your children fat Lerless ; there fore, I have no desire to take it; while my own life is not only of value to me, but indispensible to the support and hap. piness of my family, and I hope to make it useful to my country —therefore ; I am not disposed to place it at your disposal." Nothing could be finer or better exhibit the immorality of duelling than this aen• timent. ger Mr. Showman, what kind of an animal is that I" That, my deer, is the rhynocercow. He is cruising German or Dutch relative to the unicorn. Ile was born in the desert of Sary Ann, and fed on bamboo an missionaries. He is very cour ageous and never leaves home unless he moves, in which ease he goes somewhere else unless overtaken by the dark. He was brought to this country much against his own will, which accounts for his , low spirit, when he's 'melancholly or de jected. He is sow somewhat aged, al. though he has seen the day when he was the pungest specimen of animated nature in the world. Pass on, my little dear, and allow theladiee to survey the wisdom of providence as displayed in the ring tailed monkey,a hanimal that can stand hang• ing lilt. n feller Trifler, only it'sreserred " VOL. XXI. NO. 49. Two Reps tot; Few. A man somewhat advanced in life, who was the other part of a strong minded la dy, had great faith in Spiritualism. His wife openly proclaimed her infidelity, and with the consistency which often forms part of the female character, for a long time refused to be convinced of her errors through test or experiment. At last the persuasions of the husband induced from her a promise tc make one of a circle at the residence of a celebrated medium. up on condition, however, that she should pre cede her husband in entering the house, and nothing should be said or done by him, which should disclose to the "medi. urn" the fast that any connection existed between them. fhe wife on entering found two gentle men in waiting and the aforesaid medium. Soon after this the husband came in and a circle was formed, the lady of course, ta king procedence over the other. She as• certained that a spirit was present who would communicate with her, and was desired to ask any test question which she might think proper. After having been informed that she must put her questions so as to have them anmwered affirmatively by three raps: or negatively by only one rap, she questioned as follows .Ain I married?' 'Rap rap, rap r .Have I ever been married but once?' Rap ! q. many years t' Rap, rap, rap, rap, rap, rap, rap, rap! (.Eight years') said the medium. !Have I children Rap, rap, rap ! 'How many 1' Rap, rap, rap, rap ! ('Foar,') •aid the medium, The Indy was somewhat startled at the correctness of these answers, and freely confessed it. With a radiant face the hus band then 'braced in,' asked the following teat questions : 'Am I married V Rap, rap, rap ! How long have I been married V Rap, rap, rap, rap, rap, rap, rap, rap ! 'Strange coincidence murmured th. medium. 'Have I children V Rap, rap, rap ! 'How many V Rap, rap ! .Good Heavens! How :fmy V' Rap, Rap ! ! The wife swooned, and the husband, when last seen, was walking on the Jersey Ruts. To this day the lady professes to disbelieve ! Bleeding Trees to Mae them Bear. This consists in cutting the bark up and down the tree, from the limbs to the ground, about the Ist of may. Th . e bark should be cut entirely through. But the wood should not be penetrated with the knife. The advantages claimed for this operation are these : Ist It promotes rapid growth. 2d. It brings trees into bearing sooner. Rd It aids those trees whose outside bark is hard and unyield. ing. St. ne fruited trees are not inured, it is said, by this operation. Spoiling Lila /damage Ceremony. _ Tile following statement is no jet, but a positive fact : A young man in business in Liverpool, led his blushing bride to the al tar in the Old Church in that town ; and when the question was asked, "Wilt thou love and cherish," he answered as is cus tomary, and added, "When she needed, he would bang her." The girl immediately stopped the clergyman, and turning upon her heel quietly walked out of the church, saying that ' , A man who could say what he has said in such a moment, in jest, wets most likely to put his threats into execu tion, and bade him choose another mate. A Sure Remedy for Poison. - Sugar of lead, dissolved in new milk. and warmed till it curdles, will cure the poison of ivy or elder, or any other poi. sonous vine or weed. It ehould be made so strong that it will have a stringent taste and the part affected, wet with it occa sionally. Sugar of lead, as well as 'all other dangerous medicine. about a house, should be plainly labeled. So says a cor respondent of the Ohio Cultivator. Millet for Sheep. Several farmers in Washington county have tried raising millet for sheep feeding, and are pleased with it. They sow it thickly, which produces more and finer stalks, but less seed. The lose in seed is more than made up in the increased val• ue of stalks. Sown thinly, the stalks will be course. Sheep are fond of, it, and thrive well on h.—Pittsburg Agriculturist. air A man mai smile and smile, tnd be a villein still.