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0 VOLUME XL.
THE CHRISTIAN INDEX.
SAM'L BOYKIN, ) Editoes
ADiliL SHERWOOD, / JiDITOKS -
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Cnutributinns.
COLTON’S EXPOSE OF PRESBY
TEBIANIBM — CONTINUED.
Colton remarks, in a note appended
to the last paragraph quoted from him,
“It is a reniaikaule fact, in point to
this statement, that the practice of law
in the Presbyterian Church has be
come so much a science and profession,
that long ago reports of cases and pre
cedents began to be puolisbed by or
der of the General Assembly, which
have now grown to a large volume of
cases, precedents and commentaries,
constantly swelling in its dimensions
with every new edition, under the title
of the Assembly's Digest. It is mani
fest none but a lawyer can now under
stand the laws of the Presbyterian
Church; and yet a Minister, to be
qualified for his presbyterial, synodical
and General Assembly duties, must
know them. Hence every meeting <A’
these bodies is virtually a schooling
into the knowledge of the law, without
enough in the law not to be skilful,
but always in difficulty.”
The author alludes to what would
be the result, if, in the Government
of the United States, the Congress
“should attempt to discharge the du
ties of the judiciary and executive,”*
and adds, “And yet, this is the way of
the Presbyterian Church : every meet
ing of its constituted authorities is a
parliament, every parliament is a judi
ciary, and every judiciary is an execu
tive ; and the consequence is, that each
and all become an arena of perpetual
strife.” (p. 02.)
The author ought certainly to know
the working of the Presbyterian sys
tem, for, he informs us, he “was in
timately ..concerned in the revision
of the statutes of the Presbyterian
Church, as a member of the General
Assembly for two years, while that
business was in hand.” He says, “ I
think I may safely appeal to the expe
rience of every Presbyterian clergy
man, that for the most part the busi
ness of these courts is unedifying, un
comfortable—and none more so than
that of the General Assembly.”—ln
confirmation of what lie bad said, he
introduces
A Case in point.
He says, “ 1 have known a case of
discipline, in the trial of which I sat
as Moderator, in the two lower courts,
in all between two and three weeks,
which went up to the General Assem
bly a third time, on account of some
little informality of proceeding, having
been twice remanded, burdeuing the
records ot every court, and occupying
much of their precious time in each
hearing, but which was after all so
plain, that the wags of the town where
the offender lived, and not without
reason, sent me a message, as Modera
tor ot the Presbytery, begging that
we would not turn Air. —— out of
the Church into the world—-for the
world were afraid to have him in it.”
The repeated variations in the forms
of the Pedobaptist churches indicate
very clearly their human origin. True
churches of Christ are assimilated, in
their unchangeable character, to their
Great Original, in whom there is no
variableness or shadow of turning.—
Dr. Bisse, an Episcopalian, in “A Ser
mon preached before the Sons of the
Clergy ” (A. D. 1716,) speaks of the
gospel ministry as “an order perpetual,
universal, unalterable,” (p. 6,) —“per
petual, the same through all times; so
is it universal, the same in all places.
* * * * Lastly, it is an order that is
unalterable. It admits of no new
forms, no additions, no admixtures of
any kind whatsoever. Some have in
their visionary schemes dreamed, that
lay elders might be added to the order,
like the clay to the feet of the golden*
image, for the support of the body of
Christ. But these have been found
never to cleave unto it; they could
only defile, but no way strengthen.”
(p. 23.)
W hat Dr. Bisse has affirmed of the
institution of the gospel ministry, may
with equal propriety be affirmed of
the rules prescribed in the word of
God for the organization and govern
ment of the churches of Christ. They
are designed to be perpetual, univer
sal, unalterable.
* We may conceive of what would be the result
by witnessing the effects of President Lincoln’s
usurpation of the powers of the three departments
of the general government.
Notes on the Gospel by Mark,
With a Revision of the Common.
English Version.
BY N. M. CRAWFORD.
Chap, iv : 21. — And he said unto
them, Is the lamp brought to be put
under the bushel or under the couch,
and not to be put on the light-stand ?
22. For there is nothing hid that shall
not be manifested ; nor was anything
kept secret but that it should become
known. 23. If any one bath ears to
hear, let hifft hear. - ■ *73”
24. And he said unto them. Give
heed to what ye hear : with what
measure ye mete, it shall be measur
ed to you; and unto you that hear
shall more be given. 25. For whoso
ever hath, to him shall be given ; and
he that hath not, from him shall be
taken away even that which he hath.
26. And be said, So is the kingdom
of God, as if a man should cast 6eed
upon the ground, 27. and should
sleep and rise night and day, and the
seed should spring and grow up, he
knoweth not bow. 28. For the earth
bringeth forth fruit of herself ; first
the blade, then the ear, then the full
corn in the ear. 29. But when the
fruit presents itself, immediately he
putteth in the sickle, because the har
vest hath come.
30. Ami be said, Wbereunto shall
we liken the kingdom of God ?
with what comparison shall we com-,
pare it ? 31. It is like a grain of mus
tard seed, which when it is sown on
the ground is less than all the seeds
upon the ground ; 32. and when it is
sown, it groweth up and becometh
greater than any herb, and sbooteth
out great branches, f*p that the fowls
of the air can lodge uude r its shadow.
33. And in many such parables
spake be the word unto them as they
were able to bear it. 34. But with
out a parable spake he not unto them;
and he explained all things privately
to his disciples.
35: And the same day, in the eve
ning, he saith unto them, Let us pass
ov-sr uuto the other side. 36. And
leaving the multitude, they took him
as he was in the ship. And there were
also with him other little ships. 37.
Apd there arose a great storm of wind,.
“ancl the waves neat into the ship so
that it was now filling. 38. And he
was in the hinder part of the ship,
asleep on the cushion ; and they awake
him and say unto him, Teacher, carest
thou not that we perish ? 39. And
he arose and rebuked the wind, and
said unto the sea, Peace, be still. And
the wind ceased and there was a great
calm. 40. And he said unto them,
Why are ye so fearful ? How is it
that ye have not faith? 41 And they
feared exceedingly, and said, one to
another, Who then is this that both
the wind and the sea obey him ?
NOTES.
21. The lamp. In an ordinary house
there was but one lamp. Under the
bushel. The measure designated by the
Roman Modius is nearly equal to an
English peck. There is usually but
one measure in a house, spoken of as
the bushel &c. Under the couch. The
wooden frame on which the mattress
or mat rests. The light stand. There
was also but one of these, ordinarily.
While there was a great variety in
their form and structure, they usually
consisted of three parts: 1. the foot,
2. the stem or shaft, 3. the plinth or
tray, large enough to hold the lamp
or with a socket to receive a candle.
It was to be the duty of the disciples,
as teachers of the word, to hold up
the light that it might be seen.
22. Nothing hid dec. Under the
light of truth the evil deeds and
thoughts of men shall be manifested :
and the secret purposes of God, now so
dimly read,shall at last become known.
23. If any one, Implying that some
had not, i. e. the spiritual ear. v. 9.
24. Give heed dec. For they should
give account. What ye hear. It was
the word of God which is able to save
the soul. This {so important to all)
was especially so to them, as they
were to be teachers. They should
measure first, for themselves, to receive
the truth ; 2. for others, to impart
the truth received. As they did this
it should be given to them , 1. to in
crease in their own faith, and 2. to im
part more to others.
25. For whosoever hath. Jesus opens
aud no man shuts, and shuts and no
man opens. The two fold power of
the parable is illustrated, to give and
to withhold, to reveal and to conceal.
To him who has understanding to once
discern the truth, there are constant
accessions ; while be who does not ap
prehend the beginnings, goes on in
creasing the darkness of his mind and
the stupor of his heart.
26. Another parable drawn from
agriculture, but its aim is to illustrate
a different point from the former, see
note below. The seed is tfie word, as
in the former.
27. Sleep and rise. These words, as
well as the following, knoweth not how
are relied on to show that Christ is
not the sower, while in the 29th v. he
putteth in the sickle is cited in support
of the opposite view, but inappropri
ately in both cases, for the design of
the parable is to illustrate not the con
duct of the sower, but the develope
ment of the seed in the heart which
receives it.
28. Bringeth forth fruit of herself, j
This is done through the development
MACON, GEORGIA, WEDNESDAY. OCTOBER 2, 1861.
of the germ in the seed, by what we
call the powers of the soil, acted upon
and stimulated by the providential
blessings of sun, rain, and air; so the
word received in the believer’s heart
is developed by means of the spiritual
blessings dispensed. First the blade ,
young, tender, not always distinguish
able from other plants, and liable to
injury and disease. Then the ear, the
head containing the flower and the
germ ot the future fruit. Then the
full co'rn, &c.; protected against inju
ry, frost, blight, &c., the result is the
perfect fruit which the sower desired
when he cast the seed into the ground.
In like manner the first motions of
grace in the heart are frequently ob
scure and not readily discerned, svh3fe>
it&. growth, gradual and slpw, and ft
may “be imperceptible, is yet progres
sive, certain and perfect, and brings
forth that for which it was sent.
29. Presents itself. When the grain
is ripe* and not until then, the hus
bandman puts in hisßickte: so when
the work is perfect in the believers
heart, and not before, the harvest, as
to him, has come,- and he is gathered
into the garner of the Lord
31. A grain of mustard seed. The
mustard is a common plant in Judea,
but most probably the allusion is to
the Salvadora Perslca. Dr. Royle de
scribes it thus: “The plant has a small
seed, which produces a large tree with
numerous branches, in wfiiah the b'rds
of the air may take shelter.’ The seed
is possessed of the same properties and
is used for the same purposes as must
ard; and has a name, khardal, of
which sinapi is the true translation,
and which moreover grows abundantly
on the very shores of Galilee, where
our Saviour addressed to the multi
tude the parable of the mustard-seed.”
Kitto’s Enc. Less than all the seeds.
Tue smallness of the seed was prover
bial.
32. Becometh greater. The begin
ning of the kingdom is small, but the
end is great: 1, in its external form ;
Jesus and his fishermen apostles firot
preached it, but all kingdoms shall in
the end become the kingdoms of Jesus
Christ: 2, in its internal power ; the
beginning of faith may be feeble, bnt
at the last it overcomes the world, the
grave, and death.
33. As they were able , &c. Gradu
ally giving more light and triith as
they received and made use of what
had been given : a practical illustra-
J--
S4: apqjFuoce, ,e. To
the outside hearers ne spoke simply
the parable, which to the disciples he
fully explained, n. v. 11.
Note. The four parables are con
nected and illustrate important differ
ent though kindred truths. The sower
illustrates the absolute sovereignty of
God in sending his word to many in
whom he does not design it to be ope
rative, and in securing its reception by
all in whom lie purposes it to be fruit
fnl. Minister, “in the morning sow
thy seed and in the evening withhold
not thine hand,” for though thou kuow
est not the result, Jesus will send the
seed iDto the good ground and secure
the rich harvest. The light illustrates
the duty of the ministers to hold forth
the truth so that it may reprove evil
and lead to good. The seed in the
ground illustrates the certainty of the
result, brought about not by our labor,
but by the ceaseless care which Jesus
takes of grace hidden in the heart.
The growth of the mustard seed illus
trates the progress of the gospel, both
general and special, as well as external
and internal.
35. The other side, i. e. to the east
ern side, for the events just narrated
had taken place on the western shore
near Capernaum.
36. As he was, without any prepar
ation. The call of duty frequently
comes when we are not expecting it,
nor (humanly speaking) prepared for_
it, but the best preparation is a heart
“fixed” to do God’s will, whenever,
wherever, and however he may call.
In the ship, the one set apart for his
use. 3: 9. Other little ships, contain
ing some of the multitude who were
still determined to follow him.
37. Was now filling • so sudden and
violent was the storm, and so urgent
ihe danger which now pressed them.
38. In the hinder part, &c. As
Jesus took no part in the navigation
of the ship he retired to a quiet place
that he might rest after the labors of
the day, and so he slept. This evi
dence of his infirmity as a man is in
striking contrast with the power of
God presently to be exerted. On the
cushiony the cushion belonging to
the ship for the use of the rowers,
on which Jesus now reclined. They
awake him, in their fright. Teacher.
As be had called them to be disciples,
so they claimed him as their teacher.
Carest thou not, &c. The address per
haps, shows more earnestness than re
spect ; no matter, Jesus looks at the
heart. The pressure of danger shall
excuse their abruptness of speech.
39. Rebuked the wind, & c. Former
miracles had demonstrated his power
over men and evil spirits. He now
shows himself to be the Lord over the
inanimate creation.
40. So fearful. They knew not that
no harm could happen tj Jesus, till his
hour should come. They understood
not the Scriptures. No one can die
till his work “is finished.” How is it
&c. In Matt. 8:26, he calls them “of
little faith.” They had not faith to
trust confidently in the protection of
God, but they were believing enough
to fly to Jesus in their distress. So we
frequently have not faith to keep us (
from sinning, while we still believe so
as to go to Jesus for forgiveness: while
we lack faith to keep us from distress,
we still have faith to go to Jesus in
distress. In either case, Christ is glo
rified. The alarm of the disciples here
affords the Saviour the opportunity of
working one of his sublimest miracles.
41. They feared exceedingly. They
were just now afraid of the storm;
they now fear the very power which
which has saved them. Supernatural
power instinctively impresses the be
holder with awe and dread. Who then ,
&c. An expression of amazement,
mingling admiration with fear.
Does the N.T.prescribe any model
Os Church Government.
■ “ No. 4.
It is not contended that the N. T.
gives auy directions in the form of ex
press commands or imperative pre
scriptions. But it seems strange, that
auy one should, on that account, con
sider the polity instituted by the apos
tle any the less a model obligatory
Upon us. It is very probable that
Christ, at ’some time, gave to the
apostles iustructions respecting the
government of the churches they were
soon to organize; most likely, after
He rose from the dead, “being seen
of them forty days, and speaking of
the things pertaining to the kingdom
of God.” When we consider the im
portant ends for which they are insti
tuted, in connection with the admitted
fact that the form of government may
affect the most successful accomplish
ment of these ends, it is altogether im
probable that Christ would send forth
the apostles to organize churches
without instructing them as to the
manner in which they were to be or
ganized. It is true, the Scriptures do
not tell us that He gave them any in
structions upon this particular point.
But we can hardly believe, that, in so
important a matter, and one so entire
ly new to them and to all their pre
vious training, they would be left to
their own discretion. Besides this,
we know that the apostles received
extraordinary endowments for their
great mission. To found churches was
a part of their mission. And we must
believe, that, they were under the
guidance of the Holy Spirit iu that
matter, as well as in the enunciation
of the doctrinal principle&of Christian
ity. So, that, whether we say Christ
formally instructed them or not, it
would 6eem, that, say that
under tb of
Tne H"iy Spirit, who was promised
as their guide into all truth. In any
view, the conclusion is, that the polity
instituted by them was not of human
devising. It is the expression of Di
vine Wisdom upon this subject—an
expreßsiom|frnqualified by any intirna
lion that future circumstances would
render a change expedient. The real
question, theu, is, are we under obli
gation to follow the model Divine
Wisdom has set, or may we feel at
liberty to substitute our wisdom, by
altering it according to our notions of
expediency ? To me, it seems, that,
such a question does not admit of de
bate.
It is cheerfully granted, that, inas
much as we have no express com
mand, imperatively requiring all future
churches to follow the divine model,
to vary from it is not the sin of Korah,
Datban, and Abiram- But when the
Head of the Church, either by His
formal instructions or by the guidance
of His Spirit, has given to us a form
of church government, it must be
ivrong for us to presume to alter it —
how wrong, must be left to Him to
determine : It becomes not us to ad
judicate that questiou. The plea of
circumstances is set up in justification
of any change. But he who sets up
this plea, is bound to show, by the
clearest proof, that, circumstances im
peratively require a change. This has
never been done, and I hope it will
not be considered dogmatic to say,
it never can be done.
Dr. Campbell says “that if a par
ticular form of polity had been essen
tial to the church, it had been laid
down iu another manner in the sacred
books.” I presume he means, that, it
would have been laid down in a sys
tematic, logical manner, not liable to
be misunderstood. Two remarks may
be made upon this.
1. The same objection might be urg
ed against the doctrines of Christiani
ty. They are not propounded in any
systematic form in theN. T. We have
to gather them here and thdre and ar
range them into a system. We should
not require a system of church govern
ment any more than a system of the
ology.
2. The form of polity is not essen
tial to the church. He is not accurate
in the use of his terms. The church has
no outward organization. It is a spir
itual body and its organization is spir
itual. We utterly reject the Romish
theory iu this particular. The N. T.
calls certain organizations churches.
Any society of chriatians, therefore,
which has not that organization is Hot,
in the Scriptural sense, a church. It
may be a very good organization, and
composed of devoted Christians, but it
is not what the N. T. calls a church.
We do, therefore, regard form of pol
ity as essential to a church. If howev
er, any one objects to this, and prefers
to say, that, these societies are scrip
tural churches, but imperfect ones, we
yet insist that organization is at least
essential to the greatest efficiency of a
church. Surely Divine Wisdom would
give us, in the primitive churches, that
polity, best adapted, upon the whole,
to carry out the purposes of church
l organizations. And, as all Christians
ought to desire to carry out these pur
poses most successfully and efficiently,
they ought to adopt that form, which
Divine Wisdom has signified is the
Many interesting duestions arise
in this connection, but perhaps this
series has been extended far enough.
W.
‘‘l WOULD NOT COME UNTIL I
get ready if Jems Christ was here.”
Are yon horror struck at the impie
ty and waut of reverence in the above
language? Well, my dear Christian rea
der,so was I almost dumbfounded when
I heard the words uttered by the fath
•er of a family in she presence of his
household. And now I take it as a
text, from which to preach a short ser
mon—strange text say you,and 60 it is
but God who can make the wrath of
man to praise him, may briug some
thing good out of this unholy and irrev
erent language. Those Christians who
read this will be startled when I assert
that many who profess to love Jesus are
continually saying the very identical
sentiment of the caption of this article.
Now do not start from your seat, my
Christian friend,with horror at the tho’t
or with incredulity as to what I have
just stated but come now and let us ex
amine your own log book and see if you
have not uttered the same impious state
ment as that which begins this article.
But first I want, you to makety>rpmise
that if you have done so g r e|flßN'ong
as this you will beg your for
giveness and never do so again.
Remember that what a man does is
stronger evidence than what he says,
for example, you would certainly con
demn the man whdhatruck the Saviour
in the face or spit upon him more than
one who said he would do this but af
terwards repented and did it not. Now
to the point ofyonr guilt; Jesus promis
ed you that wherever two or three meet
together in his name that He will be
there. Yes, Jesus announces to Chris
tians every where that he will be in
their assemblies. A young lady a
member of a Christian church, knows
that the evening has arrived when Je
sus will be in the gathering of his
saints at the appointed place. She feels
a little dull, her wardrobe or toilet ar
rangements are not just as she wants
them and she stays at home. Does she
not thus emphatically say, I would not
go with such a dress as this, or with
my present feeling, if Jesus Christ was
there ?
Another sister in the church older
than the last, knows the promise of Je
sus to be at the sanctuary. But her
children are fretful, her servants not
altogether obedient and trustworthy
and she isafiaid some of her household
affairs will be disorganized if she goes
to the place of meeting, so she stays at
home. Does she not very positively
say I would not go to night and leave
my children and my business if Jesus
Christ was there ?
But here is another lady who has
been working very hard during the day
and is at night very much fatigued, or
the fatigue may be brought about by
a ride in the country, a stroll over the
fields—she, too, stays away from the
meeting. What is her language but
this —I would not go to the prayer
meeting as tired as I am, if Jesus
Christ was there.
And here is a good brother who is
very often at his place in the house of
God, and when there engages heartily
in its services, but sometimes he Teels
a little indisposed, not quite well, he
has a fine bundle of the latest papers
to read, or he has some good social
company at his house, the bell calls
the saiDts together, and Jesus is to be
there. The brother leels the call but
concludes to stay at home; does he
not repeat the sentiment of the text and
say I would not go to church to night
and leave this goodly company, these
inviting files of the iatest news, no not
if Jesus Christ was there.
Another one of the brethren on the
day the church is to meet in confer
ence, has to sow his wheat, plant his
corn or piow his cotton, his horses are
all busy, it is too far to walk, the temp
ter makes him believe he can’t spare
his horses from the farm ; he, too, has
heard that Jesus promised to be pres
ent, he really feels as if he would like
to go, but at last he determines to stay
at home, and says by his act I wouldn’t
stop sowing my grain or take out my
mules to go to church if Jesus Christ
was there.
And another brother is aware of the
fact that the meeting of God’s people
is to take -place, but it is his Lodge
night and he goes to the Lodge. His
language is, I wouldn’t stay away from
the Lodge to go to prayer-meeting, if
Jesus Christ was there.
One more example. Here is a whole
bevy of Christian young men and mid
dle aged young ladies and matrons.—
The night has come when a meetingis
appointed for Jesus and his children,
they all know it, all are invited, but on
this very night Mr. R. gives a party,
Mr. K. delivers a lecture, or Mrs. S. a
concert, and these Christians of various
ages and rank, divide off to these pla
ces of amusement; and now I ask you
what do they say by their conduct ?
nothing more nor less than the senti
ment breathed in my text, viz: I would
not stay away from this party, this lec
ture, this concert, to go to church if
Jesus Christ was there.
My dear Christian reader, are you
guilty ? if you are may God help you
to reform and induce you under all
circumstances to go where Jesus has
promised to be. W. S. M.
A good heart will lie lowest when
‘he hand of God is lifted highest.
. |fhrtinuo.
SANCTIFICATION.
Question 1. What is the meaning of
sanctification, as used in the scrip
tures?
Answer. It sometimes means to con
secrate, to set apart for a holy purpose.
‘God blessed the seventh day and sanc
tified it.’ Gen. ii. 3. Joel i. 14. John
xvii. 19.
Q. Is this its more common signifi
cation ?
A. It is not: it more generally means
to cleauer or purify from sin. ‘Sancti
fy them through thy truth ; thy word
is truth.’ John xvii. 17. 1 Cor. v.L 11’
Heb. ix. 14. ~
Q. Without sanctification in this lat
ter sense, can any one enter heaven ?
A. No, for it is written, ‘Follow
peace wish alf men, and holiness, with
out which no man shall see the Lord.’
Heb. xii. 14. Rev. vii. 14.
Q Does the command of God re
quire holiness of every man ?
A. It does: it is written, ‘Be ye ho
ly, for lam holy.’ 1 Pet. i. 16. James
iv. IS
Q. Does every true believer desire
to be free from all sin ?
A. He does; and his prayer is, ‘Wash
me thoroughly from mine iniquity, and
cleanse me from my sin.’ Ps. li. 2.
Rom. vii. 24.
Q. By whose influence is sanctifica
tion wrought ?
A. That of God the Spirit. ‘Elect ac
cording to the foreknowledge of God
the Father, through the sanctification
of the Spirit, unto obedience and the
sprinkling of the’blood of Jesus Christ.’
1 Pet. i. 2. *.
Q. Is theHEFuth instrumental in our
sanctification ?
A. It is: thus our Saviour prayed,
‘Sanctify them through thy truth.’—
John xvii. 17. Eph. v. 16. 1 Pet. i. 22.
Q. Are also our trials and afflictions?
A. They are. David said, ‘Before I
was afflicted I went astray, but now
have I kept thy word.’ Ps. cxix. 67.
Q. Is sanctification a progressive
work ?
A. It is. ‘The path of the j ust is as
the shining light, that shineth more
and more unto the perfect day.’ Prov.
iv. 18. 2 Cor. iii. 18 ; vi. 1. Eph. iv.
13,14.
Q. Is the soul rendered perfectly ho
ly by regeneration ?
A. Regeneration is the beginning,
and not the perfecting of holiness, in
the heart: ‘He which hath begun a
good work in you will perform it until
the day of Jesus Christ.’ Phil. i. 6.
Q. Is any one perfectly sanctified or
holy in this life ?
A. ‘lf we Bay that we have no sin,
we deceive ourselves, and the truth is
not in us.’ 1 John i. 8.
Q. What was the testimony of Sol
omon with reference to this point ?
A. ‘Who can say, I am pure from
sin ?’ ‘There is no man that sinneth
not.’ ‘There is not a just man upon
earth that doeth good and sinneth not.’
Prov. xx. 9. 1 Kings viii. 46. Eccl. vii.
20.
Q. What was the experience of Paul,
relative to this question ?
A. ‘The good that I would 1 do not,
but the evil which I would not, that I
do.’ ‘O wretched man that I am, who
shall deliver me from the body of this
death V Rom. vii. 19, 24. Gal. v. 17.
Q. Why do not Christians become
wholly sanctified in this life ?
A. Because sin so easily besets
them. ‘For I know that in me, that i8
in my flesh, dwelleth no good thing ;
for to will is present with me, but how
to perform that which is good, I find
not.’ Heb. xii. 1. Rom. vii. 18.
Q. Because no one reaches perfect
sanctification in this life, should we be
prevented from constant effort to put
away every sin ?
A. By no means. We should go on
‘perfecting holiness in the fear of God.’
‘This one thing I do, forgetting those
things which are behind, and reaching
forth unto those things which are be
fore, I press toward the mark for the
prize ot the high calling of God in
Christ Jesus.’ 2 Cor. vii. 1. Phil. iii.
13, 14.
Q. Has the work of sanctification
been commenced in your soul ?
INFLUENCE *OF FAMILY
PRAYER.
A few years ago, a man traveling
in Ireland, being benighted, opened a
cabin door and requested permission
to lodge there, which was granted.—
The poor man who inhabited the
house was,according to the usual cus
tom, reading a chapter of the Bible to
his family, when the strauger was
seated, he resumed his reading, and
having prayed, the family retired to
rest. In the morning the same thing
again took place, which seemed to at
tract the attention of the stranger.—
On rising from their knees, the stran
ger thanked his kind host tor his hos
pitality, and informed him that he had
traveled into that part of the country
in order to attend a fair, for the wicked
purpose of passing bad money ; that
he brought with him base coin to the
amount of four pounds; that this was
the first time he had taken up such a
practice, but that what he had heard
in the cabin had made such an im
pression on his mind that he had re
solved it should be the last. He then
took out of his pocket a small bag con
taining the counterfeits, and threw it
it into the fire.— Ladled Repository.
The sight of God in affliction is of
irresistible efficacy to silence the heart,
and to stop the mouth of a gracious
man.
N. S., VOLUME 29, NO. 39.
Ufnntinnol.
‘‘REMEMBER THE WORDS OF
the Lord Jesus , how he said.”
“A little while, and ye shall not see
me ; and again, a little while, and ye
shall see me, because I go to the Fa
ther.”—Johnxvi: 16.
Long seem the moments when we
are separated from the friend we love.
An absent brother—how his return is
looked and longed for t
Brother”—the Kinsman—
sends a murage to His waiting Church
and people—a word of solace, telling
that soon (“a little while”), and Ho
will be back again, never again to
them * ‘ •
There are indeed blessed moments
of sweet communion which the believ
er enjoys with his beloved Lord now ;
but how fitful and transient? Tb-day,
life is a brief Ernmaus journey—the
6onl happy in the presence and love of
au unseen Saviour. Tomorrow, Be
is gone ; and the bereft spirit is led
to interrogate itself in plaintive sor
row, “Where is now thy God ?” Even
when there is no such experience ot
darkness and depression, how much
there is in the world to fill the
believer with sadness ! Hfa>Lord re
jected and disowned—His love set at
naught—His providences slighted—
His name blasphemed—His creation
groaning and travailing with pain
disunion, too, among His people—His
loving heart wounded in the house of
His friends.!
But “yet a little while,” and all this
mystery of iniquity will be finished.—
The absent Brother’s footfall will soon
be heard, —no longer “as a wayfaring
may who turneth aside to tarry for a
night,” but to receive His people into
the permanent “mansions” His love
has been preparing, and from which
they shall go no more out. Oh, bless
ed day! when creation will put on
her Easter robes—when her Lord, so
long dishonored, will bo enthroned
amid the hosannahs of a rejoicing uni
verse—angels lauding Him —sainis
crowning Him—sin, the dark plague
spot on His universe, extinguished
forever—death swallowed up in eter
nal victory !
And it is but “a little while !” “Yet
a little while,” we elsewhere read,
“and He that shall come will come,
and will not tarry” (literally, “a little
while as may be”). “He will stay not
a moment longer,” says Goodwin,
“than He hath despatched all our busi
ness in heaven for us.” With what
joy will he send His mission-Angel
with the announcement, “the little
while fa at an end and to issue the
invitati” t to the great festival of glory,
“Come, for all things are ready !”
C ! dld 4 sorrow ! think often of this
“lit!ie v 7“The days of thy mourn
ing will s o be ended.” There is a
limit set to thy suffering time,— “Af
ter that ye have suffered a while.” —
Every wave is numbered between you
and the haven ; and then, when that
haven is reached, oh, what an apoca
lypse of glory! —the “little while” of
time merged into the great and unend
ing “while” of eternity !—to be ‘forev
everwith the Lord’—the same and un
changing Saviour !
“A little while, andyc shall see me!”
Would that the eye of faith might be
kept more intently fixed on “that glo
rious appearing!” How the world,
with its guilty fascinations, tries to dim
and obscure this blessed hope ! How
the heart is prone to throw out its fi
bres here, and get them rooted in some
perishable object ! Reader ! seek to
dwell more habitually on this the
grand consummation of all thy dearest
wishes. “Stand on the ed oof your
nest, pluming your wings 1< >r flight.”—-
Like the rr other of Sisera, be looking
for the expected chariot. “He fa faith
ful that promised.”
WAR AS AN EDUCATOR.
It is common to lament the evils of
war, and to speak of its influence as
necessarily and altogether demorali
zing. But war is not an unmixed
evil. Indeed, in certain conditions of
the body politic, it may be the reetor
er of national life. Multitudes who
could never be rallied to the support
of government upon a question of right,
by appeals to moral motives, or the
sentiment of patriotism, will be stirred
by the trumpet of war and the boom
ing of cannon. The cry of battle will
sometimes make a nation unanimous
in sustaining a government which, a
vliile before, they were ready to de
stroy by party conflicts. In some
great peril to freedom and right, war
may prove the salvation of the nation
from the demorilization of luxurious
ease and insidious tyranny.
It is so in these Confederate States
to day. For years good and wise men
have warned the people that abolition
ism would at length subvert the Con
stitution and liberty itself. For yeais
patriots have appealed to history, to the
Word of God, to the logical tendency
of events, to warn the nation of the
peril of dissolution. But the process
of corruption has gone on until it seem
ed as if every sentiment of justice, of
national honor, of true freedom and
patriotism, was eateu out from the
heart of the northern people. At this
moment comes the cry of war, and the
nation is electrified into anew con
sciousness of its life, its duty, its desti
ny. All classes and interests, politi
cal, military, commeriul, financial,
mcJR, religious, unite with one voice
to uphold the Rights of the South.—
Not since the war of Independence has
there been such a spontaneous una
nimity of feeling as this call to arms
has brought out from the people.