•
' 4
TRES YTIP AN
7.1R1 BANNER & ADVOCAT Pill
orlon Banner. Vol. V. 140. 42. " ONE THING IS NEEDFUL:" "ONE THING HAVE I DESIRED OF THE LORD:" "THIS ONE THING I DO.'' WHOLE N
.m 4 orlon Advocate, Vol. KIXt No. 3 7.1
,If j
• '
4 a
1/0'
filer
r{ck' •
• •
it e t
e
, )0)
On
'• e
, .
h
et
1. tit
nd
• ;
tiro
•tbi
:MU
e
. ,
,;+,, • '
rr
`t tei
•
the
cl ; t ',llo
pre
i . goi I OM
ba'
dui
„
0N:
'reel
; •
-; , • i ma,
;Id
ori
at 1
id
of ;
, "t
,3 .
• •
C
•I • t
t o
. . .
, t
17j,.'i.L • , ;
it
,d
2 .1
nn'... fl
'0! ' .
4t V
: , k (
' 1 ;
' t
;'
. 1 1 z i;
3”
da
rst
t'' g
C
•
1; IS
$1
•
ou
, TAI
.t
•
n
tc
p er
Ilt
. .^.ll
Itt
"h r ;
esi
hi:
,ati
bat
an,
en
cKINNEY, Editor and Proprietor.
N ADVANCE.
!!!3
saint Vat%
II
Independence Day.
;wing arrived rt little too late to ap
day it would celebrate ; but we pre
,arly in that connexion as possible.]
.ail, with joy and gladness,
dawn of this fair day;
free from toil and sadness,
chant our happy lay,
Jin the celebration
Freedom's jubilee,
rose upon our nation
star of Liberty.
. trees RTC waving o'er us,
Bummer robes arrayed ;
l'swell the joyous chorus
Leath their cooling shade.
tearts with love are glowing
God who reigns above ;
those who now are showing
►e path of peace and love.
L Christ on earth his dwelling,
save lost sinners, made,
children's songs were swelling
praises of their Head;
lessed their infant voices—
now, when throned above,
I,viour God rejoices
ear their songs of love.
!e of life is blooming
lin His blest abode,
i.ered flowers perfuming
garden of our God.
seek the path of duty,
leads to joy on high ;
.eign with Christ, in beauty,
;rual in the sky. J. H. A,
Presbyterion Banner and Advocate
fant Baptism.—No. 5.
•evious numbers it was made to
the record of the Apostles'
Lt they baptized other than be-
Ilts. I shall now attempt to prove
were authorized so to do by the
of the Saviour. And here, at
it is necessary to dispose of two
ASS ASSUMPTIONS OP THE
BAPTISTS.
first place, they assume that the
If the risen Saviour, "Go teach
baptizing them,"&o ., , was the
scion to ptize which the Apes
!eived. Whereas, it is notorious
time previous, they "made and
we disciples than John," which
hardly have done without suffi
ity. In the second place, they
the Apostles were bound to take
command as the exclusive rule
; and to construe it independent
previous instructions of the Say
why then did Christ promise, that
leparture, the Holy Ghost should
things to their remembrance,
a he had said unto them 7—John
This aid of the Divine Spirit
altogether useless, if they were
ignore all previous instructions on
at. In the third place, our oppo
s for granted that the command
0, is a command to baptize none
ring adults; and as though this
,cried point, they proceed solemnly
Pedobaptists for the sin of adding
emission of the Saviour. Thus
le question at the outset, and by
save themselves the trouble of
it position by sound argument.
:STRUCTIONS TO HIS DISCIPLES.
far as they relate to baptism, are
in the following Scriptures :
:13-15.—" Then were brought
We children, that he should put
them and pray; and his disci
' them. But Jesus said, suffer
a, and forbid them not to come
)r of such is the kingdom of
d he laid his hands on them, and
;nce."—See also Mark x : 13
Luke xviii : 15-17.
i : 19—" And I will give unto
qs of the kingdom of heaven:
ever thou shalt bind on earth
inn(' in heaven; and whatsoever
loose on earth shall be loosed in
See also John xx : 23.
till : 19, 20—" Go ye, there
,ch all nations, baptizing them in
of the Father, and of the Son,
Holy Ghost, teaching them to
things whatsoever I have com
m."
xx '
tea(
xvi : 15, 16—" Go ye into all the
d preach the Gospel to every crea
c that bclicveth, and is baptized,
saved; but he that believeth not
,is ned."
it of these passages contains a most
•Lccount of
I I,DREN BROUGHT TO OTIRIST.
nqt have been quite small children,
Luke calls them infants; and
tni that the affectionate Saviour
tu up in his arms." The parents,
have been believers in Christ, or
not have sought his blessing.
his disciples 7 . eb - uked them." 'That
rk explains it, they "rebuked those
ght then]." Very probably they
e such language as this :••‘‘ Away
r little infants I Don't think to
hero to Christ now : wait till they
enough to come themselves. What
pod can it do to lay hands on an
ious babe?" With this ill-judged
of his disciples, Jesus, as Mark
was "much displeased." By his
d actions he taught them a lesson
not likely to forget. "Suffer
lren," said he, "and forbid them
'lO unto me." Then suiting his
his words, he laid his hands on
.1 blessed them; thus spurning
4 narrow, unworthy suggestion, that
could receive no good from him.
why," it is usked,." is it not said
•ist baptized them?" A. more aim-
---
Ation could hardly 'be put by the
ildren themselves ! Yet, as we must
;ieut toward all men," we answer :
t Jesus himself never baptized with
/d secondly, that he had not yet insti
ie Christian baptism. These children
dedicated to God by circumcision,
was still in force.
" OP SUCH," CrOIOUTONO
" Of such," says Christ, " is the kingdom
of heaven." And of whom does he speak?
Not of little children, says Dr. Carson, but
of those who resemble them; and so say all
the Baptists. Indeed, any other interpre
tation would be fatal to their scheme. They
would have Christ's meaning to be, " Suffer
little children , and forbid them not to come
unto me, for of adults who resemble them is
the kingdom of heaven." But, adopting
this construction, we cannot make out the
force of Christ's argument. We cannot
see why, in that view, little children should
be brought to him, any more than lambs and
doves; for it might be said with equal pro
priety, that "of adults who resemble lambs
and doves, is the kingdom of heaven."
The fairest way to ascertain who are
meant by the phrase of such, is to refer to
other passages where the same language is
used. The original word, translated such,
is toioutos, and occurs in the following texts :
John iv : 23—" The true worshippers
shall worship the Father in spirit and in
truth, for the Father seeketh such (toioutous)
to worship him." That is, he seeketh those
very persons to worship him.
Acts xxii : 22—" Away with such a fel
low (toiouton) from the earth ; for it is not
fit that he should live." According to the
Baptists, the Jews meant not Paul himself,
but only those that resembled him. We
say, this very Paul and all like him.
1. Cor. vii : 2, 8—" But, and if thou
marry, thou halt not sinned; and if a virgin
marry, she hath not sinned. Nevertheless,
such (toioutoi) shall have trouble in the
flesh." On the Baptist principle, not those
who marry, but those only who resemble
them, are meant !
1. Cor. v :11—" If any man that is called
a brother be a fornicator"—" with such an
one (toiouto) no, not to eat." That is, not
to eat with the very person specified.
2. Cor. xi : 13—" Such (toioutoi) are
false apostles, deceitful workers," Ste. The
identical persons previously described were
false apostles, and so were all others who
like them.
1. Tim. vi : 4, s—" He is proud, know
ing nothing"—" from such (toiouton) with
draw thyself." That is, from the very
persons specified, as well as all who were
like them.
If these six examples are not sufficient, I
can produce twice as many more. In fact,
the unvarying current of Scripture usage
proves, that when Christ said, " Of such, is
the kingdom of heaven," he meant of them
—that is, of little children is the kingdom
of heaven. In other words, little children,
as well as others, belong to that kingdom.
46 THE KINGDOM OF HEAVEN."
In the next place, what is that kingdom
to which little children are said to have a
right ? What Matthew calls " the kingdom
of heaven," is styled by Mark and Luke
"the kingdom of God." Both phrases have
the same meaning. They contain an allu
sion to the ancient predictions respecting the
glorious reign of Messiah. Thus Daniel
says, " In the days of those kings shall the
God of heaven set up a kingdom which shall
never be destroyed."—Chap u : 44. Again :
speaking of "one like unto the son of man,"
he says, "There was given him dominion,
glory, and a kingdom, that all people,
nAtions and languages should serve him."
—Chap. iv : 7. To the same effect are
numerous predictions of the other prophets.
The kingdom they foretold can be none
other than the visible kingdom of Christ,
or the Gospel Church, which was to -be
established among all nations. And this,
we have no doubt is the meaning of the
phrase, " kingdom of heaven," in the pas
sage under discussion. In this particular,
most Baptist writers agree with us. Christ
must then be understood as making known
to his disciples, that little children or infants,
were a component part of that visible
Church of his, which was about to be
extended over all the earth.
It was peculiarly important that the disci
ples should have a correct understandinc , on
this subject, because Christ was about to in
trust them with the highest authority in his
Church. He had promised to give unto
them " the keys of the kingdom of heaven;"
that is to say, of that very kingdom of
which infants were a component part; and
whatsoever they should bind on earth should
be bound inheaven. They would be autho
rized to open the Gospel dispensation, and
to declare what persons should be admitted
to the visible Church or excluded from it.
The instructions they now received from
their Divine Master, as to the position occu
pied in his kingdom by little children,
would afterwards be brought to their remem
brance, and made plain to them by the
agency of the Holy Ghost. Guided by
those instructions, they would not fail to
recognize the right of infants, by admitting
them to baptism.
I may hero remark, that if by "the king
dom of heaven" is to be understood the
kingdom. of glory, our argument will not be
weakened, but rather strengthened. For if
infants are admitted into the redeemed fami-
ly in heaven, who will dare to exclude them
from the visible family of Christ on earth?
Who will pretend that the Church below is
more pure and select in its society than the
Church above?
Turn we now to an examination of our
Lord's last instructions to his disciples, con
tained in
THE COMMAND TO BAPTIZE ALL NATIONS
" Go," says the ascending Saviour, " Go
teach all nations, baptizing them in the
name of the Father, and of the Son, and of
the Holy Ghost." Again : "Go ye into all
the world, and preach the Gospel to every
creature. He that believeth and is baptized
shall be saved; but he that believeth not
shall be damned." The Baptists say that
the Apostles were bound to put a rigid in
terpretation on this last command of Christ,
paying no regard to any previous instruc
tions; and that infants, not being expressly
named, they had no authority to baptize
them. But if this be true, the Apostles
had no right to baptize females, for neither
are they specified in the order; on the con
trary, only the masculine gender is
expressed:—" He that believeth and is
baptized" &c. Moreover, if our opponents
will insist upon a strict construction of the
words, irrespective of the scope and intent of
the order, they must do like St: Anthony—
preach to the fishes; for the command is,
" preach the gospel to every creature."
The instructions which the Apostles had
already received, rendered it unnecessary
rau30101.111(Okt0414100PULVAMOM:1100101kt114114h0C1033*".1:111 , 011:)0100140300)11',31010:10a11144/11
FOR THE WEEK ENDING SATURDAY, JULY 11, 1857.
that, their Lord should specify either infants
or females, in his last command to baptize.
Those holy men were fully aware that little
children were "a part of the visible Church
of Christ and could feel no hesitation about
receiving them to baptism. To make this
matter as plain as possible, allow me to em
ploy
AN ILLUSTRATION.
Let us suppose some monarch of those
days giving orders to his commanding gen
eral to conquer a rebellious province, and
enroll the people as his subjects. He has
before taken occasion to acquaint his gene
ral that he accounts all children of loyal
citizens as subjects, sustaining the same re
lation to his kingdom as their parents.
There being a complete mutual understand
ing on this point, he issues a brief order as
follows : "Go ; subdue that nation, and
enroll them among my subjects. He that
submits to my authority, and is enrolled,
shall be protected in person and property ;
but he that does not submit shall suffer
death." Would any intelligent commander,
in the circumstances, have the least doubt
that he was expected to include infants in
the census and enrollment? And suppose
some one of his officers to insist, that in
fants are not named in the king's order,
and therefore ought to be omitted in the
census; that infants cannot submit to the
royal authority, and therefore should not be
enrolled as subjects; that it will be time
enough to enroll them when they can decide
the question of submission for themselves.
What, in such case, would the commander
have replied? He would have said, "I
know well the intent and meaning of the
royal order. I know the high regard of
the king for the offspring of his loyal
citizens. He has himself assured me that
he accounted such as his subjects, bearing
the same relation to his kingdom as their
parents. I am certain that he would be
much displeased, should I fail to have them
included in the census and enrollment.
Moreover, you say that infants cannot submit,
and therefore must not be enrolled. You
might just as well argue, that because they
cannot submit, therefore they must be put
to death; for the king's order is, ' he that
does not submit shall suffer death.'"
I leave it to the intelligent reader to apply
the illustration. Le N. D.
Religion;
OR, LETTERS TO A FRIEND ON THE DOCTRINES AND
DUTIES OR THE BIBLE.
Letter =V. Regeneration : _Agent,
Means, and End.
Of his own will begat he us with the word of
truth, that we should be a kind of first fruits of
his creatures.—Jas. i: 18.
MY DEAR FRIEND :—I hope you will not
tire of this important subject, Regeneration,
nor of the study of the Scriptures. Several
points of interest to us all, as was remarked
in a former letter, are taught us in these
words: "Of his own will begat he us with
the word of truth;that we should be a kind
of first fruits of his creatures.—Jas. 1: 18.
1. Regeneration is of God's sovereign
pleasure; of his own will, not ours. Thus
it is written, in John i: 12, 13 : "But as
many as received him, to them gave he pow
er to become the sons of God, even to them
that believe on his name : which were born,
not of blood, nor of the will of the flesh, nor
of the will of man, but of God." Regenera
tion is but carrying into effect the purpose
of election. " Of his own will, sovereign and
free."—John i 11-13.
2. The nature of regeneration. Of his
own will begat he us. It is being renewed,
being begotten again, being born again,
made new creatures in Christ Jesus.—John
iii : 1-10; 1. Cor. v : 17.
3. The Agent in regeneration : begat he
us. We did not begat ourselves. To be
born again is to be born of God; renewed
by the Holy Ghost. He is the Agent.-2.
Thess. ii : 13 ; 1. Pet. i : 2.
4. The means in regeneration : the word
of truth, the Gospel of Jesus Christ : of his
own will begat he us with the word of truth,
the Gospel.
5. The end or design in regeneration :
the glory of God; that we should be a kind
of first fruits of his creatures, consecrated to
his service and live to his glory, as the first
fruits of the harvest were devoted to him.
The necessity of regeneration has been
considered in former letters. It results from
the fact that we are sinners, with natures
depraved and with hearts at enmity ;with
God. Of course, in this state of sin and
misery, there can be,no union with Christ;
no communion with God; no fitness for
heaven. Ye must be born again.—john
iii : 7.
As to the sovereignty of God in regenera
tion, it results from the fact that God is a
sovereign, doing his pleasure in heaven and
on earth, and dispensing his favors according
to his own will. And as a sinner, man has
no claims upon God. He might justly be
left to perish; and hence,, if he receives
mercy from God, it is wholly unmerited;
for if merited, it would be justice and not
mercy: it is wholly unmerited; it is be
stowed freely—bestowed of God's free and
sovereign pleasure—of his own will, without
money and without price.—lsa. lv : 1. And
if there be any good thing in any man, it is
all of grace, for every good gift and every
perfect gift is from above, and cometh down
from the Father of lights, with whom is no
variableness, neither shadow of turning. Of
his own will begat he us with the word of
truth.—James i : 17, 18.
The nature of regeneration has also been
considered. It is a new birth, a new crea
tion; the infusion of spiritual life; -an in
ward change; a spiritual change; a great
and radical change, and an instantaneous
change ; it makes the dead soul alive; it
makes the sinner a saint. The wind blow
eth where it listeth, and thou Nearest the
sound thereof, but canst not tell whence it
cometh, and whither it goeth : so is every
one that is born of the Spirit.—John iii : 8.
It is a real change; it is seen in its effects,
just as you see the effects of the wind : yet
it is difficult to understand, and still more
difficult to explain; and the Saviour, in his
conversation with Nicodemus, does not at
tempt to explain it. Surely then, it be
comes us to approach the subject with due
humility and reverence, and without at
tempting to be wise above what is written.
We can not understand the mode of the
Divine existence, and it is not strange that
we should be unable to comprehend the
manner of the Spirit's operations. Hence,
I shall add but little to what has been said
already on the nature of regeneration, refer
ring you for a fuller view of this important
matter to the excellent work of Charnock on
Regeneration, and to Dr. Alexander's
Thoughts on Religious Experience, espe
cially the 6th chapter of that exceedingly
useful and important work; and I can but
repeat the wish before expressed, that it
may be read and studied by every one. By
all means, read it.
Something may be, learned of the nature
of regeneration, from3what has been said of
its necessity. It wilValso help us to under
stand the nature ofikegeneration, if we re
member what is sal* man in his natural
state, as a sinner, andlivhat is said of him in
his renewed state,„ as4saint. It is evident
that he must have 4iterienced a very great
change, to justify 4,43, use of language so
very different. Irniis natural state he is
dead; in his renewed tate he is alive, and
walks in newness afire. In his natural
state, flesh ; in his rchewed, spirit : in his
natural state, enmityPixhis mnewed r lovel .
in his natural state - -'win g in sin and hating
holiness; in his reneged state, loving holi
ness and hating sink' and hungering and
thirsting after : righteousness. Now, what
has made the difference ? A change wrought
within him by Diving:grace : he hasbeenborn
again. Then you cap see here the nature
of the change; in these different forms of
expression, descripttve of different states of
the soul, of the hear‘and the life, you can
see something of thelmture of regeneration.
This is a practical vie of the matter. This
ver language showOis what it is—the na
ture4of the change' as we shall see in my
next. Till then, adi . Read Rom.,chap
ters vii, viii, ix, x,xi And xii ; and lymns
71, 99, and 204. ' R YOURS, TRULY.
[Nora.—ln No. NlXtof this - excellent series,
we printed, (see 2d paragraph,) " apart from sin
and independent of ;".instead of, apart from and
independent of. And in the last paragraph of the
same No., " Mormonism'' should have been
Romanism.—ED.]
From our London Correspondent.
The Free Church—The Irish Presbyterians, and a
London Doctor—Sunday Bands in the Parks—
Death of Douglas .Terrold—His literary and
moral character—A Scoffer at Sabbath-keeping—
" TAO People," a new journal, and the Prospects
of the Sabbath Cause—Skeptics in the Streets—
Modes of Discussion—The Mormons and Roman
ists—Parliamznt—Ro4snisra in , Edinburgh and
in England—Wisentai, •Manning and the Aris
tocracy—The Greek Church and the Czar-Pope
—Prize Examinations pf the Protestant Alliance
—Bishop of Exeter and Cross-adoration—What
England Wants. •
LONDON, June 12, 1857
At the recent .nesting of the FREE
CHURCH ASSEMBLY, .the'''Deputation from
Ireland made some very interesting state
ments with regard to the progress -of the
Presbyterian Church in that country, and
the proposed establishment of intermediate
schools, as feeders to the Queen's College,
in the way of preparing young men to be
come students for the ministry. Previously
to the Assembly, OA* Iter , •,Dr. Cooke had
been in Scotland, advocating the claims of
the Irish Home Mission. The following
facts formed their plea for help from their
liberal Scottish brethren:
" By direct missionary effort, the Presbyterian
Church in Ireland has, within a few years, orig
inated and matured fifty-threc congregations,
forty-one of these being in those districts where
Popery most prevails ; and in the most of these
Scotch settlers, who, but for them, would have
been sadly forsaken and destitute, are the most
useful and influential members."
"In the remaining portion of our missionary
sphere," says a late Report, " extending over
seven counties, where the proportion of Protest
ants to Romanists is one to twenty, we have fifty
one places of missionary work, superintended by
twenty-one ministers, assisted by twenty-five Scrip
ture readers and colporteurs, having under their
charge twenty-four Sabbath schools, and sixty
daily schools—a large proportion of the pupils of
which are Roman Catholics ; - while seventeen
hundred persons are in regular attendance on the
public religions services of the Christian. Sab
bath. In the province of Connaught alone we
have eighteen ministers, fifteen Scripture-readers,
five colporteurs, fifty teachers;'and in the space
of a few years eight thousand children, chiefly
Roman Catholics, have passed through our Scrip
tural schools.
" We are happy to be able to state, that during
the past year this branch of the Church of Christ,
in addition to contributions for local objects and
ministers' stipend, raised for general and mis
sionary purposes, above twenty thousand pounds,
and, by means of open-air preaching alone, pro
claimed the Gospel of salvation to nearly eighty
thousand souls."
At the Assembly, the Rev. Dr. Wilson, of
Belfast, made the following pointed reference
to the Rev. Dr. Cumming, of London,
which was received with marked approba
tion and sympathy :
The experience of the past furnishes, under the
Divine blessing, a strong and assuring guarantee
for the perpetuity of our friendly alliance.
(Applause.) An adequate test is sometimes sup
plied by very trivial circumstances. You can
imagine the chief town of Ulster to be visited by
a Presbyterian Divine of no inconeiderable popu
larity, the prolific author of religions treatises,
lees distinguished, perhaps, by honest originality
than for number ; and, if you please to add to
these claims a graceful manner, with a polished
and impressive elocution, and assign him a sub
ject of undoubted publicinterest, you will confi
dently expect crowded audiences to hang upon
the lips of the supposed orator—especially if he
possess a Metropolitan reputation. But, what is
the sad and humiliating fact? The Presbyterian
ministers and people of the district, with a few
solitary exceptions, stand aloof from the exhibi
tion; and so marked and almost universal is the
feeling of coldness and estrangement, that our
reverend visitor lacks the grace or the policy to
conceal his sense of deep disappointment and
mortification: (Hear.) For a failure sq, signal
it is not difficult to account. It was generally
believed among us, that he who undertook to en
lighten the Presbyterian public, by his learned
prelections, had elsewhere maintained the posi
tion—that no distinctive religious principle was
at stake in the noble contendings of the men
who organized the Free Church of Scotland, and
this position the Presbyterians of Ulster regard
a. an insult offered to their understandings, and
an outrage committed on their deepest religious
convictions. (Hear.) It was known, moreover,
that he had publicly deplored the connexion of
Dr. Chalmers with the memorable exodus, and
expressed the amiable wish that the record of the
later years of an honored life could be blotted out
of that illustrious man's biography. What re
ception Such old Moderate sentiments might
procure for their author in the capital of Scot
land, I know not; but this I do know, that, in
the capital of Ulster, they awakened mingled
feelings of pity and contempt, not without a
spice of honest indignation. (Laughter.) Far
from sharing.a wish so irreverent, not to say so
sacrilegious, Irish Presbyterians regard the self
denial, labors, and sacrifices of Chalmers' later
years as the triumphant and crowning develop
ment of high, unswerving principle, revealing
itself more clearly and attractively in a great
master mind, as he approached the confines of
the bright celestial world. (Loud applause.)
Thus the Irish Presbyterians resented,
with a dignity worthy of men who prized
principle, and who regard themselves as ,
true sons of the Covenant, the repeated and
long-continued insults offered to the Free
Church of Scotland, by one who, while
Evangelical in his preaching, and catholic
in his professions of brotherly love to all
who hold the Head, has yet dealt out hard
measure both to the Free Church and their
allies, the English Presbyterians. About
the time of Dr. Cumming's visit to Belfast,
(at the invitation of the Episcopal bishop
and clergy,) to lecture on the popular sub
ject of a New Translation of the Bible, a
letter appeared in the Banner of Ulster,
signed an " English Presbyterian," which
created a sensation. Painful facts (for the
statements were not even attempted to be de
nied,) were brought out of the feeling already
alluded to. On one occasion, Dr. James
Hamilton, of London, had been described
as guilty of a breach of the, eighth com
mandment, in continuing to occupy any
longer the National'Sootehr Church; Regent
Square, -(n sally whieh—evon-the —.Moderatve- -
at the General Assembly at Edinburgh re
buked by the lips of Dr. Lee,) and in two
cited cases of congregations deprived of
their churches, the reverend gentleman had
been the instigator and adviser of suits in
Chancery, in one of which Dr. Munro, of
Manchester, and his five hundred and thir
teen communicants, were driven out of their
church. it is painful thus to refer to these
matters; but it is a matter of justice, and
is simply in explanation of a strange, yet
real position of antagonism taken up against
Free Churchism by one from whose public
character other and better things might
have been expected. A zeal for Establish
ments may account for this, in part ; or, in
addition to this displeasure, the success of
a rival Church. To provoke such unrelent
ing enmity did not enter into the designs of
either Free Church or English Presbyte
rians, nor does it in the least mar their pro
gress or usefulness.
The SUNDAY MUSIC IN THE PARKS has
just been revived. The People's Subscrip
tion Band commenced last Lord's•day, play
ing in the Regent's Park, from five to seven
o'clock in the evening, a variety of over
tures, waltzes, marches, and galops. Sev
eral persons were engaged in selling pro
grammes of the music at ld. ; and notices
were issued that the profits of the sale
would go to the payment of the musicians.
Shakspeare has truly said, "The evil that
men do lives after them;" and this is appli
cable to the well-known English writer,
DOUGLAS JERROLD. He died on the Bth
inst., after a short illness. He was one of
the chief writers in Punch, and for the last
few years has been the editor of Lloyd's
Weekly Newspaper , (a Sunday paper,) for
which last it is sai he was paid £l,OOO per
annum—some say £1,600. His power of
wit and satire was truly marvelous; often
times innocent and healthful, never (to do
him justice,) obscene ; but both in Punch
and Lloyd's Journal, he used it unsparingly
and unfairly in ridiculing all who stood up
for .- the Sabbath.' The opening of the
Crystal Palace, and other public buildings,
was constantly advocated by him; and
these vile Sunday Bands had in him a zeal
ous, caustic supporter. And now he is gone
suddenly to his account. He was a fast
man." He lived a profligate life, and oth
ers—famous in literature—are doing the
same. The Sunday Bands continue to do
harm • after Jerrold dies. And they may
survive when those anonymous scribes of
the Times office, who descended almost two
years ago to ruffianism of language, in ridi
cule of the " Puritans," shall have ceased
to .live. Ah! what responsibility, what
guilt rest on such men as these !
Yet we bate not a jot of heart and hope.
The Sabbath cause is on the ascendant.
Ist. The Government no longer sanctions
Sunday Bands. 2d. The Sunday League
dare not• agitate in Parliament at present,
for the opening of the Crystal Palace, &c.,
but must content themselves with the semi
infidel outpouring of a weekly organ at the
press, and by holdinc , public meetings, with
varied success or defeat, over the kingdom.
3d. A healthy Sabbath literature is getting
into wide circulation. Not merely is this
true as to the immensely increased circula
tion of illustrated tracts and hand bills, but
also of such publications as " The British
Workman," "The Band of- Hope," and
"The Sunday at Home." 4th. The week
ly Sunday press finds a formidable rival in a
new Saturday paper, started in Loudon,
called " The People." This new paper
owes its existence to that princely Christian,
John Henderson, Esq ,of Glasgow. It is
his capital mainly that starts it, and its be
ginning has been most spirited and hopeful.
And so, while The Dispatch is as infidel
and scoffing as ever; and The Sunday
Times, doing all the harm in its power;
and Bell's Life in London, recording for
patrons of the turf, ring, and cockpit, the
incidents that please best their vile and pe
culiar tastes; and while, too, the proprie
tors of "Lloyd's" have been so very jealous
of The People as to send bilistickers over
the town to cover up, under their broad ad
vertisement, the placards of The People—
yet still the last (no expense spared.; wit,
talent, the true yet racy tale for "the lower
ten thousand;" the caustic or suggestive
letter to some leading man of the day;) has
taken a firm hold, and will make its way.
It is firm for the poor man's day of rest;
not demonstratively, but cautiously, it gives
Evangelism its proper place, and tries to wean
the masses from that Sunday press which
has been, alas ! to multitudes hitherto the
artizan's and workman's Bible and sermon
in one.
The death of DOUGLAS JERROLD is a
blow to the cause of Sabbath desecration, as
well as to the Sunday paper, of which he was
editor, and which, so late as its last number,
contained a scoffing paragraph, informing the
Evangelicals that on the previous Sunday,
so many hundreds were "totally lost" in
Consequence of the guilt of going down the
river, on an excursion steam-boat. The
"total loss" does not mean that they were
drowned, but that they were given over to
eternal ruin. How shockingly this ribaldry
rings out over the coffin of the arch-mocker!
The following is characteristic :
Mr. Jerrold, although a merciless cynic, was
strongly attached to his friends. When his friend,
Gilbert Abbot A'Secket, died, he endured most
poignant grief, and, at the time, his changed man
ner was most marked. When be was at drawn
daggers with a leading member of the 'weekly
press, about some personal matters arising out of
their connexion with amateur theatricals, some
injudicious friends spoke slightingly to him about
his quondam friend. Re immediately put a veto
upon these remarks, saying, with some warmth :
" No, I 'can't hear -- spoken ill of, because
if anybody has a right to say savage things of
him, I am that person, and I reserve the privi
lege exclusively to myself." Upon another occa
sion, having wounded the feelings of a genial and
amiable artist, and being remonstrated thereupon
by a companion at the table, he apologised for his
caustic treatment of his friend, by saying : " If I
saw a joke I could not help making it, even if it
sacrificed my brother." This illustrates the some
what unhappy temperament of the man.
SKEPTICS IN THE STREETS, on the Lord's
day, are encountered by the agents of open
air preaching in London, especially at King's
Cross, or the New Cross. There young Mr.
M'Gregor, a barrister, and one or several of
the champions of skepticism, maintain a dis
cussion, each taking a quarter of an hour.
The Christian champion is too strong for
his enemies, and many of
,the people own it.
Minor objections are overlooked, and he comes
to close
,quarters, thus:
To let a.man take up ,every hard thing in the
Bible, while he pronouricelia God, a soul, or a mi
-racio-cove-impossibreTis-to—stiirarin—on-e-corner
after another with your hands tied and call on ev
ery man to buffet your face.
But you can drive the infidel to assert this:—
"God is not what I think he should be."
" Therefore," (according to his poor logic)
"there is no revelation, no soul, no God;"or
suppose this last, and then depict the awful chaos
of black darkness which his "genial system"
opens. Appeal to the people.
Lately, in a discussion lasting several weeks,
the hearers (many of them attending hours at a
time) seemed to be assured of these two things,
the feeble evidence and dreadful conclusions of Infi
delity.
The arguments are given by each disputant al
ternately, for ten minutes, timed by a watch.
Good order is preserved. Many who attend are
professed infidels; and where, I ask, but on
these occasions, would they ever hear the Gospel?
But even to neutrals or unprofessed skeptics,
the free and plain discussion may be blessed.
Only last Sunday a mechanic in the crowd, after
listening two hours, came up with an anxious face,
and appointed a private meeting at night, saying.
*, Your way is the right one, I am sure, Sir, and I
really wish to hear more about it."
As for the MORMONITE APOSTLES, the fol
lowing shows how those unclean scoundrels
are put to flight :
The Mormonites are said to have sixty congre
gations in London. When their speakers come
into the streets it is in shoals, and they hide again
for months at a time. One way of dealing with
them was recommended by thirty-five friends at
the usual monthly meeting of the Mission. The
plan has never yet been thwarted, to my know
ledge, and it is this : At the corner of Lincoln's
inn•fields, just before morning service on Sunday,
I found a man with a Bible, preaching. On one
side of the tracts he gave was the Gospel, and
on the other it began, "I believe in the book of
Mormon." Go up kindly but firmly, and say,
quite ()lose to him, " This man is a Mormonile
he wants you to join his sect. They take women
to America." This will rouse up a furious denun
ciation, and you must expect it, for the Mormon
ites give the most violent and shortest resistance
of any opposers of the truth. The crowd soon
doubles in number, and you repeat the some sen
tence. After a very few minutes the false teach
er will vanish, and a few sincere, kind, plain
words, with the real truth in them, will show the
people you do not come to supplant error without
giving a good substitute.
As for the Romanist disputants and hear
ers, the following is ,trery suggestive
Only's - few clever. Romaniste now talk in the
streets when opposed, and as our battle with
Rome is the same under the sky as under a roof
of slates, we need not go into details, except to
say that, besides the solid arguments, put, they
sometimes ask you, "By what authority do you
preach?" Ans., "By no authority." "Where
was your Church before Luther ?" Ans., " Where
was your Church before the dogma of the Immac
ulate Conception ?" In dealing with Romanists,
take the Douay Bible, and force ttiMa to compare
it with the creed of Pope Pius IV. Avoid the
mere doctrine of Transubstantiation, bat press
against Purgatory, Tradition, Indulgences, Saint
worship, and the Latin Mass. The priests some
times come to . these meetings, and I have seen
their servants angrily denounce the people listen
ing. But many are aroused to inquiry by hear
ing even on such forbidden ground.
In reference to PARLIAMENT, the Divorce
Bill will soon be sent down from the Peers to
the Commons. By a recent vote of the Lords,
after a guilty party has been divorced, her
paramour will be permitted to marry her.
This excites grave doubts in many minds.
The oppression of the RYOTS
by the police, and by taxation, as represent
ed by the issionaries, has been discussed
in the House of Commons, and reform is
promised.
SUPERSTITION. is uniting with Infidelity,
both here and on the
.Continent, in ruining
the souls of men. In Edinburgh, the Pa
pists, through their Bishop, Gillies, boast•Of
their progress, and in that capital, as well as
in other large towns of Scotland, chapels
are built and priests supported chiefly at the
expense of the Romish propagandas. Nev
ertheless, their converts from Protestantism
are few, - (if any,) and it is the immigration
of Irish, both into England and Scotland,
which causes - Popery in Great Britain to
bulk so largely in comparison with former
times. Wiseman is not fond of the vulgar
Maynooth priest; he finds that a softer,
silkier, spaniel-like class of ecclesiastics are
necessary to creep into houses, and to make
captives of silly women, and when an Eng
lish clergyman becomes a pervert to Rome,
how speedily does "the Archbishop of
Westminster" thrust him into the fore
ground of the area of fashion ! Archdeacon
Manning he sends to Rome, in the Lenten
season, to effect all the.harm possible, by bis
plausible and eloquent preaching among the
English visitors there; and not long since,
after the return of the - latter from the Eter-.
nal City, he installed him in - -a West Ebd
chapel, man office of ecclesiastical authority,
with much pomp and ceremony. When
some ladies of . rank find themselves not sat
isfied with even the Tractarian Confessional
at Knight's Bridge, then, either the Car
dinal himself, with oily cunning and the
elegant phraseology and polish of a man of
the world and a prince of the Church com
bined, or Manning, the earnest dupe, a
saint in aspect, full of zealous ardor, draws
near and completes the victim's thraldom.
And thus, although limited as compared
with the past, the work of mischief goes on,
and fresh wealth is secured for the ever
open and - never-satisfied treasury of the Car
dinal. He lives well at all events, al
though some of his priests, such as Oakley,
look like half starved anchorites. But nev
er mind—every class will find a priestto its
taste in the ever flexible, compliant, and yet
unchangeable Rome.
The GREEK CHURCH reveals to us a
glimpse of its superstitions in a recent per
formance of the Emperor Alexander.
Re
cently, a son was born to him, and the name
I announced as about to be given to this young
est scion of the
.House of Romanoff, was
Sep yius. People asked, "Why?" The
Philadelphia, 111 South Tenth Street, below Chestnut
By Mail, or at the Office, $1.50 per Year, I SEE PROSPECTUS.
Delivered in the City, 1.75 "
enigma is solved. The Czar writes to the
Metropolitan, •of Moscow, a letter, in which
he rehearses how, with his consort, he, (the
Czar,) had, in September last, visited the
Convent of the Mediator, Sergius. There
the Royal pair made a vow over the tomb of
the Saint, that if a son were born, he should
bear the name of Sergius, in remembrance
of, and in gratitude to, this great worker of
miracles! And so, as this son has come by
his intercession, "the vow is fulfilled, and
the Archbishop is requested to offer special
thanksgiving, in the Czar's name" to (or in
the neighborhood of) the relics of that mar
tyr, "to whose protection we commend the
son."
Thus the Greek Church is as corrupt and
unsound—speaking by-her Czar-Pope, and
acting by her Archbishop—as is her Latin
sister. The said sister, however, hates her
heartily, and duly curses her once a year for
her "schism." Both, the Lord shall des
tiny witk the sword of - his month, and with
-Chu trrightuctus-of hie owning.
I went, on Tuesday last, to the office of
THE PROTESTANT ALLIANCE, for a special
purpose. Being asked to act as one of the
examiners of a number of young men from
our different Young - Men's Associations,
competing for prizes given by the Alliance
for the best answering on the Popish con
troversy. I spent some time there, with an
Episcopal Presbyter, in arranging the list of
printed questions to which the candidates
(twenty-four in number,) will be required
to give answers, in writing. They will be
twice examined in this way, and from two
successive lists of questions; the second put
ting the more difficult and recondite ques
tions on' the subjects of examination, which
are, Ist, Papal Supremacy; 2d, Justifica
tion 3d, Invocation of Saints. A final ex
amination of a reduced number, composed
of the ablest of the young men, will be made,
viva voce, and will be open to the public.
In this way, among many others, the Alli
ance seeks to do good by training champions
for the truths of the glorious Reformation.
The BISHOP of EXETER has been shamed
into doing something, though very little.
The Church wardens of St. °laves, Exeter,
had complained of a little book, The gym-
Ea/ _Noted, which the Rev. Mr. Roper used
in the church. The clergyman was cited,
and among others, the Bishop read the fol
lowing passages, declaring them most objec
tionable:
Faithful Cross! above all others,
One, and only noble tree I
Now in foliage, now in blossom,
Now in fruit thy peers may be ;
Sweetest wood and sweetest iron,
Sweetest weight is hung on thee;
Bend thy boughs, 0 tree of glory!
Thy relaxing sinews bend.
For a while the ancient vigour
That thy birth bestowed, suspend;
And the King of heavenly beauty
On thy bosom gently tend,
After a lengthened interview, the state
ment being made that several persons had
left the Church in consequence of, the use
of this-'Popish H ymnalNoted, the Bishop
advised its discontinuance, "and asked the
Rector to reply, either one way or the other,
at that moment. The Rector, however,
asked for time to consider the matter, whioh
his Lordship granted, and then the parties
withdrew." And so the Traetarian priest
hesitates, because he knows that between
himself and his Diocesan there. is only a
difference in degree; and thus it is that the
silly people stay in a Church, hearing false
teaching and sanctioning sensuous worship,
up to a certain point, and then, forsooth,
they are shocked, and go away, saying, "It
is really too bad !" Oh for one decade of
absolute Presbyterian authority over this
glorious England, to enjoin and enforce, in
all schools and colleges, the study and com
mitting to mettory of the Shorter Catechism !
Were that glorious summary imbedded in
the English mind and heart, heresy of ev
ery kind would wither away. J. W.
Election—Salvation.
Effectual calling is inseparably tied to
eternal foreknowledge or election on one
side, and to salvation on the other. These
two links of the chain are up in heaven in
God's own hand; but this middle one is let
down to earth into the hearth of his children,
and they, laying hold on it, have sure hold
on the other two, for no power can sever
them. Though the mariner sees not the
polar star, yet the needle of the compass
which points to it, tells him which way he
sails : thus, the heart which is touched with
the loadstone of Divine love, trembling with
godly fear, and yet still looking to God by
fixed believing, points at the love of election,
and tells the soul that its course is toward
the heaven of eternal rest.—Leighton,.
MOTTO.—" God is not unrighteous that
he will forget your works and labor that pro
eeedeth of love."
Savior, we own this debt of love,
0 shed thy Spirit from above,
To move each Christian breast ;
Till heralds shall thy truth proclaim,
And temples raise to fix thy name
Through all the desert West.
MAKE RETURNS.—When we have received
special mercy from God, we ought tobe quick
and speedy in our return of praise to him,
before time and the deceitfulness of our
own hearts efface the good impressions that
have been made. David sang his triumphant
song in the day that the Lord delivered him.
—2. Sam. xaii : 1. Bis dat, qui cito dat—
He gives twice, who gives quickly.
ESTIMATE WISELY.—Did men know
what a difference God puts, and will put to
eternity, between those that serve him and
those that serve him not, religion would not
seem to them such an indifferent thing as
they make it, nor would they act in it with
so much indifference as they do.
THE WORLD.—As you love your souls,
beware of the world; it has slain its thou
sands and tens of thousands. What runied
Lot's wife ? The world. What ruined
Judas ? The world. What ruined Simon
Magus ? The world. And "what shall it
profit a man, if he gain the whole world and
lose his own soul ?' —.Mason's Reform.
NOTHING can be very ill with us when
all is well within;
we are not hurt till our
souls are hurt. If the soul itself be out
of tune, outward things will do us no more
good than a fair shoe to a gouty foot.
0. 250