.i . . . . . •' . „ - . • - . O .O ' ~--a . .. , . 0. . • 0 __•. . - - 5,, "N . , . . . ... '"- • . _ . .: • „ , • . ~....,...:,- , !:55.• ~" ' ' :'"'" ' - . , • . . , . ~ .: , 7,5-7 N., i4 r/e _ ~,.3 '_...4 . '. ~ r .. , ,, , _ .: • . - - • • • _ ~ ...... ' r*k 1 / t4 t , - / - '-: \ *40; 4 , ' r/ . 2: , : • • ‘-., 5..t... 4 " 1 . 7 - 4 ., .‘,.,..... , ..: ... 5 .1 '. ' V' --,. .^ . : - . 1' .. ' '' ..7:::::".:7 ... - • .' ; ' l 4 - 1 .: 1 .7 ) : „, .. . . . . • • . : .... . ._. .. 1 . . . .. _ . ~. . _ - , , ... ~_ jr:33r w. 131.43,13(5L0_.). :A= In.c.ll.ex3e33ei.ea3t Nizzmil - 37 . It" - Owetrsalaper. .. . " , • , Sti.oo 3Es _ . .-_—_-.--: OLUMh XXI, There is a time we know not when, A point we know not whale, That masks the destiny of men, To glory Ur despair. Thefttt time by us unseen, t'lla . t dosses every path; The hidden boundary between. God's patience and his wrath,' To pass that Emil is to die s ", To die as if by stealth,— It does not quench the beaming eye, Or palo the glow of health. The conscience may be mill at case, The spirits light nod gay , That which is pleasing still may please, And care be thrust away, I ut on that fotehestl God has set Unseen by man, for man as yet, Is blind and in the dark And yet the doomed man's path tl)w, May bloom as Eden bloomed—, .11e did not, does not, will not know, Or feel that he is doomed. Ile knows, ho feels that all is well, And every fear is calmed, lie lives, he dies, he wakes in hell, Not — only doomed, but damned. 0! where is the isysterio_us bourne, tly which our path is crossed, Ileyoud which God himself hath sworn That he who goes is lust How long may we go on in sin 1 Where doer hope end, and where _begin The confines of despair, -ansier-froncth - e - ak' Ye - that from God depart, While it IS called today repent, . And harden not your heart. MAE'S; CUM-tar-a -44.1 V-Sir. VINDICATION OF THE MYERS TOWN CONVENTION. Prom the Lancaste r Express There is a majesty in popular sentiment that w id always corn:nand a corresponding respect to the di,si-nittid importance ()I the oecastoti that calls it farth. In-this country, e l iectrally, the innate principle of popular government so controls tha very life of :0 or gautzed bodies, that it becomes a serious, if not fatal mistake, to establish a theory or power that will run counter to the will of tle. , people, in an arbitrary way, without endan gering its very existence. Church governments, as well as political corporatious.are alike subject to the influence of this conservative power. The will of the people must be oonsulted and their counsels respected, if the prosperity of acy govern• men& is to be secured. The right of the peo ple, therefore, to hold conventions, or to gather in meetings for conference, and for the purpose of respectful petitionl-and mem orial, to the powers that be, when they feel that their liberties are assailed, or that now schemes and principles are being forced upon them, contrary to former usages, and their established -ideas-of-righ t-and—j ustice T - ca not be disputed. The constitution of no or. : ganized body, can, or dare, conflict with this sacred priviledge. To hold conventions, however, to protest against proposed intiova• :ions upon old constitutional customs and u. sages, is one thing; but to establish a pow er or organization over against the authority of regular constituted government, is quite another thing. The Myerstown Convention was called, not by an organized body of men, fur the purpose of establishing a power containing .the elements of government over against the regular constituted judicatories of the Ger man Reformed Church, but by the people— us a right inherent, that none dare assail— for the purpose of protesting, by respectful memorial and petion to Synod, against net- fain innovations upon old church customs and doctrines, and the abuse of a freedom vouchsafed to the people by the tieuea, Synod, at its meeting at Dayton, in re 2 ard to the Revised Liturgy, as an Order of Won. ship in the Churches. As we, the people, who voluntarily enter ed into this Conference, could scarcely be lieve our own eyes, when we read the Be port of the Committee of the late meeting of the Eastern Synod, to , whom was referred the action of that Convention, giving us a position altogether unwarranted by the facts in the case; and at variance with the call, the principles of action, nod the purposes of that Convention. In the report of that Committee, as well ps in the Fostoria] letter, they labor to es tablish the accusation against those compo sing that Convention, that their action acts up a power outside of the regular Church government; and, in an arbitrary way, seek to dictate to Synod, and oppose the action of the General Synod, and thus run counter to the Constitution of the Church; and they thus hold the action of the Convention as echiamatie and irregular. That thi4 mi strial:lion cap, io truth and impartillijustice, be put upon our proacediags, or that such was the intention of any member of that bo -4;1y., or that the movement , from be ',l:,i4ning PAZINITIC)4fL.L. BDOOMED NAN. Wiri Is pont— WAYNESBORO', FRANKLIN COUNTY, PENNSYLVANIA, FRIDAY MORNING, NOVEMBER 22,1867. to end, contemplated any such purpose, we 3halleoge.the proof, anti are toady to stand by the issue. Our action, In Its incipiency and ultimate develop:pond was simply to protest, by me morial, to Synod, against what those who favor the adoption of the New Order, ac knowledge to be its status, in Ole following language. 'ln that case, it is plain enough that the Provisional Liturgy, in its present form, is not what the Church wants,or is it at all pre pared to accept For, as we have said before, it requires no argument to show that it is at-after-the-pattern. at' i - otly — o oo soy n or worship which has prevailed hitherto in the German Reformed Church, either in this country or in Europe. It makes no such profession or pretence. It aims to be an im provement upon this whole past cultus, by which it is to be made more thouroughly lit urgical than ever before. All this it bears upon its face, without any sort of conceal ment or disguise. " It', then, we want no such innovation upon our old system; if our litur gical feeling, such as it is, can be still satis fied with that general type of worship, and has not become with 'us a want, looking a bove it or beyond it, in any way, it is most certain, without any further question, that the new Liturgsas_i_t_aos-atankla , --is--1 a _.. what we need, or should be willing to re ceive. So much the issue before us wally and truly involves. Let us be fully awake, then, to its whole meaning and sense. It is a question of very material change in our Church practice, if not in our Church life. The pew -Liturgy is for us, as a church, in many respects, a new scheme c,f worship. It is not the pattern according to which our fathers worshipped, either in these United States or elsewhere, It' that be for us, the 'pattern in the Mount,' from which we have no desire to make any-eltange,--let - us say so at once. 'We want no worship in this new form. The Liturgy may be goad io its own order and kind, but it is not such a Liturgy as suits the German Reformed Church We will not have th.erefore t _for-our use:' t 1 n 3 again from the same report; 'lt must even he worse than folly to think carrying any utleoute — oritiiB sort, religeus denoininalon like ours, without its own most general, i 1 net entirely universal consent.' - TtiiiAcTei not put the disposal of the Lit urgical question in the hands of those alone who support it. It does not pretend to maintain the idea that the ,Synods have ex clusive jurisdiction But it gives the broad est liberty to all who are within the pale of the Reformed church, to enter a protest a gainst it as an innovation, if it does not meet their views and wishes.. We quote again . from•the satue author, in his Vindication of the Revised Liturgy, as •üblished since the meeting of the General Synod, On page 48 we find the following: llow far the work itself, in the form in which it is_now before the public, may prove Ittisfactoty to the church, remains. yet to be seen. The cow witte w ith its friends gen erally, are quite willing to leave - the settle ment CI that question, where it properly he ionle, with the people. They have no wish t,i force it inte'use, in a single conpega-- non * * 'We have eot oat at last what we' believe to be a good Liturgy, in working order K O roam is now made for its being put to practical experiment among the churehe. It they find it to be what they want, and are willing to make use of it, either in whole or in part, it will be well. If they find it oth erwise, and do not choose to adopt it, that will be all well, too. Nobody will have any reason to complain. The thing will have taken its course, and come to its conclusion in a fair and right way.' This language, coming from such a source, we take as the highest vethority; and, with it asthe Noe tif our conduct, we go out into the church, and maintain the pre rogative of discretion there given, and de• ' wand a recognition of the right of the pew pie to bring the question of' the use of the New Order, before the congregations, as a christian salutary act, before using it iu any of the churches. Where this is denied, and where Classes and Synods - refuse to listen to the wishes of the people, we see nothing in the constitution that will prevent us meeting in conference and conventions, to attest our fidelity to the old church culies, and reject such innovations as are proposed by the Ile. vised Liturgy—nottithstanciing the petty plea that it comes to us by Synodical author rity, because rlio General Synod decided it to be a book fit to be used by the churches But this language implies two thin g s. In the first place, by conceding the tight to re ject the book, if it is found not to suit the w sties of the peep . the idea of it being a I outhimental elect: at o the general scheme of our theology, is os t effectually des I royed- No question invelvinl such vital theological issues or movement, upon • lie!) depends the farture orthodoxy of any Cu • •I), would be allowed to stand on such easy, Giseretionary grounds. The people are rarely regal-ead as being capable of rendering a just verdict up on matters of so much moment, as to divide alai distract the highest ecclesiastical ju dicatures. These things, when this, regard ed, come to us, and justly too, with Synodical sanction and authority. The people are not supposed to possess the ability to pass up on them, in any Way satisfactory so the great interests the solemn character.• of the subject demands. It, therefore. breaks down the theory upon which many of those favor ing its adoption aro acting, and destroys the argument, or the impression -at least "held by some, that the Revised Liturgy is necessary to a true development of the faith and theory of the Reformed church. as held even by the ',emoteburg system of thought. It runs counter to the imperious position held by those who sneer at, and denounce. every movement looking towards an opim,- tion to the Liturgy, as u•aeJnsti tu:ional and schismatic.. It gives the people the ability and the authority to act upon their own convictions of truth and justice; and, with the help of God, they mean so to do, ;ileac daring to-molest-of-make them afraid." In the next place it makes the people tho solo arbiters of the Revised Liturgy, as to its adaptation to the wants of the church. This is not only what the language above quoted plainly teaches, but it is in harmony with the third resolution in the action of the General Synod in regard to the matters The book was "allowed as an Order Of Worship, to 'or to be wit ." 4o But—lest—this—be-1 --,-- regaraed-as—an indorsement or decree, the third resolution protests against such an in terpretation of it, and -reiterates the full measure of freedom guaranteed all along the line of the whole history of this controversy All acknowledge this. The General Synod refused to send the Liturgy down to the people, with an arbitary demand that it should be used, in a slavish, imprudent way, by the Ministers, whether they—the people --desired it or not. The Eastern Synod, in its lute Sessions, felt this, and declined interfering, on the ground of no jurisdic tion. The classes toantain the same position, and refuse to interpose any audio: ty between those who abuse this freedom and , o su or rem it, on the same grounds. Coneistories, too, withhold their authority, because they al) know that a certain liberty was vouchsafed the people to decide - the question for themselves. - Fiirtharmore, if the above interpretation of the action of the General Synod be not correct, than it is plain that it over-stepped the boundary of Constitutional: sanction, by .endorsing and sending to-the people a book that has no regular Liturgical claims upon the Church, but that is at variance with 'any thing that has ever been used in the Ger man Reformed _Church in this country ur in Europe.' And ; in doing_ so, is clearly re sponsible for any seeming irregularity that may occur by those who-ate opposing the Liturgy in the lower judicatories, or in out side Conferences and Conventions. • If the notion of that body was the endorsemetirof the orthodoxy of th_e_Litiarg_y,_anALati-iukune tion upon Ministers and Charges to use it,it certainly comes to us as a Synodical mandate, but not iu a regular constituted way, for, as-such ; -it-must be submitted to the Classes for adoption. • If, then, the Genera) Synod could step a side from Constitutional usages, and force a book upon the Charehea, that its authors ac knowledge to be - at variance, both in form and doctrine ,• with the spirit and genius of the Church, how can a • Convention, which was held - solely for the purpose of entering a respectable protest against such action, if you please, but rather against the use of the book, he held as schismatic, without rendering the whole Liturgical movement, from the Gener al Synod down, culpable? These are true, logical conclusions; and we hold those who persist in styling the My erstown Convention as irregular and schis matic, to the issue. In the action of the last meeting of the Eastern Synod, the idea is patent, both in the report of the Committee, to which the proceedings of that Convention was referred, and the Pastoral Letter—that the General Sy nod'gave the Liturgy such ecclesiastical sanction, ant; that any party or person op• posing it, does not reject the book as an Or der of Worship, because they du not feel that it comports in any way with their ideas of a eultus in harmony with German Reformed usages and doctrines; but, because such op position•runs counter to he action and au thority of the lii, a liest ecclesiastical judicato-, ry known to'the Church. This, then, is the the issue in this contro versy, fairly made up; and we feel that if there is any stultification in the ease, it is not oo the part of those who used the liberty that was all along - guaranteed to thern7 - lat that it is the e,..tCar comic tuted power of the Chuich that has thus compromised its own action, and thrown an element into its own body, that cannot be assimilated, but which must be ejected, it the wounds that have al ready been superinduced by its action, be healed, and the harmony of the Church be restored. Now, we feel sure that very few, if any, of those who are prating so loudly about the unconstitutionality of the iNlyerstowe Con venticle, and its schismatic tendency, really believe it lo be true. Or, if they are so per suaded, none of them will be so bold us to assert, openly, that is was so intended. And the technical points selected by the Commit tee, to prove it so, only proves thi s Th a t a forced effort wan made in that direction, by presenting disjointed extracts, to show hat such was the case, in order to make up an accusatioo against it. In these remarks we do not wish to be dis respectful to Synod. We do not charge vin dictive di..honenty upon the members of that Committee, but we know them to be extreme. ly one-sided on thin question; and we think that their zeal has, to some extent at least, ovdrcotue their discretion. For no ono who is candid, and who will review all the circuit)• stances in the case, end will divest himself of prejudice, can fail to see that, with all d u e deforencelo the ecclesiastical dignity of the body referred to, and the regard we hold for the clerical character of_the Committee, their whole action, from beginning to cud, on the subject of the Yilyerstorin Convention, is overwrought and one-sided. To show that we are net misrepresenting the Committee, we gracile from its report ch renews: 'ln consideration of the nature and char acter of this convention, your committe bud, in the first piece, that it is a body not !wog bized by the constitution of the church I But, further down, they admit," preciously, that the "people have . some ft cadent under the constitution of the church, for they say: 'lt is not meant by this of course, that Ito other meting eau be constitutionally held ' We do not claim the oottvention to be es pecially recognized by the constitution of the church. There are other things not so re cognized, and among the most important of them, is the Revised Liturgy itself. As an innovation upon the established usages of the church, as it now stands, it is not only not in keeping with that instrument, but in its bap. tismal service alone, it is a clear and decided violation of the constitution of the church. And the whole book, in its scheme and theory, is much further removed from a con stitutional satiation than the convention--t-_ or; as a me tog o .tho people, sue , as no constitution eau or dare interfere with, the convention claims to be one of the other meetings, referred to the committee that •can be constitutionally held.' And again : 'The Myerstown convention, after pronouncing the book heretical, sets it aelf against the allowed use of this book, with all the power and means it can command.— This, it seems to your committee, is rebel. If the book was the authorized Order of Worship, as they would have us believe it to be, and it were true that the convention pro nouneed it heretical, and set itself ngaltiit the use of it, with all the power and means • : • e , sere wou le some grounds for the conclusion of the con mitten viz. That it was rebellious. Hut nei• thor of these three propositions have any foundation in fact. _ We have already shown that the Revised Liturgy does not stand in the church as a doctrine or cultus, by authority of the pow ers that be, but that its existence is simply tolerated. We now notice the quotation from the report of the committee. And, in doing so, we ask the question, where did the Myerstown Convention 'pronounce the book heretical Iu the third article we read, that 'This convention is fully persuaded that the _Re vised Liturgy, contains a form of service widely different 'from the old Reformed Lit urgien; but that it contains, also, doctrinal statements which we believe to be at variance with the Ileidelburg Catechism and the Word `---(4-csP--46-ffy'ehrtti of Ea ot. -urely - there is nothing oalegorio al in this language. But a belief, simply, founded upon research and conviction And with many of us, upon the assertion of the Liturgical 'committee in their report of 1862, as tjuoted above, where they say 'it is a ques tion of very material change in our church practice, if not in our church life.' We may ask again, where does the conven tion 'set itself against the allowed use of the book, with all the power and means it , can command ?' Wherein the twenty-five arti cles published at the action of that conven tion, can there be found language to warrant this conclusion ? It set itself against the a• hum of the allowed use of the book. And That is all. Now mark, the phraseology and spirit of the len rmage of those articles. Article 4. In the judgenient of this con vention, it is a violation of the constitution of our church, to allow the use of a Liturgy, in so far as it ruay contravooo the provisions of the constitution, as is the case with the Re vised Liturgy. Article 5. That it is wrong in principle, a violation of Christian freedom, and highly injurious-in its tendency, to introduce the New Order of Worship, in opposition to the wishes of the majority, of the congregation. Article 7. It is the conviction of this con vention, that the introduction of the Litur gy, by a Pastor or Consistory, without con sulting the wishes of the members-generally, is in violation of promises and concessions fre quently made in the church periodicals, and at our Synodical meetings, _and col - army to the understanding,tind purp6o of many who voted for its optional use, at the General Synod, at Dayton. Article 16. That in considoratioo, cialty - t Werth c-Reviscd—Liturgy-isirot-yet-the sanctioned Liturgy of the church, we would deem it inexpedient, and a violation of chris tinn charity to introduce this service into a congregation, in which . there might be a small, but worthy, minority of members de cidedly averse to it.. . This view is sustained by the Liturgical committee itself, in their report of 1862, in which they say 'it must ever be worse than fully to think of carrying any measure of this sort,, with a religious denomination like ours. without its own mast general, It' not entirely universal consent.' "'Surely this is not the language era dicta torial outside power that pecks to 'force ob noxious Fehistuatie measures- upon the church, or endeavor to op} : on the authority of any Synod, 'with all the weans at their command.' Now, why, should the Zilyerstown sionven • tiun take cognizance of the actionot the clergy in this matinee! We may be told that no such abuse of the freedom thrown around the "New ,Order" throughout its , history, has been perpetrated. In the report of the Committee under consideration, and in the Pastoral Lotto., this point is couceidecl. No inquiries s eem to have been made upon the complaints in this part of the proceedings of the Conven tion. They seem to take it for granted that nothing of the kind has taken .place, and that things are working smoothly, and that Bastors are acting prudently wherever the New Order graces the Sanctuary, for within its sacred aphore and its salutary luflucuce, surely co hurt wrong can be done. But right here is, perhaps, the most alarming feature with which tbo Church is called to contend. If the c'ergy, :who a,o !Insirous of introducing the. Liturgy into their congregations. exeleised the jrudence And care Enjoined upon them by the l'aatol'al Lotter, there would be no cause for com plaint,and harmony and peace might pro. wa s and the "Now Order ling bt gain many -rt ore fr etd: Alum it 4039. But when pas ture will acknonlorlEe that. they could .not 11.4ve introducA the! .bouk into their con- gregations without "smuggling it in," and then resort to - representations that have no foundation in fact, to retain it thctre j and Synod approves such conduct, we say_ there is cause for alarm of ether points. In Lancaster, in liarishurg, in Carlisle, in Clhatobereburg, and in Pittsburg, and every other place where this has been done, it has no only met with uncompromising .opposi• tion, but the pastors have lost the respect of some of their best members, and .tbe con . gatiaaa-iire,wpon;-the --- vorge of SIE4BO tr- Lion. It is just where the Liturgy is thus used, and upon trial in this unfair manner, that it finds its greatest enemies. Where such of fence is given, it is easier to become recon ciled to the Liturgy, with all its objectiona ble features, than to the men WhO will so disregard, the wishes of the people, and trent all opposition that follow, with cold and withering abnegation. These things come in direct contact with the peopls, and where such questionable efforts are resorted to, to force the book upon thorn, the alarm that_is felt in regard to its doctrinal positions, is increased; and wit = • ---- a-4trer re TORS Is closed, what wonder that they gather by hundreds, in Conventions, to enter a Boleros, but respectful protest, against the whole movement. If the action of the Committee of Synod had been to take steps to correct the abuse of the freedom given to the clergy every where, in the use of the Liturgy, and tabot cd with as much zeal to heal the wounds and lessen the breach that we find every wl.ere staring us in the face, and to, which we know they were not strangers, as they did to find fault wit.h,and misrepresent 'the the Myorstown Convention;(the condition of the Church in general would be much bet ter at this hour,-and - the - Ile.vised Liturgy would have gained more friends, through the esteem of those who framed the book, than• those who support it would have ceived of the hands of the 'co )le.‘ '•7'ho Oonvention, moreover, sits in judg ment on the character of this venerable Synod, pronouncing that; as fur soma years constituted, it does not, by any means, repre sent the Church on the bittirgical ques tion." * We can see in this charge nothing more or less thin n gross slander and insult to this rcverened body." The article that gives so great offence, is as follows: Article 17. (.This Convention is satisfied that• Synod, as for some years constituted., doesiet, by any weans, represent the Church on the Lituzgieal question. Tho ininistem in our Synod, especially for the last decade of years, were, to a great extent, educated in the New system of Worship, and hence, in their votes, did not represent the majority of the people." This then, is sitting in judgment upon the character of Synod, and is represented as insulting and slanderous language. .Bat an inquiry into the facts in the case, the insult Pectus to come just where the truth pinches. No one would suppose the Chairman of that Committee would deny that the great ma jority of the Ministers in the Ehstern Synod, were educated "iu the New System of Wet.. ship," who read the article is the I?ebrnicil Messenger, from his pen, that was published of long since, the purport of which wa r s to set forth this very idea. In the Vindication of the Revised Liturgy, as well as most of their speeches and articles, whether in the Review or the ..ll.e.ssrngrr, this fact is patent. And if it were denied by the other party, in such a way as to show that it were possible for them to exist without the Liturgy, be cause their education did lot look in that -- dilEatunche insult would have been, no doubt, just as great. Now in regard to those Ministers thus educated, not repreßenting the majority of the people, in their feelings and wishes with reterence to the "New Order." We will bring a few facts to the view of the reader, and let him draw hie own conclusions as to whether the ilyerstown convention, in this particular, slandered or insulted that body, except so tar as the truth might do so. Among the Ministers composing that Synod, there arc professors from three io ' stitutions of learning. They of course have no charges, and consequently represent none of the people. Of the other portion of the majority in the Synod, there are perhaps a dozen who omits:rig the Liturgy, but whose people are for the most part oppoqed to it The balance, a few of whom are prudent men, and would not, if they could, introduce it into their congregations without a solicita tion from their people so to do. And the others could not if they ?could. A large ma jority of those who are so earnest in their support of the Liturgy, dare not even" at tPilipt to •‘e:nuggle it in." A u,..1 yet it is an insult to say that they, in their principles and 'education, and tu their votes at Synod, do not represent the people in this Liturgical inovenS , nt LANCASTER, Nov , IS.G7. S. W Oh ! the bonnets of in girlhood—the kind wole to school. 1 really thought them pretty—l must have been a fool. And yet I used to think myself on hats a jittery inks ; perhays I was, as fashion went—but what was that to this Oh! the lovely little hock wheat f ake—the charming littla mat ! it nitikeig my bead so level and se very, ve r y fiat. 0!Il a sisteds love I. oh:tuning% as evrry body knows, and a handsome clulin's love is nice (that is, I should suppoFe); and the lute of a true lover is a love that cannot pall—but the love of a .new bonnet is the , Larert love of all Tire New' York reibitne bas over three hundred editors, reporters and co -respond ell is report, and-we are Shining_Churah The following utterances of Dr. Olin, of the Methodist Church, apply as well to churches of other denominations, There-are people in all ohurebee who appear as much concerned about their growth in worldly re. speotability and . speial influence as piety.— To all sue& we commend these words of Dr. Olin : "A church may be what the world calls a strong oburch,in point .of numbers and in -1! . a.---A-ebnreh-may - b - e - tritrde up of men of wealth, men of intellect, fashion; and be ing so composed, may be io a worldly 'sen'se; a very strong church: There are many things that such _a church can do. It can launch etips and endow seminaries. It can diffroe intelligence, can maintain an impos• ing array of forms and religious activities.— It can build splendid temples, can rear a mag nificent pile and adorn a front with sculp tures, and lay stone nod heap ornament upon ornament. till the costliness of the ministra Lions at the altar shall keep any poor man from entering the portal. ' But, brethren, I will tell you one thing i* cannot do—`it can not shine.' It may glit ter arid blaze .& nn ire-bv • , re-an , without inward holiness it can not shine.-- Of all that is formal and material in unity, it may make a splendid manifestation, but it can not shine. •It may turn almost c: erything into gold at its touch, bur it can not touch the heart. It may lift up its marble" front, and pile tower upon tower, and moun tain upon mountain, but it Cannot touch the• mountains, and they shall smoke; it can not conquer souls for Christ: it cannot do Christ's work in man's conversion. It is cold at heart. and has no overflowing:and saving influences to pour out upon the lost. And wiTh all its strength that church is weak, and for Cluiat's peculiar work, worthless. And - with all its glitter of georgeoui array, it is a dark church —it can riot shine On the contrary, show tne a church, poor, illiterare, obscure, unknown, but composed id praying people. They shall be men of neith pstriar„—nor-l'wewith, nor ;nil en e, ey shall - be families that do not know one week where they are to get their bread for the next. Rut with them is the biding of God's power, and their influence in felt for eterni ty, and their light shines and is watched, and wherai er they go there is a fountain of light, and (Intint in them is glorified, and kingdom advanced. They a'e his .chosen vessels of salvation, and his luminaries to re flect his light." BEAISTIFUL Tilout - Arts.— The same God who moulded the sun and kindled the stars, watches the flight of the insect. He who balances the clouds and hung the earth upon nothing notices the fall of the Sparrow. He who gives Saturn his rings and placed the moon like a ball of silver in the broad arch of heaven, gives the rose leaf a delicate tint, and made the sun to nourish the violet. And the same Being notices the praises of the cherubim and the prayers of the little children. There is hut a breath of air and a beating of the heart betwixt this world and the next. And in the brief interval of awful suspense, while we feel that death is present with us. that the last pulsation here is but the prelude of endless life hereafter; we feel in the midst of the stunning salami• ty about to befall us, that earth has no corn• pet:tenting good to mitigate the severity of our losses. But there is no grief without some beneficent provision to soften its inten seness. When the good and the lovely die, the memory of their good deeds, like moon beams noon the stormy sea, lights up our darkened hearts and lends to the surround ing gloom a beauty so sad, so sweet that we would not, it we could, dispel the darkness that environs them. In all questions involving duty we act from scolimenis. liis true at men often forget them and act against their bidding in the keen competition of business and politics. But God has not left the hard intellect of man to work ont its devices without the constant presence of beings with gentler and purer instincts. The heart of woman is the cver•roeking cradle of the pure and holy sentiments which will sooner or later steal their way into the mind of her sterner com panion; which will by and by emerge Torn the thought of the world's teachers, and at lust thunder lurch in the edicts ut its law givers mil masters. Time is the sea of eternity.. At the judr ment the question that will decide our ny will be no other question than this':— Hew have you used your titne ? And there fare the less there remains of this precious article ' in , this world, the more valuable it should appear. A negro returning from church was . -in ecatacies over the eeraion, declaring it was the best he had ever I.eard. Some one ask ed him to repeat a part of ir, when he scratch ed his woolly head and replied "caber mocks de preacher " A stmemak e r elys that the times must be MENDED, tit 3 it takes hiti AWL to live, though he is the Lnea man to einnviain. It a great convenience for a doctor 'o have two patients on the saute street, as he can kill tw•o birds with one stone. Wanted—A pieta of the broken back bcaa of the Rabellim. Why is a right shoe like a fine summer? Bee;mse it makes the cure grow. Ile who in the world %voted rise, roust t,i' the ItEcottp end advertise. The New York are dying at • fear ful rote. lied hair is the ia:,,teel. Wh a t is t h e best t ee i nt mak i,e the wheels of Ile ruu Sllt /Willa Poe al"r• or • or oar NUMBER
Significant historical Pennsylvania newspapers