Newspaper Page Text
THE CHRISTIAN INDEX.
JOSEPH WALKER, Editor.
SAMUEL BOYKIN, Associate Editor.
Volume •'! l .— N ew Series Y 01.26.
CHRISTIAN INDEX.
PUBLISHED EVERY WEDNESDAY MORNING
At MACON* Ga.,
■v V A COMMITTEE OF BRETHREN,
ffor tfir Georgia Baptist ffionbentfon.
Milton Blind.
The following beautiful lines were written, as
we are informed by a lady of New with”
oat at the time an acknowledgment of authorship.
They have since received the rare compliment of
‘.jsirig attributed to Milton himself by the Oxford
editors, and incorporated as such in their last edi
tion.
“ I am old and blind :
Men point at me as smitten by God’s frown ;
AlHicled and deserted of my kind.
Yet I am not cast down.
I am weak, yet strong ;
I murmur not that I no longer see;
Poor, old, and helpless, I the more belong,
Esther, Supreme 1 to Thee
0 One !
When men are farthest., then thou art most near;
When friends pass by, toy weakness to shun,
Tbv chariot I hear.
Thy glorious face
U leaning toward me, and Its holy light
Shines in upon my lonely dwelling place.
And there is no more night.
On my bended knee
I recognise Thy purpose, clearly shewn ;
- My vision Thou hast dimm’d, that I may see.
Thyself—Thyself alone.
I have nought to fear ;
This darkness is the shadow of Thy wing ;
Beneath it I am almost sacred—here
Can come no c-vil thing.
Oh ! I seem to stand
Trembling, where foot of mortal ne’er hath been
Wrapp’d in the radiance from that sinless land
Which eve hath never seen.
Visions come and go,
S:\apesof resplendent beauty round me throng ;
From angel lips I seem to hear the flow
Os soft and holy song.
It is nothing now,
When heaven is opening on my sightless eyes ;
When airs from Paradise refresh my brow,
The earth in darkness lies.
In a purer clime
31y being fills with rapture ; waves of thought
P.eii in upon my spirit; waves of thought
Break over me unsought.
Give me now my lyre !
I feei the stirrings of a gift divine ;
Within my bosom glows unearthly fire,
Lit by no skill of miue.”
t < oNTiIIIUTIoNS.
-Tho Organism and Ordinances,
AND PRACTICES OF
Anti Christian church
'■ ■’ •/’ t ft /'•///.
BETWEEN CHRISTIAN
PUfp ANTICHRISTIAN CHURCHES DIFFI- 1
CULT, BUT IMPORTANT TO BE MADE. I
B. loved, believe not every spirit, |
bid try the spirits whether they are of
God. : l> cause many false prophets are
gone out into the world.”
And this is that spirit Os Anti
christ. whereof ye have heard that it
should come ,* and even now already
is it in the world." —1 Juo. iv. 1,3.
As ir is often difficult to ascertain j
to which of the two classes of men (tlie j
righteous or the wicked) any single 1
individual belongs, so it is often equal
ly difficult to decide of individual
churches whether they belong to the
Christian or antichristian class. But
the difficulty of making the distinction :
does not prove that the distinction it- i
self does not exist; nor does it render it
unimportant whether it be made or
not. The greater the difficulty in dis
criminating between the two, in either
case, the more necessary is it that we
acquaint ourselves thoroughly with
the i r and istin yu ish in y characteristics an and
scrutinize closely those individuals and
those churches that claim to belong
to the Christian class.
When we reject the claim of either
an individual or a church, we do not
thereby declare, as an incontestable
met, tiiat their claim is unfounded, but
merely that the evidence before us is
insufficient to justify us in admitting!
it. This ought always to be borne in!
mind by the rejected, and it snonld j
restrain them from indulging in hard ;
thoughts or hard speeches against those I
who decline to admit the validity of i
their claim.*
("Note — They claim and exercise the !
right for claiming and exercising of i
which they condemn us, as will be j
abundantly proved in subsequent arti
cles.)
While human nature continues what
it is, differences of opinion relative to
the doctrines and institutions of the
gospel may be expected to prevail.—
These may and ought to be discussed
fully, fairly and fearlessly ; not with
bitterness and wrath, but w'ith all long
suffering, gentleness and charity. As- j
penty is not necessary, as some would
seem to suppose, to a bold vindication
ot truth. On the other hand, it is
equally true and important to be re
numbered, that, the use ot strong lan
guage, in exposing and condemning
what we believe to be erroneous in an
other’s faith or practice, is not incom
patible with the purest, kindest Chris
tian affection for those whose errors
we thus expose and condemn. “Am
I therefore become your enemy, be
cause I tell you the truth ?” asked the
i Apostle Paul of the Galatian Chris
tians. (Gal. iv. 16.) Now Paul was
not accustomed to mince his words. —
He spoke out plainly and called things
by their true names. He fearlessly
charged a senior and beloved Apostle
with dissimulation and a departure
. from the truth , (Gal. 2, 11-11), and
. the Galatian brethren, for whom he
f travailed in birth, and in whom he ex
* pressed great confidence, he
’ as -foolish charges them with re
ceiving “another gospel’ than the gos
pel of Christ; declares that some “per
verd’ the gospel and pronounces such
“accursed.” The Saviour too, wept
over Jerusalem, while he condemned
the malpractices of its inhabitants, in
language that would appear to the fas
tidious ears of the compromising Chris
tians of modern times as exceedingly
harsh, nncharitabletand reprehensible.
(Note —1 verily believe that were the
Saviour to return to earth unite with
one of our churches, speak and act as
he did of old, there are many of our so
called “conservative” men, chief min
isters and D. D s who would league
together as did the chief Priests and
Doctors of the Jewish law, to have
him ent off from the church and sub
jected to at least a moral crucifixion.
Do any demand a reason for this be
lief ? I refer such to Matt. xxv. 40,45.
“Inasmuch as ye have done it unto one
of the least of these my brethren, ye
have done it unto me,” and to 1 Cor.
viii, 12.)
A Pedobaptiet author, in treating of
subjects connected with church organ
izations, ha3 very pertinently said, “As
soon should we hesitate to define care
fully and guardedly the awful requis
ites of repentance, and faith, and pray
er, and self-mortification, and holiness,
lest we should cast a shade, perhaps a
deep and disheartening shade upon
the safety, as regards the future life of
many excellent persons —as to with
hold accurate definitions of things per
taining to the church, lest we should
rouse the suspicion in others, or be ac
cused of harboring the thought our
selves, that however well our neigh
bors excluded by these definitions may
be faring, we are persuaded that they
might fare better still, and that, how-”
ever eafe_ those beyond these lines may
Derive feel some solicitude that they
should be safer still.”*
| In the language of the same author,
i the present writer would say. “Staud
! ingon the great fact that truth is pos
| itive, and therefore exclusive , I am
I ready to incur the imputation of an
uncharitableness which lean only say
my principles do not inspire, and of a
bigotry which, I can only add, my pri
vate feelings are infinitely far from
: cherishing.”
Diseases the very opposite of each
! other in their nature and origin, often
I resemble each other very nearly in
their progress, and exhibit many of
; the same symptoms. The diagnosis is
j often very difficult; and consists not
so much in any particular symptom as
in a particular combination of symp
toms. The more nearly different dis
i eases are assimilated to each other, the
‘ more closely does the physician find
it necessary to watch his patient, and
the more narrowly does he scan the
varying symptoms. A mistake may
j result in serious consequences, not on
j ly to the diseased person himself, but
. to many others—to a dependent farai
| ly, a community, a nation, or a world
i —according to the patient's position
; and influence in society. But greater, j
far greater and far more serious will
; be the results if we mistake an ungod
| lj” man fora Christian ; and immense-
I ly more fearful and fatal still will be
j the consequences, if we should chance
to mistake a false or antichristian
church for a true church of Christ.
All admit the importance of distin
j guishing between the godly and the
j ungodly, and the sinfulness of recog
! nizing as a godly man one who has
: more or less the distinguishing char
acteristics of an ungodly person ; and
! yet, alas! how many who insist on
I subjecting strictly the claims of indi
viduals to the unerring tests of God’s
word, are offended if we presume to
apply the same tests to religious socie
ties, claiming to be churches of Christ!
Why is this ? Are we not as much
bound to exercise Christian candor and
faithfulness towards churches as to
wards individuals ? (Ponder each ques
tion well, reader, as yon proceed.) Is
it not as clear from the word of God
that there are false churches as it is
j that there are false disciples ? Are not
the characteristics of the one as clear
ly sketched as are those of the other ?
If the one is better understood than is
the other, is it not merely because it has
been more thoroughly studied ? Are
we not forewarned against both, and
*(Note—A Presbyterian Clergy
man looking for the church, p. 7.)
OE.Gh-A.3ST OF THE BAPTIST CO3SrN7TE2Sra?IO3ST OF THE STATE OF GEORGIA.
as expressly commanded to coine out
from false churches, as we are to be
separate from sinners ? Answer these,,
questions, reader, not in your easy
chair, with pen and paper in hand
ready to retort ; but answer them in
your secret chamber, upon bended
knees, with thebible in yourhand and j
the love of Jesus kindling in your soul, j
No conscientious Christian who’ has
read his bible attentively and prayer- J
fully, it appears to me, can give any
other than an affirmative answer to
the above inquiries. J. S. B.
The Baptism of Polygamists.
Concluded.
These views are preliminary and
are no otherwise important in this dis
cussion, than as shedding some Jljht
on what remains to be said. Wheth
er anterior to conversion the heathen
be considered as convicted of the sin
of polygamy by the law of nature or
not, when his mind is opened to the
light of the gospel—instructed as we
presume him to be, by his missionary
teachers, and as we know he must be
by the Holy Spirit, if he Is realiy a con
vert ; he must be considered informed,
as to the true character of the institu
tion —he must needs know that it is
sinful. In his new character—that of
a converted man—he preseuts him
self for baptism. What novo will you
do ‘with him? Ii other cases the can
didate upon affording sufficient evi
dence of a godly sorrow for his sins
and avowing his determination to a
bandon them, would be admitted to
the rite, subject to be dealt with if he
returns to them, and to be exscinded,
if he persists in them. Such would be
the course of dealing with a converted
adulterer in a Christian land. Where
in does the converted heathen adul
terer differ from him ? In nothing I
apprehend, except on the relations sub
sisting between him and bis wives,
and their joint offspring—and the re
lations subsisting between him and the
community of which he has been hith
erto a member. If nobody was affec
ted by the requirement that the heath
en should renounce his polygamy un
conditionally, but himself, there would
be no difficulty in the case. The re
nunciation would of course be made a
condition precedent to baptism, be
cause, without argument, it is mani
fest, that sin knowingly aud habitual
ly practiced, is wholly incompatible
with church membership. I cau not
after much reflection bring myself to
the conclusion, that any possible con
dition of things, can justify a Christian
church in tolerating in its members,
that, which is clearly sinful. I think
it could be easily demonstrated, that
the written word—the peace of the !
church, aud the success of missions, j
forbid such toleration. Whatever in j
the institution ot Polygamy is sinful, !
I am satisfied must be renounced be- j
fore baptism, and if returned to and
persisted in will be sufficient ground
for excision. What then is there in
polygamy, which is sinful ? So various j
are its forms, habitudes and results, in !
different parts of the world, that this
question can not be fully answered. —
Hence it must, be left very much to
the knowledge and discretion of the
missionary on the ground. Certain
things, however, we do know, and as
to these things we may answer* It
involves cohabitation, and that is adul
tery, and adultery is sin. Cohabita
tion must therefore, ’be abandoned.—
Allowance of adultery by the church
| in the presence of heathenism, would
j discredit Christianity in the heathen
i mind. It would be inexpedient. This
however is a matter which can not be
referred to expediency. It is sufficient
to say, that adultery is condemned by
the law of God, and that the now-in
structed polygamist knows, that it is
so condemned, and knows farther, that
his cohabitation with a plurality of
wives is adultery. If it be true that
abstaining from cohabitation is an in
jury to his wives, which I do not ad
mit, still it must be exacted.
Ascertained duty must be discharg
ed, let consequences be what they
may—they belong to God. If he is
not required in advance to renounce
cohabitation, he could scarcely be held
amenable to discipline for that matter
afterwards. Let any one put it to his
Christian judgment or religious sensi
bilities, whether adultery could be
permitted in a brother, whether from
a heathen or Christian stock ; and he
will find a prompt, and decisive and
almost indignant negative. As well
and better might we allow habitual
profanity, or habitual Sabbath break
ing—or theft or burglary. The same
requirement ought to be made as to
ally other matter —which, connected
with or growing out of the institution
of polygamy, is a violation of the law
of God. But here the renunciations
of polygamy in my judgment should
stop. Polygamy need not be unne-
MACON, WEDNESDAY, SEPTEMBER 29, 1858.
cessarily assailed just because it is po
lygamy, or because it is morally inex
pedient, or violative of the decencies
of civilized life. Whatever in it is
good the church should foster and im
prove—what is indifferent, elevate in
to virtues, and what is only inexpedi
ent or offensive to civilized society,
i leave to the reforming power of “file j
grace of God, upon the heart. Whilst j
| such a course makes no breach upon !
| religious principle, it soothes and con-1
ciliates the prejudices of heathenism, j
In short it is a wise expediency in a
matter where expediency rightfully
has place. The relations which grow
out of polygamy, create rights and ob
ligations, which if not inconsistent
with Christian is if not
in themselves sinful —ought not to be
disturbed. These, the church, so far
from repudiating, ought to recognise.
They are different, no doubt, in differ
ent States and tribes. The former
may be in our estimation of little val
ue, and the latter of little solemnity.
The parties concerned, however, may
esteem them differently. The heath
en husband may owe to his wives
maintainance and protection—they to
him obedience and service. To his chil
dren he may owe the same, and they
to him al o obedience and service.—
And, farther, to exact of him an entire
renunciation of polygamy, might sub
ject him to penalties under bis own
laws, or to persecution either social or
political. Now upon gospel principle
he can not be absolved from these ob
ligations. The ci-meft cannot be jus
tified, if site visits injustice upon his
wives and children, even in the name
of our holy religion. Nor is it her vo
cation to bring her converts unneces
sarily into collision with the civil au
thorities or social prejudices of tlieir
own land. These views not harmonis
ing with those of extremists of either
party in this discussion encounter ob
jections from both. Those who be
lieve it right to admit the polygamist
without making any issue with him
at all, deny the right of the church to
require the abandonment of cohabita
tion, because, say they, if the candi
date yields to the requirement, the
church has exercised the power of Di
vorce,and that power she does .pot pos
sess. To which* I, rc.nlvj The separa
tion is the act of the party and not of
the church. She stands upon her
own ground. She is in the exer
cise of a right which is not questioned
—the right of prescribing the terms of
her own communion. The candidate
is a free agent —free to reject or to ac
cept her terms. She does not under
take to constrain him to accept them.
Now if he does accept them, and ceases
to cohabit with liis wives, whose act
is the separation 2 His certainly.—
Even under the civil law of England
and Georgia, a husband and wife may
rightfully separate and live apart, by a- i
greement, whilst the marriage contract
is not thereby annulled. But if the
•church is responsible for the separa
tion, what is it ? Is it divorce ? Cer
tainly not total divorce. It is not even
“ a mensa et tliora,” front bed and
board. It is only iroin bed. The mar
riage contract as the heathen consid
ers it remains intact. But as the
Christian considers polygamy, it is not
a marriage contract, but ar. adulterous
association, and the church has, there
fore, only dissolved a criminal union.
Upon this assumption that polygamy
is not upon moral grounds a marriage,
is based the idea that he may, if he de
sires to do so, marry either one of his
quasi wives
■ On the other hand those who insist upon
an unconditional repudiation of the
institution, tell us that any, even in
direct, recognition of it, is a compro
mitting of religious principle. Away,
say they, with the doctrine of expedi
ency. Principle—moral principle, can
never yield to the exegencies of times
and places and circumstances. The
gospel in its onward march will tread
down the error and indecencies of hea
i thenism, and subdue the world to its
divine authority. Polygamy is, in its
origin, and all its relations, wrong, and
the church, if it fulfils its sacred voca
tion, innst wage with it war without
quarter, To some ot these proposi
tions I yield most willing assent. I
agree that the church can not waive a
Christian obligation for the Bake ot ex
pediency. She can not commit sin for
any reason. She can hold no compro
mise with the sins of polygamy. But
it remains to be shown that the rights
and obligations of the institution be
fore specified, are in themselves sinful.
I say they are not. Nor can I see that
they lead to sin. I think I see that
when brought under the supervision
of the church, they may become high
ly beneficial and eminently conserva
tive. Nor do I question but that the
mission of the religion of the New Tes
tament is the entire reformation of the
world. It is the reformatory powers.
It will sooner or later subdue all the
corruptions of humanity, and snbsti
tute for the vulgarisms and indecen
cies? of heathenism, its own benign and
beautiful institutions ; for the law of
samsfiness, the law of love—for the
daw of violence, the law of peace—for
governmental oppression, civil liberty
.—tor. the law of polygamy, the law of
scripture marriage, with its attendant
blessings, the dignity of woman, the
moral culture of children, the sacred
charities of home and all the graces oi
family life. Every good man is led to
exclaim in view- of this grand consum
mation—how long; O Lord, how long!
But how is the gospel to bring about,
these so desirable changes in the con
dition of heathen communities 1 Not
by social anu political propagandist!!
—not by rite extirpation of usages ancf
prescriptions which, however offen
sive and inexpedient, are not in them
selves sinful—nor by the uncompro
mising negatiou of inequitable or .even
degrading institutions ; but by the.pn
riff cation of the personal character of
men. The gospel appeals are to the
heart oi the individual man —the mi
raculous efficacy of the atonement rec
tifies his principles aud expurgates his
conscience. Grace—the grace that
is in Christ Jesus—is her prime agent,
and moral reform follows as a moral
necessity—first in the convert —then
in his family, reaching to all coming
generations—then with wider range it
embraces whole communities.; and
witli still wider aud snblimer sweep,
it sometimes claims States and empires
as its trophies. The gospel must deal
with heathen people as it finds them.
Its mission is not first to reform the
morals and then to convert the heart,
but to convert the heart and leave the
reformation of morals to the sure wor
king of the grac of God. Without
regeneration it may well be assumed,
that not even the pure precepts and
faultless doctrines of the Gospel could
redeem heathendom from its abomina
tions. It is according to the principles
and practice of the early church, to
temporise with the habits aud institu
tions of the Gentile world, not directly
forbidden or necessarily condemned
by the. gospel. Any other course
would have greatly impeded its diffu
sion's have been the re
sult, if the Apostles, instead of preach
ing the death, resurrection anddivinity
of Christ and salvation through faith,
had preached a crusade against the des
potism ot Rome, or the Mythology of
Greece—or the idolatry of Britain, we
can not tell, but we know, that under
the guidance of the holy spirit, they
preached no such crusade. We know
too that faith in Christ, preached to a
few lowly men at Rome at first, finally
overcame the delusions of pantheism*
and seated Christianity upon the throne
of thd Caesars. It is not to be under
stood that the missionaries of the cross
are not to favor education as an aid to
the gospel—or to teach the morality
of the gospel—or to speak against the
errors and vices of heathenism. These
things he will do of course cautiously
and wisely, and in subordination to
the great business of presenting Christ.
When the twelve were commissioned,
they were instructed to be wise as
serpents and harmless as doves. The
Saviour intended to guard against a
spirit of propagandism, which aims at
the overthrow of usages and institu
tions, and to inculcate the utmost for
bearance towards the prejudices of
both Jews and Gentiles. The exam
ple of Christ is illustrative of the rule
of expediency above referred to. It
can not be believed for one moment,
that the great head of the church in
tended to endorse the Imperial Tyran
ny and Pro Consular Despotism of
Rome, and yet he said, “render unto
Caesar the things which are Caesars.”
So the great Apostle to the Gentiles
in tenderness to the ceremonial pre
possessions of the Jews, “because of
the Jews which were in these quar
ters,” as it is writen, circumcised Tim-’
othy, and purified himself along with
the four men who had a vow upon
them for the accomplishment of cer
tain rites prescribed by the law. The
religion of the Gentiles he thus taught
did not require them to proscribe the
superseded rites of the Jews. And
when the Jews not content with Gen
tile toleration for themselves, would
compel them “to live as'do the Jews,’
this same Paul refused to circumcise
Titu§. He withstood the demand of
false brethren lest this concession to
the Jews should be made the occasion
of bringing Gentile converts into bon
dage. So determined was Paul that
when Peter gave way to the require
ment of the Jews in this matter, he
withstood him to the face. The rule
of action thus established by Paul, is
compromise when that involves the
surrender of no principle, and unflinch
ingfirmness when it does. Is not this
GEORGIA TELEGRAPH* STEAM POWER PRESS.
the rule for all missionaries in heathen
lands at this day ?
American Christians for the most part
believe that a union of church and State
is adverse to civilliberty and disastrous
to the church. So believing, could
we on that account, if in England, ad
vise a converted British subject apply
ing for membership in a dissenting
church, to retlise obedience to the laws
which provide for the support of the
church! No. We would rather say
with the Saviour—render unto Caesar
the things which are Caesar’s. The
smii of the whole matter is concession ,
when that involves the surrender of
no gospel requirement, and unflinch
ing firmness when it does. This was
St. Paul’s rule of action, and I can not
see why it should not he the rule oi
Missionary conduct at this day.
MORRISON.
SELECTIONS.
Love the great influential prin-
CIPLE OF THE GOSPEL.
From Winslow on Declension and Re
vival.
The religion of Jesus is pre-eminent
ly a religion of motive ; it excludes
every compulsory principle ; it arrays
before the mind certain great and pow
erful motives with which it enlists the
understanding, the will and the affec
tions, in the active service of Christ.
Now the law of Christianity is not the
Jaw of coercion but of love. This is
the grand lever, the great influential
motive—the love of Christ con strain
eth us.” This was the Apostle’s de
claration, and this Ids governing mo
tive ; and the constraining love of
Christ is to be the governing motive,
the influential principle of every be
liever. Apart from the constraining
influence of Christ’s love in the heart,
there cannot possibly be a willing,
prompt, and holy obedience to his com
mandments. A conviction of duty
and the influence of fear may some
times urge forward the soul, but love
alone can prompt to a loving and holy
obedience; and all obedience that
springs from an inferior motive is not
the obedience that the gospel of Jesus
inculcates. Tiie relation in which the
believer stands to God under the new
“COVenaritrTttspUusatiom is not that of
a slave to his master, but of a child to
its father. “And because ye are sons,
God hath sent forth the spirit of his
son into your hearts, crying, “ Abba,
Father.” Gal. 4:0. “ The spirit it
self beareth witness with our spirit,
that we are the children of God.”—
Rom. 8:10. “ Wherefore thou art no !
more a servant (a slave) but a son.”—
Gal. 4:7. With this new and spirit
ual relation, we look for anew and
spiritual motive, and we find it in that
single but comprehensive wfd —Love.
And thus has our Lord declared it :
“If ye love me keep my command
ments.” John 14:15. “If a man
love me, he will keep my words ; and
he that loveth me not keepeth not my
sayings.”
ly where this love is shed abroad in
the heart by the Holy Ghost, that we
may expect to find the fruit of obedi
ence. Swayed by this divine princi
ple the believer labors not for life,
but from life : not for acceptance, but
from acceptance. A holy, self-deny
ing, crossbearing life, is not t he drudge
ry of a slave, but? the filial loving obe
dience of a child : it springs from love
to the person, and gratitude for the
work of Jesus ; and is the blessed es
! feet of the spirit of adoption in the
j heart.
I Immersion. — Wielder, a German Bap
tist minister, was brought before a mag
istrate in April last, and at the close
of two hour’s examination, addressed
as follows: “Personally, I have perfect
confidence in you., nor do I intend to
interfere with your ordinary meetings;
but I cannot suffer your proselyting.
The spectacle of public baptism seems
I calculated to win adherents to yonr
| cause, and I shall therefore give in
j stmetions to the authorities within my
! jurisdiction, to permit baptism to take
| place only on week days, as the peo
| pie will then l>o prevented by their
| employments from attending.”
| Union Schools.— “ A Welshman,”
I in the N. Orleans Christian Advocate,
i says: “Os the hundreds of Methodist
| churches with whose origin and his
i tory I have been familiar, I have yet
| to find the first one that originated in
| a Union Sabbath School.” We eup
i pose the reason to be, that the Bible,
i when its doctrines arc taught without
I sectarian note or comment, does not
lead to Methodism.
An important movement is noticed
amongst the Jews in this country. A
synagogue of the reformed order has
been completed at Baltimore, Md.,
called Oheb Shalom. The males and
emales sit together, contrary to the
Dumber 39.
old rule, and the members are permit
ted to eat whatever food they please,
ad foe Mosaic regulations of that mat
ter having been abolished. The res
titution ot the Mosaic policy, the re
turn to Jerusalem, and the re-estab
lishment of sacrificial worship, are no
longer object of hope and prayer.
Mrs. Chadwick, wife of Mr. George
Chadwick, of Peekskill Hollow, New
Pork, cut off lier hand, between the
wrist and elbow, while laboring under
intense religious excitement last week
on Thursday. She had recently been
heard to say, “if thy hand offend thee,
cut it off,” and in a mistaken compli
ance with the letter of this text she
cut her hand off, inflicting probably a
fatal wound.
Keeping Promises with Children.
A gentleman of nervous tempera
ment once called on Dr. Dwight,
President of Yale College. One of
the Doctor’s boys %vas rather boister
ous, and pestered the nervous gentle
man somewhat, whereupon lie said to
him, “My boy, if you will keep still
while lam talking to your father,l will
give you a dollar.” Instantly the boy
hushed down gentle asasleepinglaml).
At the close of the gentleman’s remark
be attempted to leave without giving
the boy the dollar ; but Doctor Dwight
was too fast for him. lie put a dollar
into- the man’s hands, saying “You
promised my boy a dollar for good be
havior. Give him that, as you prom
ised. If, sir, we lie, our children will
be liars also.”
ARE YOU PREPARED TO DIE?
Riader, you are convinced that the
time will arrive when yon will breathe
your last in this world. Should it be
to-day, or the next hour, are you ready
to appear before God ? Oh, stop and
think ; examine yourself. Are you a
humble and obedient follower of the
Lord Jesus—seeking to please him in
all things? or have you never thought
about your soul, and death, and God,
and heaven, and hell—spending your
precious season of probation for eter
nity in worldiness and sin? Oh, let
these lines admonish and advise you.
Are you determined to add sin to sin,
and misery to misery ? Recollect, while
this is yonr conduct, yon are waiting
in the broad road to destruction, trea
suring up rmto youself “wrath against
the day of wrathicVehuioTT<Tf the
righteous judgment of God.” Oh,
be Aviso : bo Aviso to-day; lest at mid
night or to morrow it should be too
late. Now is the accepted time, iioav
is the day of salvation. If you seek
the Lord this hour, you may and will
find mercy: if you delay the impor
tant Avork until the next hour, you
may then be in Ilell.
O think of a suffering, dying Saviour,
whose blood alone can save and
cleanse your soul. “Let the wicked
forsake his Avay, and the unrighteous
man his thoughts; and let him return
unto the Lord, and lie will have mercy
upon him ; and to our God, for he will
abundantly pardon.” Fall down at
his feet, with the publican’s prayer in
your heart and on yonr tongue, “God
be merciful to me a sinner.” Believe
in bis beloved Son, Avho gave his life a
ransom for sinners. Embrace the
glorious gospel of the blessed God;
and devote your body and soul and
property and time to his service and
glory. Then, with a clear prospect of
a blessed immortality before your eyes,
yon will be able to exclaim, “O death,
where is thy sting? O grave, Avlicre is
thy victory? Thanks be to God, which
giveth me the victory through our
Lord Jesus Christ.”
DEATH.
Death is a solemn event to all. It
is the sad fruit of sin. It often makes
the saint tremble. It always plunges
The sinner into woe. It separates from
all earthly friends. It places the soul
before God. It leads to an unalter
able state of being. It puts an end to
all usefulness in the church. It pre
vents any further use of the means of
grace. When that dread hour comes,
the righteous will be righteous still,
and the unholy will bo unholy still. Oh
then, how solemn, how important is
death.
To this event we are all exposed; none
can escape; it may overtake us in a
moment; and if we arc then lost, w*
are lost for ever. Now, now only is
the time to secure the salvation of the
soul.
Header, arc you prepared for this so
lemn change ? Have you fled to Christ
who is the only hope set before you in
the gospel ? Remember, there is no
other way to God —no other name giv
en whereby you must be saved. Ilis
blood cleanseth from all sin. If this
be neglected or despised, you must per
ish for ever. May you be awakened
to a serious concern about death and
eternity, aro it be for ever too late.