Q :- . '!III",„ISBYTERIAN - :BANNER '..;:: ~.ADVOCATE Pre.byterlan Banners VOL V. No. 10. Presbyterian Advocate. Vol. XIX, No. 5.1 DAVID AIeKINNEY, Editor and Proprietor. TERMS.---IN ADVANCE. Original Voctrg, Reflections in Trouble. When I can cast my cnre on God, My soul finds sweet relief; To rest upon his promises Is balm for every grief. Let trouble come, if he be near What 01111 I want beside! My trusting heart shall know no fear, Whatever ill betide. lie gently beers my spirit 'op Above the source of woe, Ana points one to a happier land, Where I uo grief shall know. 0. nv n Goa, I know thy .power, Awl fear before thy face; Y. t I can trust thee every hour, Vol. thy supporting grace. 0, wilt thou be my Father, too, And wipe the starting tear; "With power and love so sweetly joined, I cau have nought to fear. rOK :—The community in whinl and lubor has almost as many differen. °initiations of Christians i❑ it; as Israe (51 tribes. For most of these, I entertain Ugh regard, both as respects their sound minal views and their daily Christian de lwent. They have, however, some pc !la rities, which are to me sometimes the annoying; and what is more strange, litany perplexing to themselves. I will ime some of these, and show you how they times distress nut only'those who are free Om them, but those also who hold them; id as you are a Doctor, and know doubt- Os of some relief, I trust you will forward prescription immediately, and thereby lay all under a debt of lasting obligations. Peculiarity No. 1 relates to the version Psalms we sing in our public and private 'votions. The denomination that bolds Lis peculiarity feel quite badly when the line to hear me preach, if I do not sin mu Rouse's version of Psalms; and El istressed are they, that no prayer, howeve rnest, or sermon, however truthful, hal )wer to soothe their minds! Both on] 'ode and mailer of praise is to them a sad inoyance. Knowing this as I do, lam do troubled or perplexed to know what tc re to give thew comfort; and thus this pe. tliarity of theirs is alike vexatious to both ilpit and pew. But you. say, why do you (ot reason with such, and show them their ror? Reason, indeed ! So deep are ieir prejudices that they will not listen tc pson. One of them told me; the other ay, that he veiily believed that if the stia'rieE Polien of by Christ had been allowed tc ry out, they would have sung the twenty. Rouse's version! Taking thi: ran as a specimen, I do think this denona. ration quite peculiar. (1.) cullarity No. 2 belongs to denoinina, ions that think it y wrong to baptize chil• !en, because they cannot exercise faith. .tid they will not acknowledge any one to be aptized unless be has been totally sub. erged in water ! Their ministers are lsvays preaching on the subject of baptism, f the importance of following. our Saviour • J uttlau , and of being buried with him in iaptistn. They allow me to preach for sem, pray fur and with them, and to teach id exhort them on Bible doctrines and du. (es, and yet they say I am not yet baptized ; jh out a member, much less a minister of ) 11rist's Church, and that it is impossible r me to be saved unless I be dipped cum ;pile et pedants iu some river, pool or end! "1 um for peace, but when I speak tylptisiii) for battle they are keep.' !us Zion's tranquility is 'sometimes dis• the i Now, what am Ito do with aft til~a , ity, fur certainly this denomination ,er, 1 , eel itur (2.) I lFecati:rriiy No. 8 is seen in a small fac. ,in of persons calling themselves Free resby terians. They often come to bear me efte 11, and because I do not preech poli. is, denounce the government, advocate Itra abolitionism and give impassioned 'Tongues on freedom, they go away angry id dissatisfied, thinking me a very bad it'd of a man, one afraid to tell the people ie whole truth ; for I do not pointedly tel: tem how to vote! With a peculiar tone. incing more of earth-born anger that heaven•descended love, they eave tb( actuary muttering. Poor fellows, I pith rem ; but I have lost all hope of eve] easing them, for they are so peculiar. (3.' aliarity No. 4 relates to the doctrinal (ews uf a denomination once strong in this igiun, but for some reason, now fast rind ii ng away. If I happen, in the course .roy regular pulpit ministrations, to even le the words "elect," "election," "pre iination," or "perseverance," they im liaiely take umbrage, and close their cairat all explanation, and ory out, ky with such doctrines, for they ought to he : , ermined to exist on earth. I go them i.iiorwards, talk, reason, illustrate exPouLii. They agree that God is an :pendent, all-wise Sovereign; that he is, appoluts: purposes and executes; that acts are not governed by contingencies; his love is distinguishing, unmerited, eternal; that IL al), by nature, is dead in :pisses and in sin; that there is nothing provokes, pr k Aridly in any man thattexcites creates love in the Divine breast; that )(I saw nothing in Dania 'worthy of hislove, in any way calculated to draw it out; and it God never did, nor ever will, love a len soul because it is either good or beau but that he loves it in order to wa k e 30. To all this they will readily consent personal conversation; but still, it . I tiate ',A Judy these great Bible doctrines in a and preach to them ever so affection. ly and clearly, yet they are offended, go off haffunid at me, saying, km' ; 0 , horrible ! What a delusion is Calvin , ! 1 thought my Bible taught such :trines, I would certainly burn it I" Put these things together, INIr. Editor, you surely agree with me in thinking this 'urination rather peculiar, also. (4.) -leertirlarity No 5 applies to a society of Ile called Friends, or Quakers. They :y that religion is a compound of worldly ality and drab clothes This is their E. W. Ii nd Advocate al Peculiarities. peculiarity, and so singular is it, that it makes them ignore the Bible, despise its ordinances, neglect the Holy Sabbath, look with disrespect on the living ministry, and scout at the atonement of Christ ! And yet they talk about a Saviour, of going to heaven, and of holiness of heart! I think them not only peculiar, but deluded. What can I, what ought Ito do for them ? (5.) Peculiarity No. 6 is the only other which I will at present enumerate. It is seen in a small denomination, and relates to the extent and nature of the benefits purchased by Christ. They say that all our temporal blessings flow to us from God's providence, and not by virtue of the atonement of Christ I And yet, in asking a blessing upon their daily bread, they ask in the name, and for the sake of Christ. You may call this a palpable inconsistency on the part of this people, but still it is their peculiarity, and bas been the occasion, if not the cause, of much angry disputation in certain locali ties. (6.) Thus I might go on and point out other denominations, with equally strange peculi arities, but I forbear. Now, Doctor, I want to know my duty as to these pecul ar people. I often offend them in my sermons.. I do not intend it, but I cannot avoid it. Just think of my perplexity on a Sabbath morning, when I see in one pew, two or three old psalm pecu liarists ; in another, a number of rigid im mersionists ; in another, as many fiery, polit ical- abolitionists; in another, half a dozen of deeply prejudiced Arminian Methodists; in another, some friendly, drab•clad Quakers; and still in another, a stiff old Seceder I Dear me, thinks I, is it possible for me so to navigate today, as neither to infringe upon, or run into any of the peculiar Scyllas, or Caryb,des, before me ! But I give it up. I can't avoid giving offense. And, alas, las often offend by not saying, as by saying ! Unless I say something against slavery, my abolition friends take it as ill, as my old psalm friends do if I urge upon the people to sing "an hymn !" And my Methodist hearers are just as much displeased at me for naming " election " in the pulpit, as others are for not doing it ! Now, as these peculiarists live neighbors to my people, and are often invited by them to attend our church, courtesy would say that I should not preach anything calculated to offend. But how to do this, is the ques tion. In avoiding the Quaker, I tramp on the Seceder; and sentiments that would please a Methodist, would disgust a Calvin ist ! Do tell me, then, how I can get along and offend none. Yours, in a peculiar perplexity—(7.) W. M. F EDITORIAL REMARKS. • (1.) When these good brethren come to our churches, they expect; of course, to find us con duct worship in our established manner. They know that they will hear the Gospel preached in its excellence, and will baled to a throne of grace in the prayer of faith, a. - iix . for 'The Ake of these benefits they agree to bear, with us while we sing our songs of praise; and if they cannot join in these, they can occupy their grateful minds in musing silently upon one of Zion's songs in their own chosen style. Do not be annoyed then by their presence. Make them a cordial welcome— a sweet smile and an ardent grasp—haying closed the services with one of the fifty excellent selections from the. Old Version, with which our Book is now happily enriched. They and we are brethren. We have the same Lord, the same faith, the same baptism ; and we shall yet learn to sing the same song. (2.) Preach to these on every opportunity. Wash the body as they may,lhey yet need the truth, which sanctifies the soul. Win them from outward forms, by enlisting them in inward realities. When they invite you to preach to them, never allude to the mere mode of apply ing water, but talk to them of faith, repent ance, holiness, the love of Christ, and the bliss of heaven. When you find them as sembled with your own flock, let them share richly and fully of the food prepared. Keep nothing back. And if you would add anything by way of dessert and compliment, knowing their fondness for water,let it not be a few drops from the turbid river, but a full pitcher from the wells of salvation—or rather, lead them to the " living fountains," and bid them drink freely, and never thirst. (3.) Never despair. You were not Bent to please men. You were bidden, Preach the Gospel. Preach it to every creature. You were not commissioned to preach politics; to tell men how to vote; nor to be either a judge or a divider in regard to property. Christ's kingdom is not of this world. All efforts to enlist him as a party man, in State affairs, were fruitless. The honest applicant for a decision in regard to an inheri tance, ,and the 'Briley Pharisees and Herodiens on the political question of paying tribute, were equally unsuccessful in enlisting "him on their side; though each and all received at his hands heavenly instruction. Let the servant be, in this, like the Master. We cannot, however, promise you that by your impartiality, you will satisfy either party. Nei.: ther the. Pharisees nor Cmsars men were soothed by our Lord's equity and heavenly-mindedness. (4.) We cannot agree with our friend, that these folks are so very peculiar. They are, in opposing Election, exceedingly like to the vast multitudes of men. All the in/regenerate dislike the doctrine. Some, it is true, from the influence of education, assent to it in wordtVasitin.. heart they deny it. Cordially to enahracePit,:requ i ires the regenerating grace of God; and even after a man is born again, and taught of the Spirit, so as to really receive this blissful truth, and so as to acknowledge with ardent gratitude and love, all that is embraced therein, when you talk to him in the warmth of Christian fellowship; there is yet, often, such a veil of prejudice hanging over the mind, and such a perversity of feelings long abiding, that the direct terms ordinarily used to express a doctrine formerly so hated and with which had been associated so many things most horrible, Gannet be endured. If then the persons spoken of by our correspondent nee still unregenerate, their opposition is not Peculiar, but is common to them with the masses; if they are men born again, their horror at the utterunae of the word Election springs from re maining ignorance and old prejudices and abid ing false associations; and is hence remnant of nature, 'which we must rather pity than re proach. (5.) We lanve had much intercourse with Friends;" and with some of them have en joyed sweet fellewship. To the Orthodox you may quote the Bible with much effect. With "ONE THING IS NEEDFUL:" "ONE THING HAVE I DESIRED OF THE LORD:" "THIS ONE THING I DO." PUBLICATION OFFICE, GAZETTE BUILDING, FIFTH 'STREET, ABOVE SMITHFIELD, PITTSBURGH, PA. FOR THE WEEK ENDING SATURDAY, NOVEMBER 29 9 1556. the " Hicksites," ordinarily, you will find not much reverence for God's Word. The " Hickory " Quakers, and the "Progressive" Friends, are to be regarded as sinners of a very hard class. The very high opinion which " Friends" have of themselves, as being both wiser and better than others, makes it very difficult to address them with hope. (6.) "He that is slow to anger appeasetb strife." When a man's righteous practice confutes his er roneous theory, you can unite with him in living Christianity. With such an one, discuss not the formal statement, but, invite him to join with you in the pious duty—thus will you be able to asso ciate together, and yet avoid "angry disputa tion." (7.) We are hardly able to appreciate our brother's perplexity. We should be glad to have such audiences. They would tend to make us wakeful, watchful, careful to have God's own truth, and to present it in all its purity and strength, and in all its nicest shades, and tints, and hues of loveliness. His truth is just adapted to do its work ; to enlighten the understanding, convert the snub remove prejudices, undermine and dispel error, and build up in faith and holi ness. We should expect some to take offence, but we should he exceedingly careful to give them no cause of offence. 'We should mostsolicit ously endeavor, first, to have God on our side; and next, to approve ourselves to men's con sciences. Then would we have hope in the Word's power, and in the Divine promises. This thing of trimming to please men, we re gard as exceedingly bad policy; and that reck less independence which some fancy to themselves, cutting right and left, is just as foreign from the true spirit of the Gospel. One in our brother's position must have a very deep anxiety that he may be able rightly to divide the Word, for the hearers' benefit; and he will likely find the , most success in being a true Presbyteriah, after the fashion of the Apostle Paul—all things to all men, but only in Christ Jesus—speaking with all boldness, but ever speaking the truth, in love. For the Presbyterian Banner and Advocate. Dancing, Ma. EDITOR :—The Presbytery of Bed ford, at their last stated meeting at South East Centre, passed the following resolution : "Resolved, That Messrs. S. D. Westervelt, E. P. Benedict, and A. Lindsley be appointed a Corn mittee 'to prepare the addresses delivered this evening, for publication in the religious papers." The subjects of these addresses were Promiscuous Dancing and Parental Mil ' gation. The latter has not, been put into i the bands of the Committee by its author; the former has been much abridged, and the Committee respectfully solicit its appearancr in the Banner and Advocate, and pray that its wide dissemination and perusal may be 1 a means, through the Divine blessing, to counteract the evil alluded to in the address. • The subject chosen for discussion is this : "Is dancing in promiscuous assemblies, for amusement, consistent with. Ch,ristiaa char - - 5106' r- 'l—think-you — will - all agree with me in pronouncing this a subject of vast im portance, bearing as it does, directly on the nature and conduct of a Christian. This !subject also derives much importance from ) the different views which are entertained ) and the opinions which are' formed respect ing the nature and influence of promis cuous dancing. Some rank it, among things, indifferent; many regard it as au innocent and healthy amusement, and, of course, speak in its favor; while others, again, consider it immoral, sinful, and in jurious to the best interests of man; and therefore say, with a loud and emphatic voice, " Touch not, taste not, handle not." Viewing the above question in the light of the Pible, in, the light of conscience, iu the light of judgment and eternity, I am con strained to answer it in the negative. • Tbe dancing here intended is not consistent with Christian character. What is the nature or kind of dancing contemplated ? Promiscuous dancing— dancing in promiscuous assemblies—i. e , the persons supposed to be engaged in it are composed indiscriminately of male and female; the moral and the profane; the sooffing infidel and the hardened atheist, who live without God" in the world, and the professed disciples of Christ I What an incongruity, what an inconsistency is this I Such dancing, Ipn bold to say, receives no countenance from the sacred Scriptures; and every appeal to them, by its advocates, will be found, on due examination, utterly . hopeles and vain. Two kinds of dancing •are mentioned in the Bible. One of these 'was clearly regarded as .a religious exercise, 'designed to express the,hernage of devout gratitude and praise to God for some signal blessing. Thus, we are told, while the children of Israel were singing this song of victory over, the Egyptian host, on the shores of the Red Sea, " Miriam, the prophetess, the sister of Aaron, took a timbre' in her band, and all, the women went out after her, with timbre's and with dances."--Exod. xv: 20. We have an instance of the same kind mentioned in 1. Sam. xviii : 6, when David had slain the giant Philistine, who had defied the armies of Israel, the women, to testify their joy and gratitude to God, came out of all the cities of Israel, singing and dancing with tabrets, with joy, and with instruments of music. See also Judges xi: 34, 2. Sam. vi : 14. Now, in this. kind of dancing, which the .Bible, under the Old Testament dispensation, approved, there was no union of the two sexes. It was generally performed by select bands of fe males, and bore no resemblance whatever to the modern fashionable style of dancing. The only probable eases of promiscuous dancing, in which both male and female united, are first, that of the unbelieving and God-provoking multitude at the foot of Horeb; "As it is written, the people sat !down to eat and drink, and ruse up to play," i or dance around the golden calf—Exod. , xxxii : 6, 19, A lit employment, truly, for such an occasion ! And second, those wicked ones, in the time of Job, who said unto God; "Depart from us, for we desire not the knowledge of flay ways ;" " these," we are told, "prospered in the earth, they send forth their little ones like a flock, and their children dance."—Chap. xxi : 11. i Here, then, we have Bible evidence of t promiscuous dancing, and in seine respects, rat least, very similar to.the giddy move ; ments which characterize the scenes which are so often witnessed in the parlors, ball , rooms and saloons of our day. And if // there Ebould, perchance, be a difference in the outward performance, there is .certainly ilittle..or no difference in, the character of the dancers themselves ; for, as a general thing, they fear not God, and plainly say, by their conduct, " Depart from us, for we desire not the knowledge of thy Ways " But what is the object of this promiscuous dancing ? It is not- , physical health, or mental improvement; it is not thegood of our neighbor; much lies the worship and Only of God. No, is pleasure and amusement. lam not -opposed to all kinds of amusement. Chriatianity is no enemy, but a friend to recreation, to social pleasure and enjoyments, becauSe they are demanded by our physical and mental constitution, and they are warranted both by reason and re ligion. But the question is : Is this an innocent amusement in its nature and in fluence ? Is it one in , which I can glorify God, and indulge without fear of danger to myself or to others? ;Tan we rank it in the same class of amusements as instructive reading, conversation; walking, riding, fish ing, and others of4-similar,-,1mture"? . .. , .4.0r. must we place it in tbe.,same category, with the stage, card-playing ; - gambling,' , and the horse-race? Is it not regarded now, by the almost unanimous voice of public opinion, as a worldly and carnal amusement, : nd the peculiar right of those whom an Apostle characterizes loveranf pleasures more than lovers of God ?"—=2. Tim. iii 4. Now, if such is the naturitof this amusement; if it is known and acktiowledged to belong to the world; if it ist inconsistent with the duty of glorifying god, and, to say the least, opposed to the nat#e, spirit and influence of Christianity; thin we are bound to re nounce and condemn it, as being offensive to God, and injuriMis to the souls of men. And hence, we maintain that such promis cuous dancing is nOt consistent with Chris tian character. But here the lover of the dance may re ply : That conclusibn may follow from your idea of Christian;character, but not from mine. You are prejudiced against-dancing, and are, therefore,-.'no proper judge' in the matter. Your estimate of Christian char acter is too high (Solomon says : "We j must not be r • lama overmuch." I answer, I do not. t ink this caution is neces sary on the part 51 those who advocate the dance ; for wher - r when did you ever hear it said of those , tho are eager to engage in such pleasures,V They are righteous over much r" The caption must then apply to those who opppse:the practice in question'. According to.your opinion, 'we plce the es timate of Chriatian character too high, while we think„ r you place it too low. Here, then, we defter, and who is to decide the question between us ? Let the Bible, the great book , i'i . f Christian ethics, determine what constitutes Christian character. This is our staqard, from whose voice there is no appea:• ". The law of the Lord is iz perfect, convertitig the soul," &c.---Ps. xii: 7-11; Ism -y F.;.20. Here is an infallible i i iit guide for r" -faith and practice. This teaches us I,IS slot and what is Christian character- The; 'AIL ' . .. word charireler signifies a mark, or engraving, of a certain kind, by which one thing is distinguished from another. A Christian is one who has a Divine mark or character impressed on his soul. - Heis " the living epistle of Christ; known and read of all men." God has eugraven his law on his mind, by the Holy Ghost, in regen eration, according to his own promise, " I will put my law in their inward parts, and write it in their hearts, and will be their God, and (they shall be my people," &c.--- Jer. xxxi : .33. In consequence of this, he is renewed in all the faculties of his soul. He receives a new bias and heavenly (Erec tion. He loses his taste for sinful . and worldly vanities, and turns from them with disgust.. This is .the case not only with some, but with all true Christians, without a single exception. In the language of in spiration, ._.i " It' any man be in Christ, he is a new creature : old things are passed away; behold, all things become new."-2. Cor. v': 17. I may add,. the Christian is one who loves to „commune with God—delights in prayer—seeks the present and'eternal wel fare of his fellowmen—loves holiness, mid mourns over his own imperfection and want of conformity to Christ and his law, &c. Now, if such are some of the elements of Christian, character, then the lovers of dan cing and personal display are, I fear, woe fully wanting in this particular. If weighed in the balances of the sanctuary, they will be found wanting. ' Can you for a moment suppose, even with the greatest stretch.of charity, that they have that law engraven on their hearts, which is "holy, just, and good," who freely mingle in the frivilons dance, with those who trample that law un der their feet, and regard neither God nor -man ? Can you be a redeemed sinner, chosen, re newed, and called out of the world, which lieth in wickedness, if you take pleasure in such vanities and sensual gratifications? I would as soon look for a union between light ,and darkness, and Christ and Belial, as for a real Christian to unite with the world, in piomiscuous dancing, for amusement 1 I have said communion with Ciriod is essential to Christian character. But is the ball-room and its attendants a place favorable to this? Can you there expect his gracious presence and blessing, as your best friend and portion ? Could you appeal to him in such a place of your own choosing, and say, " Whom have lin heaven but thee, and there is none on earth I desire beside thee • Could you, while making preparations for a ball, and going there willingly, sincerely utter this petition of the Lord's prayer, " Lead us not into temptation, but deliver us from evil?" • And could y ou, alter spend ing the greater part of the night in such revelings and banquetings, return to your homes, and engage in family or closet prayer, with a peaceful mind, and an approving conscience? Can you, who are a professing Christian, show that you really love your fellow-men, and convince them that you sin: cerely desire their conversion to Christ, by resorting to the ball-room, and there ming ling with them in " Revelry, and dance, and frantic song?" No I so far from this, they will, on the contrary, despise both you and your religion ! For, however much the world may hate true religion, they love consistency, and look for it in professing Christians, if not in themselves. Hence, it is no uncommon thing fer worldly persons to point the finger of scorn at such dancing Christians, and sneeringly whisper, " See that pious dan• cer! Last Sabbath I saw her at the Lord's Table • now she is here, and enjoys 'the mer• riment as much as any of us sinners ! A pretty Christian, indeed ! I would not give a straw for her religi,m. It is mere cant and hypocrisy !" Such is the true judg ment of the world, respecting dancing Chris tians. And how can it be otherwise, when they judge them by their works, which speak so much louder and clearer than their empty profession? .And can you mourn over sin, and strive after greater degrees of holiness, if you wil lingly pursue a course adapted to quench the Holy Spirit, resist his influences, and nourish your "fleshy lusts which war against your soul ?" Can you redeem the time, and prepare for that world of infinite purity and bliss, by thus making provision for the flesh to fulfil the lusts thereof ? Ab, no, it cannot be; Show me thy faith without thy works, and Twill shew thee my faith by my works." "The pure in heart shall see God," but "'without holiness, no man shall see the 47:13,:4-If . „4ese are so then we, may safely conclude, that ." promiscuous dancing, for amusement, is not CbiiSistent with Christian character." It is a practice which has been condemned by the Christian. Church in every age,; nay, it is, a practice which has been condemned by the more virtuous of even Pagan writers. Cicero, and others of his time, regarded the Roman dance, of which the modern dance is the legitimate daughter, as immoral in its nature, and pernicious in its effects. "No one dances," said the Roman orator, "unless he is either drunk or mad." And the fol lowers of Mohammed "esteem dancing a _sport unworthy the dignity of a man, and accordingly leave it to the women." Should any reader of this article still plead for dancing as an, innocent amusement, and even train up his children in what folly and fashion have misnamed, a _polite and graceful accomplishment, I can only say, that these heathen will rise up in the judg ment against Sou, and condemn you. Your pleas for dancing can find no support from the Bible, nor the dictates of conscience, nor sound morals. And if you read, "There is a time to dance," do not forget what you read in the same connexion, "There is a time to mourn, and a time to die." Yes, dear reader, there is a time to mourn, and a time to die. And, if you will abuse the time of youth, the time of health, the time of seeking and enjoying the Saviour, by spending it in scenes of folly and sin, re member the time of bitter mourning and death will soon follow in their train. "Be joice and dance then, 0 young man and young woman, in your youth, and let your heart cheer you in the days of your youth; and walk in the ways of your heart, and in the sight of your eyes. But know you, that "for all these things, God will bring you into judgment."—Ecele. xi : 9. ' S. D. WESTERVELT, E. P. BENEDICT,. Committee A. LINDSLEY, I An Infallible Cure for a Bad Illemory. A young woman, who was converted to Jesus under the ministry of a beloved friend of ours, called upon us the other day about a matter that was near her heart—the spirit ual welfare of a dear relative. She spoke of the sermons she had heard my friend de liver nearly a year ago, and said "they came to ber remembrance sometimes even more fresh and precious than when she heard them." I had heard that she had a good memory, and that she might be seen at times, on Monday, at meal hours, in the fac tory, with a group of girls around her, re peating to them the sermons she bad heard on the previous Sabbath; and I said to her, " You have a good memory, I believe ?" She replied, " T cannot complain of my memory; it might be better, but I am thank ful for it as it is." • 'qt. is a great matter," said I, "to have a good memory for spiritual things : some people's memories are like a sieve; they let the 4 water of life' very readily and' swiftly through, but faithfully retain all grosser mat ters, such as the chaff, straw, and rubbish of earthly things.'" ", A friend," she said, "was complaining to me the other day of a bad memory; and I said, I can give you a cure for bad mem ory.'" Her friend was all ear to hear it, and earnestly asked, " What is it?" "This is it: The Holy Ghost shall bring all things to , your remembrance. When ministers preach with the Holy Ghost, and we hear with the Holy Ghost, and depend upon the Holy Ghost to bring all things to our remem brance, the worst memory:will become much improved." ". What did 'your friend say, when you told her that?" "She smiled, and said, ' Yes, that's true.' " Dear reader, what do,you say? Are, you afflicted with a bad memory for all things? Then, while you use every means for its im provement, bear it as you ought to bear all other afflictions. But if you remember the things of time and forget the things of eter nity, if you retain the temporal and forget the spiritual, you had better look into the state of your heart; for, in such a ease, there is something radically wrong there. Get , your heart renewed by the Spirit of God and set upon things that are above, and you will soon have as good a memory for the spir itual as you have for the temporal. If any dear child of God laments the treachery of his memory; and would have a cure for it, we must say that there is none equal to the one our young friend has recommended. By all means give it a fair trial. " Many, ' says Bishop Hopkins, "are dis couraged from studying the Scriptures, be cause, as they say, their memories are so treacherous and unfaithful, they can retain nothing. More pains will supply this de fect. Memory is the soul's steward; and if thou findest it unfaithful, call it the oftener to account. A vessel set under the fall of a spring, cannot leak faster than it is supplied. A constant dropping of this heavely doc trine into the memory, will so keep it, that, though it be leaky, yet it shall never 'be empty. If Scripture truths do not enrich the memory,, yet they may purify the heart. We must not measure the benefit we receive from the Word according to what of it remains, but according to what effect it leaves be hind. Lightning, you know, than which nothing sooner vanisheth away, often breaks and melts the hardest and most firm bodies in its sudden pagsage. Such is the irresistible force, of the . S ord : the. Spirit often darts it through us—it seems like a flash, and gone; and yet, it may break and melt down Our hard hearts before it, when it leaves no im pression at all upon our memories. I have heard of one who, returning- from an affect ing sermon, highly commended it to some; and being demanded what he remembered of it, answered, 4 Truly, I remember nothing at all; but only, while I heard it, it made me resolve to live better; and so, by God's grace, I will.' To the same purpose, I have somewhere read a story of one wbo com plained to an aged holy man, that he was much discouraged from reading the Scrip tures, because he could fasten nothing upon his memory which he had read. The old hermit (for so, I remember, he was •de scribed) bade him take an earthen pitcher, and fill it with water. When he had done it, he bade him empty it again and wipe it clean, that nothing should remain in it. Which when the other had done, and won dered to what this tended, Now,' saith he, 'though, there be nothing of the water re , mq,!?og,in, it, yet 9:tePitPAPT is,Razar A kian if was before; So; though Alcy'.inemory tam nothing of the Word thou readest, yet thy heart is the cleaner for its very passage through.' „ We conclude by giving an anecdote from Clarke's " Lives"—old, but good—of a saint of former times, Patrick Macklewotb, "who had his heart touched, in a most re markablg manner, by the Lord." '. . . . . "It Ird. been long his burden; that he had such a bad memory, so that he could re tain almost nothing of what he heard, and bitterly complained thereof to a worthy min ister. He advised him that, when he heard any truth which he desired to remember, be should commend it to the Lord, and entreat him to keep it for him, and to give it to him back again, when he should stand in most need of it; which accordingly this holy man put in practice most seriously; and when he came to lie on his death-bed, to his minister and divers other Christians who were present, he did solemnly declare, how wonderfully the Lord bad answered his prayers; for whereas want of memory had been his great burden, now the Lord had given him back all those truths that he had put in to his keeping, so that what he heard many years before was now most clearly brought unto his remembrance; which` he showed by repeating - many particular truths and notes of sermons, which at such and such a time he had heard." Infallible in all ages has been the Divine prescription for a bad memory--" The Holy Ghost shall bring all things to your remem• brance."—Christian Treasury. Punctuality. A singular mischance has occurred to some of our. friends. At the instant when he ushered them on existence, God gave them a work to do, and he also gave them a competency of time; so much time, that if they began at the right moment, and'wrought with sufficient vigor, their time and their work would end together. But a good many yeses ago, a strange 'mischance befell them. A fragment of their allotted time was test. They cannot tell what became of it ; but sure enough it has dropped out of existence; for just like two measuring-lines laid alongside, the one an inch Shorter than the other; their work and their time run parallel, but the work is always ten minutes behind the time. They are not irregular. They are never too soon. Their letters are posted the very minute after the mail is shut; they arrive at the wharf just in time to see the steamboat off; they come in sight of the depot precisely when the train starts. They:do not break any engagements, nor neglect any duty; but they systematically' go about it too late, and usually too late by about tke same fatal interval. How can they retrieve the lost fragment, so essential to character and comfort ? Perhaps by a device like this : suppose that on some auspicious morning they contrived to rise a quarter of an hour before their usual time, and were ready for their morning worship fifteen minutes sooner than they have been for the last ten years ; or, what will equally answer the end, suppose that for once they omitted their morning meal altogether, and went straight out to the engagements of the day; suppose that they arrive at the class-room, or the work-shop, or the place of business, fifteen minutes before their usual time, or that they forced themselves to the appointed rendezvous on the week day, or to the sanctuary on the Sab bath-day, a quarter of an hour before their instinctive time of going—all would yet - be well. This system, carried out, would bring the world and themselves to synchron ize; they and the marching hours would come to keep step again, and moving on in harmony, they would escape the jolting, fatigue and awkwardness they used to feel, when old Father Time put the right foot foremost, and they advanced the left; their reputation would be retrieved, and friends, who at present fret; would begin to smile ; their fortunes would -be made; their sat isfactiOn *in their work• would be doubled; and their influence over others and their power for usefulness would be unspeakably augmented.—Life in Earnest. "Doctor, you have been, very Faithful to Me." A very poor, but eminently pious woman in B—, who was sick for many months, 'was attended by one of the most celebrated and skillful physicians in the city, with all the fidelity that she could desire, and even more than she had reason to expect, as he - knew her inability to make any pecuniary compensation. As she drew near the close, of life, and was aware that her opportunities for doing good would soon be over, she said to this kind friend, "Doctor, you have been very faithful to int, visiting me at all sea sons, and in all kinds of weather, with no prospect of any return; and now I feel that =I must be faithful to you. I have no, other way to express my gratitude. You must come to an hour like this, and you do, not profess to be prepared for such scenes as are but just before me. I ordy, can pray for you in my poor way, but that I most do. IV ill you help me to rise from the bed ?" The physician begged, her, not to make the attempt in her feeble state; but she urged so importunately to be allowed to kneel while she implored the blessing of. God upon her "beloved physician," that be at last yielded, and placed her in the attitude of devotion by her bed-side. The feeble, dying saint offered a. most fer= vent prayer that the heart of this faithful friend aught be broken renewed suotifted Philadelphia, 27 South Tenth Street, below Chestnut By Mail, or at the Once, $1.50 1 ) 9.r Fear, t SEE PROSPECTUS.DeIivered in the City, 1.75 and saved, through the infinite and unde served mercy of the Divine Redeemer, and that all the faculties he possessed might be consecrated to the 'Saviour. • The doctor was deeply affected' by this proof of the deep interest, his humble patient felt in him, and -.the high moral courage she evinced, and expressed to her his grat itude for her well -meant efforts. "Bow," said she, "I must beg you to go into the next room, and there kneel and pray for yourself. Promise me that you will." He at first declined, feeling that such a course was out of the question; but she entreated so earnestly, refusing to be denied " this one request," that he was really compelled to comply with her wishes. He repaired to the solitary room and knelt—but the only words he could, utter were, ,« God is a consuming fire." " God is a consuming' fire." He could think of 'nothing; else, and that dread assertion was constantly upon his lips; and paused igb)..,,treuk le with„emotion.,, s a a thrtrtet mad. 'to the bed-side of the dying woman, told her his feelings, "and asked what he could do to obtain relief from that agonizing thought. She told him she was ignorant, and incom petent to direct him herself, but "my min 'ister," said she, " will guide you aright. "I can only pray for you; but go to Dr. B—, and he will tell you how and where to find relief." He went to her minister, and ere she closed her eyes on earthly scenes, she *as permitted to see this kind friend sit tin« at the feet of Jesus , and rejoicing in 7z. his power to save the penitent. Dr. —was soon after received into the church of which Dr. B—was the pastor,. and has adorned the doctrine of God his Saviour by a most exemplary life. Who will hesitate to attempt to be useful, when an ignorant, obscure, and dying mendi cant can, by her feeble efforts, induce a highly cultivated and scientific worldling to bow at the foot of the cross, and become t humble and devoted follower of Him who died there on ? The Holy Spirit's influence will be granted as freely to aid your efforts, as they were in the case of this poor woman. Will you not, follow her noble example ?--Amer ican, Messenger. Man's chief end is defined by our Cate chism to be to glorify God and to enjoy him forever." Almost any child can readily answer this question. But does not the con duct of many (some, too, advanced in life,) show that they mistake their chief en? Alas, how few apparently make it their chief end to glorify God ! Would we not rather conclude, from the conduct of many, that their chief end was to obtain wealth, honor, fame, pleasure, &c. The glory of God seems to be altogether forgotten in the ardent pursuit of these shadows; yea, the Scriptures"tell us, " God is not in all their thoughts !" But let not Christians forget their •chief end. Are we; who profess to have taken God for our portion, "glorifying him ?" Are our lives and actions 'plainly different from those who make the world their chief object of attainment ? The worldly expect us to be different from them, and if we are, in any measure, answering the design of our being ; if we are glorifying God, there will be a marked difference, a striking contrast. Let each reader ask, seriouly, as in the sight of God, Am / living differently from the world ? But what is it to glorify God ? The answer is already anticipated. We can add nothing to the glory of him who is infinite ly glorious; but it is the , duty and privilege of all true. Christians, to show forth. his glory. He may be glorified by endeavoring to promote his cause at home and abroad; by trying to win our inipenitent friends and neighbors to the ways of piety; by going, or giving of 'our substance to send others, with the glad tidings of the ,G,ospel to the perishing heathen, accompanying our efforts with earnest prayer for: the. influences of the Holy Spirit, without which all will be in vain; but above all, we may glorify him by an upright and godly life. No mat ter how obscure we may be, if we 'live a life of sincere devotion and piety, there wit/ go forth an influence that, with the Divine blessing, may do mare than we are aware of Thus, though poor and humble, having nothing of this world's goods, though even despised by the world, we may still glorify God, and thus answer the design of our being. May the people of God ever make it their chief end to glorify his name on earth, that they may be fitted for the higher felicity of " enjoying him forever" in heaven. Y. E. A class of girls, varying in age from eight to twelve years ; were engaged in reading the thirteenth of Luke. In the course of questioning, they were asked, " What is a parable ?" "A story teaching heaverly truth," was the reply. After a few simple questions upon the story of the barren fig tree, the inquiry was made, "Now what is the heavenly truth we are here taught ?" The answer was readily given, "That God looks for fruit on us." " And what is the fruit for which he looks?" was naturally the next question; but the ready and beautiful application of Scripture was scarcely expec ted as one of the youngest in the class ruse, and without a moment's hesitation repeated —" The fruit of the Spirit is love, joy, peace, long•suffering, gentleness, goodness, faith, meekness, temperance." "I will tell you a secret. The way to make yourself pleasing to others, is to show that you care for them. The whole world is like the miller at Mansfield, who 'cared for nobody, no, not he—becanse nobody cared for him.' And the whole world will serve you so, if you give them the same cause. Let people see, therefore, that you do care for them, by showing them the small cour tesies of life, in which there is no parade, whose voice is too still to tease, and which show: theinselves by affectionate tones, and kiti'd looks, and little acts of attention, giving others the preference in every little enjoyment at the table, in the field, walking, sitting, and standing." TEE Prussians have is wise maxim that whatever you would have appear in a na gen',a,life,,yins must j•ut in ite schools. WHOLE NO. 218 ror tbePrFisbyterisr. Benutir and Advocato. Glorifying trod. Heavenly Truth. A Secret
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