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contract; and a* those suhjects who brpak ;
through the fundamental laws of it suffer :
justly as traitors to their prince, so if kings
break through the fundamental engagements
llicv entered into by their emonation oath*,
they righteously lorfeit their dignity and
their power; ami their posterity, in such
rases, will always surely he glad of some
better title to succession than this pretended
inalienable inheritance.”t
In bringing this paper to a close the wri
ter cannot forbear quoting once more ftom
the writings of Robert Robinson on the
subject of leligiofis liberty. ••Individuals
are horn free, each with liberty to dispose
of himself. Several individuals congregat
ed. carry together sepatate power, and de
posit it in any degree, more or less, as the
whole think fit, in one agregate sum, in one
or mote hands, for the public good. Olli
eers chosen bv all to hold and dispense this
delegated power, are in trust only, and con
sequently responsible tn their constituents,
and all their power is constitutionally rever
lilde to the source whence it came, on abuse
of the trust, nr at the demise of the trustee.
And as all this powei is spiritual, power ex
tends over only spiritualities. Life, liheity.
property, credit, and so oji. are all insured
hi another office, entrusted in other hands,
tinder the care of civil governors. Here,
then, is religious liberty. Various churches
enjoy it in various degrees; hut in those
churches where infants are excluded and
where all are volunteers, where each society
pleaseth itself and injures nobody, where
imposition is unknown and where blind
submission cannot be home, where each
society is a separate family, and all togeth
er a regular confederacy, unpaid for believ
ing, and far from the fear of suffering,—:
there does leligimis liberty reign.”J
We have thus glanced at the opinions
and conduct of the baptist during the last
two hundred years, respecting civil and re
ligious liberty; and the same opinions are
in substance held by most of our people in
the present day. Whatever others may
think or say about their distinctive peculiar
ities, from church government, discipline,
or practice, it is beyond controversy that
they have earned the reptit ition of steady
anil zealous advocates of freedom. Kvi
ilenc ■ which cannot he resisted, fads Which
cannot lie denied, testimonies which cannot
he impeached, will point them out to re
mote posterity as the champions and de
fenders of equal rights and universal liber
ty, During the long, and dark, and dismal
period of the Stuart dynasty; amid the
convulsions, the struggles, ami the issues of
the civil war; whether living under a po
pish or protestaut government; whether
episcopalians or preshyterians were striving
to set up the idol of religious uniformity;
in the presence’ll kings, in both houses of
parliament, before magistrates, and in pii
sotis; in the midst of honor and dishonor,
of evil report and good report; from the
pulpit, from the platform, from the press,
and Irom the stake,—they have fought a
gainst tyranny, and defended the altar ol
freedom. In the Hanover succession they
most heartily rejoiced, like multitudes of
dissenteis belonging toother denominations
they opposed Lord Sidtoouth’s hill against
village preaching, and they never gave
over agitation till the Test and Corporation
acts were repoaled. To the principle of
church establishments they are determined
and unyielding foes; against church rales
an I clnireli extension they have protested,
petitioned, and complained; in every mod
ern contest, whether against parliamentary
corruption and spiritual iistipaiion, or in fa
vor of just and liberal measures to promote
the. diffusion of knowledge, the improve
ment bl society, and good will among men,
they have made a noble and resolute stand.
They have had their martyrs, confessors,
anil champions. Their martyrology con
tains names that will he held in grateful re
memhinnce when the memory of tyrants
ami persecutors has perished from the earth.
Their first appearance in this country,
their sufferings, and their history, are con
nected with the progress and triumphs of
civil and religious liberty.. In these facts
the writer rejoices, and no man shall stop
him of this boasting.
tlvimey. vol. iii. p. 218.
jLile of Claude, prefixed to his Essay,
vol. i. p. 36’
For the Christian Index,
Stories from Sacrrd Ilistory: written for
Children.
By An Old Schoolmaster.
MOSES.
Mv little renders; will perhaps be glad to
hive soma pretty stories written expressly
for them, and it is hoped that when they
hive read them they will turn to the Bible
and examine the passages from which they
have been taken. Indeed, lam going to
write on purpose that what I say may cause
you to read that Holy Book which will
teach you to he good and wise. The first
story 1 am going to tell yon will’ show you
how good God has been in taking care of
Children, and the llihle will prove that lie
is still as good toward them.
A great many of the people called He
brews once lived in Egypt, and the King
of that country whose name was Pharoah,
hated them because they wotshipped God.
and feared them because their numbers in
creased very fast. He thought that, if there
should be war, the Children of Israel, as
the Hebrews were called, might join hiS
enemies, and destroy his power in the land:
so, lie determined to make them staves, and
to weaken their numbeis. Task-masters
were set over them, and they were com
pelled to work hard front morning till night,
“in mortar and in brick, snd in all services
of the field.” This rendered the poor
U-brews very wretched, their lives were
made “bitter by this cruel bondage; but it’
did not result as the King had imped, sor 1
“die. more they were afflicted, the mare i
they multiplied and grew.” Seeing this,
Pharoah determined to destroy them, and
lie issued a decree that brought the deepest
anguish to every Hebrew bo-om. The de
cree ran thus; “Every son that is born, ye ,
shall cast into the liver, hut every dauglit r
ye may save alive.” By this he designed
that they should intermarry with his owh
people and become one nation.
At this time there lived, close to the river
Nile, a Hebrew, named Amrnm. and his
wife, Gochebed, both of the house of Levi.
Here, in secrecy and in hitler sorrow, the
unhappy woman gave birth lo a son.—
There was no joy when he was horn, for
his parents knew that the cruel decree of
the King doomed him to destruction; no
smile* welcomed hi* coming, but burning
tears fell upon bis little face, and sighs
broke from the sad bosoms .around him.—
For a short time Jochcbed conn ived to con
real her son, hushing him to silence when
lie laughed or cried, for fear that the noise
might bring the mprderers to the door.
But at length his parents were obliged to
remove the little boy front the house to pre
vent discovery, and they came to the reso
lution of casting their child out upon the
river, committed to the care of God.—
They wove a basket out of reeds and plac
ing him in it, put it upon the water, anil
Gochehed’s daughter, Miriam, though quite
a young girl, walked upon the bank and
watched it as it floated along down the
stream. Hour after hour the little vessel
floated on, its little occupant rocked to sleep
by the gentle motion of the waves, or smil
ing as lie played with his own fingers, or
eating the food which had been placed a
round him. Hour after hour his firm hear
ted sister walked on, under the burning sun
of Egypt, or sat upon the hank when the
tiny bark was slopped in its course, or
lodged among the rushes that grew by the
river. She heeded not the heal or the fa
tigue; Iter eyes and her heart were fixed a
lone upon her little brothet, or lifted to God
in prayer for his safety.
At length site discovered a parly of ladies
approaching the river at the spot where the
basket had been wafted by the waves a
mong the rushes. She concealed hersfclf
and her heart heat within as if it would
hurst her bosom, for she discovered that
the chief one of the ladies was tin; daimh
ter of the cruel King. The princess saw
the basket and when it was brought to her,
as she coniinanded, it was opened and a
beautiful babe lay within. She knew it
to be one of the Hebrew children that her
lather had doomed to lie drowned in the riv
er; and she resolved at once to adopt it as
her son, calling the little boy Moses, which
name signifies “drawn out” of the water,
Miriam left her place of concealment and
approached the group. She was filled with
joy at learning that her little brother was
safe, and offered to procure for the Princess
a skilful nurse from her own tribe. She
\va* immediately dispatched for this pur
pose and she flew to her mother, communi
cated the joyful intelligent!' l , and led her to
the Princess. Thus did Moses reccivet lie
protection, and become the adopted son, of
Pharaoh s daughter, while his own moth
er bad the happiness of nursing him.
My little readers can peiceive by what
simple means God brought his purpose a
hotit. A tender girl and a charitable prin
cess, were apparently the preservers of
Moses; hut the good and wise Creator bail
selected them as fitting agents to save him
for the mighty deeds lie was destined to
perfoitn. As he grew up he was raised to
power; but he still clung to bis own people,
and would not be called an Egyptian, or
the son of the cruel Pharaoh's daughter.—
He saw the children of Israel driven through
every herdship by their task masters and
his heart was filled with sorrow,
j He one day saw an Egyptian and one of
! hi* own countrymen fighting, and as his
heart burned for revenge, he slew the form
er and buried him beneath the sand. This
was discovered and Moses was compelled
lo fly ftom the country. But lie afterwards
returned and carried his own people awav
from the bondage of the Egyptians, lie
collected them together at the command of
God, and through His .divine assistance he
led them safely to another country. Thev
came to the Red Sea and God caused the
| waves to open for them to pass through,
j and when their enemies attempted to follow
them the waters again fell ami swallowed
I them up. A countless arrnv was over
thrown; Kings and nations were swept
from the land to give place to the children
of Israel.
Moses afterwards led his people to Mount
Sinai, where God met hint, and gave hint
the Ten Commandments, which I hope all
my little friends will read in the twentieth
chapter of the Book of Exodus. I hope
also that they will read the whole history
of Moses in the (list chapters of the same
book. 1 am going to write some more
stories for them and I desire that they may
receive pleasure and benefit from them.
January 25/A 1811.
Sign* of a Backsliding Christian.— 1.
| When you are indifferent about attendance
I to the house of God.
2. When a small hindrance will keep
von from Christ's table, or communion
i with the church of God.
j 3. When you find prayer wearisome
4. When you read the Scriptures more
ras a duty than a pleasure.
Chnreli Discipline.
A GENERAL VIEW OF THE SUBJECT.
Continued.
2. Os Rules— There must be rules of
discipline in every well regulated church.
It is m vain to object, that the Bible is a
sufficient rule of faith and practice. This
we admit—it is sufficient to enable every
man to draw from it a rule of life by which
to govern himself, ami it is equally suffi
cient to enable every church to draw up
rules for its own regulation, without rely
ing for aid on legislative assemblies or ca
nonical councils. This is all that we un
derstand by the affirmation noticed as an
objection. It is all that can be truly admit
ted. The scriptures do not profess to con
tain specific rules for every act of every in
dividual church. They contain a code of
genetal rules, establish general principles,
and leave it to us lo apply those rules and
principles to our several situations and cir
cumstances. The apostle Paul teaches,
that what is lawful under ceitain circum
stances may he unlawful under others,
(Rom. 14. 20, and Cor. 8, 12.) and a great
er than Paul, the Saviour himself leaches,
that the reverse of this is also true; that!
what is unlawful, under certain circumstan
ces, may bo lawful under others. (Mat. 12.
1, 13.) I ■
We freely admit, that in drafting rules
for a church there is danger of tr msetmding
our rightful authority ; hut ihcie is equal
danger, on the other hand, of falling into a
state of lawless anarchy, and sanctioning
courses of conduct that are exceedingly of
fensive in the sight of G*>d, merely because
they are not specifically prohibited in the
won! of God. There is in this, as in other
tilings, a due medium; and the church
which has attended to the first branch ol
discipline will he the most likely lo observe
that medium- The danger of ciring, in the
drafting of rules, will he materially lessened
by hearing in remembrance, what is the le
gitimate object of such rules. It is not to
establish ptineiplcs, but to apply those that
have been already established ; not to en
act law, hut in interpret law ; not to impose
duties, hut to declare what is duty, under
existing circumstances. In all matters.af
fecting the cause ol Christ and the charac
ter ol the church, it will ever be safer to re
ly on the decision of the collected wisdom I
of the church, than on that of individual
memhets : for the scriptures teach, that “in
the inuliitudenf r.ouneellors there is safety.”
(Prov. 11. 14.) Moreover, individuals arc
more liable lo he brought under the influ
ence of corrupt principles, and to he biass
ed by passion and prejudice, than a whole
ehurel).
But why should we argue the lawfulness
or the propriety of establishing rules ? Ev
ery church claims this right, and every
church exercises it to some extent. Every
church decides on cases involving questions
of morality and the duty of individuals; and
what are these, decisions but so many rules
by which she is governed! They ate rules,
t .o, of the most objectionable kind ; for
they are post facto rules, (that 4*. roles
adopted alter the commission of the act
which is condemned or allowed.) How
much better would it have been, for those
rules to have been adopted, recorded and
made known, prior to the act of which they
take cognisance ? They might then,
perhaps, nave saved one from guilt and ihe
censures of the church. They would, at
least, have served to justify the course pur
sued by the church, even in the estimation
of the offender himself.
\V ill any one still question whether the
decisions of a church have the force of es
tablished rules ? Let us examine the mat
ter a little further, and to make the case
plain lo the least enlightened, we will sup
pose a case that is of frequent occurrence,
in large and populous towns. We will sup
pose that an individual is arraigned for at
tending a theatre, that the church considers
it a serious offence, requires an huo.ble ac
knowledgement, and, on los infusing to
make it, excludes him. Does she not, by
that act, declare as emphatically as if the
rule were recorded in her books, that •• If
any member of this church shall attend a
theatie, lie shall be called to an account,
and on failing to make a satisfactory ac
knowledgment. shall be excluded.” Sup
pose another individual, subsequently, com
mits the same offence : would it notbecon
; siilereil an aggravation of his guilt, that the
. act was committed alter their decision on a
similar case? Would not the chinch say
to him, you are without excuse, for .you
knew what was otir rule in reference to this
mauer? Were lie to ask, how should I
know what was your rule ? would she not
refer hint to her formerdecision ? Rules
• every church mtist aud will have. The on
ly question is, shall they or shall they not
he written? Shall the members of a church
have an opportunity of acquainting them
selves with what the church requires of
them, or shall they be kept ignorant of them,
until, at some unfortunate moment, they un
consciously, perhaps, transgress her Miles ?
. Reason, justice, ami every principle of hon
; or and virtue plead for written rules ; and
! I’or rules witien in due form, not scattered
1 through the records of the church, in the
registry of its decisions. Without such
rules, due discipline in our churches cannot
be preserved.
Fourierism.
Several articles have appeared in our pa
per of late, designed to show the close con
, nection between this new organization and
infidelity. The best commentary we have
yet seen on the principles of Fourierism, is
furnished in the following extract from the
•• Articles of belief and disbelief, and Creed,
presented and read by John A. Collins,”
before the Fourier < otniiittnity at Mottvillc,
Onondaga Cos. N. Y., and assented to by
all but five of that community. The senti
ments contained in these extracts arc as
serted to be •• fundamental principles, with
out which community of property would
be but a farce, and essential to he assented
to by every applicant for admission.” They
read ns follows:
Is/. Religion. —A disbelief in any spe
cial revelation of God to man. touching hi*
will, and thereby binding upon man as au
thority in any arbitrary sense—that all i
forms of woiship should cease—that all re- :
ligions of every age anil nation, have their i
origin in the same great falschondJ^Bk —
Cod’s special providences. That, while i
we admire the precepts attributed to Jesus
of Nazareth, we do not regard them as bind- :
ing because uttered by him, but because
they are true in themselves, and best adapt
ed to promote the happiness of the race.—
Therefore we regard the Sabbath as other !
days—the organized church, as adapted to
produce strife and contention, rather than ;
love and peace—the clergy an imposition— 1
the Bible as no authority—miracles, as un
philosophical—and salvation from sin, or ‘•
frmn punishment in a future world, through :
a crucified God, as a remnant of heathen- i
ism.
‘id. Governments. —A disbelief in the I
rightful existence of all governments based
upon physical force—that they are organ
ized bands of banditti, whose authority is
to be disregarded. Therefore, we will not i
vote under such governments, nr petition to i
them, hill to demand them to disband—do
no military duty—pay no personal or pro- 1
perty taxes—sit upon no juries—refuse to
testily in courts of so called justice; ami
never,appeal to the law for a redress of
grievances ; hut line all peaceful ami moral
means to secure their complete destruction.
‘.id. Property. —That there is to be no
individual property, but all goods shall be
held in common—that the idea of mine and ;
thine, as regards the earth ami its products,
as now understood in the exclusive sense,
is to be disregarded and set aside ; there
fore, .when we unite, we will throw into
the common treasury all the property which
is regarded as belonging to us, and forever
alter lo yield up our individual claim ami
ownership in it, that no compensation shall
be demanded for our labor if we should ev
er leave.
4 ill. Marriage. —That wc regard marri
age as a trite relation growing out of the na
ture of tilings—repudiating licentiousness,
concubinage, adultery, bigamy, and poly
gamy—that marriage is designed for the
happiness of the parties, and to promote
love and virtue. That when such parties
have outlived their affections, and cannot
longer contribute to each other’s happiness,!
the sooner the separation takes place the
better, anil such separation shall not be a
barrier to the parties in again uniting with
any one, when they shall consider their
happiness can be ptomoied thereby—that
patents arc in duty bound to educate their
children in habits ol virtue, and love, and
industry, and that they arc bound to unite
with the community.— Cross and Journal.
From llie Biblical Recorder.
Negro Dick — A Noble Bercan. —As the
parlies to be mentioned are y*t living (we
believe) you need not be afraid of proof.—
Some time since, an elderly lady in the
South, perceiving an old domestic much
cast down, anxiously asked him : •• Dick,
what ails you !” Dtck replied, •• Ah, Mis
sc, .Mtsee, me much trouble.” •• What ts
the cause of your trouble, Dick ?” •• Why,
Misse, de Preacher tell me tudder day, dat
my hart was bail, and mus be made better,
else me no go to llebben, an me get old
now, so me no time to spare.” Old Dick
being a constant hearer of the word, soon
heard to his satisfaction of him, who taketh
away the heart of stone and giveth a heart
of flesh. Seeing Dick in a different mood,
the old lady addressed a different question :
“What makes the change?” “Why,
Misse, dc preacher say GmJ tell in tie hook,
lie love a dat man dal got broken, heart, an
den ine feel glad, cos tne know my heart
broke, an cos me bt-lebe de book!” Not
long alter this, poor old Dick learned by the
preacher, front the book, tliaj true beliel
brings forth true obedience. This again
brought him into a dilemma, which was no
ticed again in Dick’s outward deportment.
•• Well Dick, l thought you really would
he happy for life,” said his old Mistress.
•• Ah no, no, Misse, me no baptize, an dat
gib me treble.” •• Oil that need not trou
ble you long Dick, step with me into the
parlor, and I’ll shew you how it can he
speedily performed.” Dick followed his
mistress, and soon an oltl family Bible was
opened, and a splendid picture presented,
an old man pouring water out of a cow’s
horn, on a poot fellow’s head, who was pa
tiently receiving the drops. •• There, Dick,
said the instructress, yon see how it is to
be done.” “ Es. es, Misse, tnnke, tanke,
tne see dal, now read de book bout it.”; —
The old lady finding it a harder task than
she expected, gave up the hope of deluding
poor Dick, hastily shut the honk, and told
him to get some body else to read.
Now Mr. Editor, Dick was a Bureau—
and not a Puseyite, as arc many itow call
ed Dissenters, who’ practise what they do
. not lead in the book.
T. S. Buncombe.
Fidelity to God Rewarded. —The Prince
of Wales, upon visiting Ireland, so timed
his voyage as to reach Dublin on a Satur
day. His arrival was not unexpected to
| tile populace, and every arrangement hail
been made for his proper reception in the
capital of the Emerald Isle. If gratifying
to tlife people, his entre was any thing but
plealaut to the Church, the dignitaries of
which were totally unprepaied to preach
before bis Majesty on the following day.
I’lie Prince made known his intention of
attending the services of the Lord Bishop,
who politely returned fur answer, “a sud
den indisposition.” Others, lowei down
in the establishment, as readily, and it was
thought as cheerfully, declined the royal
invitation. At last an humble curate ten
dered bis services, which were graciously 1
accepted. He look for his text, “Ye must
be born again,” &c. After an earnest state
ment of the reasons lor the necessity of a
new birth as insisted upon by onr Saviour,
lie turned to the Prince, and with thrilling
effect exclaimed, •• And you, your Majesty,
mi leas you become the willing subject of the
Prince ol Peace, t/ott cannot enter the king
dom of heaven !” With these words, the
faithful servant of a heavenly King closed
’ a* effective a discourse ns perhaps was ever
heard. The Prmee returned, with pageant
ry, from the Chapel to hi* residence. The
affair subsided, and nothihg rtJore was j
thought of Prince or curate?; lit this tfrfrthex-’
ion, until a few yeats after, wheri the ilt4h- 1
op of Dublin died. The Prince, then King I
I believe, was interceded with in behalf ol .
an eminent divine, for the vacant Bishop- i
rick. I
“ Tut, tut, tut !” said his Majesty ; ;
“ where is that faithful curate that preached
before me when I visited Ireland?” i
“O, please your Majesty, lie will not
answer for so high a department in the :
Church.”
“Tut, tut. he will answer! He shall
answer ! He is the only man amongst you
all, that ever dated to look me in the face,
and say, ‘And you, your Majesty, must
likewise repent, or you cannot enter the
kingdom of God.’ ” — Selected.
Anecdote of Tholuck. —When he was at
Berlin, he became very intimate with the
celebrated Olshausen, author of a valuable
commentary on the New Testament This
individual, at first, was decidedly averse to
evangelical religion, and used to rally Tho
luck on his pietism. •* Young man,” said
he, one day with a good degree of supercil
iousness, •• Young man, I am sorry to see
you throw away your fine talents. You
will only destroy yourself with these Mo
ravian notions of yours. Those Moravian |
books you admire so much, ate all lolly.—
j 1 say r this in charity to you ; for 1 am teal-’
I v sorry to see you throw yourself away!”
“ Have you read those Moravian books ?”
was Tholuck’s teply. “No,” said lie:-
’• but I know they are full of nonsense.”—
” Permit me, then, in charity to you,” was
Tlinluck’s rijoinilei, “to request you to
read these Moravian books ; for if you do
so, I am sure you will find that you do not
yet know vour own heart.” About a week
alter, Tholuck entered Olshansen’s room,
lie was sitting at a table, with his head re
clining upon liis hand. This was surpris
ing lo Tholuck, as Olshausen was of an un
commonly hearty and joyous humor.—
“Ah !” said lie, saluting his young friend I
gravely, “ I have read those Moravian j
books, and 1 have found that I do not know i
my own heart.” From this time, lie read |
I more carefully the word of God, and be-1
came one ol the ablest defenders of evan- j
gelical views.
Public ll’orship. — A correspondent of j
the New York Evangelist, who recently ;
passed several Sabbaths in London, and at- !
tended public worship with different de- 1
nominations, states the following facts :
*“ When the people enter their pews,
they, at once engage, for one or two min
utes, in silent prayer. Episcopalians knelt
li>r the purpose; Dissenters bowed their
heads against the front of the pew. This
gave to the whole scene an air of solemnity
befitting the day and the place.
Tlte congregations were remarkably qui
et and attentive. Pleaching of moderate
worth was listened to without any indica
tions of restlessness or contempt.
When the benediction was concluded,
the minister and people remained for half a
minute in silence. Not a pew door was
opened, nor a hat or glove taken, not a foot
moved.
They wete exceedingly moderate in leav
ing the house. In no instance did 1 see
the aisles crowded. They seemed willing
to wait for one another.
Gentlemen retired from the house of God
as respectfully as from the house of a friend
—they did not put on their hats until they
reached the door.
Alter retiring from the sanctuarv, gentle
men as well as ladies went home. The
post office was closed, and no letters or pa
pers were delivered on the Sabbath.”
Wc cannot commend the first practice of
which mention is made in the above.—
When we sec one engaged i'n this kind of
“ Public private prayer,” as a brother in N.
Jersey denominates it, we cannot hut im
agine we see the inscription, in vivid char
acter, “ TO BE SEEN OF MEN.”
The Girard II ill Case. — I his impor
tant case is now being discussed before the
Supreme Court ol the United States. The
question respects the validity of that clause
of the will by which the sum of two mil
lions of dollars is given to the city of Phil
adelphia to build and endow a college for
the education of “ poor white male orphan
children.” Mr. Jones opened on Friday,
2d inst.. against the devise. He is to be
followed by Messrs. Sergeant and Binnev
lor the city of'Philadetphia; anil the argu
ment is to be concluded by'Mr. Webster
for the heirs at law. The’ intelligencer
j says : •• A professional friend informs us
, that the objections to the legacy in Mr. Gi
rard’s will lor building and endowing a col
iege are, that tin; bequest is void, by rea
son of the uncertainty in the description of
those who are to enjoy its benefits ; that
the corporation of Philadelphia has no au
thority to receive such a grant and adminis
ter the trusts; and that the plan of educa
tion proposed is repugnant to the laws of
Pennsylvania, on account of its anti-Chris
tian tendency, and its alleged inconsistency
with religious liberty and the spirit ol tol
eration.”
Eternity , —The following striking pas
sage is published in the Memoirs of Leigh
Richmond, as taken from one of the dis
courses of that eminent divine :
” What a scene does eternity present!—
the years of life past—early connections
dissolved—the secrets of all hearts laid open
—souls saved or lost—Christ a frowning
Judge or a welcome Saviour—all mistakes
and errors in religion at an end—every
false foundation undermined—a world in
flames, and consumed as though it had nev
er been—time itself no more—eternal ages
ol ages rolling on in ceaseless bliss ot wo—
who is sufficient to speak even, oh these
things ?”
° •
The labor of an editor’s life is not so
much what he has to write, as what he lias
to read.
A Wife worth Havipg.
We were favored a few weeks ago with
an interview with Mr. Harvey Fold, of
Winchester, Litchfield county, who called
in to pay his subscription for the
fourth volume of the Farmer’s Gazette.
Mr. Ford’s farm lies principally in the
town of Goshen, and like most of his
townsmen, he is a thorough-bred dairy-man,
and employed in producing the famous
Butter anil Cheese, which has acquired
such an enviable name all over the land.*’
His operations in this are not so extensive
as many of bis neighbors, he keeping only
on an average twen’y cows, but the pro
ducts of his dairy are of the best quality,
and always demand the highest price in the
market.—The first premium on Cheese
was awarded to him by the Hanford Coun
ty Agricultural Society in 1842.
Feeling highly gratified with (1i oppor
tunity of an interview with an inttllrgeirf
farmer from that section of our Slate, #e
exercised our Yankee prerogative, and ask
ed Mr. Ford a great many questions in re
lation to his business, We ascertained that
lie had occupied bis farm about sixteen
years, during which time his energies had
| lieen directed chiefly lo the single object of
producing a first rate article ol butter and
! cheese; these richest of all the products of
; agricultural labor. Among other things,-
we asked him what quantijy of tluwe deli
cious articles his farm produced annually,
J and how much he usually laid out for labor,
Ac. From the answer we learned that
Mrs. Ford had performed almost the entire
labor with her own hands, and that Mr. F.
had a regular account at home of the quan
tity made each year, the price for which
they were sola, Ac. At our solicitation he
promised to send us a correct statement of
his books. Prompt in the fulfilment of hi#
engagement, we received Iront him, a few
days since, a written statement from which
we ropy as follows ;
108,807 pounds of butter ami cheese,
exclusive of what was used in the family,
and some sold to families of which no ac
count is given, made by one woman, (Mrs.
Ford,) during a term of sixteen years past
; —except a very small proportion made bv
: others during short intervals while she was
absent or out of health. The amount of
money for which tlu-se articles were sold,
was $8,310 80. This is an average of
800.) pounds ol butter and cheese per year,
j selling for $521 30; and all made by the
| hands of one woman.
Siii h a wife is an invaluable treasure to
her husband. What would some of our
: modern fine ladies say to this ? Wliat
would the fashionable Miss think, if told on
her bridal eve that siie would lie required
during the next sixteen years to manufac
ture 7.000 pounds of butter and cheese ev
ery summer ! If told that instead of spend
ing all her husbands money for silks and
laves anil trumpery, to enable her to make
a great bustle in a hall room or at a fashion
able watering place, she would lie expected
by her own industry to add SSOO a vear to
the wealth of the family, how would her
delicate hands be raised m horror at the
thought! And yet our word for it, Mrs.
F. lias been a happier woman for 10 years
past, than the most tightly laced and pro
fusely hustled dandisette who promenades
[headway or Chapel street. We are al
most inclined to read a homily on female
education—limit would lie nut of our ap
propriate spheic.— Conn. Far. Gaz.
* I he •* Goshen Buttej,” which has ac*
quiied such a high reputation, we rather
think is made in Goshen, Orange county,
N. Y. We suspect thete must he son e
mistake in the statement above.— [Edr*.
Citron. 4‘ Sent.
. Bad Signs. —When the members of a
! church become peculiarly fastidious with
regard to preaching—when one minister i*
!'j dismissed because he is thought to be des
titute ol talent, another because be wants
! discrimination, and a third because be wants
something else, the sign is not good.
When the prayer meetings become irk
i some, when no room can lie found I'm them
| at private houses, and especially ‘ey such as
■ 1 once welcome and them with apparent delight,
| you may be sure the sign is bad.
I Mi lien the professors of religion pray and
: j do nothing ; are exceedingly zealous while
on. their knees, but can find nothing to do
• lor the cause of religion, the sign is undoubt
edly bad.
1 \V lien leading members begin to exclaim
■ — ” I'll leave tbs church, unless things are
! managed so and so,” no one need be told
that sign is find.
When a church loses respect for herself,*
suffers her authority to be disregarded, her
’ ■ discipline to he set aside, and disorders and
: immoralities among her memhets to pass
• tin censured and unnoticed, the sign is cer
• | tainly very bad.
When professors of religion complain of
I their minister’s preaching, that it is too
1 pointed—that it bears too liaid upon the
■ lukewarm, live worldly, the avaricious, the
nominal professor, the sign is unquestiona
■ bly very bad.
I W lien a few members of a church become
so confident of their own superior wisdom
as to take the reins of government into their
■ own hands, no one can doubt that the signsi
are bad, and that they will soon be woiss.
When the situation of a church becomes
such that the proceedings of her members
cannot bear the light; when, to expose and
lay bare the hidden sources ot disorder
would prove ruinous to the body, voa may
rest assured that the sign is bad-very, ve
ry bad.— London Revivalist .
Religious Breams. —A man applied ft)
the Rev. Rowland Hill for admission to his
church, and began to give an aceomtl of his
religious experience by relating a dream.—
“We will tell you,’.’ said Mr. Hill, what
we think oFyour dream, after we have seen
how you go on when yon are awake.”
The Rev. Mr. Savage, an Episcopal
Missionary in western Africa, has present
i ed the National Institute with forty-five
specimens.of newly discovered insects.