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CHRISTIAN INDEX AND SOUTH-WESTERN RAPTIST.
VOL. 47-NO. 10.
A RELIGIOUS AND FAMILY PAPER, '
PUBLISHED WEEKLY IN ATLANTA, G-A.
j. J. TOON", Proprietor.
FOR TBRMB SKB FOURTH PAGE-
Waymarks in the Wilderness.
PISGAH.
It was a pathetic spectacle, and one not de
ficient in the elements of moral heroism,
when Aaron, attended by son and brother,
ascended in the sight of all Israel to the top
of Mount Hor—a lonely peak overlooking
the Dead Sea—to lay him down in his last
unbroken slumber. What sadness unuttera
ble must have filled the hearts of the trio, as
one by one the “ holy garments for glory and
foi ” were transferred by the haud of
M jes from the person of the High Priest,
t 'Eleazer, his successor in the sacerdotal
office? What indescribable emotions must
have filled the bosom of Aaron himself as he
gazed downward into the desert below, upon
the people whom he had borne upon his great
heart for nearly forty years, in the glittering
breast-plate of precious stones, —and then
upon its Urim andThummim whose mysteri
ous counsels and judgments he might never
more unfold to the waiting congregation ?
But the plains of Moab witnessed a sub
llimer scene when, a few mooth* subsequent,
the Great Legislator went up to the mountain
of Nebo—a grander death was his on the
summit of Pisgah! For a period of four
decades he had enacted statutes for the gov
ernment of the Hebrews, whose wisdom has
entitled them to incorporation into the code
of all civilized nations, and through success
ive campaigns, and under circumstances the
most adverse, he had established for himself a
reputation which now gives him an enviable
distinction among the greatest commanders
in the annals of time. Never was there in
one person such a union of wisdom and mod
eration, of unflinching courage and self-sacri
ficing humility. Os a spirit calm, and true,
and bold, his character comes down to us—
not in the legendary lore of oriental romance,
but in the inspired language of “ holy men of
God,” who “ spake as they were moved by
the Holy Ghost”—with but a single trans
gression to mar its colossal, yet harmonious,
proportions.
He had attained to an age when, to most
men, life would have been a burden, and to
a good man, death would have been an evan
gel of mercy, but disease and infirmity had
not yet laid their withering hands on the ath
letic form of the Great Leader. Mis head
may have been “ whitened with the blossom
of the almond tree,” but his eye was still
undimmed, and his physical strength unaba
ted. It must have been peculiarly painful
that his death should occur within sight of
the promised land, for many wearisome years
the goal of his hopes. And tfeeu to die alone
—with none of his own household about him
—or the great family of Israel, to whom he
had so long been as a “ nursing father,” to
close his glazing eyes, or to compose his limbs
in their final resting place! Ah! who can
divine the conflicting sensations which rent
his brave heart as he slowly wended his lone
ly way to the summit of Pisgah?
The long pilgrimage was about to cease.
The children of Israel had reached the bor
ders of their inheritance, only “ the swellings
of Jordan” dividing them from “Canaan’s
fair and happy land.” Moses, informed by
God of his approaching dissolution, had re
peated the law with its blessings and its cur
ses—had rehearsed within their hearing, the
story of their rebellion—not omitting his
own grievous sin, and recounted the manifold
exhibitions of God’s long suffering and com
passion. Once again the sound of song re
sounded in the wilderness—not now attuned
to instrumental music as when Miriam the
prophetess led forth her sisters with timbrels
and with dances—but ‘ thoughts that breathed,
and words that burned,’ poured in a full tide
of surpassing beauty and pathos from the
tongue of the prophet who, although “slow
of speech,” was above all others of his gen
eration, “ the old man eloquent.” Then fol
lowed his parting benediction upon the seve
ral tribes —his last adieu ere he was gathered
to his fathers. How earnestly must the tent
ed hosts have watched his departing footsteps
still firm and unfaltering as in meridian man
hood, as he went up “to the top of Pisgah
that is over against Jericho!” How rever
ently, tearfully, must they have gazed upon
his receding figure, the countenance still
beaming with the enthusiasm kindled by
“ the ungovernable thought within,” as the
triumphant exclamation sat upon the inspired
lips: “ The Eternal God is thy Refuge, and
underneath are the Everlasting Arms!”
What a magnificent panorama burst upon
the enraptured vision of Moses from the
summit of Nebo! Above was the vast ex
panse of ether, unclouded and serene— *
“As blue as Aaron’s priestly robe appeared
To Aaron when he took it off to die.”
Below gleamed the white tents of Israel, dot
ting the banks of the Jordan as it swept on
ward with a murmurous sound, “most mu
sical, most melancholy,” to the lone spectator
whose sandals were not permitted to touch its
brimming waters. Beyond its silver tide,
stretched the
“Sweet fields arrayed in living green
And rivers of delight,”
upon whose margins waved figs, olives, and
pomegranates, more luxuriant than Eliru’s
plumy palms, and in whose fertile valleys the
purple vintage of Eschol blushed in the sun
light. No shadow flecked the horizon to
tSrnish the transcendent loveliness of the
scene, and yet methinks a nimbus dark as
Sheol, whose gloomy portals he was soon to
tread, drifted over the saintly visage as the
bitter reminiscence of Meribah haunted the
chambers of memory.
Yet, what a death and burial were his! In
the obedience of faith Moses found himself
not alone in the last agony of dissolving na
ture, but He who had once said to him, “My
presence shall go with thee and I will give
thee rest,” was not forgetful of His promise
in the dying hour. The same Voice spoke to
FRANKLIN PRINTING HOUSE, ATLANTA,. GA., THURSDAY, MARCH 5, 1868.
him again in accents of gentleness and love,
and respondent to the summons, the great
Captain ascended from Pisgash’s top “ unto
Mount Zion, the city of the living God,” to
be seen nevermore on earth until, emancipa
ted from his unknown sepulchre in a valley
of Moab, he appeared in communion with his
Lord-on the Mount of Transfiguration!
Not totally dissimilar is this to the Chris
tian’s experience. Comparatively few, per
haps, while in the vigor of health, attain to
such an assurance of faith as to enjoy bright
visions of glory; but when the feeble pulse
and the failing desires foreshadow a speedy
desceut into the regions of the dead —then it
is that, like Bunyan’s Pilgrims, they sojourn
in the land of Beulah, and the pearly gates
of the New Jerusalem glisten in the sun
shine. Yet, even in view of the Heavenly
Canaan, how many Massahs and Meribahs,
forgotten in the pilgrimage of life, may crowd
in serried ranks upon the preternaturally
quickened memory? The fearful catalogue
of sins known only to himself and Him who
searcheth the heart, may pass in review be
fore the expiring disciple, but one backward
look on the bleeding Sacrifice of Calvary, one
upward glance towards the Advocate with the
Father, and all his iniquities are purged away.
All his life Jong his faltering steps may have
tottered in the pathway of duty, Rut now', as
one by one the “ fetters of the flesh ” drop
off, how confident and self-possessed he ap
proaches the gates of the grave, leaning upon
the strong arm of the Invisible One ! Yes,
blessed be God, as the departing saint nears
Time’s sunset shore, the shadows are all be
hind him! A halo rests upon his brow as
the scroll of the Great Hereafter is unrolled
before his dimming eyes, and the Dark Val
ley becomes radiant by reason of the rising
beams of the Sun of Righteousness!
To us, as to Israel’s dying commander,
there will come a period when we shall need
the presence of a Divine Support. Loved
ones may accompany us to the banks of the
“bridgeless river,” but alone must we de
scend into its chilling tide. Would wo have
the glorious light from the battlements of
the Celestial City shimmer over the surging
billow’s, and as the waves rise higher around
us, feel ourselves encircled by the Everlast
ing Arms? Let us learn now the grand se
cret of the life of faith contained in the Apos
tle’s glowing eulogy upon the character of
Moses: “For he endured as seeing llim
wiio is invisible.” “Looking unto Jesus”
in the hour of temptation and trial—reclining
upon the promises of His word in the day of
weakness and woe—relying upon Ilis atone
ment and intercession for salvation—these
constitute the essentials of that life of trust
of which the sequel is, an ‘abundant entrance
into the everlasting kingdom of our Lord and
Saviour Jesus Christ.’
Reminiscences of Sarepta Association.
Rev. Miller Bledsdk, long a citizen of
Oglethorpe county, Georgia, and a member
of Salem church, (now, and for many years
past, a constituent member of the Sarepta
Association,) was born in Fredericksburg,
Va., October 7th, 1761. He entered the ser
vice of his country in the struggle for Amer
ican independence, at the early age of .fifteen
years, under Captain Ambrose Dudley ; who
was himself a Baptist minister, and yet felt
it his duty in those perilous times to take up
arms in defence of his country’s rights.
Dudley’s company belonged to the second
Virginia regiineut. Mr. Bledsoe was detached,
with others, under Col. Lee, and was present
in the engagement when that officer captured
the strong post of the enemy, called the
Hook, in which engagement he received a
bayonet wound, and was shot at so closely
that he was burned by the powder while
searching in the dark for the enemy.
He had made repeated promises during the
war, if the Lord would spare his life, he
would serve Him. In 1788, he obtained a
hope in Christ and joined the church in Or
ange county, Va., called North Fork, and
was baptized by Rev. Aaron Bledsoe, a rela
tive. He soon began to preach, and was or
dained in 1792, bv a Presbytery consisting
of George Morris, A. Bledsoe and John
Waller.
In 1793 he moved to Georgia. He officia
ted as pastor of Salem, Freeman’s Creek,
Baird’s, and Big Creek churches, then in the
Georgia Association, but contiguous to the
Sarepta, in which Elder Bledsoe labored and
preached much. Elder George Lumpkin,
who prepared an obituary notice of him, thus
writes: “ His early removal t.o Georgta ren
dered it necessary that he should suffer many
privations and encounter many difficulties, all
of which he endured and performed without
a murmur, and God blessed his labors with
many souls. He was an humble, yet hon
ored, instrument in building up many church
es, and broke the bread of life to a large por
tion of the original settlers in three or four
adjoining counties. He was zealous for the
truth, and earnestly contended for the faith
once delivered to the Saints. He was for the
last thirty or thirty-five years, pastor and
minister of Big Creek church, Clark county,
but for the last seven years has been confined
to his house and bed, principal y with his
youngest daughter and son-in-law, Whitefield
Landrum.”
Elder B. bore his afflictions with patience.
He did not crave to live longer than it was
the will of his Heavenly Father to permit
him to live and suffer. Elder Bledsoe fought
the battles of his country in the great Revo
lution, bravely. Asa Soldier of the Cross,
he fought the good fight of faith and laid
down his armor and enteredMiito his rest on
the 19;h day of October, 1844, in the 85th
year of bis age. Rev. S. Landrum, of Sa
vannah, and Rev. Malcom Landrum, of
(Jglethorpe, are the grandsons of Elder Bled
soe. A. C.
A Pulpit Bully. —Sidney Smith speaks
of a contemporary preacher who was “ too
apt to put on the appearance of a holy bully,
as if he could carry his point against infidelity
by big words and strong abuse, and kick and
cuff men into Christians.”
Tlie Perpetuity of the Sabbath.
Prop. —The ordinance of Heaven which im
posed originally the duty of remembering the
Sabbath day to keep it holy, is still in full force.
The truth of the foregoing proposition will
be made apparent if we can show that the in
stitution of the Sabbath was founded upon
the eternal fitness of things, and the immu
table relations which subsist between the
creature, man, and the Creator, God; and
not, like the ceremonies of the Jewish law,
upon the peculiarities of a particular people,
or the exigencies of a particular period or
age. That it was thus founded will appear
from the following facts and considerations.
I. In consideration of the frailties of human
nature, God, in His wisdom and mercy, has
ever instituted ordinances to commemorate
such events in the dispensation of His provi
deuce and grace as it was necessary should
be kept in perpetual remembrance by the
children of men. Thus, in the beginning of
the present gospel dispensation, the Lord’s
supper and baptism were instituted to per
petuate the remembrance of the crucifixion
of Christ and His resurrection from the dead,
a knowledge of both of which is essential to
our salvation. Under the Jewish dispensa
tion, the passover and pentecostal feasts were
instituted to commemorate the deliverance of
Israel out of Egypt and the giving of the law
at Sinai. These events it was necessary the
Jews should ever keep in remembrance to
enable them to fulfill the purposes for which
they were called into being as a nation. But
a knowledge of any or all of these events
would avail but little without a knowledge
of an event that occurred antecedent to them
all. I allude to the creation of the heavens
and the earth, and all that therein are, by
llim who was with Israel in the wilderness,
who died upon the cross for man, the crea
ture’s sin, and rose again for his justification.
Has God instituted no memorial of this first
of all events-connected with His reign ou
earths He has not been thus improvident.
He instituted the Sabbath to commemorate
the important event. Just so long, therefore,
as it is necessary for us to remember that
“all things were made by Him; and that
without Him was not anything made that
was made,” will it be binding on us to “re
member the Sabbath day to keep it holy.”
11. In the institution of the Sabbath there
appears to have been a secondary purpose to
be fulfilled. The Lord would have us reinem
ber Him, not only as our Creator, but as one
who knows our frame—its frailties, capacities
and necessities—and who has a merciful re
gard even lior our temporal welfare. Know
ing that a rest of one day in seven would be
necessary to the well being of men after the
fall, He anticipated their future exigencies, in
the memorial He instituted to perpetuate the
memory of Himself as the Author of their
being and of all create,! g >od.
They who have made the human frame
the study of their lives have testified, with
great unanimity, that man cannot endure in
cessant labor—that the. divine provision of
one day in seven as a day of rest was a salu
tary provision—one that was and is necessary
both to the health and longevity of the hu.
man race. If these things be so—if man’s
nature is such as to require intervals of rest,
and if God instituted the Sabbath out of a
merciful regard for his welfare in his fallen
state, surely the Sabbath should be observed
so long as the attributes of God and the na
ture of man remain unchanged. Reason,
then, as well as revelation, proclaim, “ Re
member the Sabbath day to keep it holy.”
111. Divine rites are not. only commemora
tive of past events, but are also typical of
future blessings held in store for the faith
ful. They are, therefore, to be observed un
til the blessings typified are bestowed. The
shadow (or type) is to give place only to the
substance. Now, the Sabbath typifies,
foreshadows that eternal rest which remains
for the people of God when the wearisome
days of their pilgrimage and their labors on
earth shall have been closed forever. It is
evident, therefore, that the institution of the
Sabbath should be observed until the dawn
ing of that day which shall usher in the final
triumph of the Prince of Peace, and disclose
to view the church of the first born assem
bled in that temple not made with hands,
eternal in the heavens.
IV. The Sabbath w’as instituted prior to
the giving of the law' by Moses. It is, as has
already been shown, as old as the creation:—
“ And God blessed the seventh day and sanc
tified it, because that in it ITe had rested
from all His works.”—Gen. ii. 3. It is not,
therefore, to pass away with those ordinances
instituted under the Jewish dispensation. It
preceded that dispensation, and was evidently
destined to survive it. As it was instituted
for the benefit of man in his fallen state, and
not for Jews only, it is to be continued till
man is recovered from that fallen state,
through the grace of the Lord Jesus Christ.
V. The truth of our proposition may be
rendered more manifest by a consideration
of the fact that, when the Lord caused His
laws to be written, the ordinance requiring one
day in seven to be kept holy was not incor
porated with the law of ordinances which
were to be abolished, and which were then in
stituted for the first time, but with the moral
law, which contained a record of preexisting
obligations, and which was to continue in per
petual force. The command, therefore, “ Re
member the Sabbath day to keep it holy,”
is as binding as the command, “ Tiiuu shalt
not take the name of the Lord thy God in
vain and the sin of profaning the Sabbath
is of the same character with that of profan
ing the name of God, bowing the knee to im
ageSj or worshipping idol gods.
VI. The Saviour, in the days of his incar
nation, recognized as in full force the law re
lating to the Sabbath. This is evident from
His habitual attendance on the services of the
day. “And He came to Nazareth, where He
had been brought up: and, as His custom
was, He went into the synagogue on the Sab
bath day, and stood up for to read.”-—Luke
iv. 16. The same is manifest from His an
swer to the Pharisees, who complained that
His disciples had violated the Sabbath by
plucking ears of corn, &c.—Matt. xii. 1,8;
Luke vi. 1, <Sze. In His answer, so far from
pleading that the obligation to observe the
Sabbath ceased at His advent, He does not
even intimate that He had abolished the Sab
bath, or had any intention to do so. It is
true, He gave them to understand that, as
Lord of the Sabbath, (its original institution,)
He had the right to suspend or abolish It;
but He did not base His justification, or that
of His disciples, upon this right, but upon d|
principle which they, by their acts, had sanc
tioned—one by which David was justified in
eating the “ shew-bread which it was not law
ful for him to eat,” and ! by which also their
priests were justified in doing that which a
strict construction of the letter of the law
would not authorize them to do.
» Observe attentively that the Saviour intro
duces the case of David »s one parallel with
His own. This being sa it follows—l. As
David was justified by the circumstances of
the case, so was the Savior. 2. As David’s
departure from the letter of the law, in a case
of necessity, and the diviue sanction of the
act, did not abrogate that law which inter
dicted the eating of tbr shew bread by any
but the priest, so, by a parity of reasoning,
neither did the Saviour, h|r the acts of which
they complained, abrogate the Sabbath. If
this argument of the Saviour be admitted as
valid, it will follow that the law of the Sab
bath is still unrepealed and in full force.
Again: in His several answers to those
who objected, at different times, to His heal
ing on the Sabbath da- (See Luke xiii. 15
and xiv. 5, et a1.,) the Saviour proved conclu
sively, that the law interdicting labor on the
seventh day was limited in its application,
by the manifest intent of the Lawgiver, to
the ordinary avocations of life and unneces
sary acts, and was never designed to prohibit
doing good or relieving that day the ne
cessities of either man of beasts. This fact
the Jews admitted in the treatment of their
beasts of burden. Welt, . therefore, might
they hang their heads it* alienee, and blush
with shame, when He exjpsed their inconsis
tency in objecting tt>‘ life extending to the
children of men the inejjfe' which they were
accustomed to extend domestic ani
mals. Will any on&mitend that the Sa
viour’s proving that not acted contrary
to the intent and .trueTrS&t of the law indi
cated a purpose on Bis j|irt to repeal or set
aside that law? Surqj||pio reasonable and
conscientious man wil^awm
Another arguiq»nt#y , < 4e Saviour in His
own defence miyr ned up thus : ■“ The
Sabbath was made for.nmn”—that is, for his
benefit (See 111') But the acts to
which the Swg acts of human
ity, .welfare : therefore,
tiTeyTuFfilled tuft <3eslgrf of The law,
and could not xjustly be construed as viola
tions of : ,t. thfi infejymi is as before : the
Saviour, so far from annulling or repealing
the law of the Sabbath, ratified or confirmed
it. His apostles were not authorized to re
peal it. It is still obligatory on us to observe
it. Can any satisfactory reason be assigned
why it would not prove as salutary now as
formerly to devote one-seventh of our time
to the service of Go'd ? Or why that should
not be continued for our benefit which was
originally appointed for our benefit? Let
our anti-Sabbath readers 'answer these ques
tions explicitly, not evasively.
J. S. B.
“Tlie Times are Dark, but God is all Light.”
The above expression occurs in a letter
I recently received from a beloved and hon
ored brother. I was so impressed with the
truth and force of it, that I have determined
to make it the subject of a short communica
tion.
Are we not, at this juncture, so thoroughly
and painfully convinced <>f the truth of the
former part of this proposition that we al
most entirely fail to realize the truth of the
latter? Or, if we recognize its truth, is it
not rather in theory than in practice? A
brother deacon remarked, not long ago, in
conversation, “that there was a dark cloud
all over our present, and future.” “But,”
said I, “ there is one glorious consolation to
the Christian —he can see a light beyond the
cloud.” “Yes,” he said, “I suppose there is
a light, but I can’t see it.” And so it is, I
fear, with too many of us: we have a sort of
indefinite, indistinct idea that there-is a light,
but we scarcely see even a feeble ray. -When
the blessed Saviour said, VI am the Light of
the world,” he did not utter a mere figure of
speech, but a glorious truth, which it is the
privilege of every believer to realize and ex
perience. And it is the privilege of the Chris
tian not only to see the light, but to walk
in it !
“Divine light is not the light of the moon,
to sleep by, but the light of the sun, to walk
by.” There is no denial, on our part, that
“in His light we shall see light;” nor that
there is “ a light to lighten the world;” but
we fail to see the light, because our eyes are
‘ blinded by the god of this world.’ As basjj
been said, “ What we want in religion is not
new light, but new sight; not new but
new zeal to walk in old paths.” We no
reason nor right to expect God lift up
the light.of His countenance upon us,while
we “ love darkness rather than light.” We
are always too p>one to look beyo_nd our
selves for remedies to cure our maladies.
’Tis not always the medicine of the physi
cian that cures the disease, but oftener a
proper course of diet. Let us, then, not look
so much at the darkness that envelopes us,
and the thick clouds that hover over us—and
which are often more imaginary than real—
but rather let us see the pillar of cloud by
day, and the pillar of fire by night. Let all
of us, who can, go to Baltimore. Let all of
us respond to the modest, bat urgent appeals
of brethren Sumner, Taylor, and Bitting, and
of brother Toon. “ For our light affliction,
which is but for a moment, worketh for us a
far more exceeding and eternal weight of
glory : while we look not at the things which
are seen, but at the things wh ch are not seen;
for the things which are seen are temporal,
but the things which are not seen arc eter
nal.” T. C. B.
JeekftiottS.
An Element of Church Efficiency.
There can be no question that a sense of
acquaintanceship and sympathy, prevailing
among the members of a church, enters, as
an indispensable element, into the character
istics which make up the highest efficiency in
Christian work. We give, as bearing on this
subject, two articles from our exchanges—the
first from the Congregationalist & Recorder —
the second from the Examiner & Chronicle—
and hope our readers will duly ponder them.
FELLOWSHIP MEETINGS.
We are glad to see that some of our most
prominent churches have begun to hold “Fel
lowship Meetings,” and with instant, happy
effect. On Tuesday evening following the
communion, the members assemble in the so
cial rooms, or, if there be none, then in the
lecture room, where the seats have been so
arranged as to make motion and intercourse
easy—and there an hour or more is spent in
freest Christian intercourse. It is understood,
to begin with, that no introductions are need
ed. that those who may not have spoken to
gether before are expected to take particular
pains to find each other out, and that the oc
casion is specially intended for Christian in
tercourse. This may be interspersed by
prayers, hymns and addresses; or, the whole
meeting may be given up to an outpouring of
brotherly affection and Christian joy—may
be made a conference meeting or a praise
meeting, or both. It is well that the form
should have some variety: but the one end
is kept steadily in view—the promotion of
acquaintance, of spiritual intimacy, and a
blessed sense of our oneness together in
Christ.
Coming immediately after the communion,
this meeting renews its sacred impressions,
and furnishes an opportunity for the fulfill
ment of some of its promises. Here, too,
the newly admitted members of the church
are welcomed; and feel, as they are taken
by the hand, that they have indeed come into
“a brotherhood.” Those, moreover, who had
begun to grow a little cold, have their wan
ing affection rekindled; and persons of most
opposite dispositions and associations become
aware of a very precious oneness.
Now, w T e profess to have inherited the iden
tical church system of the Apostles; and, in
theory, our Clin relies are Christian households,
like those founded by Paul and John. Is it
not time that, throughout the* country, we
were trying do realize more worthily these
high professions ? It, is clear that we have
not been thoroughly true to our own ideas ;
that we have by no means made the most of
our inheritance. Our churches are not so su
perior to others as, by their system and in
tent, they ought to be. They are suffering
the consequences of a neglect of obvious meth
ods for the promotion of love and fellowship.
One reason why it is difficult to find persons
who are willing to testily to their neighbors
in Christ’s behalf, is, that Christians talk so
little with one another about these matters.
If we cau but make our churches more fra
ternal, we shall make them more active. The
love and the labor will,help one another.
We wish to put the question, therefore, to
all the Congregational churches in the land :
Have we not, in this Fellowship Meeting , a
measure worthy of universal adoption, and
excellently suited to promote both fellowship
and activity ?
SOCIAL LIFE IN THE CHURCHES.
We are glad to see that the fusing warmth
of social fellowship is coming to the conscious
ness of our churches, and that, under vari
ous forms, they are beginning to cultivate it.
In one, it takes ihe form of the love-feast cr
Agapae of the early Christians-—and indeed
all are, more or less, modifications of that
idea. A social meeting in some convenient
apartment belonging to the church —be it par
lors especially built and arranged for the pur
pose, Sunday school room, or lecture room—
some place- where all have equal right, and
hence feel equal freedom; agathering brought
together simply on the basis of fellowship in
the love of Christ, and interest in each other
as happy children of a common Father; an
occasion for cheerful, unrestrained intercourse
with each others’ families, and with the pastor
and his family—divested of the formalities
of “pastoral visits” or of regulation enter
tainments —enlivened by the contributions of
those who can give enjoyment by literary, or
musical, or any other pleasant social amuse
ment which all can enjoy; and, above every
thing, a season in which all may be brought
into quick and loving sympathy by the cmn
mon, united singing of some favorite hymns,
and perhaps, at the close, by the few pleasaut
remarks which the pastor may feel the im
pulse to make to his gathered brothers and
sisters, and by the final prayer, which may
bind all hearts more closely together. Such
genial gatherings as this it is that our church
members need, to make them feel the reality
and beauty of the tie that unites them in vi
tal fellowship.
We know of a church which, while large
and strong, filled with members, many of
whom are of intense individuality and self
will, a church containing more elements of
spontaneous combustion than could be real
ized saive by one who got an occasional view
of its inner workings: and yet this mass of
apparently discordant elements is compact,
harmonious, united, and singularly prosper
ous. The main secret is the freedom of in
dividual development* allowed, and the com
stant, unrestrained, and vivacious social inter
course encouraged. From the first, the words
“ brethren and sisters” were accepted as if
they meant something. And there never has
been a time in the history of that church
when there was not special and hearty provi
sion made for the frequent commingling of its
Tamily in happy social intercouse; and that,
too, while its members have been, and must
continue to be, so far as ordinary worldly so
ciety is concerned, of every sort and .condi
tion in life.
We commend this fact, and the reflections
it must excite, to the earnest attention of all
our brethren who are lamenting the sluggish
ness of their churches. Make the “ household
of faith” a bright reality ; not a traditional
and empty phrase.
Arminianism. —“ Os all the engines Satan
has formed against our the most ef
fectual is Arminianism—especially so because,
while it owns most of the great articles of
faith, it goes less feared and mistrusted, and,
under the specious pretext of vindicating
God’s benevolence and encouraging virtue,
and such like, it privately strikes the work of
regeneration under the fifth rib, and is usually
followed by Socinianism and Deism.”—Mor
gan.
Action Essential to Happiness.—lndo
lence is a delightful but distressing state; we
must be doing something to be happy. Ac
tion is no less necessary than thought to the
instinctive tendencies of the human frame.—
Hazlitt.
Religious Slatistics of Europe.
Rom. Cath. Protestants. Greek Catb. Dissenters. Jews. Moham’d’ng.
Prussia | 7,569,000 15,169,700 1,200 36,000 312,000
North Germany (outside of Prussia,) 147,000 5,055,000 3,700 24,000
South Germany 4,660,000 8,659,600 13,800 120,000
Austria, ; 27,500,000 3,500,000 2,920,000 54,000 1,050, 000
Switzerland, 1,023,000 1,477,000 5,900 4,200
France j
Great Britain 5,860,000 23,000,000 200,000 40,000
Netherlands, 1,234,000 2,0(17,000 4,000 64,000
Belgium 4,873,5' 0 20,000 . 1,500
Denmark, 1,500 1,585,500 5,600 4,100
Sweden 1,000 4,197,700 400 1,000
Norway, 1,679.000 500
Spain, 15,700,000 (?) (?)
Portugal, 3,693,00" (?) (?)
Italy,.. 24,923,000 60,000 ~ 45,000
Greece, 3n,000 15,000 1,300,000 500
Russ'a 8,592,000 2,000,000 59,800,000 1,500,000 800,000
Turkey, .. 640,000 10,000,000 .. .' 70,000 4,550,000
— Dr. Huhn and G. F. Kolbe.
Religious Parties in Italy.
Ist. The Papists, or zealous Romanists.
They belong, generally, to the* lower classes
of society. They are, for the greater part,
ignorant and superstitions villagers, who have
not sufficient education to read and write
even, and who blindly obey the injunctions of
the priests and Jesuits. They yet constitute
a great multitude, and create at times, much
disturbance in the state. But their influence
is diminishing more and more; and in the
same proportion as new schools are opened,
they become less numerous. The progress of
public instruction is destroying the ancient
and despotic domination of popery over the
popular masses.
2d. The Infidels —the sceptics and impious.
We acknowledge with regret, that these ad
versaries of every positive belief, of all prac
tical religion, have much influence in the
Italian Penins ,la. They have established large
associations, with regulations which manifest
a violent enmity to revealed religion. We
are grieved, rather than astonished ; for these
materialists, these atheists do not know the
Word of God, and they confound Popery
with the Gospel.
3d. The Protestants, the disciples of the
Reformation, and in particular the Vaudois
of Piedmont. They do not number many,
at the present time, when compared with the
great mass of Papists and Infidels. But they
labor zealously for the advancement of the
Kingdom of God. The ftleesring of heaven
follows them in their pious efforts, and every
thing leads to the belief that they will sue
ceed in the conversion, Jit&le by little, of cities
and entire provinces, to the true faith in Christ
crucified. — Congregationalist and Recorder.
“A Snake Sermon.”
When I came to Washington some of the
people were worse than the devil wanted them
to be, for he fears reaction. I was vain of
my preaching powers, but soon found that I
could not affect the people as Marquiss and
Macurdy did. 1 needed conversion; so did
the whole church. Other churches were re
vived, but we were frolicking, drinking, and
dancing, through the week, and had very lit
tle Sunday religion. Abby Orr used to go
daily to a grove near the town, and pray for
a revival.., Others were praying, but I could
not pray. Something must be done. So I
concluded to preach them a snake sermon,
from ‘ O generation of vipers,’ etc.; described
sinners as contemptible garter-snakes; bold
rattle-snakes, giving fair warning before they
strike; poisonous copper-heads, and subtle,
deadly vipers, etc. To my surprise all the
inhabitants of the town were the next day
applying to themselves or each other some of
my snakes. A prominent lawyer of the place
was the vipers, other the rattle-snakes, etc.
Some swore that they would run me out of
town. Others took my part, heart and soul.
Next Sunday the house was crowded. I
preached a plain gospel sermon, which God
blessed. Abby’s prayers were answered ; a
revival came. Preach snake sermons! They
will curse you, hiss at you, but souls will be
saved.— Dr. Matthew Brown.
Baptist Principles. —lt is really cheering
and inspiring to read such tributes to Baptist
principles as the following, from the pen of
the distinguished Moderator of the British
Congregational Union—Dr. Brown. In a re
cent address before, that body, the eminent
Doctor said : “ The prominence given by Bap
tists to the personality of the Christian char
acter and profession becomes a valuable force
arrayed on the side of Scriptural Evangelism
against human traditions. It is the direct an
titode and antagonist to that official virtue
and authority upon which the Church of Borne
has based the grand apostacy, and from which
neither the Church of England, nor even the
Church of Luther, nor any other man-made
church, has purged or will purge itself.”. The
good Doctor then refers to the same princi
ple in accounting for the great Reformation
in Germany. He then adds :** In like man
ner, it may be expected that in proportion as
the sentiments corne into contact with the
rank and rampant Popery of Ireland, and
other scarce less Popish influences in Eng
land, the labors of the Baptist Irish and Home
Mission Societies will tend to precipitate the
final battle one day to be fought between the
phalanxed forces of truth and error.” This
is the testimony of one who, though differing
from us, yet comprehends both the princi
ples by which we stand, and their unmistaka
ble mission.— Evangel.
The Mind. —Let a man have all Ihe world
can give him, he is still miserable, if he has a
groveling, unlettered, undevout mind. Let
him have his gardens, his fields, his woods,
his lawns, for grandeur, plenty, ornament and
gratification, while at the same time God is
not in all his thoughts. And let another have
neither field nor garden—let him only look
at nature with an enlightened mind—a mind
which can see and adore the Creator in His
works, can consider them as a demonstration
of His power, His wisdom, Ilis goodness,
and His truth—this man is greater, as well
as happier, in his poverty, than the other in
his riches. The one is a little higher than a
beast—the other a little lower than an angel.
Paying the Debt of Nature. —No; it is
not paying a debt, it is rather like bringing a
note to a bank to obtain solid gold for it. In
this case you bring this cumbrous body, which
is worth nothing, and which you should not
wish to retain long; you lay it down and re
ceive for it, from the eternal treasury, liberty,
victory, knowledge, rapture. — Foster.
WHOLE NO. 2380.
The Blood that Spcaketh.
Heb. xii.: 24.
The sprinkled blood is speaking
Before the Father’s throne,
The Spirit’s power is seeking
To make its virtues known.
The sprinkled blood is telling
Jehovah’s love to man,
While heavenly harps are swelling
Sweet notes to mercy’s plan.
The sprinkled blood is speuking
Forgiveness full and free,
Its wondrous power is breaking
Each bond of guilt for me.
The sprinkled blood’s revealing
A Father's smiling face,
While Jesus’ love is sealing
Each monument of grace.
The sprinkled blood is pleading
Its virtue as mv own,
And there my soul is reading
Her title to Thy throne.
_iie sprinkled blood is owning
The weak one’s feeblest plea:
'Mid sighs, and tears, and groaning,
It pleuds, O Lord, with Thee.
The sprinkled blood is shedding
Its fragrance all around,
It gilds the path we’re treading.
It .makes our joys abound.
The sprinkled blood is forming
Those mansions bright and fair.
Where saints in heaven adoring,
Shall serve our Jesus there.
Oh wondrous power that seeketh
From sin to set me free 1
Ah, precious blood that speukolh!
Should I not value theet
0, bleeding One, I love Thee,
.1 love Thy atoning stream;
Lord, make its power constrain me,—
Let Christ be all my theme!
—British Herald.
Sabbath School Teachers. —ln the Sun
day School Institute of New York, Ralph
Wells gave to teachers the benefit of his own
experience in the correction of common er
rors. Do not talk too loud—vociferation is
not earnestness. Do not think to rule your
scholars’ minds by taking hold of their bod
ies. The Sabbath school teacher must de
pend for his power on moral influence. Do
not go early to school, or stay late to gossip
with lady teachers. Confine yourself to your
work. Teach your whole class at once. Do
not traverse from one pupil to another in
your teaching. Make the scholars think. Do
not preach to them—teach them, and to that
end draw them out. Apply as occasion jus
tifies. Do not hang your application on the
end of your lesson, like the morals that are
tied to ASsop’s fables. Use your own system.
If you employ another’s, make it your own.
Expect the immediate conversion of your
scholars. Work for it.
“Succession.” —Rev. Dr. Cariuthers, of
Canada, formerly missionary in the Crimea,
related, at a missionary meeting in Leeds, an
amusing instance of the importance attached
to apostolic succession among the Kalmuk
Tartars. When at Astracan, Dr. C. visited
the church of the Kalrnuks, and saw their
High Priest, arrayed in splendid yellow pon
tificals, pour some dirty liquid out of a large
bottle into a small phial, and solemnly drink
it, off. On inquiring why this was done, he
was told that bottle contained the ashes of the
High Priest’s predecessors, and that it was
the custom to burn the body of a deceased
High Priest, and then to mingle the ashes
with water, a portion of which was drank
every morning by his successor, until the
whole of the former pontiff had been re
ceived really and bodily into the system of
the existing pontiff.
Pastoral Qualifications. —A correspon
dent of the Christian Register says: “When
a vacant parish is seeking for a man, the last
question is about his piety. Is he eloquent
and scholarly and on the right wing in theol
ogy ? Will he draw a full house and help
pay off the parish debt? And in some places
it is getting to be an important question, Is
he good looking and genteel and young?
These are the preeminent qualifications ; and,
if they are just flavored witli piety, not too
much so, as to remind the people offensively
of heaven when he is met in the street, or at
the dance, or when they are called upon at
home, he is the model man; the best parish
and the best pay await him ; and at all festi
vals and anniversaries, it is he who sits at the
head of the table and is called upon to make
the speech.
Family Worship. —l was once asked to
conduct the worship in a family in which I
was visiting. I read a short portion of Scrip
ture, and offered prayer. At the close, a
bright little boy, of six years, put his hand
on my knee, and, looking into my face, said,
“I like to hear you pray.” “Do you?” I
said, —“Why?” “Because you are short.
Did you ever hear my father pray?” I told
him I never had heard hinf. “ Well,” said
he, “he is so long—he is terribly long.”
Here was a child of only six years who had
been worn out with family prayers. He was
living in daily dread of them. They were
“ terrible” to him.
“I Will Attend to it next Week.”—
A young man who was employed on a rail
road in Indiana, being urged by his friends to
attend to the salvation of his soul, replied,
“ I am going to quit the road and will attend
to it next week.” But, alas, it was too late;
for in coupling the cars, he slipped and fell
under the wheels, and had his foot dreadfully
crushed, so that it had to be amputated ; and
the “ next week ” he passed away from earth,
to stand in the presence of his Maker. Oh,
sinner, will yon not take warning, and take
the Saviour at His word ? for He calls to day.
Oh come, ere it is too late with you. •*
Human Religions. —The Director of the
Statistical Department at Berlin, Germany,
classifies the population of the earth accord
ing to creed, as follows: The whole popula
tion of the world is estimated at one billion
two hundred thousand, of whom Christians
constitute 25.77' per cent.; Jews, 0.38 per
cent.; Asiatic religions, 46.15 per cent.;
Mohammedan, 12.31 percent.; Pagan, 25.29
per cent. The three hundred and thirty five
millions of Christians he divides as follows:
Roman Catholics, 50.7 per cent.; Protest
ants, 25.6 per cent.; Greek church, 22 7 per
cent.
Refuge in Trouble. —A little bird, sitting
amidst the foliage of a tree, is frightened by
some noise beneath. He flies to a higher
branch. Again, and he. leaps to a higher.
Again, to the topmost bough. Again, and
he soars away towards heaven. Just so with
the Christian. Disturbed by the commotions
and terrors, and troubles, of things beneath ,
his first impulse is to leap upward. Again,
to ascend higher and still higher; and at last,
to fly away toward heaven, toward his God,,
where, for the time, no distress or adversity
can reach him.
Remember the Sabbath. —The following
statement, communicated by a respectable
merchant in New York, is well worthy of no
tice : “ I have particularly observed,” says
the gentleman, “that those mei chants of New
York who have kept their counting-houses
open on the Sabbath day, during my resi
dence there., (twenty-five years,) have, with
out exception, failed.”
Meditation. —Meditation turns the prom
ises of God into marrow.— Caryl.
