Presbyterian banner & advocate. (Pittsburgh, Pa.) 1855-1860, November 29, 1856, Image 1

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Pre.byterlan Banners VOL V. No. 10.
Presbyterian Advocate. Vol. XIX, No. 5.1
DAVID AIeKINNEY, Editor and Proprietor.
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
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
(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
(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
,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
(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
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
(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
(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.
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
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
: 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
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
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
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.
E. P. BENEDICT,. Committee
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
". 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.
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
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
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.
ror tbePrFisbyterisr. Benutir and Advocato.
Glorifying trod.
Heavenly Truth.
A Secret