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TANARUS, D. MARTIN. Editor.
YOh. XXXV.—New Scries. Vol. 21.
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CIRCUMCISION —ITS NATURE, DESIGN
AND PERPETUITY.
BY REV. .TOFTS WINTER, WHEELING, VA.
Ihf ‘Nature of the Rite of Circumcision.
-—o —
Tiiere were two covenants made with
Abraham twenty-four years apart. These
were different in their nature, place and
circumstances and flits time when made;
circumcision was, a positive institution of
the g-eit God? thorite of circumcision lms
mt wik-Vi", \u kboav ir.l of (b'xf, -beeft Unit©'!
with baptism. It was a covenant institu
ted for a special purpose, principally tem
poral, incidentally promising the Messiah.
It was male with* Abraham, and differed
from all other engagements of God with
all other patriarchs. The parts of this
covenant are: The Almighty promises, Ist.
An exceeding great increase to his family.
2 i. To he a God to him and his seed after
him. 31. The Almighty promised the in
heritance to Israel as an everlasting pos
session. 4th. This promise and rite per
tained to the household of Abraham only, j
To arrive at proper results in this inter- ,
eS'iug investigation, it is necessary to be- j
gin at the proper place and in a proper 1
manner. The inquiry, therefore, What is ;
the nature of the rite of circumcision? !
rectus to be essential toa right understand- ■
iug of the subject We have already in ;
~ timated that there are two distinct coven- j
ants recorded as having been made with j
Abraham. One of these covenants is
fonn 1 recorded in the twelfth and the oth- !
er in the seventeenth chapter of Genesis.
In the controversy which has arisen about
infant sprinkling, these two covenants
have not u a freq uently been blended to
gether. If- has been attempted to make
.them speak the same things, and to con
tact the same blessings, that they misrht
bo made to answer one certain end. Yet
the covenant in the 12th ‘chapter had an
existence twenty-four years before the cov
enant of circumcision. By this unnatural
blending what God has evidently kept dis- j
tinct, the latter covenant was ma le to con- j
tain what cannot be found within its stipu- j
lations, but what had really an anterior |
existence of twenty-four years.
In the <• tvonnnt. recordo*l in Genesis the
twelfth,*.which God made with Abraham,
upon the manifestation of his faith, at the
time when lie left his father’s house and
nation at the Divine command, and went
out a stranger in the world, not knowing
whither he was going. God says to him, “In j
thee shall all the families of the earth be j
blessed.” This is, without doubt, that !
great and interesting promise, or covenant,
which contains the blessings ot salvation—-
tiie prom se of the Messiah. Ihis coven
ant is called by the Apostle Paul, Gal. iii.
17: “The covenant confirmed before of
God in Christ.” This covenant was sub
sequently, in Gen. xxii. 1(, 17, 18, con
firmed by an oath. Its blessings and stip
ulations were made as certain as the prom- i
iso and oath of Jehovah could make them.
“And because be could swear by no great
er, he sward by himself,” or be interposed
‘lumself by an oath. “That by two iinimi
tarn's-things in which it is impossible for
God to life,” the blessings therein promised
might be sure.
But the covenant of circumcision that
was made twenty-four years after the one
to which wo have- referred, and which ia es
pecia Iv the covenant that, wo now have
under consideration, is distinct from this
covenant (that was subsequently so sol
emnly ratified) in its nature , time, plane
and circumstance. But in opposition to
this’view, we aie often told, that there was
but one covenant made .with Abraham,
and that that covenant was Uau<ecclesiasti
the €hfi#iart Jtifie£
cil covenant.*’ It is treated as a matter of
indifferent.*’ by those who make this asser
tion, that there was no church, no dfcclesjw
mentioned in any part of the covenant,
and that neither the name or thing bad
any existence for more than four hundred
years after its establishment. In order to
H fust rate the nature of circumcision, we
remark,
1. That it , icas a positive institution of
the great God.
gtfTlie nature of a positive law is cssen
\fl•’•■it’*if a moral law.
For while a statute law. whether to do or
to omit, has nothing either of good or ot
; evil in it of itself, and is binding only be
’ cause it has been enacted by a proper au
I thority,ami of consequence may beehang
j <-d or repealed at the pleasure and will of
, the proper law making powers; the matter
of ;i moral law commends itself, as holy,
just, and good, and must consequently be
unchangeable, and of perpetual obligation,
being based on moral fitness, and immu
table principles. This distinction may be
fully understood if we look at the statute
enactments of the great Lawgiver in the
primitive garden. “Os the tree of know
ledge of good and evil, thou shah not eat.”
Or, that important enactment; to sprinkle
the blood of the Passover Lamb on the
door-posts of the Israelites. And compare
three with the moral code of the same Di
vine Being, written by his own finger on
two tables of stone, and so beautifully
comprised by the divine Redeemer in two
commandments or constitutional princi
ples : Love to God and love to man.
The eating, or abstaining from eating of
the fruit of a certain tree, could not of
itself, and independent of the divine en
actment, have been productive either of
good or evil, to our primeval parents. And
it was only in virtue of a divine prohibi
tion, that the eating of the fruit of that
tree became a crime, and produced the sad
and ruinous effects upon them and the
man family. Tiie mere act ot tiie stuaigtea
ling of a little of the blood of a lainb WpOT ]
the door posts and lintels of the-Labita j
-Vi iuYl! ir ’^t-’Rorn ” of li- j
rael to the sword of the destroying -angel,
and would have involved them in the same j
general calamity with the Egyptians.
So the circumcision entailed upon Abra
ham and his family, was no wav obligatory
upon tlrem, from any consideration of the
moral character of God, or from the moral
relations of man to God. All its parts
and designs, as well -as its binding obliga
tions, sprang from positive enactment.—
This is true in reference to the persons to
whom the rite was to be administered—
the day on which the bloody operation was
to be performed—the design and intention
of the entire ceremony as well as the per
petuity of the institution. These were all
positive enactments. The same might be
observed in reference to the person that
was to circumcise the child. No minister
; or priest had , in virtue of his ministerial
’ or priestly character, to perform this eer
! vice. It differed most essentially and
widely in this respect from theijietitutions
:of the New Testament. It was not en
joined, like the administration of baptism,
upon him, whose office and work were
spiritual.
But. being thus divinely enjoined, it is
not less obligatory than tho most moral
precept on record; because our obligations
to obedience spring from the authority and
toill of the divine Legislator. On this
subject the pious and learned President
Edwards has, with his usual force and
judgment, justly observed : “Positive pre
cepts are the greatest and most proper tri
als ot obedience; because in them the mere
| authority and will of the Legislator is the
I sole ground of tho obligation and nothing
in the nature *of the things themselves,
and therefore they are the greatest trials of
any person’s respect to that authority and
will.”—Sermons, p. 232.
3. The rite of circumcision has nowhere,
so far as we have been able to discover, in
the whole word of God, been connected
with the ordinance of baptism.
if this position ho true, that Christian
baptism stands upon its own foundation,
unconnected with, and uusustained by the
rite of circumcision, then every argument
for infant sprinkling or baptism, based
upon such a connection, is an assumption.
It is, in fact, a begging of the question.
Yet this is the humiliating position, which
learned and pious and able mop place
themselves in, in order that they might
sustain their unscriptural practice. The
late Dr. \V7sods, professor of Christian
Theology, Andover, says; “The position j
which has been maintained by the ablest :
wiiten, and which I shall endeavor to de- i
fend, is, that baptism cranes in the place of \
circumcision. This position is not found
ed so much on any particular text, as on
the general representations of Scripture 1
and the nature of tho case.”—Lee. on In
fant Bap. p. 118.
John Calvin, the groat Geneva divine
and founder of Presbyterianism, argued
the point much in the same manner as tho
Teamed Professor of Christian Theology,
at, Andover, has more recently done. In
his Immortal Institutes, vol. ii. p. 349, ho
says : “For as circumcision was a pledge
to the Jews, by which they were assured
■ ‘ 1 1
of tbeiiMidoptfgn the people mid family
“f God, Hnd*n their parts professed tjiei*
entire subject ion to him, and therefore; wa:-,
their first entrance into the church. [What
a Wonderful profession a babe of eight iliTys,
old make3.l] -So now all are initiated into
the church of God by baptism, are num
bered among Uis people, and profess to
devote ourselves to his service. Hence it
is evident beyond all coutj-over-y, that baj -
dam lots succeeded ifi the place.of circum
cision.” . i
direct prordy t-ht
tempted to be adduced by theSfrr learnec
advocates of infant sprinkling, from tin I
sacred Scriptures, connecting their rib
with circumcision. The arguments whicl
seem to satisfy their minds, and on which
they rely in this vast, and important mat
ter, are the nature of the case, and that
both baptism and circumcision signify,
substantially, the same obligations and
blessings, and the general sense of Scrip
ture. On this slender foundation these
mighty minds, bewildered by false posi
tions, and bent upon sustaining a human
tradition, could maintain that it was even
beyond controversy, that one of these rites
had taken the place of the other. We,
howe,ver, feel that the question is not only
controvertible, but that their view of the
question never can be sustained by the Bi
ble. We therefore say, in opposition to
this dogma, give us a “thus saith the Lord”
for this subafition. If, indeed, there are
any of those connecting links laid down in
the sacred Scriptures, we have never been
able to discover them. We could never
discover any of these substantially same
blessings and obligations, in the two dis
tinct and widely different institutions. We
regard these views, therefore, as the mote
assumptions of men, not only unsnstained
by, but in opposition to, and as greatly
contradicting, the revealed will of beifwen.
Iwill noint
.1 any lb|M| Lite .Serip-
Abrabam and his seed, showing them r ->
be a peculiar people , under peculiar ohli-
entitled to peculiar
blessings. JtffWo baptism is a sign put
upon the people of God under the new
dispensation, signifying substantially the
same obligations and blessings as those
which were signified by circumcision—the
same, I say, substantially , though in some
circumstances different. If then circum
cision was a rite by wliich persons were
admitted into the society of God’s people,
and set apart for his service under the for
mer dispensation; and if circumcision is
set aside and baptism is the appointed rite
by which persons are admitted into the so
ciety ot God’s people, and consecrated to
his service under the new dispensation, it
is evident that baptism has succeeded in
tho place of circumcision. We cannot hut
be satisfied with tliis conclusion, if the de
sign of one of these rites was, in ali im
portant respects, the same as of tlie other;
and particularly if they were both ap
pointed as a seal of the same general
promise of God to his people, and of the
same general relation of his people to j
him.”— Lect. on Inst. B.ip. pp. 118, 119.
One can scarcely determine whether the j
feelings of pity or contempt mostly pro j
dominate upon reading such a string of i
hypothetical assumptions. Yet these are j
the assumptions of a strong mind, when
laboring without any solid basis on which j
to rear the temple of truth.
Certain passages of Scripture are some- i
times appealed to as sustaining this print*!- i
pie of substitution, as Col. ii. 11. 12. “In
whom also ye are circumcised with the cir
cumcision made without hands, in putting
off the body of the sins of the flesh, by
the circumcision of Christ : Buried with
Him in baptism, wherein also ye are risen
with him through the faith c.f the opera
tion of God, who hath raised him from the
dead.” Now, although this passage is
claimed as supporting and sustaining the
connection between circumcision and bap
tism, it is most manifest, that it does not
say one word, expressly, or by implication,
upoq the subject. If the Apostle had
said: ‘.-Being buried by baptism ye are
circumcised,” it would have been plain
and exactly to the point. But this is not
the Apostle’s assertion. Hits assertion is,
that they were circumcised with the cir
cumcision of Christ, in, or by putting off
the sins of the flesh, by the circumcision
of Christ. iFhat is said of baptism is an
additional circumstance, a different and
distinct representation of their character
as is manifest from tho Apostle’s own ex
planation of tho manner in wliich they
were circumcised in Christ. That was a
“circumcision made without hands,” and
could not, most unquestionably, been bap
tism, which never was effected without
bancls. Then again he says, it consisted
“in putting off tho body of’the sins of the
fieilo” Here the impm taut, difference and
the ciu ytfdigifmillajui hands, or the in
IN LOVE.
■ cfr&imelsion puts off the
£iyof the sbes of The flesh. The one is
Ore cirendivision ot Chnst. the other the
♦Penincision ot the law. It is obviously
4#d the circumcision “made without’
tukls’’ to distinguish it from its type, the
oL’Ciuneision of rite law, or qf the’flesh. ‘
% {To be continued.)
—♦ • >-
THEY DON’T SPEAK.
Wjio don’t speak? Whv, Mr. A. and
■fm, >•!■ gpmUggtfjke of
TTiTHsi. Ana there are Mrs. U. and Mrs.
D. who meet and pass each other without
i word of recognition. And Miss E. an 1
Miss F. have had a difficulty, and they do
not speak.
. Thesp persons all profess to take the sa
'6pd Scripture as*their unerring guide,
both in faith and morals. They profess to
steem the law of the Lord above rubies.
They profess to love the cause of Christ
more than all other causes, and earnestly
kTire the prosperity of the church and
thi conversion of sinners. How do their
professions and their conduct correspond?
Mr. A. insists that he has been injured
by Mr B.; and Mrs. C. has heard that
Mrs. D. has been talking about her in an
offensive way. Well, since all these
church-members have solemnly professed
to regulate their spirit and conduct by the
word of God, it is worth while to inquire
whether it gives any direction on this .jpb
j et. Our Savior has given
plain directions : ifthy broth
er shall trespass against thee, go and tell
him his fault between thee and him alone;
if he shall hear thee, thou hast gained thy
brother. But if he will not hear thee, then
tike with thee one or two more, that in
tbe mouth of two of three witnesses every
word may be established, gvnd if lie shaii
neglect to hear them, tell it unto the church;
but it ke neglect to hear the eliui;eb, let
him be unto thee as a heathen man and a
publican.”—MaaagjH,; 15, 17.
S !i is the utieciuiv.ii- ,u givenj
by i’!ir Lord; ami the wi , > ,
■ ‘ ‘ ‘fajKg^g ’ Ll d difficulty. _if j
’ of.
| -es -i -ns
j ; . 111 : g. \Y
nous reflection, if he be properly ap
preached, he will, in all probability, ac
knowledge his error. And who is there
so free from depravity as never to become
irritated? and who ever spoke wisely or
properly in such a state of mind? Even
Moses, notwithstanding all his meekness,
provoked in spirit, “spake unadvisedly
with his lips.” Let him that is without
sin cast the first stone.
3. But even when there has been a de
liberate purpose to do injustice, a kind
Christian conversation may bring the offen
der to repentance. In almost all instances
of wrong doing, except the most corrupt
men, the trangressor succeeds in convinc
ing himself that he is justifiable in his con
duct; and it a Christian brother has fallen
into sin, he who shall succeed in bringii g
him to repentance will give joy to the an
gels ot God, will he the means of blessing
the church, and will save a soul from death.
“Brethren,” said Janies, “if any of you
do err lroni tho truth, and one convert
him, let him know, that lie who convert
eth a sinner from the error of his way,
shall save a soul from death, and shall hide
a multitude of sins.”
4. It the offender cannot be brought to
repentance by tiie injured party alone, he
may be influenced by one or two brethren.
Xheir opinions since they are not interest
ed parties, may have weight, with’ him.— 1
Ihejr expostulations and exhortations may
prove effectual. In thousands <*f instances
tiie interposition of mutual fiiends has
settled difficulties, which the interested
parties could never adjust, and has led to
most friendly understanding. “Blessed
are the peace makers; f., r they shall be
called the children of Gnd.”
5. If rhe brethren will not hear disin
terested brethren, then the matter must
come before the proper officers of the
church. _ Their official standing as the dis
ciples of the church may lead him to re
pentance. In multitudes of instances, such
has . been the result. Jf, however, all
these efforts fail, then he’ ought to be ex
cluded Irom the church as an unworthy
member,
But-whatever may lie the result, if the
offence is one which we propose to notice
at all, so as to interrupt Christian fellow
ship, we must take these several steps. —
Onr Lord has left ids no choice in the mat
ter. Tiie spiritual interests of the parties
concerned, the peace and growth of the
church, arid the honor of Christ demand
that they be taken; and whatever may be
the result, we shall have discharged our
duty, and can, therefore, look to God for
his blessing.
6. In most instances, wdVmfcsessional dif
ficulties occur, (bfre is
on bn>h si.iysj or in ,somej|
maud- <>f t-lmia •:
able.
himself, who will be willing to trust him
self in the final adjustment of a difficulty
which is to interrupt Christian fellowship
with a brother. *
It will not do for the party who consid
ers himself injured, to say that he has no
confidence in the sincerity of the profes
sions of tho other party. Our Savioi* des
not allow ns to sit in judgment.upon his
sincerity; and if we do so, we make- our
selves offenders. “Take, heed to yonr
selyge,” says hi* “if thy brother trespass
against fnec, remilse him; anrf if lie
forgive him. And if he trespass again#*
thee seven times in a day, and seven times
in a day turn again to thee, saving, I re
pent; tlwu slmlt forgive him.”—Luke xvii.
3,4.
But after all reconciliation have been
tried in vain, what then? Shall we.refuse
to speak to the offender? That is precise
ly like the world. It is going as far as
public sentiment will allow, and even far
ther than it will allow a professing Chris
tian to go in returning evil for evil. Wq
are commanded to love ami forgive onr
enemies, to return good for evil, t<T over
come evil with good— to imitate our heav
enly Father, who causes the win to ‘rise
and the rain to descend upon the evil, as
well as the good.
Never is the cause of Christ more deep
ly injured, than by professors, of religion
who neglect or refuse to pursue the course
so plainly pointed out bv our Savior in
the settlement of the difficulties. We
have known churches almost or quite de
stroyed by such persons, who yet strange
ly regard themselves as Christians, whilst
in open rebellion against one of tho plain
est and most important precepts of the
Savi-rv
.If Any of onr readers have difficulties
with Christian brethren, we urge them
prayerfully to consider the matter, and to
proceed without delay, according to that
j conduct which they have sol
’ &iqfcsßcd to adopt. Do so, or cease
! to''-nil ,v||fgelveß Christians, or to delude
hopes of heaven.— ■ Lr. _•
iIPIFi DUTY TO WOMAN.
} - ~.Ul.Uuh bairn to. he gmteiju ivw-T:. .
t<iv this undoubted achievement of her sex
j that.it is she—-she far mo**e than he, ami
| she is too often in despite of him—who i
‘Sp from lapsing back i>
* i , —flp mercy and truth from
. ‘ floret-borne by those to gre<-
! tv i and war. Let him be
r gmtel'fFlw tliis, that, almost every great
that has led forward or lifted tfygthe
I race, has been furnished for each liable
deed, and inspired with each patriotic
and holy aspiration, by the retiring forti
tude of some Spartan,or mofe than Spartan
—some Christian mother. Moses, the de
liverer of this people, drawn out’of tho Nile j
by the lving’s daughter, someone lias !
hinted, is only a symbol of the way that
woman’s better instincts always outwit the
tyrannical diplomacy of man Let him
cheerfully remember, that, though the sin
ewy sex achieves enterprises on public
theatres, it is the nerve and.sensibiiity of
the other that arm the mind and inflame
the soul in secret. “A man discovered
America, but a woman equipped the voy
ag*..” So every where ; man executes the
performance, but woman trains the man.
Every effectual person, leaving his mark
on the world is but another Cifimnbus, for
whose furnishing some* Isabella, in the
form of his mother, lays down her jewelry,
her vanities, her comfort.
Above al!, let not moii practice on wo
man tin; perpeuual and shameful falsehood
of pretending admiration and acting con-*
tempt. Let them not exhaust tHeir kind-•
ness in adorning her person, and rale in r&l
turn the humiliation of her soul. Let them
not assent to her every opinion, as if she
were not strong enough to maintain it
against opposition ; nor yet manufacture
opinion for her, and force it on to her lips
by dictation. Let them .not crucify her
emotions, nor ridicule her frailty, nor crush
her individuality, nor insult her depen
dence, nor play oft’ mean jests upon her
honor in convivial companies, nor bandy
unclean doubts of her, as a wretched sub
stitute for wit; nor whisper vulgar suspi
cions of her purity, which, as compared
with their own, is like the immaculate
whiteness of angles. Let them remember
that, for the ghastly spectacle of h§r blast- j
ed chastity, they are answerable: Let !
them multiply her social advantages en- j
bailee her dignity, minister to her intelli- j
gence, and by manly gentleness, be tho j
champions of of her genius, the friends of ;
her fortunes, and tiie equals, if they cau of j
her heart. — Rev. F. D. Huntington.
WHERE DOES A REVIVAL BEGIN ?
A revival of pure religion begins in the i
hearts of God’s people. The graces of pi- |
ety —the fruits of the Spirit which have
there languished, must first revive, and put.
on their vigor and beaut}*, beforo religion ,
can be expected to take root in *tne hearts
of wicked men. Until this is done, there j
is very little to commend the object to the j
attention, or the confidence of sinners. It j
is when religion thrives in the hearts, and j
ic eils its beauty and power in the lives
that the world becomes
, ...its .importance, and gives
It ifl.,when a deep
i L&ni the
J. T. BLAiN, Printer.
Christian mind ; aut when then tender,
gushing sympathies. <>f Christian
sion go forth in kind entreaty and soli rill
warning, and when earnest prayer to God
arises like sweet incense from a consecra- •
ted altar; then it is, that the voice of in
fittiry is heard, What shall Ido to he
shved { and Christ appears to the soul as
the chiefest among ten thousand, and the
one. altogether lovely.— Evangelist.
FATHER CORNELL.
Did you ever know'-Father Cornell? IT
you have not, you have suffered a loss,
which few living men can make good, lie
was a small, active, venerable man, .with
a profusion of white hair, hearing an eye,
like a hawk, jmd reminding yon, in his
whole physiognomy, of the pictures of
Thomas Jefferson. Without any early
education, he was a. large reader, and in
his peculiar manner a man of decided pow
er in the pulpit. Ois sermons were re
plete with apt illustration, and earnest ap
peal; and he rarely had an inattentive
bearer. As to language, it never troubled
him, for if he did not know :r- word that
suited him, he always made one for the oc
casion. Fur shrewd common semse. he
hardly had an oi|ua!. Always ready, wit
ty and’ adroit, yw modest and unassuming,
he frequent! in conversation, the
Doctors of Divinity and Laws with whom
he came into collision.
I once heard him tell a dream, I
will record for The Examiner, if you think
it worth your notice. lie was once labor
ing with a church in which there existed
some long cherished difficulty, that, .with
all his efforts, he had been unable to heal,
lie was about giving up the woik in de
spair, when he bad this remarkable dream:
“I seemed to myself,” said be, “to be at
the water’s side, engaged in baptizing a,
company of young converts. Everything
was going on pleasantly, when I looked up
and beheld Satan, armed from head to foot,
rapidly advancing towards me. I felt
brave, and knowing it my duty to defend
these converts, drew mv sword and went
forward to meet him. We came immedi
ately to blows, and I then first became
aware of his immense strength. My
sword was broken at the first encounter.
We then grappled, and I was instantly
thrown. He cast himself upon me as I
thus lay powerless, and I felt that he was
crushing me to death. I cried, in my dis
tress, to Him that was able to save. At
that moment it occurred to me, that though
I had no weapons, I had in my pocket a
small vial of the oil of love , and that I had
better try the effect of this upon my Sa
tanic adversary. I succeeded in disengag
ing one of my hands, found the vial, and
poured it upon him. It luid no sooner
touched him than he roared in agony, until
the distant mountains reverberated with
his hideous bellowing. II is hold re
laxed in an instant. He spread his gi
gantic wings, fled away in terror, and I
saw him no more.”
I never have heard or read anything
that seemed to me so truly in ihc style of
Banyan, as thu dream of Elder Cornell,
lie told it to his brethren. They tried it
upon tiie adversary, and it left them for
ever.—N. Y. Examiner.
THINGS NOT IN ORDER.
1. To stand before the church door be
fore service.
2. To engage in any kind of conversa
sation, even relegions, between the time
of your going in, and the commencement
of worship. That interval should be
spent in bom posing the thoughts for the
solemnities of tiie’approaching services.
3. To*salute persons coming in, be. bow
ing, smiling, &o. It is profanation.
4. To look around to catch the eye of
a friend, and smiling at any remark from
the pulpit. ‘
5. To permit your dmdj*eu to sit in any
place except your own pew.
” 6. To allow them to he ‘stuffing them
selves all the time, with apples, sweet
cakes, candy, or any thing else.
7. Sleeping in church.
8. To he reach f<>r garments, or adjust
• ing the dress, while the blessing is pro
nounced.
9. To ‘commence laughing, talking and
saluting one another, as tom as the peo
ple are dismissed.
10. To stand in the door or aisle, and
detain Others getting out.
11. To stand around the door, gazing at
the ladies as they leave the church, to see
who conducts them, and many other things
which as little concern others.
12. To read these items, and not en
deavor to correct them.—■. Congregation^ £
Journal.
a *
£jjgr“Louisiana was originally settleclby
Papists, who had consequently the prest
ige of respectability, wealth and nqn.here $
in their favor, when that territory was’ an- .
nexed to the United States. Since ihr ad
mission into the Union, forty-three years
of religions toleration have elapsed.—
What is tiie result? Romanism has but
55 churches in the State, while'Protest
autism has 250! Toleration .is death to
Romanism. ‘ ,
Gapes in chick* ns, it is said, may
be easily cured by giving them smail
crumbs of dough impregnated with a little*
soft soap; 0003 or twice ia sufficient, jsjfy
Number 7.