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.