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ICALS.
LUTHERAN VISITOR.
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Communications.
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
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