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About Christian index and South-western Baptist. (Atlanta, Ga.) 1866-1871 | View Entire Issue (Aug. 25, 1870)
CHRISTIAN IN UiiA <ll SOLTI I-WEST ERN BAPI VuL. 49—NO. 33. |s3 00 1 YEAR.} A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA. OA AT $3.00 PER ANNUM, Invariably in. Advance. i. T O O Proprietor. Bitter-Sweet. j (Lakman, the Wise, received a bitter (jourd Haish-rinrlcd, acrid, evil to the taste— Best owed upon him by his generous lord, While melons sweet and juicy went to waste. Men looked to see what the wise man would do, Oetting, instead of fruit, a thing most vile ; But b'\ regarding old gilts more titan new, Stretched forth his band and took it with a smile. Then grew the wonder, as, in sight of all, lie broke the rind and ate with face serene. Leaving uo portion, whether great or small, To bear them witness what the gift had been. And then he said, ns on their lips he saw Am izernent putting on a garb of speech, “Hearken, 0 trieuds, and gain the royal law, That he who will uot learn can never teach. “And shall not I, so long sustained and fed From that kind hand which lifts me by degrees, Receive whatever, for roy cLmlv bread, Ilk bounty furnishes, and beat peace*’’ Fi r thus appears a wisdom truly wise! A service free front self; and it we tnke That which at first we view with doubtful eyes, is transformed when eaten lor Ilia sake, 0 Lord, my Gi.'d, lioiv often, in my pride, I crave the sweet and let the bitter go! Forgetful that no gift* are misapplied, And that I know not as I ought to know. —Samuel IV. J)ufluid. “ Proof of the Trinity from Experience.” This is truly an interesting theme to me, and, in confirmation of what has been said by your correspondent of last week, i want to eotnmunic.it» it bit of personal experience. At one time 1 had as clear and distinct a con sciousness of the Spirit’s presence ass had of iuy own existence. 1 even had a natural sen so of His presence that could not be mis taken, and He revealed the correctness and truth "f the Scripture: ‘‘ Faith is the sub stance of things hoped for,” etc.; and I felt as Archimedes, when lie made his discovery, — that it was true, it was true. This was the only time, and it continued but a lew minutes. 1 was in prayer at the time. And 1 wonder not that these manifestations are so infre quent. Like the splendors of transfiguration, they would incline us, like Peter, to build tabernacles, and there we would want to stay. It. is good to be there. Again : I have fre quently enjoyed a transporting, rapturous sense of Christ as my Saviour, clear and distinct; not. continuing, however, as long as the occurrence with the Spirit. Well, if these be true, is it at all unreasonable to believe that ti distinct experience of the Father may be. had? X. Y.Z. Patriotism—No. 1. Th re are few (if any) persons that will deny the existence of patriotism; few, if any, but writ admit its existence in their own bo soms. Patriotism is sanctioned by example and precept in Sacred Writ, notwithstanding infi dels have declared that the Bible is opposed to it. A sacred song was sung by the chil dren of Israel when the hosts of the Egyp ti- »•» ware diov.nod jn the Fed Sea., The Pta'mist, A‘« patriotism'and the patri otism of the Jem wFien he penned the Psalrn, “By the river of Babylon, there we sat down, yea, we wept when we remembered Zion,” etc. (Ps. cxxxviii.) Jeremiah showed his patriotism, when he penned his “Lamenta dons.” and Neheir.iah, by his sadness at the court of Persia. Paul followed his divine teacher, in commanding subjection to “the powers that be,” and his interest in ids fel low-citizens, the Jews, has never been sur passed by any Jew, of either ancient or mod ern days. Even though we do not press these views; even though we should adm.t that the Bible does not defend patriotism, yet it cannot be proven that the Bible condemns it. it is a feeling that is natural, and it can not be shown that it is sinful. The history of ancient and modern times furnishes us with abundant examples of those who have loved their country. Wo have alluded to the Jews. We now turn to the early clays of the Roman Empire. W e see a Brutus ready to cheek the power of the Turquins. Raising the dagger reeking with the blood of an injured female—'“Be witness, ye gods,” is his language, “ that from this moment 1 profess myself the enemy of Turquin and his bloody house; from hence forth, this life, while life shall last, shall be employed iu opposition to tyranny, and for the happiness and freedom of my much loved country.” We come to later times. We see a Cincinnatus who rejects all offers of power/us soon as he finds his country has no longer a necessity for his services. Though poor, very poor, he will accept of no reward, and though he could have been a ruler, yet he becomes a private citizen. “Very many,” says a historian, “ have celebrated, but very few have imitated his virtues. He was satis fied with having done his duty, and justly merited a great and lasting fame.” We see a Camillus compelled to leave his country. He goes to the gate of the city, raises his ha* ! towards the capital and prays to the gods/that it b. was driven out with out any fault of his own, the Romans might quickly repent it and express to all the world tiieir want of Camillus, and their regret for his absence. Soon, very soon, did the Ro mans regret their course. When Brennus, with his gigantic Gauls, invaded their city, the thought of their ungrateful conduct is present to their minds. He is not now med bating on the favorable opportunity of re vengiug himself on his countrymen. 11l treatment does not cause him to love his na tive land tlie less, and though thousands may have defamed him, that land he will defend. With the inhabitants of Ardea. he defeats the Gauls and puts a partial stop to their aggres sions. Here we pause and admire his respect for the laws of his country ; aud by this, too, he shows his patriotism. So much regard Joes he have for the constitution, that, w hen entreated by the citizens, though Rome lay in ashes, he will not accept of the command of the army, until legally appointed by the Romans in the Capitol. The appointment is confirmed and the exiled Camillus is acknowl edged as the deliverer of his country and the restorer of Rome. We see a Reyulus, bound by the most 1 sacred oaths to return to Carthage, if his countrymen do not yield to the terms of the enemy. Carthaginian trust svas, in ancient times, only another name for perfidy, and doubtless Regulus felt that Rouiun honor, as well as his own, was at stake, as he advanced to the gates of the city. We see him, on his arrival, turning away from his loved offspring and an affectionate wife, lest bis feelings should so overcome him that he should be rendered unfit to do justice to his country. He is not ignorant of the cruelties he may be called to endure in case of his return; but in view of all, he dissuades his countrymen from accept ing the terms, because they do not tend to advance the interest and honor of Rome. He allows no private consideration to influ ence his conduct, but commences his journey to Carthage, with nothing to hope for from his enemies, but imprisonment and death. We behold a Cicero. If egotism frequently appears in his words; if he seems at times to be aiming at his own advancement, we may attribute a part of it, at least, to the influ ence of the age in which he lived. It is a singular fact that times have so much changed, that w hat was once allowable , would now be considered as ridiculous. Public men in an cient times were permitted to tell their own deeds, and though the Roman orator availed himself of the privilege afforded, yet he often loses sight of himself in zeal for his country’s welfare. When pleading for the Sicilians against Verres, he says: “ though the cause 1 now undertake had not been so weighty, so decisive, so important; though the Sicilians had not solicited my appearance at this bar; though my connection with them had been so slight as to have excused me; yet should I plead that the duty which I owe to my coun try is the only motive for what I now do. This requires me to exert my utmost in bringing to justice a man infamous for avarice, insolence and villainy. When Cataline stands before him—“lf daunted by my words, thou shouldst resolve to go into banishment, 1 foresee what a storm oT unpopularity may lower over my reputa tion, yet with me shall this consideration have no weight, provided the.calamity is confined to me, and extends not to my country.” After dateline has departed—“ Little, O Romans, does it affect me, that all the storm of this groundless, this bitter malice should break on my head, provided I can shelter you from the tempest of this dreadful, this unnatural war. I can never forget that this is my native soil; that to these l am consul, that I must spend my life among my countrymen, or lay it down for my country.” As if he had said, “I cannot survive my country’s ruin.” B. W. Whilden. A Call to Preach. Man calls and God calls. In the great body of preachers there are but two classes, the one called of men, the other of God. It may not be a waste of time to notice some of the distinguishing features of the two classes. 1. Men-made preachers are set apart for the pulpit, in many instances, by their pa rents and friends. The young man is told he must be a preacher* and is sent through a course of study to prepare him for his future business. His College-life ended, with a smattering of theology, the novitiate is ready to fill some pulpit where a reasonable amount of honor and money can be secured. 2. Preachers of human make—self-make, would probably be a better expression—en ter the most sacred of offices from mere worldly considerations. A man may find himself unfit for a lawyer, and turn preacher, as the next most agreeable employment. The teacher may find the school room so monot onous that he turns from it in disgust, and seeks an assylum in the pulpit. The base man sometimes tries to hide his wretched misconduct under the clerical name, or he assumes the clerical name, the better to sue ceed in his evil designs. It would, perhaps, be no slander to surmise that mere indolence induces some men to turn to preachers. They hope to secure an easfy living, and avoid, at the’ same time, begging on the one hand. and labor on the other. Honor and money, strangely a3 these words may sound, in con neCiidn wftb cht‘ ministerial ofii e e “rtf fine free many, no doubt, to become preachers. Honor must come to greatness, and they, of whom we speak, Wipe to be great. If Honor is achieved, then great place, or fortunate mar riage may be expected; and in either case, money is sure to be an attendant. So much for men made preachers. It may be further stated concerning these, that they present certain characteristics by which they may be known, and by which they may know themselves. They may know themselves by several marks: 1. They do not believe in a special call to preach. 2. They do uot love the souls of men. 3. They do not love the work of preach ing, counting that work a privilege above all others granted to Christians. Some of the marks by which others may know these men, are the following: 1. They are never reputed for piety by an y but superficial ob.-ervt-rs. 2. They cannot / reach the gospel, though they can preach much respecting religion. 8. They are easily turned away from the ministry, and usually die out of that work. Having thus briefly disposed of the first class, we will come to the second. Ministers called of God are the opposites of such as we have described. 1. They are called of God to the work. This call consists of a strong impression on their minds that they ought to preach, and in some cases it is so strong as to force them to the conviction that they must preach. Like one of the Apostles, they feel, “ woe is me, if 1 preach not the gospel!” 2. These men will be willing to make almost any sacrifice to preach Jesus. Pov erty, toil, dishonor, they willingly endure for the love of Jesus, and the love of souls. 3. Though ignorant of worldly wisdom, they can tell a sinner how to be saved —they can preach “ the glorious gospel of the blessed God.” 4. They have a name for piety among their brethren. 5. They never willingly leave the work of preaching, and in some department of Chris tian effort they battle on till their change comes. Faults of Ministers. Most people have a desire, at times, to say something, and when thought continues to grow in importance with them, it must finally find utterance. Allow me, then, a little space only, in your valuable and widely circulated paper, to say a few words, or propound a query or two, not for the purpose of being heard alone, or of inviting an argument with any one of your able contributors or readers— for, if the writer’s place and name were known beforehand, this article would probably find few readers —but with the sincere desire of exciting a thought w hich shall be considered till an evil shall be remedied. We remem ber, once upon a time, in a conference meet ing of a church, when under the head of ac knowledgments, that one brother made a very feeling confession of his shortcomings, which was followed by nearly every brother pre sent, with an endorsement of the first brother’s feelings; when the query was instituted,Why all this confession, unless it shall result in purer, holier lives'? which was not the case in this instance, to all human appearance. Then, why point out au evil unless it can be corrected ? It seems as if we haye fallen upon times when, as evils increase in importance, our efforts at resistance are more and more weakened and less and less effective ; and we are all casting about in our minds to see who is to blame, each one charging others in their hearts with being at fault. We speak of the demoralization of the times, cry out against the prevailing evils, and yet they increase in number and magnitude. And why l Simply because of the evils that pervade the heads of the several departments of the govern ment, for people will partake of the character of their leaders. Then, if we would have the stream pure, we must cleanse the fountain. FRANKLIN PRINTING HOUSE, ATLANTA,*GA., THURSDAY, AUGUST 25, 1870. If this be true in the civil, may it not be, is it not, true in the religious vyorld 1 We come, then, to the point that, first of all, our minis ters should get right themselves; for of all classes in our country, we know of no one, comparatively speaking, so completely de moralized, with few exceptions, as that of ministers. If asked why this serious charge, the answer is, because of the way they act. An example or two, by way of proof: We knew a minister, who ranks high in scholar ship and piety, invited to visit a country vil lage, where he was much loved, but he could not go because it was off the railroad. No other reason assigned, when he was assured of free transportation at any time. We knew another who, without any premonition what ever, tore hidiself loose from his charge, which he Himself acknowledged to be one of the best missionary fields in his knowledge, and that, too, against the earnest protest of his brethren, who stood ready and willing to secure to him a liberal support, leaving them with hearts bleeding at every pore. For merly, the gospel was preached to the poor, but now-a-days, as soon as a man acquires some character as a preacher, he is itoaiedi aiisfei rlfi to tk - cities, whet e tb, peo ple are already enlightened, and we, poor, ignorant creatures, are left in the backwoods, to grope our way in the dark. This* practice may and will do for law, medicine and other worldly pursuits, but will not apply, with the teachings of the Bible, to ministers. When our Boards select a missionary for the hea then, attention is paid to the mental as well as spiritual qualifications; then why congre gate the educated ministers around the cities and leave the country at large dependent upon a few poor, uneducated, but deserving men, for spiritual food and instruction? Thi3 may be ruiht, but my impression is, that some body’s works will suffer loss, if they shall be saved “as by fire.” Now, brethren, correct yourselves; take the beam from-your own eye, bring to bear upon the churches thp in fluence of an earnest, self-sacrificing devotion, point out all the dead branches, let the vine be closely primed, and then we shall have a vigorous growth and an abundant harvest. Somebodv. Somewhere, Ann). 9, 1870. Three in One. Great was tie mystery to me How three were One and One was Three- How God alone was Trinity. I rend it, but it seemed no more Than breakers sounding on the shore, From deeps I dreaded to explore: Until the certainty grew mine That, somewhere, God had left a sigu Some symbol perfect and diviue. And seeking ailer this, one day The summer storm-clouds cleared away In sudden glory, ray on ray: While there, serene across the sky, The bow of promise shone on high, God’s token that He cannot lie. Enlightened by a truth sublime, < I saw this miracle ot time, This wonder kuown in every clime. And lading each to each, I caught The perfect symbol of my thought— Three chiefest colors, iuterwrought. Three colors in gradations fair, Which mingled ever in the air, Bestow what light we da’iy share. I Forrtbus I saw.*ho n>vs « And God bad left a sign to ne— How Three were One, and On? was Three 1 A Pastor’s Sketch. About a score of years ago I noticed in the congregation an interested hearer, a woman with an intelligent expression, Mrs. Isabella M . Her husband was a Baptist, and brother of a former school-mate of mine. 1 soon learned that his wife was the daughter of an Elder in the Scotch Presbyterian church. She herself was a member of the same church with her father, and had been carefully and rigidly trained in all its tenets. Sue and her husband lived very happily together; he never said a word in regard to denominational differences or church relations; she was en tirely free and without restraint; but she was necessarily brought to consider more or less the principles of the denomination to which her husband belonged. It wouid be pleasant if they were both members of the same church. But huw could -she leave the old kirk that she !ovtd,t!ie religious home of her parents, and sever those sacred and endearing ties? Her peace of mind was somewhat dis turbed. Her soul was uot at rest. She was a devout Christian and had a tender con science. She loved the Word of God. She was accustomed to take everything to the throne of grace. The result was, she be came an intelligent, thorough Baptist by con viction. The first intimation I had of any change in her views, she came to offer herself for membership in the church under my care, and inquire as to obtaining a letter of dis mission from the Presbyterian church, a course which 1 recommended. She then went on in a most interesting and sweet way to tell how she became a Baptist. Her clear mind readily discerned that the practice of the two denominations in reference to bap tism, could not be equally scriptural. There, was a radical difference between them. Which had the truth? Which was in error? She resolved to take the New Testament and read it through most carefully and prayerfully, divesting herself as far as possible from all prejudice, and keep all pre conceived opinions in abeyance, while she sought divine wisdom and gave herself up wholly to be led by the Word and Spirit of God. Taking this course, she felt that if the views in which she had been brought up were correct, her mind and faith in them would be confirmed and estab lished ; if the Baptists were right, their doc trines and practice would be made clear. As she went on reading the New Testa- ment in this way, her mind seemed to receive anew illumination. A flood of sacred light burst upon her soul. A wonderful interest in the truth attended her course. Passages that had been obscure before, now had a clear, fresh and precious significance. The way of salvation was unfolded in a beauty and glory that she had never previously seen. The constitution of the Christian church, its spir itual character, its separation from the world in that all its members are professed believ ers. obeying the commands of Christ, ap peared simple and delightful. Baptism and the Lord’s supper in their order and profound meaning were invested with anew charm and power. She saw in the baptismal burial and resurrection, the most tender, blessed and glorious truths of the gospel symbolized. She saw why baptism was an immersion and could be nothing else, and none but a be liever could be a proper subject. Faith must precede it, aud submission to it wa3 a per sonal, voluntary act, in obedience to Christ. Her new experience of the truth was pre cious and delightful. The ceremony that she was told she had received in infancy called baptism, she felt was without divine authority and invalid. She longed to follow her Lord in the appointed way, and would hardly wait for the time designated for the ordinance, so anxious was she to manifest her loving obe dience. When she came before the church for its approval, she related one of the clearest and most beautiful of the many experiences it has been my privilege to concluding with her change of views the substance of which I have gi •*n above. It was a happy day when she down into the water and was buried likeness of her Saviour’s death, and ro^in heavenly loveliness, and went on her-way rejoicing. Her subsequent Christian lit* was beautiful, cheerful, useful. A few yefijshe sweet ly entered her heavenly ho be, lea iug fra grant and blessed memories, yid a promising son, who, having made grfewj| sacrifices as a soldier in his country’3 serviiw, lias consecra ted his noble talents and atia'iiments to the ministry of the gospel in thsfaitb that gave such.joy and support to now sainted mother. Rev. Dryden Phtl /£. D.D. Ten Dollart^B As I entered the church tlTouier morning, a certain messenger handed a letter from a friend—or rather an eiw— to the feeling seemed to inclose The en velope was to my address, that it contained something, alth Jpn l could not feel that it did. In tio- U 1 opened the apparently found that TPWiWWitVcd 'UMiSmke. currency, as a gift from & friend money and accepted ot the gift w iryhauEfulness. Now, suppose some badT'oine to me and said, “O, sir! that way of deceiving money is far too simple. That rj/ney never cost: you one drop of sweat, norjLsigh, nor a tear, nor a prayer, nor an it can be of no value, and can do*o good ; money received in that simple J*y is worthless money.” Would not myr ep!y to such a one be somewhat like thu>'s Friend, you speak without consideration Although the manner in which 1 received*ne gift was really simple, the money itself is-■either simple nor worthless. It is genuine Jurrency, and car ries its credentials on its id. n face. "True, I received it freely for my o | n personal bene fit, but yet the money is h-«4' and well-earned money. The donor thought for it, walked for it, and toiled fi£ ity and sweat for it. He gave full value frrfc.it, and earned it, as genuine money, justly ,jmd theu inclosed it, to me as a gilt. This’ .fit is of the same value in my hand as it. in the hand of the giver. It has lost inching by the trans fer. It is the same to i*e now as if 1 had earned it by my own exc- ions, and 1 intend to use it for the purpose for which it was be stowed.” Now, dear reader, have, you ever thought or said that, simple faith th Jt.sus Christ is too eheao ami easy to be of any real value to the •ou 1 /” Then I think 1 have now given you an illustration just to the point. Like the simple-zhand that receives the letter, even without “’eling the money, simple faith received .Jesi and His salvation tn the truth of His djvin testimony. “ Ver ity, verily, I sajj unto y-\ he that believeth on me hath everlasting tfeJ John vi: 47. '■'ln whom we have redvr, ntion through His blood, the forgiveness on sins." Eph. i: 7. “Ye know that ye were ft redeemed- ivith cor ruptible things, as silver gold; . . . bul with the precious blood • / Christ .” I Peter i: 18,19. The blood Christ, Pod's Son, cleanseth vs from Jh sill.” 1 John i : 7. Will you say that'a po4r sinner's works or prayers have any hand m giving*value to this “ gre<tt salvation < ’ still say that too cheap and easy to be oi any value to the soul? Or will you say' that this salvation hath lost anything of its mfinite and eternal value by being simply received as a gift into my heart? Oh! this “ great salvation” brought down the blessed Christ to give His back to scourges, His brow to thorns, His heart to spear.-, and to make His soul an offering for sin. O sinner, poor sinner ! is not the blood of Jesus value enough tor thot poor sin stained soul of yours? “ Behold the man!" Look how the blessed Christ how in the gospel holds forth His bleeding hand with the blessed gift of eternal salvation to you ! Will you take His gift and live? Or will you reject it, and meet the “ living Ood ” in your sins, and perish?— Witness. Why we Do not'and Cannot. One of the strong reasons why Baptists should stand firmly to the position they hold, as consistent observers of the ordinances of Christ, is that by so doing they bear perpet ual testimony against errors whose tendency is to destroy the spirituality of the church. They constitute, in a word, the true conserva tive force in Christ’s earthly kingdom. Their example has awakened and kept alive, in Pe dobaptist churches, the*true conception of that kingdom as a spiritual dominion ; and so, for themselves and others, has raised a strong barrier against the old, weary world liness and spiritual death to which perversions cf the character arul meaning of the ordinances of the gospel do ever surely tend. The question is often put, from week to week—Since it is acknowledged that evan gelical Pedobaptists, as a body, are as good Christians as Baptists, why exclude them from the table of the Lord? To which we reply that, while allowing to the full the personal goodness, the piety, zeal anu sincerity of Pe dobaptist brethren, v.e cannot lower the standard of qualification for partaking at the Lord’s table below what He has Himself, by plain inference, established—because, first, we have no warrant for >&. doing, and second because of the immense future danger of such a course. It is not to be supposed that the immediate effect of throwing wide the doors to all be lievers wouid be disastrous. Years might pass before decided harm would be done. But we cannot forget the time® of barrenness, be fore the idea of a spiritual brotherhood was as clearly apprehended asTiow by our Pedo baptist friends, when church membership was inherited, and grace was supposed to pass in regular descent from parent to child. Nor can we forget to whom was due, under the providence of God, the gradual change from this essentially Papal doctrine to the evan gelical ground of the present day. The Bible doctrine, that the church is a spiritual body, a company of baptized. believers, faithfully expounded, and set forth Tn living example, amid formidable difficulties and trials of faith, by the Baptist fathers, was the leaven which at length permeated tin “ whole lump” of evangelical organizations, and has given to modern Protestantism its noble and influen tial development. The marvellous power to day exerted by the various evangelical bodies may be traced directly tp the recognition of this foundation truth, and the laying aside, more or less completely, of the theory on svhich Pedobaptist usages rest. But, as before observed, the seeds of error still remain, and need (inly favorable condi tions to spring into lifejmd' growth, again to bear the bitter fruit of formalism and death. What possibilities of dajger, for example, lie hidden iu the perverse dlctrine of infant bap tism ! All the machine yof a State Church, the prevalence of the ‘ form of godliness” without its power, all th > barren promises of a “covenant of grace” vhich has no warrant in Scripture, and can cnl only in bitter dis appointment and woe, a e wrapt up. in that now decaying custom. Cver against it stands the Baptist doctrine, dram directly from the pure well of Bible trut —— the church a com pany of baptized believers. To save us from* the other, this Baptist testimony must be maintained The seai of severest condemna tion cannot, without the supremest folly, be withdrawn from the vital error to which it is opposed, on account of any imaginary lack of “ Christian fellowship.” It is, in good sooth, as necessary to the spiritual life of all other evangelical churches as to the Baptist, that it should be maintained; so that, so far from finding fault, Pedobaptists should all rejoice at the firmness and consistency of the Baptist brotherhood. But such -virtue, we fear, is rather too fine for this world. We shall be content if* all enjoy the bent fit, nor look for thanks from any. In fine, Baptists are to-day holding the evangelical Pedobaptists to the enlightened position to which Baptist consistency has forced them. To falter now, to allow the sweets of fellowship to beguile us from our “ coigne of vantage,” would be treason to the truth, and a dangerous kindness to our evan gelical friends, whose future, with our own, calls for unswerving fealty to the teachings of the Word. That the Baptist churches of this country will be faithful to their trust we as firmly believb as that they hold the truth in regard to the ordinances of the gospel. — Ex. it Chrou, “ I Have Got it Under my Feet.” Dr. Ludwig Heim, of Berlin, a celebrated physician, and also a privy counsellor, was scarcely more valued for his high attainments in the healing art than he was esteemed for the generosity of his nature. His benevolence toward the poor was evidenced not only pro fessionally, by giving advice gratuitously, but by his alms-giving, which was believed to be much more than proportionate to even his large income. But atone time of his life, Dr. Heim sustained a heavy pecuniary loss. A banking house, in which he deposited a very, considerable sum, becoming bankrupt, he lost the savings of many laborious years ; in fact, the whole of his capital. Dr. Hufeland, (the author of a well-known treatise entitled, “ How to Attain to Old Age,”) who both loved and honored his gifted colleague, meeting him a few weeks after, ex pressed his deep regret for the loss he had su3 tabled. “ You would have pleased me more,” re plied Heim, “ had you not recalled the occur rence to my memory. Thank God, I have got it under my feet.” “ And pray, how have you contrived that ?” asked Hufeland. “ O, just in the way I am used to take when 1 get into any difficulty from which 1 cannot extricate myself; arid that was plainly the case here. At first 1 could not banish the annoying affair from my mind—it haunted me by night and by day. Such a large sum, and hardly earned too! Safely placed, as 1 thftutiht, and to be blown away like an air bubble. Ah ! even my poor patients had to suffer for it. 1 was pre occupied abroad, and at home could enjoy nothing. Nay, my wife, who, you know, is naturally so cheerful, caught the infection, and the very children forgot their frolicsomeness and glanced at me with looks of shy wonder. Then I saw, I felt that things could uot, ought not to continue thus. The money was irrecoverably gone — that was bad enough—but far worse, that our best earthly comfort, contentment, had gone with it. What was to be done? Nothing but this : conscious of my inability to rescue’ myself out of this sore strait, I betook myself to the Almighty for help, hastened to my closet, bolted the door, fell on my knees, and prayed most earnestly that the Lord would give me back the strengrh, courage and con tentment of former years. And the Lord an swered me in my secret soul, bringing by the Spirit thoughts of humiliation, and gratitude, iuid faith, which 1 could almost hear expressed in words, as if He said, “ Thou wast the son of a poor clergyman, and in thine outset in life hadst nothing thou couldstcall thine own. I blessed thee in thy calling and in thy family, and made thee a prosperous man. Through a lung course of years 1 have allowed thee to sport with these, my lent riches, a part of which l have now suffered thee to be deprived of. Now come, Heim, have done with these sour looks and play the longer, else I must deal with thee in quite another fash ion, and strip thee of other lent possessions which lie still nearer the heart than worldly pelf. Besides, hast thou forgotten that the treasures of the world are mine, and I can re pair all thy losses if I see it is for thy good ? Cheer up, then, and follow thy lawful calling with a firm and trusting heart.’ So spoke the Loid to my soul,” continued the pious doc tor, “and 1 promised obedience ; and behold, my gloom was vanished, my wife and chit dr >n looked brig ht and happy again, and I forgot the whole matter. “Therefore I said I have got it under my feet; lam raised above it, and can rejoice again in my God and Saviour, who is better to me than thousands of gold and silver. Therefore, too, I said I would rather not have been reminded of it, but I well know you did so in kindness, so 1 feel impelled to tell you what great things prayer can effect when it is earnest. And now' let us talk of something else.” The Pope at Mass. A writer in the Christian Union, who seems to be thoroughly informed concerning the Romish Church and its secret practices, gives the following account of the precautions ob served when the Pope celebrates nias^: The Pope may not eat with or pay visits to any one under kingly rank. He is at tended by no one under the rank of a priest. The utmost precautions are taken against treachery and assassination. Two chamber lains watch the door of his bed-chamber, which is further protected by guards with drawn swords. Every night before his Ho liness retires, the walls and doors and every article of furniture in the room are carefully sounded and examined. To prevent the rep etition of the crime perpetrated on the Pope who suppressed the Jesuits, Clement XIV., the following is the ritual most scrupulously adhered to at the celebration of mass by the Pontiff: The sacristan of St. Peter’s is Mon signor Marinelli, Bishop of Porphyria (in partibus,) who is assisted by two monsignori. He is personally responsible for the quality of the wafer and wine and water used in the Pope’s mass. The wafers are made by the Nuns of the Sacred Heart, in Trinita di Monte, of pure flour and water, unfermented, and stamped with tho effigies of the crucifixion and the Madonna. The wine is the light Italian viutage, preferred by the present Pope, who introduced it, contrary to the standard of regulation, which prescribes red wine. The late Gregory XVI. used Lacryma Christi rosso, which seems very appropriate. At the time of mass, before, the consecration, the box containing the hosts is placed on the altar, from which the Holy Father selects three, which are placed in a row. The Pope indicates one, but refrains from touching it. This the deacon takes to Monsignor Marinelli, who consumes it at once, being careful “to look into the eyes of the Pope.” The Pope then points to one of the remaining two, which the deacon at once consumes, looking at the Pope. The third is used by the Pope himself, no one being allowed to touch it, under pain of excommunication. The dea- con then takes the cruets containing the win and water, and without wiping the chalice, pours a little of each into it. This is drunk by the sacristan, looking at the Pope as be fore. The deacon then does the same. The remainder is consumed by his Holiness. These precautions presuppose that if the. Sacristan is guilty of poisoning, either per sonally or by collusion, he will show ;ymp toms in his countenance when he has to con sumc the elements. Hence he must look a 1 the Pope. Then the deacon, who is a car dinal generally, is interested in the sacristan’s good faith, for he shares the same risk. It the chalice is poisoned, it will probably be b) some mixture rubbed on its sides. This might be removed if, as is usual, the chalice was first wiped. - This is much more than a ceremony, and the present Pontiff exacts every tittle of it. It*is certainly not wholly superfluous. A priest, some time since was served with oxalic acid in mistake for water. He was compelled to drink every drop, and fell dead on the altar steps. I knew a cler gyman in England who used port w'ine at communion. This was kept in a closet along with sautjes and other bottles. By mistake, a black bottle exactly resembling the usual port-wine bottle was brought‘to him, and proved to be mushroom catsup! Unluckily, it was ;iol discovered till after consecration, and by the communicants. Unlicensed Imagination: Hell. We have all heard of “the Venerable Bede,” the Romish saint. One of his homi lies is on the Christian Sabbath; and Bede supposes St. Paul and St. Michael to petition the Lord that the lost souls might have rest on Sundays from their punishment. He says in explanation : It was the Lord’s will that Paul should see the punishment of that place. He beheld trees all on fire, and sinners tor mented on those trees; and some were hung by the feet, some by their hands, some by the hair, some by the neck, some by the tongue, and some by the arms. And again, he saw a furnace of fire burning with seven flames, and many were punished in it; and there were seven plagues round about this furnace : the first w'as snow, the second ice. the third fire, the fourth blood, the fifth serpents, the sixth lightning, the seventh stench; and in that furnace itself were the souls of sinners who repented not in this life. There they are tormented, and every one receiveth ac cording to his works ; some weep, some howl, some groan, some burn and desire to have rest, but find it not, because souls can nevei die.” Again: “And after this he saw be " tween heaven and earth the sou! of a sinner howiing betwixt seven devils, that had on that day departed from the body.” Then, in another passage: “And Paul demanded of the angel how many kinds of punishment there were in hell. And the angel said, There are a hundred and forty-four thousand ; and if there were a hundred eloquent men, each having four iron tongues, that spoke from the beginning of the world, they could not reckon up the torments of hell.” The preacher then draws the practical conclusion : “ Bet let us, beloved brethren, hearing of these so great torments, be converted to our Lord, that we may be able to reign with the angels.” ■ * . A Crack in the Platform. From an article in the New Haven Palla dium, on the comparative merits of Episco pacy and Congregationalism, we glean the following statistical facts: Within the last nine years the increase of membership in the Congregational churches of New Haven is only two per cent., while the Episcopal church has gained 25 per cent. Jn Hartford, Congre gationalism has lost two per cent., while Epis copacy has gained 20 per cent. In the State of Connecticut the increase of the Congregational membership is less than 25 per cent., while Episcopacy boasts of an increase of about 45 per cent. As the writer is a Congregation alism we may presume the figures to repre sent the truth in relation to relative growth. This phenomenon admits of various explana tions. We do not consider the true explana tion to consist in the superiority of the Epis copal ministry over the Congregational; nor do w'e by any means imagine Episcopacy to be more truthful than Congregationalism, and on that account more potent and successful. We are willing, however, to avow the belief that Episcopacy does owe much of its growth to the homogeneity of its system. So also does Romanism. On the other band, Con gregationalism is weak from the introduction of elements which do not properly belong to its polity. The Word of God is avowed to to be the fundamental law of Congregational ism. But what if it has inherited Ecclesiasti cal ideas and adopted practices which contra vene the fundamental law ? Episcopacy grows by the expansion of ritualism. Un scriptural rights are congenial 10 its polity. Hence infant baptism is a source of growth to Episcopaey ; but it is in many localities a positive disadvantage to Congregationalists. Asa source of increase it yields nothing ;as ecclesiastical baggage, it is heavy to transport, difficult to defend, and hence only impedes the march. Infant baptism is a fallacy in the Congregational system which the logic of events is daily making more and more mani fest.— Chris. Era. Baptists and Missions. Sir Bartle Frere, a High Churchman, —at one time the English Governor of Bombay, and at present a member of the Council of India, —in an essay just published, entitled, “What arc our Missions Doing in India?” says : A Northampton Baptist shoemaker, joined by a few men as earnest as himself, but not much richer in worldly goods than the fisher men of Galilee, succeeded in establishing themselves as Christian missionaries close to the British capital of Bengal, and there, in spite of very active opposition from the Brit ish government, and very serious discourage ments of every kind, they set up printing presses, translated the Christian Scriptures into many Indian languages, printed and dis tributed them, and sent forth from their presses English and native newspapers and periodicals, which, if they were not the first of their kind ever published in India, speedily surpas-ed others in excellence in iheir gen eral departments. These men were not the first Protestant missionaries who preached in India, for they had been preceded by Danes, Germans, and Englishmen, who, however few in number, had from the beginning of the last century never left India without some witness of Christian truth, as taught by the Protestant church in Europe ; but to Carey, Marshman and Ward, and to their fellow laborers, be longs, beyond all question, the honor of es tablishing the first missions, after the pattern of which such a multitude have since over spread India, and they in no small degree contributed to that wonderful revival of the missionary spirit in modern Europe, dating from the same era as the French Revolution. Confession.— -To remove the great opperr tunity for scandal, supplied by the fact that parties confessing have had to go either to the (Ritualistic) priest’s private house, or to the vestry, confessional boxes are being placed in London churches under the influence of these perverts. is3 oo .urns wl Heury “-fM ‘ - ' ’*' i Tie But Lay like heary leatrupon tiim, Tyrant of a patient thiall, ' Tyrant seen, confessed and hated, Banished only to recall.” “01 he drank I” “ His drink was water." “Gambled?” “Nol he hated play.” “Then, perchance, a tenderer feeling Led his head and heart astray*’’ “Nol both honor and religion Kept bin. in the purer way.” “Then he scorned life’s mathematics, Could not reckon up a score, Pay his debts, or be persuaded • Two and two were always four?” “No he was exact as Euclid, Prompt and punctual—no one more.” “Ola miser?” “No.” “Too lavish?” “ Worst of guessers, guess ngain.” “No! I’m weary hunting failures. Was he seen of mortal ken, Paragon of marble virtues, Quite a model man of men ?” “At his birth an evil spirit Charms and spells around him flung, And with well-concocted malice, Laid a curse upon his tongue: Curse that daily made him wretched— Earth's most wretched sons among. “ He could plead, expound and arguo, Fire with wit, with wisdom glow; But one word forever failed him, Source of all his pain aod woe; Luckless man I ha could not say it, Could not, dare not, answer No." ' Best. S Rest is not quitting )' This busy career; Rest is the fitting • Os seif to one’s sphere, ’Tis the brook’s motion, Clear without strife; Fleeing to ocean After its life. ’Tis loving and serving The highest and best; ’Tis onward, unswerving: And this is true rest. Steady Growth. Under Dr. Raffle’s ministry there was, from year to year, a steady, quiet ingathering of souls. Christians often pray anxiously in the closet and in their meetings for revivals —and this is proper; for we read in the 2d chapter of the Acts, of the church being en larged by one of thoie great, sudden move ments called revivals. But how seldom is offered with an equally intense desire and anxiety for the growth of thexhurch ot Christ by constant accretion ; and yet we read in that same chapter thnt the Lord added daily to the church such a9 should be saved. And no one has a right to say that he i9 taught by the Scriptures that the first of these methods of advancement by which the church grows, i~ God’s favorite method; and therefore, while, we should continually pray for the en largement of the church, we should leave it to i>ur Heavenly Father more than we arc ac customed to do, as to which of these methods he will employ—the one by revivals, the other by steady accretion. Prdobaptist Discourtesy. —liev. John Cunningham, in his “ Church History of Scot land,” published in the year 1859, speaking of the seventeenth eentpry in England, says : “Sects were multiplying with alarming rapidity; Millenaries, Antinornnns, Anabap tists, Libertines, Familists, Enthusiasts, Seekers, Perfectly*, Antiscripturists, Ranters, ]3<>hsmbusts, preached cheir strange doctrines and practiced thehr strange rites. We now regard these of the religious life with composure, but that generation, ac customed to unity and ignorant of dissent, beheld these things as men for the first time, behold the hideous forms of 1 animal life which crawl forth from a decaying* body.” Itev. Alexander Blaikie, pastor of a Reformed Presbyterian church of Boston, in the year of Lord 1870, in a work entitled “The Philoso phy of Sectarianism,” —all other denomina tions except the very particular division of the Presbyterian body to which he belongs being regarded as sectarian—delicately speaks of “ the regular Baptists and the other varie ties down to the Latter Day Saints ,” classing us with the polygamous devotees of Brigham Young, on the simple ground of both prac ticing immersion. Episcopal Unity (?) —The Living Church, an Episcopalian paper, says : Never was a stranger conglomerate than is found in a com munion which boasts of its unity. One claims that the name of Protestant Episcopal is an absurdity ; another, that Protestantism is our glory. One claims that the church is the sole, infallible oracle of doctrine; another, that each conscience must search the word of God. One claims that the ministry has the divine gift of conveying sacramental grace and abso lution ; another, that this is the worst super stition. One claims that baptism regenerates ; another, that it has no such power at all. One, that Christ resides in the elements of the altar ; another, that His presence is purely spiritual. What shall we believe ? What is this catholicity of faith, ask mauy perplexed minds, which we have been told is our special mark of superiority in this chaotic timo? Idolatry of Mary. —The Catholic Stand ard, of Philadelphia, shockingly says ; “ Two altars werV on Calvary. The ope wrs the cross <r' Redeemer, on which He, the innocent Lamb, was sacrificed for ns; the other was the immaculate heart of His Blessed Mother, in which the consuming fire of love accomplished a second sacrifice for us. The sacrifice of Mary, both with regard to (ho time of its accomplishment, and with regard to its object, was similar to that of Jesus. A celebrated divine says : ‘ The intentions of Christ and those of Mary were one and the same. Both offered to God a.sacrifice directed to the same end : He, in the bloody imrno tation of His body ; she, in the spiritual sacri fice of her heart.’ ” Somewhat Mistaken. —Many foreigu bish ops, at the Council at Rome, says the Lutheran Observer, have found out the real condition of things, and are much discontented. The luxury of the Papal Court, the immorality of the Court Prelates, and the shameless conduct and stupendous ignorance of the lower clergy, have given these simple-minded foreigners great offence. The Pope himself, though in general an amiable character, often occasions a pitying shake of the head at his ungovernable temper and vanity. But this is an affair of universal experience. Rome gains nothing by a near acquaintance with her. Luther found out this long ago and testified it. Whiskey and Murder. —Thomas D. Carr was hung, several months since, at Cadiz, Oiiio, for murder. When standing on tho scaffold he exclaimed : “ The bitter cup, they call whiskey, has brought me here. It will ruin any man. Whiskey, whiskey is what has brought me where l now stand—a con demned murderer, about to be launched into eternity. Oh, take my advice, and banish it. Banish whiskey, and you banish crime. Look at your prisons, look at your poor, look at the g illows erected here to hang me—a soldier who fought five years to defend the govern ment. Keep liquor away from your citizens; banish whiskey, and you will have no more wicked men like Tom Carr to execute. I pray earnestly that God will break up the dram shops. Pray for it, every one,”
