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CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
m. 49—NO. 31.
A RELIGIOUS AND FAMILY PAPER,
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kow to Replenish the Treasuryjof the. Lord.
Let Annie buy one ribbon less $ 1 00
And Fauny give one ring; 5 00
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One sash aud fancy string. 8 00
let Julia from her next new suit
One lace-trimmed ruffle spare; 8 00
The time required, one such to flute,
Lot it be speut in prayer. [Blessing invaluable.)
Let Mesdames A. B. C. and D.
Their households watch with care;
Each safe from waste (theft?) one ounce of tea,
One needless luxury spare. [SO cts. per week
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Let Kate and Rose each take her turn
With their wise ma’a consent,
Each for one week, three dollars earn,
(As Bridget left in Lent.) 6 00
Let Mary once with Jane forego
Their pleasant carriage drive, i Saved 5 00]
ADd help dear sister Abbie sew; [Earned 5 OUJ
Thus save aud double five. 10 00
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To serve next winter’s cold,
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Let Lizzie stop and think again,
Ere she conclude to buy:
“ This diamond’s cost might save lost men l
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605 00
The Eldership.
When I first read your reply to my inquiries, it
seemed that “deacons” were parted from “ elders”
as from “ bishopsbut after re-reading it sev
eral times, and the Scriptures, l find my confusion
still in existence. The first point in my note was
not that bishop and elder were not “ identical,”
bishops being elders; but that the terms, (like
“bishops and deacons” as found in Phil, i: 1) are
not found together. This is true of the terms in
Acts xx. They are parted by several verses. Os
course I know that Paul addressed the same per
sons whom Luke had styled elders , as those whom
the Spirit had tnado “ overseers” of the flock —a
term, clearly, in this place, descriptive , not titular.
And this is strictly true of bishop, in its very ori
gin and use throughout. Not so, however, of
elder ; so that in writing of the officers of a church,
if bishop should be named, deacon must of neces
sity follow to make an exhaustive enumeration.
Therefore, in writing to Timothy, Paul, after nam
ing the qualifications of the bishop, follows this
with those of the deacon. Afterwards, in men
tioning elder and elders in the fifth chapter, dea
cons do not appear. Is it not clear that in 1 fim.
v: 17 a distinction is made between elders who
simply rule and those who additionally labor in
the word and doctrine —teaching ? Now, in Titus
the record would seem to favor your view, i. e., that
elder is restricted to bishop, unless the principle,
the less is included in the greater, comes in, and
the apostle deemed it unnecessary to add deacon
and his qualifications.
It strikes me as a gratuity to speak of all the
apostles as elders, because Peter so styles himself.
The functions of the two were common, so far as
teaching is concerned; but where they become
peculiar and the apostle rises above the elder, may
not be so clear.
With respect to the “ Seven,” who were “ ap
pointed over the business” of looking after the
wants of the poor in the church at Jerusalem, it
may be said that the evidence ui their being elders,
in the sense of preachlTS, before they were ap
pointedto the diaconate- nK£P<yderates. “The.
no*‘’necessary mat Philip and
Stephenffiaving purchased to th. mselves a good
degree by using the office of deacon woll, rose
from it to a higher office.’ 'lhty had already
risen to the standard of requirement above what
is set forth in that of a deacon, —“ full of the
Holy Spirit and wisdomand we are driven to
conclude, from the record, that, if Stephen was not
“doing great wonders and miracles among the
people” before he was appointed deacon, there
certainly was no time allowed him afterwards to
“ use the office well," and thus “ rise to a higher
office.” In addition to Stephen and Philip being
preachers, there are pretty reliable traditionary
accounts that Nicanor and Timon were of the
seventy, Nicolas the founder of the Nicolaitans,
and Parmenas and Prochorus bishops; which pre
sumptively favors the view that they were preach
ing elders before they were made deacons. May
not a deacon in the sense of office, not of preach
ing or description—be an elder ?
I agree most heartily with you in all that you
say about “rule,” in the sense of which you
speak; but there must be a sense in which the
Seven ruled in their sphere, as deacons, as is true
of elders as teachers. They (deacons) were ap
pointed "over" their “business,” to superintend,
direct and control for the good of the cause. In this
light I used the word “ rule.” I would not con
cede to you or any other man views more antago
nistic to “ ecclesiastical despotism," than I hold.
I do not feel that I have made myself clearly
understood. In this whole affair I have been an
enquirer, and confess that your reply has given
me light; and lam inclined to believe that I shall
have to settle down upon your positions as being
altogether more satisfactory than any to which I
have had access. Truth, tkuth is, above all, the
precious thing for which I am in search. It is
more precious than much fine gold, and its entrance
gives light. lam veiy anxious to have my mind
at rest about this question, which has perplexed
me for several years. I have no antipathy to the
“{plurality ’’ view. All I want is, to know what the
Book teaches If I can be on that, then I feel that
I am on the Rock. Geo. P. Cooper.
Oar correspondent entered this discussion with
the proposition, that ‘the term elder is not specific
—does not apply to a single office;’ but is used in
the New Testament with reference both to the
officers known as bishops and the officers known
as deacons.
To this view we replied, that (as respects the
Christian church) the New Testament identifies
the terms elder and bishop —employs them inter
changeably—makes them of the same length and
breadth—and in this way limits them to one and
the same office, so that all bishops are elders and
all elders are bishops. Thus deacons are excluded
from the import of the term elder: and we added
further, that to part the term deacon from the term
-4 (as the Scriptures do,) is the same thing
as to part it from the term elder (which in Scrip
ture is the equivalent of bishop)— is to make it the
title of another and separate office.
This interchangeable use of elder and bishop
must have the significance we attach to it. There
is no such use of any other terms of office in the
church. “ Apostle and bishop, apostle and elder,
apostle and deacon, bishop and deacon, elder and
deacon, are never put promiscuously the one for
the other.” How can this be explained, except
on the ground that, of all the official terms, bishop
and elder alone “signify the same thing”—alone
mark the same class of officers? We can conceive
of no other reason for the undeniable difference of
usage on the part of the inspired writers in the
premises. Can our correspondent furnish one ?
And if this is the true reason, then no officer can
bear either title who does not bear both—that is,
there is no bishop who is not an elder, and no
elder who is not a bishop.
As an instance of this interchangeable use, we
referred to the fact that the officers whom Luke
styles elders, Paul styles bishops. (Acts xx ; 17,
28.) But our correspondent says that bishop here
I $3 00 1 YEAR.}
ent class of officers, therefore, to whom the apos
tle spoke. In other words, these officers were
not deacons—for they had a function with which
deacons are nowhere clothed in Scripture. Our
correspondent gains nothing as{to this passage,
then, by his (improbable) supposition that the
apostle, wishing to describe a function, passed by
the Greek word for the function itself and em
ployed the title of the officer instead. (Improba
ble, we say ; and the more because Paul proceeds
to speak of their function, —“to feed the congre
gation”,— poimainein, to do the work of a shep
herd, or pastor.) Apd he gains nothing as to his
position with regard to the use of the term bishop
throughout the New Testament: For in the next
instance of the interchangeable employment of the
terms, (Tit. 1; 5,7,) the term bishop is clearly a
title of office ; as it is, also, in the salutation of
Paul to the saints at Philippi, (Phil, i; 1.)
This brings us to remark, that we must surely
misapprehend the views of our correspondent.
As we understand him, he tells us that “ elder is
not specific”—that “ deacon has no particular
meaning”—and that bishop is simply “descrip
tive” of functions (which either deicons or elders
may perform.) ; Does he suppose, then, that
church offices had no precise, distinctive names in
the apostolic age ? This seems incredible. But
if they had, does he think that these names all
failed of record in the Scriptures, and that only
the general, indefinite names of office found place
there ? This is incredible, too. On either suppo
sition, bow can we ascertain the number of offices
in the church? how can we say that there may
not be a score, or that there is more than one?
how can we know what office is, or is not, men.
tioned in any particular passage ? These are
questions, we confess, which we cannot answer,
from the ground taken by our correspondent.
From our ground, wo answer as follows. In the
New Testament occur the official titles—apostle,
elder or bishop, and deacon. These designate
grades of office, and the number of grades is fixed
by this rule: the Scriptures never give the title
of the higher officer to the lower. Applying the
rule, we find that “ deacons are nowhere called
elders or bishops; and elders or bishops are no
where called apostles.” The grades, then, are
three; first, apostles; secondly, elders or bishops ;
thirdly, deacons. As apostles were extraordinary
officers, to continue but for a season, the grades
of permanent officers are but two—elders or
bishops, and deacons. The distinction between
these grades is not obliterated, or even obscured,
by the fact that the title of the lower officer is
sometimes applied to the higher — ( deacon , the
lowest, for example, to apostles, the highest;) for
this application is always coupled with phrase
ology, which shows that the title is to be under
stood in its general, not its distinctive, official
sense.
May we add a caution, as to the spirit which
should control our interpretations in this matter ?
Each title which occurs in Scripture creates a pre
sumption that there is a distinct office answering
to it. This presumption should be set aside only
(1) where thereis express and positive proof, either
that more than ono title is given (in the official,
not general sense) to a single office, or that more
than a single office is grouped under one title {in
that sense J »md (2^,where the language of the
inspired writer admits of no construction, self
consistent, or in harmony with the rest ol the
Scriptures, unless the presumption is rejected.
To depart from it causelessly, or on any other
grounds than those just stated, is, so fur forth, to
change the constitution which God gave His
church in its organic form, —to break down and
blot out grades of office which Divine Wisdom
judged it proper to create. It not be legiti
mate, for instance, to conclude tnat elders are em
braced within the signification of the title, bishop,
if the passages where these terms occur were sus
ceptible of fair and rational explanation without
this conclusion. Just so, only in cases where
such explanation is otherwise impossible, can it
be legitimate to conclude that deacons are em
braced within the signification of the title elder.
And cases of this kind there are none.
What remains of our correspondent’s article, we
must dismiss briefly. We pass over various points,
because he has added nothing to what he said
about them at first, and our previous response suf
ficiently treats of the aspect then given them.
“The principle, that the less is included in the
greater," cannot be employed to prevent the pas
sage in Titus from favoring ‘our view, that elder
is restricted to bishop.’ If elder, as the apostle
there uses it, included two offices, the apostle hav
ing specified the higher office with its higher
qualifications, must of necessity specify the lower
office with its lower qualifications. Otherwise, on
the principle aforesaid, “ the standard of require
ment” would be the same as to both offices, and
the qualifications of the bishop must be exacted
of the deacon. But this conclusion, os our corres
pondent knows, the Scriptures refute.
“ Pretty reliable traditionary accounts” with re
gard to New Testament persons or New Testament
times, are things, which, so far as we know, have
no existence. There is absolutely nothing which
deserves that character, or which ought to weigh
a feather in the interpretation of Scripture. We
hope our correspondent will not suffer his feet to
stray into “ the deep-tangled wild-wood of the
Fathers” on this question, or any other.
The language of the apostles does not support
the ascription of “rule” to the Seven, no matter
in what sense. May not “ epi tes kreias tautes"
be more fitly translated “concerning this neces
sity,” than “ over this business ?”
That the apostles, as regards their ordinary
functions, were elders, does not rest only on the
fact that Peter styled himself an elder. (1 Pet.
v; 1,2.) John, also, twice takes that title, (II
Jno. 1 v.; 111 Jno. 1 v.) There is another reason,
which our correspondent will gather from the fol
lowing remarks of Dr. Mason, with regard to the
transactions recorded in Acts xv:
“ The apostles on this occasion acted simply as
members of the synod; they did nothing in virtue
of theirextraordinary, which was their apostolical,
character, nor introduced into the deliberations of
the assembly, any influence but that of facts—of
the wiiiten Scripture—and of reasoning founded
on the comparison of both. All this is evident
from the narrative, and resulted from the nature
of the case. Had the question been to be deter
mined by special revelation, or apostolic authority ,
one inspired man, or one apostle, would have an
swered as well as a dozen. The dispute might
have been settled on the spot, and by Paul him
self. Had there arisen any doubt of his power, or
distrust of his integrity, a hundred miracles, if
necessary, would instantly have removed the ob
stacles. In every view, the embassy to Jerusalem
would have been a useless parade.
The truth is, that the apostles acted in a double
capacity. They had that authority which was
designed to be ordinary and perpetual, such as
preaching the word, administering the sacraments,
and governing the church. But superadded to
this, they had also the authorityo^nccL^M^
FRANKLIN PRINTING HOUSE, ATLANTA,.GA., THURSDAY, AUGUST 11,1870.
do not appear to have enjoyed these extraordinary
communications of thSe Divine Spirit; nor to have
exerted their extraordinary powers, nor to have
claimed a particle of authority above the presby
ters. Without such a distinction as we have now
stated, their history is a tissue of inconsistencies,
and their conduct in the Synod of Jerusalem must
be given up as a riddle that baffles solution.”
The Young Christian.
The young Christian is like the child, ten
der in bone and sinew. He is a babe in Christ
Jesus, and needs to be nourished with the
“ sincere milk of the word.” He is insensible
of the manhood inborn in him ; nay, he is not
conscious of his own existence, save by some
inconceivable power which animates his being.
The newly-born infant cannot in a moment of
time, spring into the perfect and full stature
of a man ; much less can a soul just released
from its burden of sin, attain to that degree
of perfection in he liness, godliness, in heavenly
virtues as was reached by St.. Paul after his
many years of conflicts, trials and sore temp
tations. Impossible ! Even after the work
of converting grace has been effected, sustain
ing grace must be administered to develop in
him the noble attributes of a Christian. He
must learn to be a Christian ; and, until he
can walk alone, he must be gently led, gently
admonished, kindly encouraged. A conscien
tious, considerate parent will not use rash
means to bring out the form arfd strength of
his child, because such treatment would check
the growth and deform the body. He will
not pursue such a course with the mental part
of his offspring, because, of a like result, de
formity, dwartishness, if not utter extinction,
[f such be true of the physical and mental,
how much more is it true of that subtlest of
all parts which go to make up a complete
human frame—the spiritual. It must be
watched and kept until it is as firmly fixed in
the eternal throne of God, as the anchor of
the mightiest vessel is fixed to the living rocks
in the vast deep. To do this, three formida
ble, recognized and declared enemies must be
overcome, viz : the world, the flesh and the
devil. What a conflict! Is not that man
brave who comes out and says, “ I am on the
Lord’s side ?” “ Buckle on the whole armor
of God,” and man yourself for the fight. But
can he do this and use its weapons with the
dexterity of an old warrior? He must first
become accustomed to it, before he can use a
single implement with success. This is proba
bly the most critical period of his warfare.
It is the time that he requires most, the en
couragement, the experience, the admonition
of those longer in the field. It is then that
his mistakes, his errings, his misdemeanors
must be either overlooked entirely or gently
reproved. The church must be watchful to
see that the sheep go not astray ; but it must
not be punctilious with the lambs, lest it
frighten them away. It does much in ignor
ance, some times in over-exactitude, forget
ting it itself was once a child, to destroy the
usefulness ofyoung members, often to disgust
them, which not unfrequently terminates in
disgraceful public exposure, by expulsion.
Young men particularly should be kindly
dealt with, if-they should at any time err.
Thrown out to contend with the world at an
early age, they have everything to allure
them from the path of rectitude. It is hard
for such to lead a holy, godly life. All that
can be contributed to the growth and perpe
tuity of *f> n r«l to resist temptations,
should be given.
Watch the young Christian, not as a hawk
espies his prey, but as an infant child, which
is part and parcel of youself.
Clementia.
At His Feet.
Mary “sat at Jesus’feet,”
Kept in contemplation sweet,
Gazing up into His face,
Drinking in His words of grace,
By no earthly murmur moved
From the posture that she loved,
Lord, be this my daily choice.
At Thy feet to hear I'hy voice.
Mary “ fell at Jesus’ feet,”
When her brother, through the street,
By the mourners borne away,
Folded in death’s darkness lay.
All her sorrow forth she sighed,
Christ, with answering groans, replied.
Lord, in tiouble let me fall
At Thy feet and tell Thee all,
Mary ‘‘stood at Jesus’ feet,"
Offering, as He sat at meat,
Costly gifts of spikenard rare,
Glistening tears and flowing hair;
Speechless love and thanks she gave
To the Master strong to save.
Lord, when gladness lights my days,
At Thy feet I’ll give Thee praise.
At Thy feet, once pierced for me,
Always shall my station be ;
By Thy Spirit and Thy Word
To Thy servant speak, 0,-Lord;
Iu my sorrow succor bring,
Hear me when Thy praise I sing,
Till ’mid heaven’s joys at last,
At Thy feet my crown I cast!
Seasoning Backwards.
Most of the reasoning that is done in the
world is done backward, and this is why so
much of it is sophistical and flimsy. Men
form conclusions, some times taking them up
from mere caprice or passion, adopt them as
settled opinions, and then begin to cast about
for arguments to sustain them. Their con
clusions lead them to premises, instead m
premises, well examined and fully tested,
leading them to inevitable conclusions. Need
we wonder that reasoning conducted in this
way is fallacious—totally incapable of bear
ing the test of a sound logic? The wonder is,
when men reason in a way so entirely at
variance with the dictates of common sense,
that they discover any truth at all. When
men take up opinions almost at random as it
were, it would be marvellous were they not
wrong as often as right. *
Earnestness.
Earnestness is to the moral world what that
lever of which the Syracusan Philosopher
dreamed would be to the physical. Nor
wealth, nor genius, nor the authority which
noble descent gives, can be compared to it in
power. All those who have left their impress
upon their age and wrought great changes in
the moral aspect of the world have been men
of earnestness. It was the earnestness of the
hermit that enlisted volunteers by tens of
thousands to fight and perish on the plains of
Palestine for the rescue of the Holy Sepul
chre. Luther was in earnest when he raised
his protest against the presumptions of the
Roman See and the corrupt practices of the
Roman priesthood. Loyoal was in earnest—
to bad purpose indeed—but still thoroughly
in earnest when he sought to arouse new vigor
in a system which scepticism and a blind ad
herence to forms had long bereft of life. But
these and all others fall far behind in earnest
ness, as they do in every moral attribute, that
greatest of Teachers and greatest of Martyrs,
whom neither hunger nor thirst, nor cold, nor
weariness, nor the enticements of pleasure,
nor the opposition of foes could cause to flag
for one moment in His great work of pro
claiming His gospel. “S
in the ac
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be the bodily strength ;—if the person have
not some object to attain for which he is much
in earnest, his gifts and advantages will be
trifled away. He will hardly deserve success,
and certainly will not command it, who is but
half-enlisted in the cause —who is undecided
whether he shaß turn back or go forward.
Half measures are fail, and if a man
is but half determined to do a thing, it is very
apt not to be done.
A lack of eranestness is the great deficiency
of our age. In schemes for money-making,
we cannot say there irany want of earnest
ness, nor is there a want of zeal in those who
are seeking for personal aggrandizement by
pushing down opponents. But in all those
fields of labor which have for their chief end
the amelioration of society, there is little en
thusiasm and less earnestness. There is cer
tainly talent enough in the world to effect the
reforms that are so much needed; but we
need something to give this energy and
direction. There is too much scepticism in
the pulpit, too much time serving in the press,
too much trifling in the.school room and too
much profligacy in our legislative chambers.
We neetfji new all of these if we
would advance. L.
Bible Pictures.
The Dancing Party and the Social Prayer Mket-
Men of the world may tell us that some
wicked men and heartless women habitually
attend prayer meetings. True; for hypocri
sy is the tribute that vice ever pays to vir
tue; the world, to religion. They may tell
us, on the other hand, \hat pure women and
moral men frequently attend dancing parties.
True; but vicious passions, are just as natu
rally engendered by the attendants of the
ball-room, as impressions are made by
those of the prayer meeting. After all, the
only safe rule of conduct for the Christian is
his Bible. Now, when thus tested, how do
the ball room and the pt&yer meeting stand ?
It is somewhat singular, that there is but
one dancing party, but one social prayer
meeting, recorded in the New Testament:
the former in Matt., cihp. 14th, from the 3rd
to the 12th verse; the latter in Acts, chap.
12th, from the 12th to tfffe 17th verse.
It will be interesting and profitable to com
pare these passages of Scripture. You will
be surprised to find how striking the coinci
dence in some import/Jjt particulars, how
marked the contrast in others. In each case,
we read of a chosen servant of God impris
oned by a wicked king—Herod. In the one,
it is the greatest of prophets whose life is in
danger; it is he of who’ffUour Lord Himself
said, he was “much more than a prophet.”
In the other, it is he who stood preeminent
among the apostles; and whom the Roman
Catholics delight to as the head of the
Church. The one to put John
to death; but he fears the people, because
they count him as a .prophet. The other,
having no enmity against Peter, wishes to
put hint to death mefely to please the peo
ple.
In each of the meetings considered, a peti
tion is offered in reference to the imprisoned
servant of God. In one, the petition is pre
sented to the wicked king of Judea, and the
request is, that John beheaded and
his head presented to^y ag t Be :4iLth£-oA-’-'.iA>;
petition is addressed CqprtLe most pure and
holy King of Kings and Lord of Lords; and
the prayer of the petitioners is that Peter be
liberated and restored to them in safety. In
both cases, the petitioners have been embold
ened by a distinct promise made to them.
The king of the Jews has promised to the
daughter of Herodias, “ with an oath,” to
give her whatsoever she shall ask. The King
of heaven and earth has promised to the
praying brethren, “ that, if two of them agree
on earth touching anything they shall ask, it
shall be done for them.” In both cases, the
promise is strictly complied with, and a
messenger is dispatched to insure its fulfill
ment. In the one, the cruel minion of the
wicked king beheads Jci|rfi in prison, and re
turns bearing the dismembered head of the
holy man of God. In the other, the angel of
the Lord, commissioned by Him to do His
bidding, liberates Peter “out of the hands of
Herod, and from all the expectation of the
people of the Jews,” and directs his foot
steps to the very house .where the prayer
meeting is held. Such were the effects-of a
dancing party, and such the effects of a social
prayer meeting; and “by their fruits ye shall
know them.”
But the parallel does not end here. One
individual only is mentioned in each of these
social meetings, as an attendant upon the
meeting, and as the person upon whom it de
volves to bear to the petitioners the welcome
news, that the promise made has indeed been
fulfilled. In each case, it is a youthful female,
and is it not fair to conclude, that each is a
fit representative of the class to which she
belongs; of the votaries of pleasure, on the
one hand, and of the votaries of God on the
other; of the attendants of the ball room,
and of the attendants of the house where
prayer is wont to be made? Now mark the
contrast between them. See, on the one
hand, the beautiful danseuse who-has won the
applause of all by her grace; and, may we
not add, by the skill with which she has dis
played, to the view of the admiring throng,
those personal charms which a modest wo
man would have studiously veiled from the
eyes of all. See her, tha belle of the danc
ing party, in* all her gay* apparel, receiving
upon a dish, and bearing to her mother, the
gory head of the first preacher of the gospel.
See that incestuous and adulterous mother,
the fit mother of such a daughter; see her,
as she receives the dismembered head, from
whose veins the life-blood is still oozing. Be
hold with what malignant pleasure she looks
upon the victim of her unbridled passions!
With what fiendish joy she looks upon those
lustreless eyes, from which once beamed*, not
only intelligence, but inspiration from on
high! on those distorted lips upon which en
raptured multitudes once hung, as they-ut
tered the words of truth which were to make
them wise unto salvation !
But, from a spectacle so revolting to every
human heart, let us turn to the other picture,
attractive as this is repulsive; though the one
transpired in the palace of a king, the other
in the humble dwelling of the widowed Mary.
Peter, delivered from bis fetters and*dark
dungeon, stood at the gate and knocked. And
a damsel came to hearken, named Rhoda.
How appropriate the appellation! Rhoda
signifies the rose,* a fit emblem for female
beauty; and may Rhoda herself ever be
treasured up in our hearts, as a type of that
modesty and purity, and those Christian
graces which should ever adorn the female
character. She shrinks from the public gaze,
yet is always ready to make herself useful to
others. She is never seen treading the giddy
mazes of the dance; but she is willing to be
come a door-keeper at the house where prayer
is wont to be made. When she hears the
voice of the beloved Apostle, see the child
like simplicity of her loving heart. She is
beside herself with joy, and, not considering
that Peter cannot enter until she has opened
the gate, she runs to bear the glad tidings to
the friends within.
Young lady, would you choose to be like
the graceful daughter of Herodias, who by
her dancing was accessory to the- murder of
the first, martyr of Christianity 1 or like the
sweet Rhoda who opened the door to Peter ?
Young man, would you rather take to your
bosom, as your partner for life, such a one as
this artful, designing daughter of a wicked
mother, or one whose artless simplicity ever
leads her to obey the first impulses of a pure
and loving heart? If you choose the former,
lose no opportunity of attending every
dancing party to which you can obtain an in
vitation; if you choose the latter, attend
every prayer meeting in your neighborhood,
without waiting for an invitation. Tiro.
Howard College.
The Situation.
It i9 just as well to see things as they are,
and to know beforehand what is coming.
There be many who cry “ Peace, peace, when
there is no peace.” I love the bright side too,
when it can be found. But my discernment
is too weak to discover any cheering rays on
the horizon. “ Nonsense ! nonsense ! away
with such evil prophecy !” cries one and then
another. Ay, “ nonsense,” or something like
it, cried the king of Israel, when the true pro
phet spoke in his hearing. That wicked king
saw nothing to convince him that God had
purposed his destruction. His conscience
seems to have been asleep, and his false pro
phets had made his delusion as complete as
possible. Such is the case with us as a peo
ple.
What is our prospect, politically ? All will
admit it to be gloomy in the extreme. Is our
condition growing better ? Has it not been
growing worse continually for ten years ? Vol
umes would fail to exhaust this subject. It
is not for me, but for politicians to discuss
the matter. The most painful feature in the
whole case is, not that rights have been lost,
but that such is the character of our people,
at large, as to render their government as good
as they deserve. This opinion is not generally
concurred in ; nay, not five persons in the
thousand, it is probable, even of professed
Christians, believe one word of it. The
masses are supposed to be ready, in senti
ment, to mob the man who can utter such a
hated sentence. This is the sad feature in
the disease: the patient is dying with a ter
rible distemper, and yet refuses to own he is
sick. To change the figure: the criminal is on
the scaffold for the highest crimes, and yet is
filled with vengeance, even in the death-agony,
on being told he suffers justly.
My ignorance is such that I can look for
brighter days politically, and in the increase
of material interests, only when our people
turn to the Lord. In this notion few are my
fellows. The belief is established among pro
fessors of religion, as well as others, that our
moral status has nothing to do with material
prosperity in any way, or to the least extent.
This is another evii portent. As long as men
believe this, they will grow worse and worse.
And thus progressing downward, the judg
ments of God will fall on them more and
more fearfully. Surveying the state religion
ists are in all around us, what do we see?
Not more than a fourth of our church mem
bers have any business claiming the Christian
name. Very many professors are worse than
non-profeasors. The churches are daily be
coming more demoralized, their public ser
vices glowing more formal, and their spirit
>.ial light less apparent. The whole fabric of
church and 1 state is in the incliDijd plaue border
ing destruction, and moving rapidly on. The
few real Christians left among’us would do
well to guard their religion as a miser regards
his purse when among thieves, until the dream
of life ends, and heaven with them begins.
Scrap.
Nothing But a Testament.
Not long since, a certain student in a West
ern College was led to give his heart to Christ,
but was in doubt as to the proper mode in
which baptism should be administered. So
he went to a fellow-student—a Baptist, and
now one of the most faithful preachers in
Minnesota—and asked for a work on baptism.
A book in marbled paper binding was placed
in his hand, and he left the room without
opening it.
Ere long the inquirer returned in great
haste, and holding the volume open at the
title-page, he exclaimed in a tone of surprise:
“You made a mistake in giving me this
book!”
“ l think not. I gave you the volume I
intended to,” the Baptist replied, deliber
ately.
“ But I asked you for a work upon bap
tism.”
“And 1 gave you one.”
“ Why, it’s nothing but a Testament !”
continued the inquirer, with unfeigned -sur
prise.
“ Nothing but a Testament!” repeated the
Bible Christian, in a tone of the keenest re
buke, “ why, that is the only authentic work
on baptism to be found.”
“ But havn’t you any other work, any mod
ern treatise on the subject?” persisted the
student.
“ Yes, a dozen : but you don’t know enough
about the Bible to read them yet. Now I
want you to read this book —I don’t care how
long it takes you—and answer me four ques
tions in it._ Then if you are not satisfied on
the subject of baptism, I will let you have
some other book. The questions are these:
“ 1. Who are to be baptized ?
‘‘2. When are they to be baptized?
“3. Who is to administer the ordinance ?
“4. How is it to be administered?”
In three weeks the inquirer again presented
himself before his fellow-student, declaring
that he was satisfied on the subject of bap
tism. The above questions were repeated,
and he answered them as follows:
“ 1. Believers in the Lord Jesus Christ.
“ 2. As soon as they believe.
“ 3. The ordained ministers of God.
“4. I find two passages to answer this
question. In Romans vi: 4, and Colossians
ii: 12, I read they are buried with Christ in
baptism.”
“And you think that means immersion?”
“Yes; and now I am going to ask Ur. C.
to baptize me next Sunday.” —Young Reaper.
Afraid of Hurting His Feelings.
One Sabbath evening a young lady was
accompanied by a Presbyterian minister to a
Baptist church. It so happened that the Bap
tist minister, who had commenced a series of
sermons on the epistle to the Romans, had
prepared a disQourse on the sixth chapter, and
delivered a very able sermon on the subject
of baptism. The lady, like some other Bap
tists, was very sensitive, kept moving uneasily
in her seat, and wished in her mind the sub
ject had been anything else but the one of the
evening; being very much afraid it would
hurt the feelings of her attendant, and that he
would think the Baptists had nothing to preach
about but baptism. But he listened very at
tentively, seemingly deeply interested in the
subject, which was presented to him in a dif
ferent light from that in which he had been
accustomed to look at it. He was astonished,
and left the meeting house resolved to exam
ine the subject to the best of his ability. He
did so, discovered his error, and united with
the Baptists, and is now the pastor of a Bap
tist churoh. So much for being afraid of hurt
ing the feelings by preaching the whole truth.
— Evangel. * .
His Gift.
“I will give you rest.”
Whatever yearning prayers we pray
From hungry depths of souls oppressed,
Thou answerest in Tby time and way;
Thou givest Rest I
Through myriad shapes our wishes turn
To suppliant meekness at Thy breast;
When for our will Tbine own we learn,
Thou givest Rest 1
“ Not as the world.” O deeper far
Than careless hours of pleasure guessed,
The joy of those who thirst, and are
In Thee at Rest!
Love vexed with troubled sweetness, craves
The presence of a calmer guest,
Who from itself the sp rit saves,
Giving His Restl
Choicest of gifts Thy children own,
And pledge of that which seemeth best
Even for ihe souls before the Throne,
Thy boundless Restl
Teach us to pray, whatever change
May drive us to that harbor blest,
Forbid that we as aliens range,
And lose Thy Rest.
—Charlotte M. Packard, in Cong.
Our Prayer Meeting.
I. I propose to be there regularly and
punctually.
“ Not forsaking the assembling of ourselves together.”
11. I will endeavor to draw other to the
meeting.
“Come thou with us, and we will do thee good.”
111. Before entering the place of prayer
I will ask the Saviour’s presence.
“ We would see Jesus.”
IV. I will not, unless it is necessary,
occupy a back seat.
“ How pleasant it is for brethren to dwell together in
unity.”
V. I will not so seat myself as to hin
der others from occupying the
same settee with me.
“ Be courteous.”
VI. I will refrain from fault finding, and
will not indulge a criticising spirit.
“ Be ye kindly affectioned one to another.”
VII. I will not expressly dissent from
one who has spoken, and will avoid
giving the impression of variance
of feeling.
“That they may be made perfect in one.”
VIII. So far as is consistent, I will assist
actively in the exercises, by testi
fying to the love of Christ, by ex
hortation, by a passage of Scrip
ture, a hymn, a stanza, or other
wise.
“ Let the word of Christ dwell in you richly in all
wisdom, teaching and admonishing one another in
psalms, and hymns, and spiritual songs.”
IX. I will not decline to lead in prayer,
and in offering prayer, will begin
with the subject in hand, and in
aid of what has just been said.
“Ye also helping together by prayer for us.”
X. If I offer the first prayer, it shall be
chiefly an invocation, asking the
Saviour’s presence and aid.
“ For without me ye can do nothing.”
XI. My prayers and remarks shall not
be long.
“ For God is in Heaven, and thou upon earth; there
fore let thy words be few.”
XII. I will not seem to harangue or teach
in prayer, as though I were think
ing of man more than of God.
“We speak before God in Christ.”
XIII. I will not speak merely to fill a va
cancy, but will rather offer prayer
during pauses in the meeting.
“ That thy benefit should not be as it were of neces
sity, but willingly.”
XIV. I will not needlessly expose any want
of faith, and discouragements.
“ Who is fearful and faint-hearted, let him return.”
XV. I will cultivate enlargement of faith
and desires.
“ Let us therefore come boldly unto the throne of
grace.”
XVI. On leaving the place I will endeavor
to maintain a devout frame of
mind. *
“ Continue in prayer.”
XVII. I will also endeavor to use all means
suited to secure the blessings for
which I have prayed.
“Faith, without works, is dead also.”
— A. C. Thompson, D.D.
Leaning on God Alone.
Sir William Hamilton was doubtless the
most learned Scotchman of our century, the
omniscient Lord Macaulay not excepted. He
was familiar with every branch of philosophy ;
he had analyzed, with wonderful power, all
religions into their simplest elements. He
was an inspiring teacher—one of the few
masters of philosophy and letters; a writer
of extraordinary power; an admitted leader
of his generation.
But while at home in the learning of all
ages, and exciting the wouder of his contem
poraries by the bold sweep of his genius, no
less than the vastness of his attainments, he
sat as a little child at the feet of Christ. He
was a sincere believer. His mind rested on
the great truths of the Christian system.
There is an exquisite pathos in the record of
his last hours, that when his spirit was hov
ering on the borders of the unseen world,
just ready to penetrate its great mysteries, he
was heard to murmur, “Thy rod and thy
staff, me!”
"UC H 1..—...
Inf4nt Baptismal Regeneration. —ln
Roundell Palmer’s “Book of Praise,” so
much admired and used by Episcopalians, we
have the following theology taught in poetry.
Roundell Palmer, referring to an infant bap
tized, tells how it received anew nature, by the
easy process of applying holy water (“sacred
bathing”) to it.
“ Though thy conception was in sin,
A sacred bathing thou hast had;
And though thy birth unclean has been,
A blameless babe thou now art made.
Sweet baby, then forbear to weep;
Be still, my dear sweet baby, sleep.”
Romish Schools. —A Catholic young lady
told us the other day, that while attending
the school at Carondolet, near St. Louis, she
knew of ten Protestant girls who joined the
Catholic communion, and she expressed sur
prise that Protestants, holding the views they
do towards her church, should send their
daughters to Catholic schools.— Standard.
Early Piety. —A Presbyterian, of Cin«
cinnati, said, not long since, of the church iu
which he holds membership personally:
“We take into church fellowship even the
youngest children, but we are careful to in
struct and nurture them afterward. They
make our best, most reliable members.”
Where He draws the Line. —At the Pro-'
testant Episcopal Convention for California,
at San Francisco, Bishop Kip pronounced
that Methodist, Presbyterian, Congregation
alist and Baptist preachers are not clergymen,
but that Romish priests are true ministers of
Christ.
Is3 00 A YEAR.}
A GolumnTof Illustrations.
From the “ New Cyclopedia 'of Illustrations ,” by Rev .
G. Foster.
Human Abilities. —The abilities of man
must fall short on the one side or the other,
like too scanty a blanket when you are abed :
if you pull it upon your shoulders, you leave
your feet bare ; if you thrust it down upon
vour feet, your shoulders are uncovered.—
Sir W. Temple.
Ministerial Boldness. —A minister with
out boldness is like a smooth file, a knife
without an edge, a sentinel that is afraid to
let off his gun. If men will be bold in sin,
ministers must be bold to reprove.— Gurnall.
Christ in the Bible. —In ancient times, a
celebrated artist made a most wonderful
shield, and worked his own name into it, so
that it could not be removed without destroy
ing the shield. It is just so with the Bible
and Chiist.
Success of Decision. —Alexander, being
asked how he had conquered the world, re
plied, By not delaying.”
Hindrance to Eloquence. —A loquacious
young man came to Socrates, to learn the art
of oratory. Socrates asked him double price.
“ Whv charge me double'?” asked the youth.
Socrates replied : “ Because I must teach you
two sciences—the one, how to be silent; the
other, how to speak.”
Eclipse of Faith. —The moon in an eclipse
complained to the sun, “ Why, O my dearest
friend, dost thou not shine upon me as usual ?”
“Do I not?” said the sun : “lam sure I am
shining as I always do. Why do you not en
joy my light as usual ?” “ Oh, I see,” said the
moon" “ the earth has got between us.” This
is the trouble with every backslider.
Rejoicing in the Gospel. Procopius
reports, that near the pole, where the night
lasts many months, the inhabitants go up to
the tops" of the mountains, when it is time
for the sun to appear, striving who shall get
the first sight. At his appearance, they deck
themselves in their best apparel, embrace
each other with joy, and cry, “A'cce Sol!”
“ Behold the sun !” How much more should
we rejoice in the light of the gospel! Spen
cer.
Entrance to Heaven. —You see yonder
ship. After a long voyage, it has neared the
haven, but is much injured. The sails are
rent to ribbons; and it is in such a forlorn
condition that it cannot come up to the har
bor. A steam tug is pulling it in with the
greatest possible difficulty. r lhat is like the
righteous being “ scarcely saved.” But do
you see that other ship ? It has made a pros
perous voyage; and now, laden to the wa
ter’s edge,“with the sails all up, and with the
white canvass filled with the wind, it rides
into the harbor joyously and nobly. That is
an “ abundant entrance.” — Spurgeon.
Power of Illustration.— We may safely
assert that Jeremy Taylor is none the less
vigorous for illustrating the long-suffering of
God bv the rabbinical story that the Arch
angel Michael, being God’s messenger of ven
geance, had but one wing, that he might labor
in his flight, while Gabriel had two wings,
■that he might “fly swiftly,” when bringing
; the message of peace. And the nature of
i repentance and faith is set before us all the
’more clearly, when Adaffis likens faith to a
great queen in her progress, having Repent
ance as her messenger going before her, and
Works as the attendants following in her
train. — J. G. Pilkington.
Working for Jesus.— When Jacob worked
for Rachel, sweet smiles lit up his shepherd
ing: so life brightens when expended for Je
sus.—S. Coleg.
A Conquering King. —lt has been said of
Edward, the Black Prince, that he never
fought a battle which he did not win ; and of
the*great Duke of Marlborough, that he never
besieged a city which he did not take. Shall
that be said of men which we deny concern
ing the Most High God ? Is He less sue
cessful than some human generals. Shall
these invincibly prevail, and grace be liable
to defeat? Impossible. — Bowes.
•Preaching the Law. — It was admirable
advice which Mr. Wesley records, as having
been given to a preacher by an old woman.
“ Preach,” said she, “ the law first, then the
gospel, then the law again.”
Prayers of a Mother.— Samuel Budgett
was nine years of age, when one day passing
his mother’s door, he heard her engaged in
earnest prayer for her family, and for himself
by name. He thought, “My mother is more
earnest that I should be saved than 1 am foi
my own salvation.” In that hour he became
decided to serve God, and the impression thus
made was never effaced. — Arthur.
Legend of a New Heart. —St. Catharine,
of Sienna, would often pray in the words of
Scripture for anew heart: whereupon, as it
is related, our Saviour appeared to her in a
vision, took her heart from her bosom and
replaced it with His own; and there remained
a wound or scar on her left side from that
time. Mrs. Jameson.
Obligation. — lt is by each soldier feeling
his obligation in doing his part, that the army
conquers; it is by each bee doing its work,
that the hive is stored with honey ; it is by
each insect putting forth atl its might, that
the coral reef becomes an island, and cities
rise upou the bosom of the main.— Dr. Cam
ming.
Pardon.— l ask not a legal pardon, but a
father’s pardon. (Evans.) It would tire
the hand of an angel, to write down all the
pardons God bestows on true, penitent be
lievers. (Bates.)-~^~~ Christ comes with a
blessing in each hand, forgiveness in one, and
holiness in the other; and never gives either
to any who will not take both. (Adam.)
The Important Question. —John Bacon,
an eminent English sculptor, whose works
were admired by thousands, ordered a plain
tablet, with the following inscription, to be
placed near his grave: “What I was. as an
artist, seemed to be of some importance while
I lived; but what I really was as a believer in
Christ Jesus, is the only thing of importance
to me now.”
Exposure of the Rich. —During the pro
gress of a revival, a lady of wealth, who saw
the poor crowding to Christ, cried aloud, O
my God ! Is there no mercy for the rich ?”
Breaking the Sabbath. —An infidel says,
he has learned by sad experience, that a curse
follows those who break the Sabbath.
Temper and Religion.— ls religion has
done nothing for your temper, it has done
nothing for his soul. — Clayton.
Use— The used key is always bright.
Drawn wells have sweetest water. Stand
ing pools gather filth. “If 1 rest, I rust,”
says the key.
y ICE> The way of vice is as the entrance
to a pit: it is easy to go down, but difficult
to return.
Bravery in Warfare. —The Spartan
mothers used to counsel their sous : “ If your
sword be too short, add a step to it.”
Preaching to the Young. —Augustine was
accustomed to stop often in his sermons, and
say, “Young people, this is for you.”
WHOLE NO. 2501.