FROM OITE LONDON CORRESPONDENT London, July 3. 1864 Wo h;iwi taken the last step in humi liation. ajid declared to the world that to us Treaties aro but waste paper when the maintenance of them is opposed to our interests. For nest to that out rageous breaking of a Treaty which Austria and Prussia have boon guilty of, is the deep moral indignity of coming at, or yielding to their injustice. If wo wero not prepared to go to war to com pel the'Gormans to keep the Treaty, wo at least should not have so meddled with it as to have conceded that it is a dead letter, There is a power in a silent ac cusation of injustice which is taken away when we interfere with wordy protests and after we are kicked fbr our interference, retire with solf-approba tiop. This lam pained so say, is very much our position now. The time for Our, armed intervention if at all, was the siege of the Danneiverk. The only just, cause of intervention could bo the maintenance of the Treaty and of the integrity of Denmark. Lord Palmer ston, on Monday night, declared that the Government was not prepared # to do either, and held out vague threats of something to be done in the event of a bombardment of Copenhagen, &c., Ac. When we have allowed it to go so far as that, wo shall certainly have no just ground for war .with Germany. By that time the ground will have left our feet, We should then assuredly be go ing to war for an idea—battling for tbo continuance of a sovereignty which would bo a mere farce, and for a balance of power which it is impossible to re store. The balance of power was changed when Austria-and Prussia seized Schles wig—Holstein. We are in the midst Of a Parliamentary crisis, and nextweek will very likely be diastrous to the whigs. They have had a long bout, and have managed in every quarter of the -globe to embroil us without ho norable result. It is much to be doubted whether the Tories, with their present curious conglomerate of principles and their generally unpopular foreign policy, will do any bettor. If they go in we shall, aB far as I can learn, cetainly have war; and you may look in America for a somewhat different policy regarding the “Confederate States.” The Commercial interest— which is always an interest of peace, is however, exercising a continually in creasing influence on onr statesmanship, and the city shrinks from the contin gencies of an European struggle. But it is assorted that a conservative govern ment wifi be able to re-establish friendly intercourse with France, and that in Danish and. American questions they will be able to obtain tbo Emperor’s co-opo ration. The debate on the condemnation of the Essays and Reviews in the Lower House of Convocation, to which I referred in my last letter, ended, in spite of vigor ous opposition on the part of Dean Stan ley and Canon Blakely, in the accept ance and approval of the Report from tho Upper House. In conseqence the Convocation comes in for a good share of abuse as a worn-out, old-fashionod, weak institution, unsuitod to the pro gressive idea of the ago, and one which it is time to abolish. Meanwhile, each scandalous outrages as the following, which I am glad to say are rare, embitter the feeling which grows strong against the Church: .Mr. William Eley, a Baptist Protestant Dissenter—wishes to bury a child of his, aged thirteen months, in the Churoh of England burying ground, when he was in formed by the Rev. incumbent thatthecorpse would not be permitted lo enter the church, and that neither himself nor his curate would read the burial service over the re mains at the grave, inasmuch as the child had not been admitted into the Church of England by the rite of infant baptism. Under the circumstances, the father submit ted to the child being buried without the ser vice. But these facts becoming generally known, the paßtor of the chapel where the parents attended, accompanied by a portion of his congregation, proceded with the corpse to the church, where the Rev. Mr. Major had an interview with the clergyman, and requested permission to sing a hymn at the grave, which request was rudely denied, and the Dissenting minister and his friends ordered to leave the churchyard, which they did. TheDissentingminißterthenaddressed the people outside the gates, from the top of the mourning coach, after which they sang a hymn, and quietly dispersed—the clergy man intimating to Mr. Major that whatever power the law invested .him with he would assuredly nse.” Dr. Gobat, the well-known Eastern Missionary, and now Bishop of Jerusa lem, is on a visit to this country, and gave some interesting dotails regarding Christian work in Jerusalem, at a con versazione at Westbourne Terraco, last week. He stated that many young Jews were influenced by the truths of Christianity, and others at least led to doubt their own system. There was, he said, increasing mildness on the part of unconverted Jews towards Christi anity. Many were ready to acknow ledge that Christ was ft good man; others hold the notion of two Messiahs —a suffering and a glorious one, and owned Christ as the suffering Messiah. A largo proportion of the Jerusalem Israelites livo on alms from other coun tries. Conversions in the Holy City were thus sure of becoming widely known, and produced a startling effect in stimulating inquiry, as they had been known to do in Germany. He also added that he bad been obliged, con trary to bis original intentions, to ac cept proselytes from tbo Greek Church, on finding that their priest forbade them to read the Bibio. Five hundred of theso, chiefly in Galilee, had declared themselves Christians. He also spoke in very hopefal terms of the mission work in Abyssinia, with which his name has long been connected. It looks as if the prejudices of tho East were being gradually broken, and the way of Christ's Gospel opened back again to those to whom it was first sent. A meeting has boen held in Edinburgh for tho purpose of giving Dr. Guthrie a testimonial, on Ms retirement from the ministry. It is only right that this should be done and some provision made to preserve him independent for the rest of his life. The sustentatton of “Worn out Ministers,” as the Wesleyans happily term them, is a matter which that body only seems thoroughly to have worked out. It would-be well if every deno mination turned its attention to this very serious subject. There are asylums for old dogs and horses, but tho worn out hack of tho pulpit, God's own mes senger, is often left'to end his days in painful degradation. Of all the sub jects of charity to men, women and children, I can conceive of nono more worthy and more imperative on tbe Christian people, than that of shielding from want and distress in their incapa ble days, the ministers of the Church. Men like Dr. Guthrie are generally and rightly taken care of; but what Of the country ministers and those whose whole life is almost a constant beggary? The tears and trials of these men cry to Heaven and God will demand their re tribution at the bands of Dives. On Thursday there was a consecra tion of three Bishops at Canterbury Cathedral, one of them the Rev. Samuel Crowther, a colored man, who is now Bishop of Niger. There is very little new in tho Prosby torian world. Another Missionary has been sent to China by the English Pres byterian Church—tho Eev. William Macgregor. . That foolish man Gilfillan gets for his attack upon Calvin a short drossing in a paragraph in tbe English Presbyterian Messenger. He was always more wordy than witsomo. Tho editor designates his picture of Calvin as “worthy of him of whom it was wittily said : He thinks himself a great painter beoauao he paints with a big brush. All Mr. G’s reputa tion, such as it is, has been made by laying on tho paint thick, by bold dashes of color, without much regard to har mony or verisimilitude. His last effort fully sustains his character.” LETTER FROM MEMPHIS. Memphis, Tenn., July 5, 18(54. Dear Beo. Mears: —Few places in the South have a greater interest to a northern man than the city where shis letter is written. Memphis, next to Charleston, displayed the most rabid ultraism at the beginning of the seces sion troubles. Here men were perse cuted who were ’suspected oven of at tachment to the Union. Hero the insane attempt was made to rupture every tie and destroy every memorial of the glorious old nationality. The statue of Jackson that stands on Court Square was defaced, somo southern colonel having tried to blot out the famous motto of old hickory, which is engraved on the pedestal: “ The Federal Union, it must be preserved.” Here, too, from these bluffs that overlook the river, was witnessed the annihilation of the rebel fleet some two years ago, when the daughters of the chivalry sto6d looking on with tears and execra tions, while their boasted iron-clads were sunk or driven away in ignomini ous defeat by the navy of the Union. For hor ultraism, and for her subjection to the authority of the nation, Memphis is regarded with peculiar interest by every lover of our noble Government. It affords heartfelt satisfaction to see' theso lords of the lash bow their unwil ling nocks to the power they so much affected to despise. It is with much opposition, and sometimes with many traitorous demonstrations that they ac cept the authority of the Government.. And so General Washburne, the com mandant of the district, was compelled, the other day, to set aside their election and appoint officers to manage their city government for them. They make many wry faces, but the edict they are compelled to obey. What is especially annoying to these ehivalric sons of the South is, to see the colored population treated with so much PHILADELPHIA, THURSDAY, JULY 28, 1864. respect and consideration. It is no uncommon thing to see former slaves carrying books and slates along tho streets. In common parlance, “ tho niggers” aro learning to read and write. Beneficent Undo Samuel has eomc among them, not only with bullets and bayonets, but, with what they have quite as strong a dislike for, spelling books and Bibles. Why ? Such a pro cess verily destroys the market value of these sable sons of toil. An intel lectual, thinking, reading “nigger” is a positivo monstrosity. For a slave black man, they cherish the warmest love and admiration, but for a free black man, who can read God’s word for himself and who is earning his own livelihood, such a creature is scarcely recognized in their system! , 'But what is- the greatest cause of affliction to these rebellious Memphians, is the fact, which they have steadily refused to believe, that the negroes will fight. It was bad enough that they should prefer freedom, and show them selves utterly oblivious to all the kind ness and consideration they had reeeived from their masters, by running off and forsaking them. But- that they should take up arms and help to fight against them, and that they should fight with such manly bravery, is what they had not dreamed of in all their rhapsodies upon the favorite institution. But every day, in plain open sight, sunning them selves underneath their lordly mansions, are the woundedheroes of the 55th and 59th U. S. Colored Infantry, who, tho other day, at Guntown, kept Forrest’s butchers at bay, and saved almost the entire army that drunken Gen. Sturgis defeated by his wretched incapacity. A more courageous defence has not been made by any soldiers since the war began. With “Remember Fort Pillow” as a war cry, they assaulted with desperate resolution the victorious lines of the rebels, and in three bayonet charges they drove them back discom fited until they were flanked by superior numbers and compelled to fall back. Forrest’s butebore and their Memphian sympathizers have occasion to remember Fort Pillow. The black men took no prisoners. Reluctantly aro the chivalry compelled to admit it, that the black men will fight. And how fearfully ominous this fact appears to them, may be understood when wo remember that to the 70,000 such warriors now in tho ranks of the Union army,-20,000 have recently been added from tho slave population of Kentucky. , Het tkis war go on another year and will nearly equal in number the entiro rebel army. «, But my letter is running out to 100 great length. When I write again I will give you some account of tho work ings of the Christian Commission in the Western Department. Yours truly, J. PATTERNS OF THINGS IN THE HEA VENS. Adeephos. Some writer, whom I do not now recollect, observes: “ It is remarkable how much the temple imagery prevails in the representations of heaven itself, even in the description given by John, who wrote in an especial manner to the Gentile churches.” Paul tells us of the Aaronic priesthood, Heb. 8:5; that they “served unto the example and shadow of heavenly thipgs, as Moses was ad monished of God when about to make the tabernacle ; for, see, (said he,) that thou make all things according to the pattern shewed thee in the mount.” On this passage; Mr. Barnes remarks: “Thd reference is to the tabernacle, which was a mere example or copy of heaven. The word here rendered ex ample—hupodeigma—means a copy, like ness or imitation. The tabernacle was made after a pattern which was shown to Moses; it was made so as to have some faint resemblance to the reality in heaven, and in that ‘ copy’ or ‘ ex ample/ they were appointed to officiate. Their service, therefore, had some re semblance to that in heaven. And shadow: that is, in the tabernacle where they served there was a mere shadow of that which was real and substantial. Compared tfith what is in heaven, it was what the shadow is compared with the substance or reality.” Again, wo are told in Heb.-9 : 23' 24, u lt was therefore nocessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with, better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” On the 24th verse, Mr. Barnes remarks, “Which are the figures of the true. Literally, the antitypes — antitupa. The word properly means that which is formed after a model, pattern, or type; and then that which corresponds to something or an swers to it. The idea here is, that the type or fashion—the true figure or form —was shown to Moses in the Mount, and then tkotabornacle was made after that model, or corresponded to it. Tbe true original flg-uro is heaven itself; the tabernacle was an antitype of that—or was so formed as in some sense to correspond to it.” It will be observed that the word hupoileigmata, the copies, likenesses, or patterns, refers to things in the heavens. It is said of Christ in the 24th verse, that bo is entered into the heaven. In other words, the patterns are of things in all heavens, but Christ has entered into the heaven— ton ouran on. Also the words which are rendered “ heavenly places,” are “to spourania,” the hea venly. Epourania is an - adjective in the plural without a noun expressed. Our translators have added the word “ places," but it is evident that places is not the noun which is understood, for epourania is in the neuter gender, and topoi, places, is masculine. The whole connection appears to point out the word hagia, sanctuaries, as the proper noun to be supplied. The whole passage may therefore properly be rendered, “It was therefore necessary that the patterns of the [sanctuaries] in tho heavens should be purified with these; but the heavenly [sanctuaries] them selves with better sacrifices than these. For Christ entered not into sanctuaries made with hands [hand-made sanctua ries], antitypes of tkotrue [sanctuaries]; but into the heaven itself, now to ap pear in the presence [to the face] of God for us." From these and other passages, it appears evident that everything about ■the Jewish tabernacle and temple was calculated to remind the worshippers of something that is in the heavenly sanc tuaries. Everything had its antitype in the heavens. Under the instruction of inspired men of God, how delightful, beautiful and instructive must have been the lessons given, as they explained the types, and pointed their hearers to the antitypes. Everything abont the tem ple taught them lessons, which, alas,, we have lost—lessons of the beauty, gran deur and sublimity of which we can form no conception. We have a fuller revelation, but they had a fuller and more glorious typical system. I am disposed to believe that many have very greatly underrated the glory of the Mosaic dispensation. How few and insignificant are onr types, compared with theirs; and how correspondingly meagre and incorrect arc our views of the heavens, compared with theirs! The glory is departed from us? Paganism seems to have borrowed many things from the temple, and mado them objects of veneration. Different nations appear to have had idols, which wore designed to represent things which are in the heavens. Satan cares little what men worship, whether it is in lieaven, earth or boll, provided it is not the true God. The Babylonians, Per sians and other nations had idols, which were evidently intended to represent the Cherubim. So also Bayard has brought to light maDy things in the ruins of Hineveb, which had been de signed to represent that family of the heavens. Even the golden calf, which Aaron made, has been supposed by some to have been intended to represent a Cherub, and not the Egyptian god, Apis. The two calves which Jeroboam made are supposed to have been imita tion's of the sacred symbols. The idola try of the Israelites, like that of the Papacy, was often the worship of things, or patterns of things, in the heavens. Hence, in the second commandment they were forbidden to make or wor ship any image, even though it might be of things in the heavens—though the patterns might be in the temple. It is as really idolatry to worship a holy created thing as an unholy one—an angel as a devil—a saint as a fiend. THOMAS OHALMEBS. THE APOSTLE OF CITY MISSIONS And so the eloquent preacher and brilliant social ornament chose his audi ence and his associates not among those few who occupied the apex of the social cone. He plunged into scenes of misery and vice in his parish, determined to grasp and measure for himself the depths of depravity which festered in the district over which he had been appointed a minister of Christ. While there was hardly a drawing-room in Scotknd that would not have felt honored in his presence, he cheerfully relinquished the pleasure he might have thus enjoyed and spent the time which general society would have consumed upon the lanes and closes of the poor and degraded in the chief cities of his country. And in filthy alleys and dirty workshops, he spoke to theso degraded men and women, with an outpouring love and a tender earnestness, with' which not even his most admired efforts at tho Tron Church and St. Johns could be compared. Dr. Chalmers' first great field of parochial labor was in Glasgow. He was called to the Tron Church early in 1815, and was installed in July. The parish was believed to contain between eleven and twelve thousand sonls. The work was great, but it is well to remem ber that Di-; Chalmers’ position as a clergyman of the Established Church of the land gave him an advantage in the eyes of these twelve thousand peo ple, over whom ho, and he alone, bad been settled as in some sort an act of the government. • In our country there are no parishes which are not, or which may not be alike the territory of half a dozen different churches. Chalmers could rightly regard the people as specially committed to his charge by the government. In this country we must win our way to their hearts before we can lay any claim to them, and must meet a certain competition in the work which ought to secure, beyond a doubt, the thorough cultivation of every part of the field. But to return to the thousands of Chalmers’ parish m Glas gow. The biographer says: “ It did not satisfy Dr. Chalmers that the Tron Church was filled from every part of Glasgow, while in his ownparish there were eight or ten thousand who were as ignorant of the gospel as hea then. To visit every family of such a population was a Herculean task; yet Dr. Chalmerß resolved to accomplish it. He first of all wished to know from personal observation the condition of the people that had been committed to his charge. “To hold religious services in every bouse would have been impossible. At first, therefore, his visits were generally short. He only asked a few questions regarding the state of the family as to education, church attendance, etc., made a few kindly observations, and passed to the next house, leaving it for the older who attended him to announce the discourse which would be delivered for the benefit of a neighborhood, on a week-day evening, in some school-house, or other convenient place in the vicinity. The work was hard; the wynds were often close and filthy; the stairs wore narrow and steep; the houses were vile and ill-ventilated; yet cheerfully and resolutely did he carry it through, oheering ever and anon the flagging spirit of his companion as he wont along. “ His visitation of tho parish, how ever, convinced him that if theso swarm ing multitudes were to be reclaimed, who, hidden from the public oye, were living in ignorance and guilt, and dying in darkness, a large band of fellow laborers must go down with him and enter upon the spiritual cultivation of the neglected territory. As yet it ap peared that but little could bo cxpectod from the regular office-bearers of the church. In truth, parochial influence was a mere name, it was,not even un derstood. Some of the ciders of the Tron Church were excellent men, but their chief duty was to stand at the plate, receive the free-will offerings of tho congregation as they entered, and distribute them to tho poor, by a monthly allowance. Their spiritual duties and exertions were but small, and mostly confined to a few of the sick. The first step in this Christian labor was to ordain as elders some young and loss prejudiced men, who might be more efficient coadjutors. On these he relied as his assistants iu his visits among the people.” Meantime, he at once invigorated and set in operation upon a great scale tho machinery of Sabbath school instruction and visitation. He formed a Sabbath School Society from members of his congregation, of which he was the life and head. Monthly meetings of these teachers were hold under tho direction of Dr. Chalmers. “ 1 Our meetings,’ says one of tho members of the association, ‘ were de lightful. I nevor saw any set of men who were so animated by one spirit, and whose zeal was so steadily sustained. Tho Doctor was tho life of the whole.’ “He divided the parish into forty sections, allotting thirty or forty houses to oach section, and told each of them that his specific business was, instead of taking children from' all parts of the city, and those that had a previous inclination to attend, to go forth within the limits of his own district, and visit every family, telling them that he had a Sabbath school in the neighborhood, and requesting parents to send their children to it. Instead of waiting for them to. come to him, his part was to go to them, and induce the parents to send their children to the school." James Kerr Ho less than twelve hundred scholars were thus brought under instruction and numbered among Dr. Chalmers’ hearers. Societies upon the Bame prac tical plan of covering a definite territory and reaching personally the wants of the entire community, sprung up. “ These schools,” says Dr. Hume, a wit ness quoted by Dr. Wayland, “ continue to the present day, and there have flowed from this small local Sabbath school society eight other societies in different parts of the city and suburbs, all fairly traceable to the impulse given in the Tron parish, by Dr. Chalmers, to this branch of parochial economy." The glory of kings is in the wealth and peace of their subjeots. The glory of Christ is in the grace and holiness of His subjects.— Owen. WBAT IS THE USE Q? PEAYER ? Me. Editor :—I would like to repro duce an old illustration as a fit reply to the question, Do not tho Calvinistic views of the Divine sovereignty and the changeless purposes of God dispense with the occasion for prayer? Does not prayer imply a supposed possibility of changing the mind-of: the Being ad dressed, conforming it to the will of the suppliant? The illustration referred to lies in the dim. memory of somo former reading. I cannot give the au thor nor can I vouch for the accuracy of this attempt to. revive it. But as nearly as I can remember, thus it runs: The helpless soul is like a raftsman, out on a swift river, with destructive rapids just a-head. He has lost his oars and poles—has lost everything by which he might turn his course shoreward, so that .no resisting power against destruc tion is left. ■ In his despair he looks once more toward the land, and sees, help approaching. From the shore one end of a rope is thrown to him, while the other is made fast to the land, and the sheut is raised, “ Pull! pull for your life!” And he does it. And now, beholding the agony of the muscular strain upon that rope, you would say that he was iu strife to draw the shore to himself. But he fails to stir that immovable shore. Indeed, the very fact that he cannot do it, is his salva tion. If ho could move it he would be ruined. It must remain changeless, or he is lost. But this life struggle, which seems like a vain effort to draw the im movable shore to himself, is in truth all the while drawing him to it, until he reaches it, leaps upon it, and sends back over the roar of waters his shont of de liverance. So prayer is the rope let down from the everlasting throne, to be grasped by helpless mortals while in tho face of ruin. Our strong, agonizing hold of it may seem like an effort to bring God down to us, but in reality it draws us up to his sovereign purposes of mercy. And the fact that wo thus change, not bis ground, but our own, is out salvation. To bring him to us would be onr de struction. His immutability is tho solid shore to which we must bo drawn, and that immutability is our only hope of good from prayer. B. B. H. “SWEAEDfU OARS.” *A correspondent of tho Presbyterian , who travels largely on the railroads leading to Washington, proposes in ad dition to a smoking car to have one in which all who wish to use profane lan guage should be required to take pas sage—on the ground that profanity is as ungentlemanly and offensive as smo- To this the San Francisco Pacific adds “Wo wish that tho steam navigation companies of California would provide a “swearing steamboat." * For wo have often been shocked to listen to the pro fanity which is allowed in tho saloons. And how many times have men and women wished that the stage compa nies would have smoking and swearing stagos! Bather wished they could have any others. Dnst and heat are bad enough, but add to theso the fine dust of tobacco juice, which the wind scat ters in your face, and the fire of the pit which flames out of human lips, and you are to be pitied. You area martyr in a torture worse than that of the Inqui sition." If any point of etiquette or good manners, to say nothing of morals, is well settled by common consent, it is that profanity uttered in promiscuous seciety, where more or less people of refined sensibilities may be presumed to be present, is an unbearable nuisance. The time was, that in a stage-coach, ear, or steamer, a civil intimation of the impropriety of the thing, sufficed to shut the mouth of a swearer, especially within hearing of ladies. If this failed, a word to tho conductor or captain se cured a prompt enforcement of the laws of decency. The thing is now just as much within the power of those officers as it over was. It is no uncommon thing to see a passenger put out for a much smaller offence, and when it is done all who remain understand how they are to deport themselves in the matter concerned. A very little of this administrative energy would effectually abate the evil complained of above. We read of a philosopher who, passing through a mart filled with taste and luxury, made himself quite happy with this simple yet sage reflection. “How many things there are here that I do not want!" How this is just tho reflection with which the earnest be liever passes through the world. It is richly furnished with what are called “good things." It has posts of honor and power to tempt the restless aspirings of ambition of eveiy grade. It has gold and gems,houses and lands, for the covetous and unostefttatious. It has innumerable powers of taste and luxury, where self-indulgence may revel. But the Christian, _ whose piety is deep-toned, and whose spiritual perceptions are clear, looks over the whole and exclaims, “ How much is there here that Ido not want 1 I have what is far better—my treasure in heaven.” —Dr. Tyng. A Greek Poet implies that the height of bliss is the sudden relief of pain: there is a nobler bliss still, —the rapture of the con science at the sudden release from a guilty thought.
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