THE AMERICAN PRESBYTERIAN AND GENESEE EVANGELIST. *Religious and Family Newspaper, IN THE INTEREST OP THE Constitutional Presbyterian Church. PUBLISHED EVERY THURSDAY, AT THE PRESBYTERIAN HOUSE, 1334 Chestnut Street, (2d story,/ Philadelphia. Bev. John W. Mears, Editor and Publisher. Rev. B. *lb Hotehhin, Editor of News and Family Departments. Bev. C. P. Bush, Corresponding Editor, Rochester, N. Y. atztritait Utt,sll4ttrtalt. - • THURSDAY, DECEMBER 14, 1865 LIBERAL PREMIUMS. Willcox &. Gibbs' Sewing) Nadine for Twenty Subscribers. By special arrangement, we are able to offer, until the lsttfJ . anuary, 1866, the 'IIV ILLCoIC dc GIBBS sa pid. Noiselcas, Easily-managed, Dura ble, First-class Sewing Machine, sold at fifty=five dollars, for twenty subscribers and sixty dollars, the machinery being iden tical with that of their HIGHEST PRICED MACHINES, the difference consisting in ornament and cabinet work alone. This machine has rapidly taken a foremost place among the well-known machines of the day. Its mechanical superiority is attested by eminent Engineers, Machinists, and Sci entific men of our city, among which are such names as M. Wil4Baldwin, M. Baird, the Messrs. Sellers—John, William, and Coleman —Colonel J. Ross Snowden, J. C. Booth, (U. S. Mint) ; its other advantages by such eminent physicians as Drs. Pancoast, Meigs, Ellerslie Wallace, Goddard, Kirk bride, Cresson, Gilbert, Norris, Pepper Wilson, also .. I.•y Hon. Wm. D. Kelly, Mor ton McMichael, William M. Meredith, Eli K. Price, Richard Yaux, A. S. Allibone, Abram R. Perkins, Thomas H. Wood, 0. H. Willard, H. B. Ashmead, Rev. Dr. Krauth, Rev. James Crowell, Messrs. Orne, Franklin Peale, Williath D. Lewis, and others. Higher priced machines can be had by sending the additional amount in cash. Price lists will be sent to any address. OUR COMMITTEE'S PUBLICATIONS AS PREMIUMS Desirous of enlarging the circulation both of the AMERICAN PRESBYTERIAN and of the publications of our Committee, we make the following extremely liberal offers, to hold good until the first of Jan uary, 1866 : SOCIAL HYMN AND TUNE BOOK. For 'EVERY new subscriber paying full rates in advance, we will give two copies of the Hymn and Tune Book, bound in cloth, postage ten cents each. For a new club of ten paying $25 in advance, we will send fifteen copies, freight extra. We make this offer to any extent. SABBATH-SCHOOL BOOKS For EIGHTEEN •new subscribers, paying as above, or for twenty-seven in club, we will send the entire list of the eighty-one Sabbath- School Library Books issued by the Commit tee, including the two just going through the press—Five Years in China, and Bessie Lane's Mistake. Freight extra. MISCEI.4I_,A_NnOUS WORKS. For TWELVE new subscribers paying as above, or for a club of eighteen, we will give the following valuable miscellaneous works of the Committee :—THE NEW DIGEST, GIL LETT'S HISTORY OF PRESBYTERIANISM, two COI& ; LIFE OF JOHN BRAINERD, ZULU LAND, SOCIAL HYMN AND TUNE BOOK, Morocco ; COLEMAN'S ATLAS, MINUTES OF THE GENE RAL ASSEMBLY, Sunset Thoughts, Morning and Night Watches, The Still Hour, The Closer Walk, The Closet Companion, Strong Tower, God's Way of Peace, Why Delay ? Manly Piety, Life at Three Score, Ten Ame rican Presbyterian Almanacs, Confession of Faith, Barnes on Justification, Presbyterian Manual, Apostolic Church, Hall's Law of Baptism, Hall's and Boyd's Catechisms. Freight extra. FOR ONE NEW SUBSCRIBER Zulu Land, or Coleman's Text Book and Atlas. Postage ten cents. FOR TWO NEW SUBSCRIBERS Life of JohiL Brainerd and Zulu Land Postage 56 cents extra. FOR THREE NEW SUBSCRIBERS. 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All orders must be accompanied with the'eash. if possible buy a draft, or a post ' _e prier, a , in case of loss of money we ?Bend the premiums, though we shall jr' II . . p , ;.'= to our rule of sending the papers. , 4 4ona fide new subscribers will be accept / hi i,(lo:tg . , making up lists for premiums. No :initiei is made in such a transaction; the 4), ca t ino t s o . toirUpl:34:rjeacnd thetisto Cgoivmerawiittedeer,spui circulation bl i 74pastors and others mayLthe more -, . , engage in the werk.s klincrtittan 41rittboet N e w Series, *Vol. 11, No. 50. `'REVIVALS THE HOPE OF THE CHUR,U. Good men sometimes look with disfavor upon what they call the habit of the church, to rely upon special seasons of revival for its enlargement and perpetuity. They re gard it as assumi4 the necessity for inter vals of spiritual coldness - and drought ; as fostering the notion that these intervals of barrenness are to be the general state of the Church, while those times of refreshing to which we have given the name of revivals, are the exceptional events—not so excep tional but every church may occasionally expect their occurrence, but still only occa sionally. The theory of those who fear an over ' estimate of revivals as the reliance of the Church, is that the promise of the Holy Spirit, with its full influences—influences for conversion as well as comfort—is an ever present promise ; that the faithfulness and the faith of the friends of Christ, is a condition which might, at all times, insure its presence; and hence there is no reason why the spiritual life of the Church should not run along an even grade, and so its fruits from the world be gathered in month by month. The gentle showers, the daily droppings of saving mercy, and the morning dews of Ileavtn—these are their ideal of spiritual prosperity, and their hope for the future of the Church. While freely admit ting the real blessing of any specific revi val, on the principle, that any spiritual stir is better than utter stagnation, still revivals in general are characterized as spasmodic efforts, and the leaning upon revivals as being, under the existing state of things, the chief dependence for enlargement, is deprecated as an evil. These views, as' a theory, are full of ex cellencies. They contain enough of truth to speak deserved reproach to the Church for its want of faith in the daily gifts of the Spirit, its want of faithfulness in daily living and walking in the Spirit, and the very bad notion which sometimes practi , cally prevails, that the work for Christ may—to borrow a plain figure from an in dustrial . term—be done :IT by the job. There is no questiOn but what we ball the ‘evival - state, is in truth the normal state of religious feeling, and one which should be the general, instead of the exceptional one, and that the reversing of this order is one of the most fruitful causes of disastex to the, power and reputation of religion in the world': Health is the natural, and sickness the unatural state of the human body. It Would be a sad, and, since avoidable, a very sinful system to lay out for the general course of human life, that the disease shall be the usual condition of our race, and health the exceptional event. In like man ner, we have neither excuse nor palliation to Offer for that state of things in the Church, which creates the need of, special revivals and special effort to tone the Church up to the revival spirit. But the 'most beautiful and consistent 1 theories,often fail utterly in passing over to the ,e'' erimental stage. The subject of revival one which IsPe must meet in th e concrete nd in the presence of facts and history, - d especially in , the light 9f God's the.' own meth, pursued thro'ngh the ages, for refreshing ,and enlarging his church. Through all its , dispensations, from the morning of time, it has contained some whose religion was of the highest type, whose devotion underwent little change, and who, in good measure, were ever faith ful. And yet, so far as history reveals any facts pertinent to the case, through all the ages and dispensations of the past, God has used special revivals as the chief means of the enlargement and perpetuity of his Church. His dispensations of grace toward it, have been of such form and manner that, speaking after the manner of men, we may say that, through these special seasons of spiritual effusion, he has-saved the Church from extinction. Before the flood there was a time when "men began to call upon the name of the Lord." Granting that this statement is very vague, and without any contextual clue to its meaning, still it is fair to assume for it what would be its natural import in the later sacred histories, where it would plainly speak a revival. The history of the Jewish church is that of a succession of revivals, occurring for the salvation of the church in its . murnents of extremity. One thing, however, should be said of these revivals, the contrast to which throws those of our day into reproachable light : they generally, lasted through the lifetime of the generation in which they occurred. This, however, does not affect the main fact that, so far as God's dealings in the past shed light, revivals are the -hope of the Church. While he thus kept alive the Church of the old covenant; he bade his prophets predict the same economy of grace for the new. PHILADELPHIA, THURSDAY, DECEMBER 14, 1865. And, as if more emphatically to mark the new dispensation, it was first prepared for by a revival—that under John in the wil derness—and then, fully inaugurated by the pentecostal revival. And the like mode of Divine working for the future, is dis tinctly predicted in the first Apostolic re vival sermon, preached on that occasion. It speaks of the coming dap of the Church, not as a continuous shower of salvation, not as one unbroken time of refreshing, but, using the plural, as " times of refreshing from the presence of the Lord." If any reader regards this as a strained interpreta tion, and insists that the word times may fairly apply to the whole duration of - a dis pensation, let him, if learned therein, read the word in the original, and he will find that distinct occasions are unquestionably meant. All the remaining New Testament history is a revival record, with a deeply interest ing, and for us, instructive account of the means employed in their beginning and going forward, and of the incidents Which illustrate their power. There is as yet an unwritten book—who will write it ?--the Bible History of Revivals. This, if well made out, and left unencumbered by much commentary, would form the most interest ing revival record of the world, and would, beyond any other performance of which we can think, be serviceable for suggestions to faith: and hints concerning measures, in the hands of pastors, evangelists, and all who, in any sphere, would labor to save souls. We need not refer to the general history of the Church since, especially its current history. The testimony of this history re specting the matter in question, continues to proclaim that, under God, revivals are to a large extent, the hope of the Church. Here and there a chveh liVes, holds its own, possibly has fairrowth, without any very obviously marked, times of unusual re ligious interest. But almost always, with out-something which properly comes under the name of revival, there is decline, and eventually a rapid descent toward extinc- It is-also-worthy of—thoughiy- in-this- oo . I nection, that the realization of the theory of a horizontal spiritual life for the Church, would be an anomaly among things under heaven. This is alike true of affairs spirit ual or secular. The even-spun thread, of which we sometimes hear, has not yet been spinned. No age, no institution, no enter prise, and no individual life, has yet carried out that figure. Oscillation, as a law of human movement, has thus far proved in - vincible of breach, and the spiritual his tory of the Church has only been too true an illustration of its power. People may speculate upon the reason of the Divine wisdom which has made this law so sure of effect, but their way to the bottom will be a long one. They may talk of the need lessness and the sin of obeying it, in cer• tain eases, but they have to deal with a world that always obeyed it, and obeys it Still. And thus again, in whatever is done for the salvation of men, and the general interests of religion, the church will be compelled to adjust itself, not to theories of what things ought to be, but to the true facts in their condition. Theories must bow. to facts. That ideal of Church enlargement, mentioned at the commencement of this article, must shape itself to historical truths, and the known laws of human movement, or it will stand in the way of good. If it is used simply in rebuke of ',those religious declensions which call•for special revivals, it is doing a right work. But if, under the actual state of things, it is meant to 'stamp the revival systern a4wrong . , it is most disastrously perverted, and can effect only mischief. If it is so held up as to discourage churches from longing for special revivals, and look ing for them, and from using special means for 'promoting them, it will become a mere pillow for spiritual slumber, and on that pillow people, not a few, will "sleep the sleep which knows no veiling." Still repeating that the theory, as a theory, is good, we also reiterate that it must shape itself to the condition of things, and to the whole history of our Lord's wonder-working grace in the world, or, with words of 'literal truth, it will bring out sentiments of falseness and practices of falsehood. In no particular is it more true, or more be \ autitul in its truthfulness, than where it assumes that the so-called revival spirit is the normal spiritual condition of the Church, which should be the constant, instead of the ,exceptional one.„ • In its bearing toward revivals, it is never so un just as when it claims, a 3 a logical conclu , sion, the inference that the revival system presupposes the necessity for the unnatural state of life which we call declension, and thus encourages those intervals of declen- sion. It can do revivals no higher justice than to accept them as a most important part of its .own scheme— a Divinely-ordained instrumentality, rebuking declension, and ever working to elevate the Church to the natural level of the spiritual life. • THE NEGLECTED RICH, We havd heard so much of the neglected poor, that we naturally come to believe that they aredie only class in need of special t evangelizi efforts in the community. It is for the almost exclusively, that the Church pu forth her aggressive efforts. It wasiomret their, case that the gigantic r intellect lit hilmers labored. It is among them that ough Houses, Inner Missions, Ragged Sc ools, Deaconness Institutions, Orphan As lums, Open-air Services, Tract Visitatiorit, and Evangelizing Movements generally ? are undertaken. From these classes, if I left in ignorance, vice and irre ligion,l we xpect the greatest danger to the communit The nnevangelized masses of the poor indeed greatly to be pitied and feared, be they are pitied and feared. The qiur has begun to act with great encouraging success' to meet energ' an their , ec 'tiese4 B t 1 godless rich, who are neither pitie, nor feared, is not their case even more teple able than that of the poor in a Chris an mmunity ? What systematic effoils, ate i ade for the salvation of the negle tors of the Gospel , who live behind brow -stone fronts, who lut:uriate amid all the ul-enfeebling influenices of unconse crate wealth, who are clothed in purple and efinen, and fare sumptuously every i t iri day ?' Their state, their pride, keeps the huth e worker for Christ at a distance. The eavy - paneled . doors opening into marbl halls do not yield to the tract visitor like e frail and shackling entrances to the h es of the poor. Notemporal neces sities epare the way for the almoner of tempo 1 and spiritual supplies alike. The rich ik lector of religion proudly retires within he rple protection of his abode, and rentsi all inquiry into his conduct as an ilk. ; He pursues his irreligious woildlin:ts, becomes more hardened in oppositio to the Gospel, and no man cares for his so 1. He not infrequently launches of gross, sinful indulgence; his all its outward adornments, be abode of drunkenness, the gilded tue. OR a care home, wi comes th: omb of id the blind passions of the igno vied mob; we hasten on the work [zing the poor in our great cities, andel, as well as from disinterest- But when the rich fall into ime,-the mischief they do is just . ay, far greater, though not in phere with the godless poor. If imetimes combine and threaten order to attain greater license, ectly evangelized and republican n our country have inaugurated nd destructive a rebellion as is history, for the purpose of per heir power to oppress the poor. he political reasons for the re ' ation of the rich, would seem as nd significant, in our experience, r evangelizing the poor. n; if a poor man, by the commis +e crime, comes under the prCeess e matter is little, if at all, noto ischief once done, its consequen example, are but trifling. Gen erty itself limits the power of the o evil. 'But let one of these rich, man or woman, do such a •ed of wickedness, as their wealt* n puts into their power. Let bling speculation explode, and rev complicated and long practised e chief actor; and you have an f immorality far more signal and s than it is possible for the poor The minor offences of the poor lerably certain to be punished; I üblic conscience is liable to be weakened, wounded by the leni !lent rich offenders are too likely e. And when some gross and s offence in the more sacred re the family occurs in what is high life," the harmful influence mple is multiplied a hundred fold sition of the parties. The shame s are greedily sought, and the n that portion of it claiming re ty, hastens to give the most ex lublicity to the . whole nauseous hus more harm is done by a single y one example among the rich, to , and to the poor themselves, than es of a whole community of gbd for six months together. •glected rich need looking after, •ith the help of newspaper report omplaisant editors, will ruin. the TiOUS; t ces, as a erally, p poor to neglect: flagrant or pr. some g veal t guilt exampi mischie to give are alss but th perver ent tre to reo scand, lations terme. of the by the ful de press, speeta. tensiv; scanda the pu by the less p Genesee Evangelist, No. 1021. whole community by their crimes. The Gospel in its pureness and entireness must be brought to their doors and pressed upon their attention. Their manners and morals need to be reformed, and their drinking usages need to be abolished, just as much as those of Bedford Street, or the Five Points. Society needs protection against their vices. There is something almost slanderous to the godless poor in the ur gency and exclusiveness with which we press our missionary enterprises among them. A great want of the age is a mis sionary enterprise adapted to the neglectors of religion in the Fifth Avenue and the West End. We need some Chalmers to stir us up and to devise a ieasible scheme for reaching the unevangelized rich. No class goes more surely to destruction. No class enjoys such immunity from the present consequences of sin. No class so widely influences the unthinking portion of the community by its example. No class is so utterly overlooked by reformers in and out of the Church. . The concluding part of ail article by our contemporary of the Eventng Bulletin, on "Vice in High Life," is sensible and ap propriate to our purpose : "A reformatory movement among the rich and more fashionable people of our country is very much needed. We are sending missionaries among the heathen, the negroes, the poor, the illiterate, and vicious of the worst parts of our cities. But vice in high life is much more danger ous, and there should, be equally zealous efforts to arrest it. There .are many influ ential men and women, in the gay circles of every city, whO are, in spite of their surroundings, virtuous and good. They may, if they choose, correct the tone of society. If the vulgar jest and the inde cent dress were forbidden by them; if the indiscriminate companionship of all who frequent the ball-room were stopped; if the prevailing extravagance were discoun tenanced by such men and women, a begin ning of the reform would be made. Who will have the courage to be the pioneers in the movement ?" • • nts_af—puhlic.....notoriety have re cently occurred in our city, which togetlitr constitute a striking illustration of the readi ness -with which men separate the two tables of the Moral Law, when it suits their selfish interests, or their equally selfish, and unsanc tified prejudices and erroneous habits of thought. In the examples to which we allude, the representative of , • the one class cries out with becoming earnestness : Thou shalt love the Lord thy God with all thy heart; but remember that the white man alone is in the fullest sense thy neighbor, and him only shalt thou love as thyself; to him only shalt thou do as thou wouldst have others do unto thyself. To be sure the black man has fought our battles, and perhaps by giving to our armies the preponderance of numbers, has been the chosen instrument of 'rovidence in deciding the contest that in volved the very life of the nation ; but, never theless, "we are a nation of white men. Our nationality is the part of the man ;" that is to say, if we interpret it rightly, our nation ality would be degraded, would be obliterated, if the negro were admitted to equal political privileges with ourselves—if his citizenship and his manhood were acknowledged ; let us keep the nationality as it is, thus exclusive, thus perpetuating distinctions which God has never made ; let us so keep it, defiant of all the lessons which God has lately taught us : let us so keep it, defiant of the prevailing voice of humanity, "or die." We have not heard such preaching, but the Press of Friday and Saturday gives an account of something like it, which is startling indeed, if true. For it is a virtual severance of the second table of the law from the first. And we can readily suppose the individual who would utter such sentiments, to be capable of preaching as loudly and earnestly as any one, on the text, "Thou shalt not make unto thee any graven image;" or, "Thou shalt not take the name of the Lord thy God in vain;" or " Remember the Sabbath day to keep it holy." We do not find fault here with the zeal that pleads most earnestly for the observance of the first table of the law; we only lament the illogical in consistency that at the same time tears out the very marrow and kernel of the second table—thus separating what God has joined together. But there is another class of individuals who are equally zealous for the second table of the law, while they ignore or repudiate the first. The representative of this class dares " to trample in the dust," not only the divine, but also the civil law, regulating the observ ance of the Sabbath ; by a bold and defiant traffic on the Sabbath, putting his foot on the divine command, and then endeavoring to divert public sentiment from the enormity of his own act, by calling the clerical delin quent to account. Again we say,. as in the former case, we do not complain of the earn estness with which the Press contends for equality of rights among men; or of the, severity with which it censures-the individual who as a professed representative of Christ, ventures to draw lines, of caste, and qnality, and privilege, which it has ever been the aim [For the American Presbyterian.] THE TWO TABLES OF THE LAW. R %1 s Per annum. in a1,111,1.G. By wail. 83. By Carrier, 83 30 1W,,, eenttt additional, after three months. ('lobs.—Ten or more papers. sent to one address, payable strictly in advance and in one remittance BS Mail. $2 50 per annum. By Carriers. $.3 per annum: Ministers and Ministers' Widows, $2 in ad vance. Home Missionaries. $l5O inadvance. Fifty cents additional after three months. Remittances by mail are at our risk. Postage.—Fire cents quarterly, in advance, paid by subscribers at the office of delivery. Advertisements,-12)4 cents per line for the first, and 10 cents for the second insertion, Qne square (one month) two months.. •. three six " _ one year. .. _ _ . ... . The following discount on long advertisements, in serted for three months and upwards, is allowed:— Over 20 lines. 10 per cent off; over 50 lines. 20 per cent.; over 100 lines, 33% per cent. off. of Christianity to eradicate. The language cannot be too strong that lays bare the incon sistency of that religion which professes a zeal for God, while it looks with cruel in difference, or with positive approbation upon the wrongs of any portion of the race. And that our position may not be misunderstood, we affirm here, that we are in favor of negro suffrage, and of every other right, civil, politi cal and religious, which the black man claims. Nor have our convictions been created by the war. They existed long before, and led us more than once, in public and in private, to utter the warning, that if the nation were not just from a sense of accountability to a higher than human law, God would insist upon and secure- justice by some fearful indication of his will. But we do object to the repudiation of the first table of the law, or any part of it. Whether it be a trafficker in the temple of Jerusalem, or a trafficker in the streets of Philadelphia, to each the Divine intimation is equally plain : Thou shalt reverence my sanctuary—Thou shalt reverence my Sab baths. We are not willing that the practical repudiator of the first table of the law should divert public, sentiment from a proper esti mate of the enormity of his crime, by his zeal for the requirements of the second table of the law. We are aware of the sophistical reasoning, by which this attempt to turn the Sabbath into a day of merchandize is sup ported. The Christian men of the city are coolly informed that the Press, which they read so approvingly every Monday morning is the outgrowth of Sunday labor, and that the Presewhich is hawked about the city on Sunday is really printed on. Saturday. We are glad that the men who love goodness, and have an intelligent regard for the public -virtue and for the sanctity of the Sabbath, as promotive of this virtue, have been furnished with the information which the editor of the Press has volunteered to give. And we think it is high time to ask the question, whether a dilly paper, pledged alike to the observ ance of God's will and the promotion of hu man interests, and regarding the two as iden tical, and therefore inseparable, cannot be published in this city. It is high time to ask, whether a paper, marked by enterprise equal to that which distinguishes any dai ly" now issued in Philadelphia, and con taining on Monday all the recent news, cannot be conducted without trampling on the sanctity . of the Sabbath. Is it impos sible to let the workmen stop at eleven o'clock on Sattiiklsy night, and renew their labor at nue o'clock on Monday morning? and thus accomplish all that need be done. And are there not Christian men of wealth in the city, who would back such an undertaking by the investment of the funds necessary to its be ginning? And is there not a Christian sbn tinient, sufficiently powerful, and intelligent and conscientious, to give liberal encourage ment from the very start? It is a sad neces sity which compels Christian families, either to go without the currentnews of the day, or to patronize papers with whose course and principles their deepest feelings and convic tions are in perpetual conflict. One word as to the fallacy of the argument: " The paper you read on Monday is set up and printed on Sunday, while the one circu lated on Sunday is prepared on Saturday—so you who are the reader of the Monday paper are the most guilty." This argument amounts to the proverb : "As well be killed for a sheep as for a lamb." Or, in other words, as we are the violators of the Sabbath in do ing the work of the Monday paper on that day, we may as well make a clean sweep of it, and while violating the one portion of-the day by labor in the office, we may as well vio late the other portion by traffic in the streets and in the market places. The law of God says, Six days shalt thou labor, and one day shalt thou rest. But where is .11. b. Forney 's seventh day of rest? What becomes of even the show of any reverence for the Divine law, when he voluntarily and boldly, with a daring front and a defiant soul, says to God, Thou shalt have none of it ; there is not even a portion of the day that shall not minister to my inordinate love.-of gain. Away with such miserable sophistry! If it can pacify the conscience at the man who prefers dark ness to light, it certainly cannot deceive those who desire to walk in the light. There is a set of philanthropists in our day who ignorereligion—that which is truly God fearing—and who are glad to fold any of the professed advocates of evangelical Christianity whose inconsistencies expose them to merited condemnation. On these they pour their wrath, and gloat over their errors of doctrine and practice as a palliating of their ewn want of regard for the highest forms of truth. Let both classes of these pretenders be unmasked. And while it is admitted that-without philan thropy there can be no godliness, and that the love of Christ must be, in the most ex pansive sense, the love of our entire humanity; let it be also felt, that there can be no true philanthropy without godliness—that the boastful patriotism which goes along with the violation of the divine laws, is not worth a rush ; that with all its loud professions it must, in the very nature of things, be what the Germans would call Brodvaterlandsliebe, a self-seeking, a bead and butter patriotism. True patriotism believes that the national prosperity and life can be maintained only by the observance of all the divine laws—that the Sabbath, as a day of rest and worship, is of as much value to the poor man as to the rich man ; and that on the itniversat observ ance of the day i n it s s anctity the interests of all classes depend. Let it be seen, as every logical mind that is free from prejudice, and admits the equal authority of both tables of the law must see it—that the man who is a. traitor to his God, is, in spite of his profes— sions, and it may be in spite of his own blind— folded convictions, by an inherent necessity,. a traitor also to society, and if he occupies so high, place of influence and trust, is, so far as he rep:dikes any divine- law , and thus circura scribes its power over the race, a betrayer of every true principle of patriotism and humanity. C. A. B. . P,3 . a 50 . 1 5 .1200 .1800
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