y,il. VI, Fo. 11—WMe Fo. 280. ffiKflg. THE PILGRIM. How bleat the Pilgrim, who in trouble Can lean upon a bosom-friend; Strength, courage, hope with him redouble, When foes assail, or griefs impend. - , Coro flees before his footsteps, straying, At daybreak, o’er the purple heath; He plucks the wild flowers round him playing, And binds their beauty in a wreath. More dear to him are fields and mountains, When with his friend abroad he roves, Bests in his shade near sunny fountains, Or talks by moonlight through the groves: For'him the vine expands its clusters, .Spring wakes for him her woodland quire; Tea, when the storm of winter blusters, ’Tis summer round his evening fire. In good old age serenely dying, When all he loved forsakes his view, Sweet is affection’s voice replying, . 11 1 follow soon,” to his “Adieu 1” Even then, though earthly ties are riven, The spirit’s union will notend; —Happy the man, whom Heaven hath given, In life and death, a faithful friend. —MONTGOMERY, CALVIN. One of the sessions of the late Geneva Conference was devoted to the hearing of papers referring to. the reformer of Geneva, and the glorious work of reformation to ac itnplish which he freely gave all the powers f his mighty intellect. Able and appreeia rivc essays upon Calvin’s personal character, liis theological tenets and works, and his mode of interpreting the Scriptures, were road hy Dr. Merle D’Anhigne, M. Bunge imt, of Geneva, and Professor Herzog, of Erlangen. It would give us great pleasure m transfer in full, to our columns, the admi rable tractates of these distinguished clergy men, especially that of the historian of the reformation, which is characterized - by all tint originality of thought, graphicness, and force of expression, for which he is so re markable, But our space will not permit, dll that we can do is to present, in a con densed form, and, as far : as possible, in our mm language, some of their ideas in regard to him who may be said first to have given formal expression to that system of doctrine which goes by his name, and which is both Hinded on Scripture and agreeable to right rsison. Their remarks embraced a eompre- Lrnsive view of Calvin, as a man , as a re hnner and theologian, as a Scripture com •ii. ntator, and as an author. In considering his character, and that of the reformation k which he labored, D’Aubigne remarked tiiat “ Calvin was one of those natures rich, profound, mysterious, which do not attach themselves, as it were, to the earth, but com tmmicate mysteriously with God. In order i know him, it is necessary to sewreb deepty' into his soul, his books, his life—a work Tar t w great for modern frivolity. He is one of trise men, the study of whom presents new t'pects to history. Calvin was not exempt fr"in errors nor defects.” He is not to be :nl;cn as a guide in everything, but he yras temperate, mediating, and ( conciliatory, and ■"t excessive and intolerant, as many Romish p mphleteers have represented him. He • w the dangers which would arise from a diversity of religious opinions among those Vim were laboring in the common cause of reformation, and He sought to unite them on ne platform. He was a man of moderate 'dots and conservative action. To illustrate : its. D’Aubigne supposes a, conference be ; .en Calvin and the reformers of Germany 1 Switzerland, Luther and Zwingle. After ■ ■cribing the personal appearance of the ipeetive reformers—Luther as “a man of • : rous aspect, lively and decided in his ■■wing;” Zwingle, as a “person of energe > figure” whose bearing shows him to be u sun of the mountain;” and Calvin as a. -m of a pale aspect, brilliant eyes, and slow ’ -‘p. lie propounds to them different theolo • p-i questions. The first is what is the re- between faith and the Holy Scripture. I itber is ready with his reply. “I am a he said, “I understand nothing. I II e seen nothing, understood nothing, proved tiing. But because God has spoken, I hit to believe. We must believe only what ias said to us in the Scripture,” “A. these words, Zwingle, trained in the hwl if Greek philosophy, knits his brow. J ‘~ wants indeed the word of God.” . ®ut ho says that our belief ought to be ‘"'di reasonable and intelligent. Calvin reconciles the two opposed reform -1 He says to Luther, “we must hold by 't* Scriptures. They are the word of God.” /" nays to Zwingle, “Faith consists not in -iwuuee, but in Knowledge of the word of Another question is proposed. "Aon admit a work of Christ—-expiation . action ofCiwiafc ik- us—sogeaeratiOn f ;'ich is the first in rank ? Luther answers, Ration; for thus God hides his face from :r dns.’ Zwingle does not agree. ‘The. '■Titial thing,’ he says, ‘is the faith which fwls within.’ Without doubt you would ■ fay, 0, Zwingle, that the death of Christ ' "itliout use; hut that it becomes so if we aot believe in him. From that may arise ; oral formalism. Calvin solves the prob 'i ’Faith in imputation produces a new !% , In Christ we h'ave a double grace—re mediation by his death; sanctification by ' Spirit, All those whelm God receives to < mercy, h e conforms to his image.’ ” After on o or two other questions on theo ;’? !l -'al matters, are thus proposed to show A - “moderating character ” of Calvin, o Anhjgne t p U3 pj aoea the three reformers ."ftrast, and shows what was the peculiar f ‘nd mission of the Genevan reformer. Conference is now finished. I un- r ’ l '' lll d the position of Luther, of Zwingle, ‘ Calvin, Let us who. are of the jury jounce the verdict. Calvin is in the the two. His greatness consists in into one only the two tendencies of j, ' !l|, lv Reformation—-tendencies which f . ’"appear at the commencement of all re- A oll ' movements; for religion is a fact, and divine at the same time. Luther .!* i the divine side of religion; Zwingle "'j'-d himself to the human; Calvin :| ', V saw both the human and divine, "j A l ' !,! ‘d Zwingle are brought together by l-V 11, Calvin cruises about till he finds a 11 f,, ck upon which both may place their '■ ‘Calvin reunites,’ says a philosopher, 1 because he was the most Christian man of his age.’” . The efforts of Calvin for union are next referred to. He attempts to heal the dissen sions in Switzerland and to reconcile Luther and Zwingle. When he hears of Cranmer’s plan to convoke “ a pious council in order to restore and propagate the truth,” he writes: “ I would not hesitate to traverse ten seas for the union of evangelical Christians. Con voke, then, an assembly of holy and prudent men united in Christ. It is in the interest of the. entire world.” “ These letters indicate the true founders of the Evangelical Alliance. Here is its origin, ‘ Union in the truth.’ Such was the cry of Calvin. He sought about at the right hand and the left; he struggled, suffered, and died in the service of his king on this behalf.” 8 The error of Calvin in justifying the death of Servetus is attributed to the age in which he lived, and is said to be one in which the purest and most elevated men of that day shared. In the language of D’Aubigne, “Let us not say tha,t we are better than they. If we regret their opinion it is not because we are better, but because we live in another age. Let us not mount upon the stilts of this century to fustigate the giants of the six teenth. The death of Servetus, it has been said with truth, was a remnant of the Pa pacy. It is not the less true that Calvin rekindled the torch of the gospel; and propa gated its light through the whole world—and this torch is at the same time that of civiliza tion and of liberty.” Professor Herzog treated of Calvin as an interpreter of the Scriptures. As a theo logian, he was unsurpassed. In his exegeti cal he was conscientious, clear, concise, practical and edifying. He was re markable for his elevation of conscience. “Ho exegete had made, as Calvin, the con stant end of his work the interpretation of the Scriptures. He had left commentaries on every, hook of Scripture except the Apo calypse. He omitted it because./he feared to cast shadows over the sense by a too imperfect work. It was an . act of pru dence which conscience inspired' in him. Calvin, in his youth*, had studied the lan guages and science, and he had continued the study all his life long. Learned men had proved that he knew Hebrew thoroughly, for for he had made no parade of his learning, but hud given only results. He had aban doned the Allegorical method, used by the eastern doctors, the Gnostics, and afterwards by the Catholics of the West, not wishing to philosophize nor to speculate on the Scrip tures. *To treat the sacred books like a nose of wax’ inspired him, he said, with horror. He had the profpundest reverence for them, which reverence was derived from con science.” His clearness wss as remarkable as his cqnscientiousness. “Ho words were lost. All were short and to the purpose. ‘Speak, Lord, for thy/ servant hearoth,’ was his .matta,. -Ha-xlid tW pgaatittuV and he seized the -spirit as well as the sense of the passages the most dogmatical. His soul was penetrated with the gospel. His commentaries were thus works of remarkable edification. There were, undoubtedly, de fects. Progress had been made since his era in the knowledge of the human element, of which he lost the advantage. He had ! mown well that it would be thus, since he acknowledged, with his ordinary precision, the need of all the aids of human science to comprehend the Word of God.” M. Bungener considered the works of Cal vin as clearly showing the “ limits between mman tradition and revealed truth,” as ex hibiting the power of “good sense,” in “de throning scholastic erudition,” and as full of simplicity, sagacity, practicality and truth. “These qualities were remarkable in the Commentary on the Psalms, so rich in its truths and applications. Lessons might be drawn from them for themselves, that every thing must be carefully avoided which did not show the fruits of the Christian life—that the serious, self-study of the heart was the first step in giving power over the heart of others—that there must be a profound union between the preacher and the man.” The character of Calvin is a precious legacy to the Church. Carefully studied it will be seen to display symmetry, beauty and power. It affords a striking illustration of what may be accomplished by lofty abili ties when sanctified and elevated by an humble piety. He did not live in vain. He accomplished much for his own and succeed ing ages. He has left “his footprints on the sands of time.” His intellect, his learning, and his influence were of a far-reaching cha racter, and they were all devoted with intense ardor to the service of God and the good of humanity. Like most of those who have been leaders in state or church, his motives and aims have been misunderstood and mis represented. But as time advances, impartial investigation is placing them in a clearer, nobler light, and showing {iow great a soul ‘ was that which once shone in the lustrous eyes and occupied the wasted body of the French Reformer. For him to live was Christ, and if he were now alive, his life would teach the same great lesson of entire, self-mortification for Jesus’ sake which it has been doing for over three hundred years. In the language of D’Au bigne, he would now say as ever before, “ Magnify Jesus Christ. Speak and live for Jesus Christ. Magnify His life—His spirit— His will—His coming again—His future reign.” HOME LIFE OF SIR T. F. BUXTON. We turn now with pleasure from the agi tations of public life, from scenes of conflict and struggle, to contemplate the subject of this memoir in the peaceful retirement of home. A pleasant picture, illustrative of this, is here given by his biographer. “ Once at rest in the retirement of Cromer Hall, Mr. Biixton began to lose the grave and care-worn expression which usually marked his countenance while under the heavy pressure of business in town; not that the autumn was spent wholly in recreation— on the contrary, his studies, chiefly bearing upon public objects, were steadily pursued. He generally passed the latter part of the evenings alone in his study, frequently re maining there to a very late hour. • “Cromer Hall was often filled with an easy, social party, but he had no wish to ex-; tend his circle much beyond his own rela- PHILADELPHIA, THURS tives, and the families' in the immediate neighborhood. He had no taste for society of a more formal, and, as he thought, insipid character; nor did'he find much pleasure in conversation, though at table he would usually enliven the party by his playfulness of manner, and by his store of anecdotes, which he could tell with much force and spirit. He took great pains in providing amusements for the younger members of the circle. There is much picturesque scenery around Cromer, and large parties were often collected for excursions. . . . .At home, also, he was energetic in setting on foot amuse ments for his young friends* such as acting charades, Christmas games, or amusing read ing. At one time, a family newspaper was started, which appeared once a week; and great was the interest excited in reading the various contributions, grave and gay, which every one sent in. Sometimes he would give a list of poets, from whose works the juve nile part of the circle were to learn by heart, and examinations were held, with valuable books for prizes.” Of Mr. Buxton’s power over the minds of those about him, drawing them out, and in citing them to aetion, we have the following testimony of one who was a frequent guest in the family circle: “I wish I could describe the impression made upon me by the extraordinary power of interesting and stimulating others, pos sessed by Sir Fowell Buxton some thirty years ago. In my own case, it was like having powers of thinking, powers of feel ing, and, above all, the love of true poetry, suddenly aroused within me, which, though I may have possessed them before, were till then unused. Prom ‘Locke on the Human Understanding,’ - to ‘ William of Deloraine good at need,’ he woke up in me the sleep ing principle of taste, and in giving me such objects of pursuit, has added immeasurably to the happiness of my life.” Por the benefit of the young with whom he associated, Mr. Buxton wrote a collection of favprite maxims.. A few of these, copied from a rough manuscript, give aifi idea of their character. “Mankind in general mistake difficulties for impossibilities. That is the difference between those who effect and those who do not. “Burke—‘The more one. has to do, the more one is capable of doing.’ “ Plato—‘Better err in acts than princi ples.” - “Idleness the greatest prodigality. “The endowments of nature we cannot command, but we can cultivate those given. “My experience is, that men of great ta lents are apt to do nothing, for want of vigor. “Isthere one whom difficulties dishearten —who hends to the storm ?—he -will do little. Is there one who will conquer ?—that kind of man never fails. “Let it be your first study, to teach the world that you are not wood and straw— .myiaJiemk: ~ But it is not hard to imagine that the very presence of the master of Cromer Hall was diffusive of happiness, so thorough was his own enjoyment at these periods of relaxa tion. He well improved his retirement from public duties, in exercises which give vigor to the frame and elasticity to the mind. “No Arab,” says his biographer, “ever took greater delight in horses than Mr. Bux ton; and several of his favorites, especially John Bull, Abraham and Jeremie, were re nowned for their strength and beauty.” Of one of these, an anecdote may he here related in his own words, as told to his pri vate secretary. “ Poor old Abraham,” he said, “ was the finest horse I ever had in my lif e. At the time when George the Fourth was very un popular, I was riding through St. James’s Park, just .as the king passed, surrounded by an immense mob. The. shouts and groans and yellings were terrific, and there was I, wedged in among the multitude, in the midst of noises which might have frightened the most courageous animal. But my noble spirited horse pricked up his ears, distended his nostrils, curved his neck, and stood im movable. The next day came the Marquis of ,to endeavor to buy my horse. I said that I did not wish to sell him, that he was a great favorite of mine, and, perfectly suited my purpose. Nothing daunted, the Marquis held his ground, made me first one offer a.nd then another, and at last told me that he was not endeavoring to buy the horse for himself, but was authorized to go as far as £5OO lor a friend. This offer I still re fused, when, as a last resource, ‘The fact is, Mr. Buxton,’ said he, ‘it is the king who has sent me to buy your horse, and I hope you will not refuse to sell him to His Majesty.’ This took me aback, but I had made up my mind; so in the politest manner possible, with many apologies and regrets, I main tained my ground, and so the matter ended. What I meant, though I didn’t think it ex actly civil to say so, was, ‘Ton-may tell His Majesty that I’m happy to hear that he’s so fond of a good horse, but so am I; and hav ing got one, T mean to keep him i” The bodily strength gained by a generous use of out-door exercises, was found availa ble iu more, than one of the sudden emer gencies of which life is so full. Mr, Buxton’s house was but a quarter of a mile from the sea-shore, and wrecks were frequent. The rumor of a vessel in danger always brought him quickly to the spot. On one occasion, he saved the life of a drowning sailor, at the imminent risk of his own. The sea was so tremendous that no boat could reach the ship—the oldest fishermen stood in silent awe, as the craft was dashed in pieces before their eyes, her cargo strewed upon the waves l . Mr, Buxton caught sight of a sailor strug gling at the top of a wave. He dashed at once into the surf, seized the drowning man, and though but barely escaping being drawn out into the deep, by the strength of the re tiring billow, succeeded in struggling against it till, by the aid of a rope, both were drawn ashore nearly dead. Another feature of the home life at Cro mer Hall was the religious influence exerted upon the neighborhood. On Sabbath'Eve nings, his large dining-room was wont to he filled with a miscellaneous assembly, com posed of “fishermen and other neighbors,” joining in the devotions of the family, and listening to his “brief but well-digested comments” upon the Scriptures. To promote the welfare of his poor neigh bors was his constant care; gratifying them with small favors, as well as benefiting them in weightier matters. Proofs of their regard for him were not w&n.tujjg r Having gone 'One day to the Magistrates’Meeting, to speak to Lord Sheffield, he foundf’himself, on coming out, surrounded by a cripwd of people, one of whom addressed him as “the poor marts magistrate.” — M. A. Oilier. WHY WEEPEBTTHOU? *J4_ The resurrection of Jesus Christ was the joy of the infant Church*. His followers, dis persed and dishearted- by his death, lived to see him again in their Circles,, and listen to the instruction of his lips. He rose to give joy on earth. The first, words he uttered were words of consolation. Standing by the vanquished grave robed in the. spoils of death, he speaks to the Why weip est thou ? He suffered’ndt the tender bosom to heave with uncertainty.’ He drieth the mourner’s tears. The earliest at the tomb was the earliest to be coupled; and she who came weeping in bitterhlssj retired, weeping for joy. And think you Jesus; .is not still-, the .same tender friend, the same j, compassionate, con soling Saviour? Why„Weepest. thou Ga ther all your afflictions,, your fears, your dis tressing doubts and despondency, and bring them to the grave of Jfesiis, and he will say to you, Why weepest tfShu f This affecting sympathy of the dying and of the risen Saviour is worth more than worlds. Let the joys of earth depart; let the hopes even, of the world decay; let these eyes grow dim, this frame bend downward with the weight of year!.; let parthly friends forsake me, swept away in death and carried to the grave-—but leave, oh, leave me the compassion of the bibssed Jesus! These eyes, gushing with teals—this bosom, heav ing with sobs—this heart, distressed with sorrows—still I will not despond while I can hear the language of Jesus, Why weepest thou ? ' .•».. It is no ordinary friend that you are called to remember. It is hmwho was crucified for you, and who burst frdpathe cold, damp vault of death to speak to you in consoling accents. Honor him by confidence equal to his conso lation. Distrust Hot his readiness to save. Accept the comforts he offers you, and drink in the tenderness of hijlanguage, Why weep est thou? ,s . Celebrate the praises of your risen Lord. Call heaven and earth|to witness your grati tude. Renew your covenant with God. Come to his table with a p|nitent and believing heart, and whatever niay be your sins, what ever fears gather in sadness over the soul, fear not, —it is Jesus who speaks to you,— W7iy weepest thou ? My dear friends, I know this is a tearful world. Distress and-fear are natural to us as the breath of life. JWe think of God, and are troubled. . We know the cold grave will soon be our bed, and that the God we shall meet in eternity is a holy God; and not a sin of our life, our hearts,wiil he kept out of sight at the judgment-secre of Almighty God. Buff oh, what a difference it makes to us when we see Jesus Christ going up upon the throne of judgment! With bloody side, and wound ed hands he sits there in judgment for us— yea, for us! If he were a preature, we might tremble, but he is the mighty God. ; He knows what the redemption of a sinner de mands, and he knows- he has rendered it. Oh, it will be sweet for the believer to rush to the judgment-seat of Christ—his best friend is on it.— Spencer’s Communion Ad dresses. OBSTACLES TO THE CHRISTIAN LIFE IN GERMANY. “Among the obstacles, we meet, in the first place, an old adversary, Rationalism. We have nothing to do with the Rationalism of the last century, the whole object of which was to banish from Christianity all interven tion of God;, nor with-Abe cold- dogmatism of a discoloured Deism. This Rationalism has been overturned. But the principle that gave it birth remains always; it has only changed its form. The idea of a God identi fied with nature has come, under the form of Pantheism, to revive Rationalism. It con founds revelation with the natural develop ment of the mind. It denies the eternal pre-existence of Jesus Christ and His incar nation, and makes Him only the ideal man. God, they say, is in Christ, as he is in each of us. These ideas are circulated as a new theology; they resemble each other so much that they may be termed photographs of each other. At Strasburg and at Oxford they are precisely the same. But that which concerns U 3 here is the life of the people. How, we find in the midst of them different forms of Rationalism, and all their consequences. This Rationalism resembles in no respect the in genuous ignorance of the people of the South. It is deadly to the Christian-life; it destroys the Churches. Germany furnishes a sad proof of this. . • “During these last years, there has been in some schools of theoiegy a reaction of a Rationalistic tendency, the principal cause of which is a system altogether opposed, to it, which is defined by a new and barbarous word, Confessionalism. ‘ The human mind resembles a drunken peasant, who, in walk ing, staggers, sometimes to the right, some times to the left,’ said Luther. Nothing is more true; the mind oscillates continually between two extreme and opposed ideas. “If I consider my creed as an adequate expression of the'truth of the Revelation of God, and if I thrust away all those who do not admit my creed, what do Ido ? I sub stitute my authority for that of the gospel, I arrest all the progress of science. Ido not speak here against creeds, but against the abuse of them. All religious liberty is thus destroyed, and, in consequence, spiritual life decays. This is the position of those who make the Lutheran Chprch to possess abso lute truth, and who repulse-all who do not wish to accept its symbols; These idtra- Lutherans are nearer to. Rome than to Ge neva. . These principles dominate more and more among a great number of ecclesiastics in the north and centre of .Germany, who apply them with rigor. [ They, seek to de stroy the union of the United-Reformed Church and of evangelical Christians. They refuse them the Lord’s Supper; they even excommunicate them. This party treats the Evangelical Alliances with the loftiest disdain, and the Evangelical Associations, strictly , German, are attacked with the same weapons. It seeks to fetter, the missionary societies. The union which existed in this part of Germany has been damaged. I must, SAY NOVEMBER 14, 1861. however, say that there : are in this party many eminent Christians; and if they were here I .wowld say ffo them, ‘ You exclude us, you excommunicate us; we receive you, we admit you, and we appeal to the Church in heaven, which will unite us both for ever.’ “ What may be the influence of this system upon religious life f It is disastrous; it causes an.opposition to rise against the gospel and (against the evangelical Church. What is to be done to remedy this evil? Must we go :fo these men ourselves;, alas, they under-, stand us no longer; an abyss separates us. Another cause makes this opposition more; lively. Religious men recognise only autho rity. Liberty excites fear; they confound it With revolution. They judge everything according to this principle; The deliverance of Italy inspires the organs of this party only with disgust. These disciples of Luther de plore the fall of the Pope; some of them have even contributed to Peter’s-pence; strange (aberration! This pernicious spirit has driven i»ivay 4 the gospel, ;; It .causes them to' view Christiahity and despotism” always associated together. ‘ England,’ says M. Tbcqueville, ‘ has enabled us to See per fect accord between Christianity and liberty.’’ Would that Germany might soon arrive at a similar,result!”— -M. Bonnet. • “ Children, when I am dead, sine a song of praise .to God.” Such were the dying words of the mother of John and-Gharles Wesley. We love to meditate on the words of the departing Christian. We love to recall the jubilant testimony of Janeway, and the almost celestial utterances of Payson. The thrice repeated exclamation of Gordon Hall, in the last spasms of Asiatic cholera, “ Glory to thee, 0 God!” the sublime language of Luther,: “ Father, into thy hands do I com mend my spirit; thou hast redeemed me, thou faithful God!” the memorable words, of the younger Adams, ‘ This is the last of earth—l am contentthe beautiful.thoughts and anticipations of the venerable "Bede and Mrs. Hemans are all comforting and encou raging to the Christian. But we know of no parting words more sweet and soothing than those of the venerable mother We have quoted: “ Children, when I am dead, sing a song of praise to God.” Her troubles would then be ended. Her body would be free from weariness and pain ; peace and rest would belts enduring heritage. “Almost. Well,” said the dying Richard Bax ter, when asked concerning his bodily state. Death remedies all physical ills. Who would shed tears over deliverance from suffering ? But it is, when -we consider' her spiritual relations after her departure, that the pari ticular appropriateness of the request ap pears. The: consummation of her desires would then be attained—to be with God.: The .longr-ivished for-.rest. thafcrummainarfor. his people, and the oft contemplated .glory of his abode would be realized. Happiness co existent with her soul would be secured. Her spirit would be enraptured. Heaven would be jubilant. Well might her family praise God at such ah -hour. Who would he sad at a mother’s joy? Who would weep when angels rejoice ?', “ Who,” says an ele gant writer, “would save his tears for a coronation day ? ’ ’ — -Independent. SINLESS perfection, as a prevailing error in a community, very .soon cures itself, by degenerating into looseness of Mfe, deceasing under the corrective power of experience. It is like the self-limiting diseases of child hood. But the error is pernicious, because it lets down moral obligation to our own low attainments. Then, if tempted, the perfect ly sanctified man is liable to reason in this way: I have done thus and thus, but it can not be sin, for I am sinless; hence it cannot be wrong. Such persons are either , deceivers or deceived. They may he both. Yet many of those who dream of sinless perfection in this world are amiable, and of a susceptible, tender spirit; who sincerely desire to be de livered from the painfulness of a state in which they must ever be conscious of coming short of the divine requirements. These must learn that this degenerate nature will go with them to the grave, with a hurt which regeneration. does not cure;' that in being born again they have new tastes, new de sires, new hopes and fears, which will meet with resistance from their, natural appetites and passions, and that there will be long war within them, . between the house of David and the houie of Saul, the tide of affairs, however, being turned and gaining strength in the right direction. In such a state they must be willing to live—a state of watchful ness, progress, and of perpetual endeavor to be conformed to God. They must not think that degrees of sanctification follow inevita bly from one first act of faith without inter mediate efforts; for such a theory is a fruit ful source of presumption. They must ac count that when they are “called,” and “jus tified,” they are “sanctified” in the same sense in which they are “glorified; - ” “for whom He called—them He also glorified;”—- that is something yet to be obtained, though in a sense already conferred; so with being “sanctified.”— Dr. AT. Adams. Thebe exists a temptation— that of sacri ficing a part of the truth to unity. It is the old cause which degraded Christianity. “‘For the sake of advancing peace, let pastors and dogmas alone,’ they say. HucA is not the way of the Gospel. It makes all things new; it makes, new ; discussions;. it : suppresses nothing. “Let us take care. There is scepticism in the air. People are disposed to admire everything. This current carries us away. People say that there is nothing absolute, everything is personal. Our times advance upon the way to the termination where one finds the natural formation of religion; This tendency creates, a new scepticism, that of indifference to truth. A COMFORTING CHARGE. “ Out of her last home,_ dark and cold,' She would pass to k city whose streets are gold, Prom the silence that falls upon sin and pain, To the deathless joy of the angels’ strain; Well would be ended what ill begun, Out of the shadow, into the sun.” SINLESS PERFECTION. PRESERVE THE WHOLE TRUTH. “Among Christians the indifference arises about secondary points—fatal doctrine which giyes to the faith a mortal wound. Whoever does not admit the truth in itself, whoever does not bind together all truth, great or lit tle, will lose the great as well as the small. Woe betide us if we judge, as indifferent, the secondary truths which God has thought fit to reveal to us. This tendency compro mised the Reformation of the sixteenth cen tury; it will compromise also the movement which we may call the Reformation of the nineteenth century, if we do not take care. “What good;is there in dissembling? we are entreated to advance in this direction. We are pressed to forget doctrines, to curtail important questions/ Let our ambition be higher. Let us seek' union, but,' where God gives it, in absolute: obedience to the truth. Submissive disciples.of evangelical truth, if we be enlightened as regards all, we ought, at least, to preserve the whole truth, and to unite in Jesus Christ.-r?M. Agenor.. ■'* - s ' - : . ■■ *v- A New View 6f the Bible.— JSofessor Canon Stanley, • off Oxford, well known as the biographer of Dr. Arnold, has recently delivered a course of lectures on the history of the Eastern Church, in which he pro pounds the following novel and rather hereti cal sentiments in regard to the New Testa ment. He considers that the four Gospels haVe “an incommunicable preference” over all other parts of the Bible, on the ground that they assign the highest place to the great “moral doctrines,” which are therein contained. The Christian Intelligencer , the source of the above facts, says:—-“It is not easy to understand this phrase. It may mean principles of morals or- points of theo logy. If. the latter, we should have no dis pute ; if the former, then the position is a treasonable surrender of the Christian sys tem. Next after these moral doctrines, whatever they may be, Canon Stanley ranks as most vital, comprehensive, and fruitful, “not the supremacy of the Bible or the au thority of* its several books, not the power of the Pope or of the Church, not the sacra ments, not original sin, not predestination, not justification, but the doctrine of incarna tion.’ This language has a very unhappy squint toward heresy. Considering what use has been made of the incarnation in certain schools of Germany, in Bishop Wilberforce’s famous treatise, and in the hybrid theory of the Mercersberg teachCrs, this position looks like an open fgateway to serious error. The Professor’s utterances on doctrinal points are only, by the way, in his recent volume, which, of course, is mainly historical, but the indi cations are, that when he comes to treat dogma directly, he will make a development ih the Broad Church direction, which will be more spicy than satisfactory.” Progress in France.— Rev. Dr. Baird, ih a recent letter from Europe to the New York Observer, states that there are now five 'chapels 'in Lyons,which have six hundred and twenty communicants, nearly three thou sand attendants, and five Sabbath schools; that there are three suburban chapels, four ordained ministers, ten, evangelists, (who visit from house to house, converse with the peo ple, hold meetings, and distribute the Scrip tures,) and -several school-teachers—in all eighteen laborers. One of the evangelists, who has almost-exclusively looked after the thousands of troops whom the French Go vernment keeps here in camp, has distributed sixty thousand copies of the Sacred Scrip tures, mostly copies of the New Testament,; during the last six years! And all this is going on in the second and most intensely Roman Catholic city in France, and under the eve of Monseignor Bonald, the “Pri mate of the Gauls.” ' ■ Not less interesting is the progress of the gospel in Paris, where now Christ is preach ed: in at least thirty-twQ churches,' oratorios, and chapels. Missions in Norway and Denmark.— ln Norway and Denmark, the cause of foreign missions has greatly advanced during the past two years. In Norway, there are now no fewer than four hundred missionary so cieties throughout the country, which sup port four ordained missionaries, besides other missionaries, among the Zulus in South Africa, hitherto the only foreign mission un der the charge of Scandinavians. The fo reign missionary school, recently founded at Stavanger, counts twelve pupils, who will soon'enable the . society to extend their ope rations in pagan countries. In Denmark, the. interest in foreign missions has been greatly ■ promoted by the organization of a Central Missionary Conference, which'met for the first time last year at Nyborg, and for the second time this year at Aarhuus, on June 19th’and 20th. The Danish Mission ary Society intends to - propose'to the Gov ernment to send several Danish missionaries to Greenland, or to have several native cate chists ordained, and to make provisions for organizing in Greenland a regular ministry, with a superintendent or bishop at the head. — lndependent. Death of James Douglas, Esq., of Ca vers.—?We have to record the sudden death of James Douglas, Esq., of Cavers—well known as an able writer on religious topics, and a man of great religious zeal—which melancholy event took place at Cavers House, Roxburghshire, at half-past seven o’clock on the morning of Saturday. The following are the titles of some of his prin cipal works:—“The Structure of Prophecy,” “Popery and Infidelity,” “The Philosophy of the Mind,” “The Advancement of Socie ty in Knowledge and Religion,” “Errors re garding Religion;” besides a large number of pamphlets, etc. In his ecclesiastical con nection, Mr. Douglas was a Congregational ism Though active in person as well as pen in the promotion of his opinions, he was not fond of taking part in public meetings not of a merely devotional character, though he once or twice, many years ago, presided, at meetings of the Yoluntary Church Society. — lndependent, , . , Lady PILGRiMS.—The Gazette des Posies, of Posen, says that nearly two hundred la-, dies of the upper and middle classes have left that city in one party, to walk on foot as pilgrims, to Czenstochau, near Warsaw’ there to implore the intercession of the Vir gin in favor of Poland. The place is more than sixty leagues distant from Posen; and many of the lady pilgrims had obtained ec clesiastical permission to be followed by their :carriages, to be Used if their strength should GENESEE EVANGELIST.—WhoIe No. 808, Irish Presbyterian Church. —The Irish Presbyterian Church is in a more satisfacto ry condition than at any former period of its The of the awakening of 1859 is proved, by the abundant fruits which have followed, in the decline of intemper ance, in increased Sabbath sanctification — the attendance at public worship being de vout and numerous beyond -precedent—in a general observance of family worship, and a revival of the good old plan of' catechizing on, -the Sabbath evenings, iii an ' increased demand for religious publications, in the pro vince being covered with a network of pray er-meetitfgs, (through the work Of colportage, in party) and in “a growing disposition to speak and read on spiritual subjects,” the zealous propagation of the truth, and in en larged missionary efforts, as well as—last, nolTjeast— a higher, standard, almost every wnere attained,Tiy'tWe voluntary and loving ’'gifts of a revived' and earnest people. Pub nc spirit also marks the Irish Presbyterians. They glow with zeil, and'abound in gifts for Continental,' evangel ization; and the people of Belfast and Lon donderry have recently shown great interest in hearing graphic accounts of the Geneva Conference, from the. lips of the Rev. Pro-. fessor Gibson, Dr. Weir, of London, and Dr. Denham.— Cor. of Pres. -.r. Bicentenary of St. Bartholomew’s Day, England. —The Congregational Union of England and Wales—an annual gathering of the principal ministers and laymen of the Independent Churches—convened lately in the town of Birmingham. A paper was read at one of the sessions on the Bicentenary of St. Bartholomew’s Day. The Rev. Dr. Vaughan, author of the most recent life of Wickliffe, moved, and the Rev. T. C. Hinn seconded, a resolution for its celebration on the approaching 24th of August, 1862, in every Congregational chapel, including ser mons and collections for building a hundred new chapels. Should this idea be carried out, as I believe it will, it will prove a noble memorial of the two thousand ministers ejected two hundred years ago from the Es tablishment, who consequently became the fathers and founders of the NOn-conformist churches of this land. Progress in TuuKEY.-i-Eyen Mohamme danism is moved by the progressive spirit of the age, and even Turks meditate religious reforms. There has just appeared, in Lon don, “The New Koran 1 ;-or, Text-Book of Turkish Reformers in the Teaching and Ex ample off their Esteemed Master, Jaido Mo rata,” of which it is said:—“The hook of the Syrian prophet opens a gateway through what has hitherto been considered an insur mountable-barrier to Mussulman progress. It separates spiritual religion from dead forms and superstitions;. offers a common ground of .reebnbiliation to Christians, jews and Turks, and promises to bring about, by moral and pacific means, a far more impor tant reformation in the East than is likely .to be'effected by Abdul-Aziz or the sword of the Wahabitos.” A New Italian Pamphlet.— Pamphlets of significant meaning are becoming the or der of the day in Italy, as Well as in France. A certain Father Passaglia has written a brochure, in which he lays down - these pro positions:—l. That the temporal power of the-Pope is not a doctrine, of the Roman Ca tholic Church. ,2. That if the Pope does not come to terms with Italy, Italy will do with nit the Pope, and a schism is inevitable. This is not calculated to improve the temper of Pio Nono, who has been delivering an other allocution, in which the bitter tones which have characterized his later Utterances, are as marked as ever. Monastics.-^—A “Religious House” is to be Opened for youUg men who are members of the Church of England, and in which they hrb’ fo' commence a life •under fixed religious: rules, having for its founda tion the threefold promise of , obedience, po verty, and celibacy- One of the young men who is about to enter has, it is said, given what be can to fit up an oratory, and will, when in residence,, give, up all he has for the support of the society. A gentleman who styles himself “Brother Ignatius ” is inviting communications from young men on the sub ject. Madagascar.— There can now be no doubt of the death of the cruel Queen of Mada gascar, and the elevation of her son, Rada ma 11., to the .throne. There is also reason to fear that the report for. some time current of a wish on the part of the King for an in timate alliance with France, is well founded. It is affirmed that Radama has written to France asking the protection of the Empire. With civilization, indeed, the protection of that island would constitute a kingdom of no mean importarice, one-fifth stronger than Belgium, and twice as strong as Holland, the population amounting tb about five mil lions. i Progress of Religious Toleration. In 1846, in one of the provinces of Pied mont; the Jews were, at one time, shut up in their own quarter, and allowed no privileges. Now several of them sit in the Italian Par liament at Turin, giving their votes on the highest interests of the country. How as tonishing the progress made within the last fifteen years ! . , : Success of the Midnight Meetings in England.- - Since these meetings com menced, they have been attended by about 4000 women. The number of those, who were restored tb their friends amounts to 89; 7.5 have been placed in service; 6.have mar ried; 2 have been reconciled to tbeir hus bands; 81 have been placed in “Homes;” and 358 have been rescued in the provinces. The. first duel fought in New England oc curred June 18th, 1621, upon a challenge by single combat, with sword and dagger, between Edward Doty and Edward Leister, Servants of Mr. Hopkins; both being wounded, the one in the hand, the other in the thigh. They are adjudged by the whole company to have their head and feet tied together, and so to lie for twenty-four hours, without meat or drink; which is begun to be inflicted; but within an hour, because of tbeir great pains, at tbeir and tbeir master’s bumble request, upon promise of better car riage, they are released. —New England's Memorial. THI FIRST DUEL.
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