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ELllY. i Pulpit ,ac. i-tf "V>r»er, fen tbo r u of class For tlie Lutheran Viaitoc. Faith u a Grain of Mustard. Mettrs. Editor*: I am a country parson, with a limited library, and do not have shelves iijton shelves of theological and exegetical lore, as city pastors have. In an investiga tion of the Savionr’s meaning in Matt, xvii: 38, and its parallel in Luke xvii: 6, I ranstiekesl all the eommen taries within my reach ; but with so little satisfaction, that I ventures 1 ttjKMt an interpretation of my own, to my people, and now submit it to you and your readers. I do.not claim originality as conpared with the many expounders to which you may have access, but only a different view from all within my reach. These all compare faith to ft mustard seed trith regard to size. One^rf my com mentators says “the least faith in Christ, only as large as a grain of mustard, is a living thing, and the mountain and tree are inanimate, and therefore must yield, notwith- (tanding their size.” Lange says that the mountain and the tree are, by a bold figure, endowed with ration ality, and are then addressed by the little grain of faith, and they obey. Bengel says “faith, even the smallest, is more powerful than the fixture of a mountain.” My dear, old friend Henry says, “If ye had but a grain of tree faith, though so little that it were like that which is the least of all seeds, you would do wonders.” Bosenmiller says “*» ret tantillum haberetis fiduciae,” or in English if you ha/I erer to little faith. It would almost seem, from such interpreta tions, that the Saviour meant to teach, the Im faithyou hare the better. In order to get at the meaning, as I understand it, we will personify the grain of mustard seed, instead of the mountain and the tree, and endow it with rationality, and then place before ns the Saviour’s parable in Matt, xiii: 31, 32. Now hold a M grown stalk of mustard in your hand, large enough to lodge the birds of the air in its branches, ami, ac cording to travellers, as high as a man on horseback. With this ap proach the insignificant little mustard lying upon your table, and ask it, “Will you undertake to grow and develop in to such a tree as this!” The little grain will say, “Of myself, lying here on the table, I can do nothing. Plant me in favorable soil, give me sunshine, give me rain and dew m the proper season, and I will cheerfully undertake it, and accom plish it too.” Yon would say, “you are an insignificant little seed, but you have great feith.” This would be in exact accordance with the language of Paid in Phil, iv; 13; “/ <w« do all thing* through Christ tehich strenghteneth me? Hence we see the Saviour does not compare a faith that works- wonders to the mustard seed i» size, but to the energy and development of the little seed into a tree, in whose branches birds may lodge. Instead of commending the smallest faith, he gives example and commendation of the most exalted feitli, of which the human mind can conceive. We should strive for the faith ex hibited by the mustard seed, and not feith as small as a mustard seed. Soch faith, as the latter, could not do the work of Paul or Luther., Im agine, if you can, Panl writing the eighth chapter of Romans with faith the size of a mustard seed in his soul! Or imagine Lather at the Diet of Worms, surrounded by |>o- tentates and cardinals ready to ap ply the torch to bum him os a heretic, tcith a mustard seed in his great heart! Imagine Ftanke building an Orphun House upon a mustard seed of fhith t Suppose we apply the rule of the Saviour to such men, according to your faith, to he unto you, ami look at the mountains they removed, and the trees they plucked up, ami then imagine their faith the mite of inn* land teed t The thing seems to me such a total, subversion of the true meaning of the Saviour’s instructions, that I can not, for a moment, adopt the interpretation of the great men quoted above. The same persons, whom the Saviour addressed, bad east out devils and healed diseases before they met with the failure stated in the context; must we suit- pose then, that these and similar miracles, in which they had been successful, were wrought by a faith errs lets than the tmnllemt of all gar den teedtf Was the Saviour en deavoring to elevate their faith from a micro,-*-epic seed, up to tlie tize of a mustard seed! This looks too much like trilling. This would be • • • -W frith so wtall That atm it aty In* 'twm so faith at all” It would indeed be reduced to Rosen- miller’s tantalum Jlduriar with rti added to intensify it. I do not pretend to specify the amount of faith required to save the soul. The mercy of God, and the merits of Christ in the atonement are unbounded, and therefore, <t bruised retd trill He not break, nor quench the emoting Jinx, Rut u weak foith like a bruited reed, or the last, spasmodic Hickerings of an exidring candle, (to which thn emoting flax probably refers) would Hot have sus tained Luther at Worms, nor Hmut at the stake, though cherished by the Saviour it would save the soul. Martha, at the tomb of Iaxums, could not comprehend, by her faith, her brother’s immediate restoration to life, yet her general faith iu Christ, as the Sou of God, was re garded sufficient lay tlie Saviour, for the recall of her brother from death. Let no man attempt to measure the faith miuired to save the son), any more thau he would circumscribe the love of the Saviour. u Beliete on the Lord Jetut Chriet, and thou ehalt be. eared? Some oue may stagger at the idea, namely, if feith has such power, anti nieu can have, and do have such faith as is exhibited by the vital energy and development of the urns tard seed into a tree, why does ctiris tianity so languish ! Why is not the world more speedily brought into the kingdom of Christ f To satisfy such inquiries, let us again refer to »h“ passage under consideration, and its context. We notice that the lan guage was not addressed to any sin gle one of the disciples, as you Peter, or you John ; but to all the A|iosMes as Luke calls them. The language of the Saviour is all plural. This signifies that there should be har mony, agreement, ‘-communion of saints” among all of them. In an other plaee tlie Saviour says: “If ttco of you (the smallest numtier of plurality) shall agree on earth as touch ing anything that they shall auk, it shall fie. done for them of my Father tehich is in HeatenThe disciples were the representatives of the Church, and the faith required was a collective faith, in which, all were one. Such, for instance, as the 120 on the day of Pentecost. One man can not have faith for an entire congregation. He may do his own work effectually; but it will be only his own work. The work of others will be undone. In a union of effort, in united energy, there is success. One man did not build the Pacific Railroad, nor one hundred men, but it required the united energies of thousands. We then learn the fact, that the Saviour did not have reference to in dividual faith alone, if at all, but to THE FAITH OF THE CHtTBCH. When those who compose the Church of Christ shall have lieen educated, taught, enlightened by the Spirit of God through the truth, to a more perfect comprehension of the prom ises of Christ to the church, and an abiding feith in their fulfilment, there is no reason why a nation should not be born in a day. But, according to the faith of the church, as well as of individuals, so trill it be unto them. One remark more, Messrs Editors, and I have done. From this subject the Lutheran Church may learn a wholesome lesson. Tlie number of vacancies in our connection, the nnmlier of new fields for miiwiooHry cflbrt In our Southern cities, the 30,000 foreigners, about to immigrate into our Southern States, nearly all Lutherans, and looking to us for the breml of lift, the want of fhnds in our benevolent treasuries, may np|icar to many like removing mountains and puk-kiug up trees, and stout hearts may he dismayed in view of the magnitude of such work. But let the Lutheran fhnit-h, aa a church, as a portion of the church of Christ, as tlie eldest horn of the lteformstion, cultivate a united feith, speak often to one another, for the encouragement of faith, bring the tithes into the store house, anil go to work In a united effort, and difficulties though they be like mountains, and deep rooted trees, will vanish to give place to a glorious friture. LlTTHERANl’S. For tWa Lutheran V.rfror. Personal Beauty Mr. Editor : In my reading I have met with the following thoughts upon the subject of iieraoiial beauty, which I think may he n nr fill to some of your readers. I will give it to you as I find it, with a few reflections of my own, In this article, and then in another, article I will give you some thoughts which I have written ujmn a branch of the same subject, which I have had iu reserve for the Lutheran Visitor for some time, and which will come in as an appmpri ate supplement to tlie present article. There is no s|ieeies of Iteautv which gains more admiration and receives more attention than is-namal beauty. It is one of the most promi nciit characteristics of the natural man, to look more to outward up- |M-arances than to inward snlMtantial qualities, nml to t-honoc the Heeling in preference to that which is |terms nent. This was the sin of mother Eve. She saw that tlie tree was “pleasant to the eyes,” Imt tlie poisou of death lurked nmler the inviting and fascinating outward a|q>ruranees of that beautiful fruit. It is a trite, but a true |>rmerb, that “all is unt gold that glitters.” And those who trust to the empty glare of external beauty, often leant this truth to their sorrfiw, wlien it is too late to repeut. The outwanl glitter of gold does not constitute its real «value; this con sists rather in its solid ami inward parity. It mutt be gold all through not a mere external trashing. The ex ternal iNilish will soou wear off, if not sustained by on inward lsuds. Ho it is with personal beauty—it is not iM-nnuncnt unless it has its ground deep in the lieart. If iutelli genre does not beam forth front tlie the eye, and if purity of heart does not threw its holy light over every feature of tlie countenance, it is after all but the beauty of a whitriicd sepulchre, or the colorings of the created snake, flow often do the worst dispositions lurk under the covering of ontwanl beantyt On the other hand, how often are iutelli grnce, amiability, and all |he grace* that can substantially charm nnd adorn, found where the su|ierflcial polish of external beauty are entirely wanting! True loveliness is like the daisy, accustomed to hide itself; nml tme worth, like the precious ores and gems, docs not lie oil the surface. Moreover, external beauty Is of short duration. It is like the glories of the rainbow—it only lasts while the Sim shines u|sm it. Dark days which bring out the bidden beauty of the heart, make outwanl branty vanish like the hues of eveuing when the sun line set. Bright eyes ami rosy cheeks, like the hopes and joys of youth, ure soon left ls-himl.— Scarcely do they extend to the stern realities of middle life; and before the sear years come on beauty 1ms found a tomb. Personal beauty, however, must not be depreciated. 1 is an estininble gift of a most graoion* God, anil (loll should be praised for It, as well as by it. Like every other natural gift, it is goisl wlien sanctified by- grace nnd not abused. But however desirable nml pleas ing personal beanty nmy lie, It should be kept In proper snrbordinntion to things of higher consideration. It is a fearful blessing both to its poscssor and to all who prefer to walk in its light. It cannot lie de nied that in these days of vanity, beauty often proves the rnin of those whom it outwardly adorns. Few have grace and humility enough to bear the flatteries which swurtn like summer flies arouud the painted bennti( of an hour. It is lalowed to bet t pride and vanity, which take tl place of a “meek and qnict spirit.” And then the spell which has held a boat of admirers, is gradually broke*—alt that ta solid and sulwtantial retire; ami what was s|Miken by the wise man, comes to a soil fulfillment . “Pride gneth before destruction, and a haughty spirit before a fall." J. H. C. Fro* III* CtiraSun luUlli*r*w The Reformed Chtreh la laglaad aad SosUaad. BY KKV. JJF. UKKli, u.u. After this victory Cromwell drew buck into the h«ghhuriMMMt of Lnu- tlou. Up to tliid time be hail done everything to tove the king from ruin, and had avtn helped him make his escape to d»- Isle of Wight; but this new ptrfidy in the mat ter of the ‘-engagement,” ronviue- ed him that It was impomibie to dttlnythtng mote to save Charles. Tim people were enraged to the last ffegrn-. The Republican party of the fndi-iM-iidciii-c was In the ascendency, aru«y, where tlie ited a majority, demanded, in an liament, the intro dilution of laqai^ir sovereignty, ami repuldiean gov eminent. Parliament rejected this uiidreas, ordered a |iro cess of high tn-aton to be instituted Hgnlnst the originators of it, and en tered into new negntiations with the king, which, this time, resulted in s formal agreement. Upon this the army, under Fairfax, marched into laindon, iNvupied the entrances to the Houses of Pariiametit. allowed the eighty Independent menders to on-upy their seats, excluded niuety- six of the Presbyterians, and placed forty seven others under arrest, and them- eighty—the so railed Rump Parliament—resolved that a High Court of Justice should In- instituted, lefore which tie king, who had now leell brought to IssmUmi, should le summoned. The Upper Houm- hav ing refused to sa art ion these prised ure*. waa pomKsim-i-d superfluous, and at once dMhnndisird. The Hcotrh Parliament, which was at this period occupied with the puuisbmmt of the “Royalists,” was no sooner mixiatil of what waa going on in Ismdon, than it sent nsnmisMiaiers to lamdoti with the most energetic protestation* against this treatment of tlie king, and de clared It to be “as atmminahle as it waa nnenustitutioimL" It waa all to no porposr. The High (’ourt insist ed on its competence,- ami if this could once lie maintained, the sen tence it pronounced was |iratically hy no means iinjnst. Innumerable violations of the Constitution and |ierfldinus attempts at high treason against his own |s>of>le, ami of con spiracy with I be Irish insurgents, his moral responsibility for the Irish miumocre, ami for the enormities of Montrose's cruelty, were all estab lished against him. tliarlca, having refused to defend himself I lefore a triliuual whose authority lie did not recognize, was condemned to death, and died January 30, 1040, under the ate of the ptildk- exre-ntioner. Merle D’Anhlgne says: “the ver dict of a later ]>eriod ha* branded the sraffold of (linriea I. with infamy, but it has also ratified the judgment protiotimiil against him.” The man nor in which his death was eompnos- til mu nut lie justified, lmt he had richly earned his doom. Whatever may be said in relation t»* the ques tion whether a monarch has a right to commit drills of cruelty with* im punity, such ns those in Ireland, or to iirornre or connive at the lierpe- trntion of them, so innch is certain— men did not judge Chsrles I., it w aa God who punished him. Tlie spirit ual famine, into which he hail reduced Ids (teople, who were pining for the preaching of the gospel wns the nursery, and the flnntienl hloodthirs- tyness with which ho ordered the witnesses of Jesus Christ to be pnr- sneri wits the author of that fanatical independent sectism, whose triumph over the influence of the Presbyte rian Church, reformrel according to tho word of God, was tlie mill of Charles. On the .itli of February the Upper House waa almlislml, anti on the 7th the monarchical government was also declared to be at an end. The Cove nant was broken, not by the trusty Hoots, but by the English indepen dents. With this, too, the work of the Westmiuster Assembly was done. Tree, there were ouly five Indepen dent memliers in it, but the majority, although entirely agreed as to the Presbyterian form of church gov ernment, was divided into two partiea on the qucMtimi of tlie relation of the State to the Church. The so-called Erast inns (who derived their name from the Palatinate Professor of Medicine, at the Court of Otto Henry at Heidelberg, Dr. Thomas Kraut, who attemideil to vindicate this view), with the I*ariiuinent on their able, and among them Liglitfuot, regarded tlie civil magistracy as eoni|M-tciit to control church au thority, and especially chinch discip line, and wished, in accordance with this view, to |»laoe Presbyteries ami Hyooals iimler the jnriadictioa of Pur liament. The genuine Preshyteriaus demanded that the rtmrrh should tie entirely free from the control of the Htate. Tlie Presbyterian form of government was aiqwwved by u reao lotion of Parliament, Octolier 13, 1*147, Imt the carrying <mt of this renulntion was frustrated hy the proceeding* of the I mlependcnU above narrated. The t’uufrmnn of Faith which hail been completed by the Assembly, April 27, 1047, amt apfiruvrd by Pariiineot in March, 104*. together with the lairger and Hliurter Cateeliuuun, approved Hep tcinher, 1648, hy thia action of the ludc|M-ndeuta, lost iu symbolical authority in the English realm.— The Covenant was no longer thoogbt of. Instead of establishing a United Church which should he the repre imitative of the national religion, tlie result was tlie toleratkiii of sit sorts of societies and sects which did not cuutradict tlie fundwmcii tal doctrine* which were deflned in sixteen article* by the Indepen dents. Among throe church organ! uthina the lfreabyterians were the moat numerous, and from I6.1O Crom well gave them the preference. The Asoemldira, after having been estate liaheil for six ami a half years, wen- abolished in February, 164U. Their work, whk-h had effected but little for England, was fruitful for the Scottish Church. As early as 1643, the Directory for the PuUh- Worship of God was approved by the General Assembly- at Edinburg, together^ itli the Form of the 1‘reaby teriaii Chm-d Government. This Directory’ not a Liturgy, but eontatned only lending suggratkios concerning the order of public worship, ami the subject* to be remembered in ex trtnporanemi* 1 waver. Tin- follow ing Assembly in 1647, approved the Confemkm of Faith; that in 1648, adopted the Catechisms and ordered them to be iutnaluced, ami these Westminster standards received the authorization of the Hrotcli Par. liameut. A few explanatory remarks may be a|qiendcd in conclusion: 1. The true Presbyterian view in oiqamition to the Krnstian theory is most clearly developed and vindi cated in GiUe«|iic'a “Aaron's Rod Blosnuining.” suit in Rutherford's “Lex Rex,” a new edition of which was |miIdished in Edinburg, 1843. 2. In the administration of the laird'* SttpiN-r, tlie |Mudor was di rected to ask the lord to consecrate the bread and wine and bless hi* own ordinance, so that by faith w-e may receive the Ixaly and lilood of oar crucified Lord, ami feed on him, that he may be united with na ami we with him, and that he may live in ua ami wo in him, who gave him self for ns unto death. 3. In the Westminster Confession tlie doctrine of the Lord's Hupjier is in full accord with tlie Reformed symbol*. 4. The metrical veraion of the Psalms was introduced by autbority of the Assembly of 1647. &. The inferences to be drawn from this brief review of tlie history of the Reformed Chnreb in its lead ing Confesahina may safety be left to the rentier. History repents itaelf, la-cause like |>rinci|>ie* must lieget like results, even ns tlie character of tlie fruit is determined by the nature of the seed. Ritualism in the Epiaoapal Church. This subject was lately brought to our notice in a most interesting and striking manner. We were seated in a ear on the Dayton & Michigan Ruilrod going South, when we were accosted by o lawyer, witli whom we became intimately acquainted, during our pastorate in the city of . He ia an able attorney, a shrewd observer, and a well read man on almost all subjects, theology not excepted. Religion, in general, becoming the subject of conversation, it soon glided into the ritualistic de velopments in the Episcopal Church, whose service* he had been in tlie habit of attending. We knew that the Romanizing tendencies iu that dcnuniiuuiHNi were strong, in oertaiii quarters, lmt we were not |irepared to hear that this waa the case, to any ixHiaklerable extent, iu the tUoeeae of litshop Mellvaiae, and in the church alluded to, whose vestry, not many years ago, iuvited l)r. Heias, a La tlieran, to preach in their i*nl]*it, and afterwords offered him a call to I monte their rector, aud many of whom- meinloYN we have met in nuion prayer meetiugs, and found co-o|N-nitiiig with their Christian brethren in other denominations in the promotion of all tlie great com mon interests of Christianity. At our ni|ueat tlie statements which we subjoin were carefully written out, hsmletl to us, aud lihunl at our editorial diiqinml. They imwent a loeUnelioly pk-turc to the casitemiilatioii of a Protestant. They show that the canker of Ko- uuuiisai is guawing the vitals at E|NM-npncy, and unless these ten dencies nui he supplauKil by the Irsveu of evmigelisiu, us nurtured in the eougn-gstious, aud defended by the lutstors, journals, and biahofsi of the Low Cbnrrh, or Evsugelicol party, the Episcopal Church bids fair to lose entirely iu Protestant character, and to become in doctrine, principles, orders, forms, aud usages, a Romish denomination. K F!M<'oPAI. IDE AM AXD TKM1KMIES. I. The idea of the church is to subordinate everything to church service. 3. Teaching from the pulpit is disregarded, upon the idea that tlie knowledge is in the iiriestbOod, and the people should not be ]sit upon inqairy. A This exact sentence wo* recently ntteml by a prominent Episcopal clergy man in Ohio: “Those who supjaiae tlie church of God a place to hear rhetoric, logic, poetry, or ideas, utterly mistake the object and pur- |kmc of the honae of worship.” 4, It is a {dace of worshi]i, and not of instrnctkin, and the clergyman fulfills his mission who reads the service. Hence, little atteutkm is paid to the true kies of preaching, aad to tiiaA development of the mind essential to thorough religious in struction. o. The reading of journals and the enrrent literature of the day is dis (iHintenanctil, and it has been pub licly condemned in tlie pulpit, ami K|iiaropal clergymen pay but little attention to passing events. fl. The question 61 marriage by dcaciMis who are ]ircparing for the ministry, is Is-ginning to be dis- cnssml. 7. The members of the church arc licginniiig to call tlie preachers “IViests.” A It is duiimil that the right iiMiferred by a|aislolic succession makes the priest (or preacher) the Iteml of tlie chnreb and the custodian of all the' property of the church, connuittcd to his hands as divinely consecrated, aud lie takes tlie key anti let* nobody in, even the wardens and vestry, unless lie chooses. !>. It is claimed ami assertei that Iwptism is regeneration, nnd that w tu-n a child or |M-rson is baptized, it then starts on the rood to heaven. 10. Tlie young preachers jnst com ing into the ministry are beginning to liow profoundly even time that the name of Jesus is mentioned dur ing tlie service. II, In Ctuuidinn churches-the ser vice Is intoned, and in onr American churches clergymen are beginning to read in monotone, and to give it the Roman Catholic accent. 12. Tliey begin to read part of the service with their side to the au dience, and often close the service with their Nicks to the audience. 13. Tliey attach such significance to the chancel, or aa they call it, the Altar, that no regular discourse is ever preached in it. It is wholly a plan- of worship. 14. Tlie elements, on communion aenurioM, are placed iu an alcove until ready to lie vised, and then ploced^mi a table in the rhnacel. To do ■toenriae would be low- church amljjtoriligions. 13. In Cincinnati a church dressed its choir iu surplices. lfi. No notice of any religious worship other than Episcopal, is ever read from an Episcopal pulpit. Tlieae nre sonic of the things n constant attendant upon an Episcopal church lias observed in Ohio for twenty years. v In confirmation of what we have stated above, and in corroboration of what our friend testifies, we quote, in concUudou, the following: “In one of his late sermons, the rector of St. Alban’s Protestant Kpis- cojmi Church, iu New York, affirmed thnt tlie Kpi*cop*liau and Roman Catholic belief is positively alike, although the members do not com mune together, owing to the in trigues at the Court of Rome at the time of tlie Reformation. Tlie premher boldly asserted that the churches referred to are but actually onu, and that the members are all Roman Catholkw; and be hoped to sec- the day when both should be united nmler the latter name ami unite in communion.”— Lutheran Ofi- eerter. Father Yob Ztatan. Out- of Frederick the Great’s best general* was Han* Joachim VonZie- tcu, commonly known in ITumia as •Father Zieten,” or the “Hussar King.” Zieten was never ashamed of bis faith. On every occasion be pro fessed it—before high and low. Once he declined an invitation to come to Lis roval master's table, lteeauae on that day he wished to present him self at the holy table of his Lord and Master .leans Christ. It was 8acra- mctit day. The next time he ap- |M-*rcd at the palace, tlie king, whose infidel tendencies were well known, inode use of some prof*ne expressions aland the Holy Communion of the laird's Httpper, ami the other guests laughed. Zieten shook his grey head sol emnly, stood up, saluted the king, and then said, with a firm voice: “Your majesty knows well, that in war 1 have never feared any dan ger, and everywhere have boldly risked my life for you and my coun try. I :tm still animated by the spirit, and to-day, if it were neces sary, and your mqjesty commanded it, would lay my grey head at your feet. But there is One above ns who is greater than yon or 1—greater than all meu. He is the Haviour and Redeemer, who lias died also for your majesty , and has dearly bought ns all with his own blood. This Holy- one I can never allow to be mocked or insulted; for on Him repose my Ysith, my comfort, and my b°pe iii life, and in death. In the power of this feith your brave army has cour ageously fought and couquered. If your majesty undermine this faith, you undermine at the same time the welfare of the Htate. This is un ikmbtedly true. I salute your maj- > noble old soldier, having thus mled his bold testimony- for bis Divine Master, of w hom he* was not ashamed, sat down. This ojien confession of his Haviour immediately silenced the scoffers, and evidently made a jiowerfu) impress ion ou the king. He felt he had been wrong in tin- attack on the faith of his general, and lie was not ashamed to acknowledge it. He gave his hand to Zieten—his right hand; placing the left on tlie old man’s shoulder—aud said, with emo tion ; rO happy Zieteu, how I wish I coaid also believe it! I have tin- greatest resja-et for yoor religion; hold it fast. This sliali ucver happen again.” The king then rose from tin- table, dismissed his other guests, but said to Zieten : “< 'otm* with me into my cabinet.” AY imt passed in that conference, with closed doors, between the great king and his greater general, no one ever learned. But this we know, that the IjoixPs own words will be verified to Zieten—“Whoever shall <-onf«-*a Me liefore men, him will I ;iiso confess before My Father which is in ftioaven.” Care for WorMlme**. Rev. Mr. Tyree, in his sermon pub lished in tlie Kdigious Herald, thus discourses on a common defect in Christian instruction: My brethren! it is my deepest eou- viction that there is n radical defect iu our idan to improve tlie piety of our churches. We teach Christian ity too much ns nu insulated, selfish system. We. stifle and repress the religious principle of our members by too much centering their cares aiiil efforts mi themselves. Never will onr brethren become strong in faith and holy in lift-—never will they makc full proof of the .sanctifying, strengthening, enlarging power of. the gosjiel—never wifi our churches enjoy a genuine internal prosperity, till tliey eau be induced to go out of themselves in efforts to convert a lout world. In vain, without this, will be our censures, scolds, and lec tures on the evils of wortdliness. Let us get them to go individually to work for Christ; let 11s induce each one to occupy some post of labor in tlie vineyard; then their dcadness to the world, their love for each other, their liberality, their jN-rsonal holiness, their compassion for souls, their insight into the Holy Scripturcs, and their spirit of devo tion, will lie greatly increased. Then will apostasies aud exclusions from our churches become unknown.— Then will Zion become as foir as the moon, as dear rs the sun, and as / terrible as au army with banners. ' Then will revivals be frequent, wide spread, and as lasting in their effects as eternity; the watchmen will see eye to eye; the world’s conyeisiou will move forward with primitive speed; the sun of heaven will rise on the earth; aud the waves of sprit- ual knowledge w ill roll from land to load, like tlie waves of the miglity deMk - 1