Historical Newspapers of South Carolina

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tod for it, fo.the the °f Jet, tt 'nsUriooa "todies not *«* to the nnd cities. Wiw or the h l Molina -ft'oru a™ °™ Of the •* Kttst, ||§ |*«S tI*: * $10 oo 4 St) 3 00 1 50 moQUi. .Jnless by | ■toeignste' r wards a . **• to SCollege. infte and t who de led with day, as ll itors to V'* 0 stand .Tt on 6b. hturs, and f attention Tiber cau I thorough loBetnd at pet* or in. m* t per amt 1 ." v* » 4 4 n n' > allowed ft u» four will be efyrt f.anjr, p^rt i number, riptiow. for of ny also I and the TOlS. ail, poat 5., :3. 3LKT. I Li 8 lie 44-tf s btok h Ptdpi •k, „ow a.op I 2 83 fa, & CL l-Lf 10., I Offleo Comer, Tv* ,’tf ■n* *J*mr LUTHERAN VISITOR. BAPT18M."—EPHESIANS IV: 6. NEW SERIES. VOL. 2-NO. 12. COLUMBIA, S. C., WEDNESDAY, NOVEMBER 3, 1809. OLD SERIES, VOL. IV.-N0. 61. IS PC&USBKD EVERY WEDNESDAY BT BUDE & MILLER fSKXB: eu isf—ir ViatToa is funtlshsd to sob- acihan at ** w P<r if P~<* to adyaaea. n ■. ■ isna i WiV- Widows, sod Btodeuu of T £J3j**re <*“«•<> fiJO* par year, if paid to d-TM< who do aot pay wtthla tbre. —Shtsf tha tin* their year bagnw, will, in ha charged fifty eant* addilioaaL a.rsa or ADTirrt»*a: far,s**s*r«(«ns tsehof cotamo): FMinaertioo * , « One swath J r? Three month* J «® Six months I Twelre months *• 00 On adyertbemaots of three squares sod up wards a discount of M per cent, of Bye squares tad upwards M per oeot, of tea »"* upwards. 40 per coot, sad of ooe half column andupwarda 50 per oaol will he deducted from the shore retea Obituaries, when more than Bea Knee, tea eaata for eight word*, payable in adyesca Postage—Ft ye cents per quarter. , |f Plaaae remember aU busioem tattlers ahoaid belddreseed to Rsr. A. It. RUOK, , a Ct Communication. 8 pale; because she is hot master of her treasures in and through prayer. The inward grace of devout, God- espoused souls, who walk with their eyes-fixed oa God and His kingdom, and who live and die for and unto it, is wanting, sad we do not receive power from on High to gather the lost sheep of Jeans out of all nations and all religions. The first congre gation which became the well-spring for all nations continued not only steadfastly in the apostle’s doctrine, and fellowship, and in breaking of bread, but also in prayers, and its Joy in the Lord, obtained through prayer, was its strength, and it be came through prayer what it was. Therefore, beloved friends, if we are grateful for the mercy of the Reform atioo, we will also hold fast and stir np among us Jtbe word: “My hooae shall be called, of all nations, tbe house of prayer.” It is a word which awaits fulfilment, and it is able to make us fervent in prayer. Let us pray and persevere in prayer. Let us pray that our Church may be a house of prayer and become “of all nations a house of prayer.” But only then, when she becomes a house of prayer of ourselves, will the be a house of prayer of all natfams, re ceive blessings for all, and power to draw all. ZEITSCHRIFTB. h 1 ' * For the Lutheran Viaitor The Church a House of Prayer. [FVom « Sermon of Pastor Locke on tke Reformation.) The Lord says: “It is not written My house shall be called, of all nations, the house of prayer”—and I am sad and sorrowful when I medi tate upon this text. How pleasant it would be, my friends, if the La thenn Church to-day, on this festival which particularly belongs to her were a house of prayer, and her congregations to-day praying congre gations ! The Lord is indeed smoug ns with his word and his sacraments —he is here; but we, the children of the Church so highly favored, do neither know nor understand our prerogative and the blessedness of Christ’s presence; we have not tbe spirit of supplication and prayer; our assemblies are overmuch for the mere purpose of listening to the sermon—all else is overmuch looked upon as unimportant; our people do not understand to pray and to draw nigh together with praises and thanksgivings to Him who so will ingly inhabits the praises of Israel. Our church is not a house of prayer —the altars where supplications, prayers, intercessions and giving of thanks should be made for all men— where sacrifices should unceasingly and with the greatest fervor be offered unto Him who gave himself an offering and a sacrifice for ns— arc deserted; they are not used property. There are but few in oar congregation8 who are willing to learn to pray together; many are too unfllial, and they are almost ashamed of serving the Lord with one accord •od with one mind. The ministers think it a disgrace to teach the people to pray, and to lead in prayer; »d the people think it a disgrace to fon ow. The highest otgect of assem- Ming together is not attained, the word is weakened, the Sacrament is not received with the blessed prepa ration of prayer, and finds therefore Dot toe proper, the mellowed soil. Our Chureh—I repeat it sorrowing, hut also hoping in Him who can reform her—is not yet as she should •w, a house of prayer. The words of Jesus: “My house is a houss of Prayer,” is-to her not only a hnmili- ating, a reproving word of accusation, bnt also a promise of that which toall be, and is not yet. Bnt as long as our Church is not •“toely a honse of prayer, it can not oooome a honse of prayer for all |>atJon8, Her holy and blessed call- , ™g» to be the beacon and tbe place where all nations shall gather, ia not discerned, and is even looked on as a foolish asumption, as long as the raaw life of our congregations do not reach fullest growth through Prayer, as long as we fail to discern our caliiog to pray for all men and for all things. We have the most g orious gifts in the pure word and jjeraments, but we fail to use and 7“ B P our gifts, when we abstain ® prayer. Every divine saying ^ oly P r8ce P t i and the grace ■ the Sacrament produce in a prayer* ^congregation effects far different from those that appear in an assembly . “erel.v moral and humanly in- mfiuenced individuals. Onr Church exercises no power, ! ®d confers no blessings beyond her Selections. Prom tbe A. R. Preebytetien. The Spiritual Bnildiag. When the Jewa had returned from the Baby lout an captivity, they en gaged in the rebuilding of the temple in Jerusalem. It waa a work of great difficulty. Their hands ware feeble, their resources limited, sad their discouragements great. The prophets, however, encouraged them, and urged forward the work. And one thing which they pressed as a great ar gument was this: “Thus apaaketh the Lord of Hosta, saying. Behold the man whose name is the Branch ; and He shall grow up out of His place, and shall build the temple of the Lord—even He shall build the temple of the Lord, and He shall bear the glory.* Here it something hard to be understood. The carnal Jews might have wrested it to their own deetrac tion. It would seem that a prophecy of another to arise and build the temple of the Lord, instead of being construed by the Jewa aa an eoconr age orient to press forward the work to completion, would rather be con strued by them as a permission to cease, sad wait till the Branch would grow np and do the work. But for some reason the Spirit of Inspiration did not think that the Jews would so reason. Nor did they ooostrne the prophecy In such a manner Bnt bow they found ia it an encour agement to go forward with the work, is a matter which may well excite our cariosity. If rightly searched oat, it will inmease our growth is the knowledge, if not in t^e grace, of our Lord Jeeos Christ. The proper key to this mystery is a well known principle of human nature, and the manner ef the divine procedure in respect to it. When a father has promised to bestow upon his child some great favor in after years, it desires to hear from him occasionally a repetition of that prom ise. Tbe child is constantly think ing of the fulfillment, and it wishes to know whether its father is also thinking of it. To bear hist oa ■ionally refer to it re-asaurea the child of his purposed faithfulness, and encourages it ia the discharge of many present dories. The sai principle obtains between God and his children. They desire to he assured that he remembers his cove nant. And when tokens of this are given, they tend to render his chil dren steadfast and immovable, always abounding in the work of the Lord. Take, for illustration, the case of Abraham: The first promise made to him when called oat from Ur of the Chaldees, contained all that was afterwards repeated. Though God appeared to him frequently, yet he bestowed upon him very few imme diate blessings. But be often re peated the great thing* be had promised to do for him in the future. And by these repetitions bis faith was strengthened. In the history of Moses there is a passage to the same point ▲ fire in a bash, tbe bush not consumed, and a voice speaking oat of tbe bash, were present evidence that God was speaking to him, and also a guarantee that he wonlid be with him and make his mission to Egypt successful. But additional to this, God gave an absolute promise of a future event: “Certainly I will be with thee, and this shall be a token is thee that I have sent thee—when thou has brought forth the people on* at Egypt, ye shall serve God upon this mountain." This promise no adaptation whatever to con- vines an unbeliever. Bnt to Moses, wbo already believed, tt was Hod’s strong affirmation, and a repetition of the promise made to Abraham respecting the bringing of his seed from the land of Bgypt with great su balance. Looking carefully through all the prophets, one may discover that the clearest sod the most cheering prom of the Messiah ware made at times when the condition of Israel most distressful and almost hopeless. For example: In the days of Ahas, Syria exited erated with Bphriam to remove him from the throne of Judah, and to place upon it a creature of their own, who would be subservient to their wishes. And although this was s conspiracy against the declared purpose of Jehovah, and against his promises to the house of David, yet the unbelieving Ahas and his people s dreadfully affrighted. White in their fright Jehovah sent by the prophet Isaiah, saying: “Be quiet, fear not; their evil counsel shall not stand, neither shall it come to pass." Bnt Ahas did not believe that relief would come from God. And when encouraged to ask any sign whatso ever, he refused. He attempted to conceal his unbelief, and his plan of sending for aid to the king of Assyria, by hypocritically saying : “1 will not ask, neither will I tempt the Lord.” Thus he profeeaed to be so well satisfied with the message that he needed no sign for the ran8rmau.ni of bin faith, and he did not wish to be tmnhleeome to the Lord. Thu consummate hypocrisy made an <; on for Jehovah to give him n sign: “Behold, n virgin ahall con ceive and bear a ton, ami shall coll his name Immanuel.” This sign coupled with the ■ sea ranee that the king of Assyria, for whom he waa sflhding. would prove his mom trouble some enemy, waa no sign for good to Ahas. But to the faithful it re opened the door of hope. While it threatened to act aside the honse of the wicked Ahas, it carried the hope of believers forward to the child who would in after ages be born to ait upon the throoc of David and reign over the house of Jacob forever. These examples illustrate how Je hovah, by repenting his promise respecting Israel's future king and Israel’s future glory, kept alive the hope of the tree Israel looking for the Redeemer. At tbe rebuilding of tbe temple it was the some. The calamities that had befallen the bouse of David in the overthrow of the kingdom of Judah and during the captivity, seemed as if God had forgotten bis covenant. And while the captive* harbored a feeling of this kind, they could scarcely be persaoded that the kingdom and city and temple would be restored. Then, repenting to them tke promise of the Messiah, and teaching them that he, aa the messenger ofthe covenant in whom they delighted, would come suddenly to the temple, and by his presence caose it to have greater glory than the fanner honse, would bring their minds into auison with promises and the hopes of their fathers, sod cause them to engage with renewed seal in building of the temple. The building of the temple was a work of for more significance than the building of any modem church, however grand. Tbe latter ia not according to a Divine pattern, nor by a Divine appointment. It is only a convenient place fixed upon and fitted np by Christian people, in which they con meet to worship God. Nothing about it symbolises any truth. It has no typical reference to anything future- Not so the temple, which was really the old wilderness tabernacle permanently located, and built of durable material. It, in mysterious manner, symbolised God dwelling with his people, and sign! fled that the way to such dwelling together was not then frilly opened. 8ome ignorant persons hare thought that the 8pirit bos given ns s minute and even trifling detail in describing the tabernacle or temple, its furniture and its service. Had it been only a meeting-house, the importance of such minuteness oould not be per ceived. But as aU things were put together, the whole was full of mean ing. Hence, to have disarranged the arrangement, or to have taken some of the ports away, would have been like throwing down a page of the printer’s type and setting it up at random, or like taking a part away. The rebuilding of the temple which the Chaldeans had destroyed was therefore a work as important as the setting up of the tabernacle in the wilderness by Most*. It symbolised the same truth, and held forth, in typ*, the same promisee. As the bailing arose from the foundation, the true Israelite engaged in the work saw in it something more than the erection of a meeting house—saw in it a representation of the building up of merry, according to the prom iae: “Mercy ahall be built up forever; thy faithfulness shall thou establish in tbe very heavens." The point tu the encouragement was therefore this : God’s promise concerning the man whose name is the Branch, must be accomplished. You know not how soon. He ahall build, not this temple on whieh yon are labor ing, but the temple of the Lord—the great spiritual building up of merry, shadowed forth by this temple, its furniture, and its service. Where fore build you this temple; for the Lord is with you. He desires that it ahall be ready for the Messenger of the covenant when he cornea. He will come suddenly. Therefore, have it ready, that be may. by his presence, render it more glorious than tbe former house. Had the Jews in ferred from tbs promise of the Branch that they might sit still and disregard tbe command, Build ye this house, their conduct would have been reprehensible indeed. But would it have been more reprehensible than tbe conduct of those who, by doing nothing, practically say that the “set time* to favor Zion has sot yet come, and who comfort the mar lira with the thought that the Lord, ia his own good time and way, will fill the earth with his knowledge as tbe waters cover the sea t R. “Compel Is Com* Is.” In it 1 most every community there are tboae who nqgiert the house of God. In many this class is very large. It is clearly the duty of the Church to serA out all such, and to use every proper means to induce them to attend upon the mcafis of grace. This matter ia sinfully nrg looted in many of our rhnrrbes. Multitudes are left to perish under the impression that no man rarrth for their souls, simply herausr oo one has ever invited them to the house of God. It ia not enough to build churches sod employ faithful men to preach in them. The command is, “Go ye out into the taaes and high ways and compel them to come in.” Christ himself came to seek and save the lost. Bo the Church must fo out and seek for the perishing. Faith cometh by bearing, and hearing by the word of God. If, therefore, we would have nil men to be saved, we must by some means gain their ear; they must be induced to hear the gospel. There are many ways by which this end is to be sought. 1. Tbe house of God should be made in every way aa attrmetiee as possible. It should not be gorgeous or extravagant This will repel and deter the classes we wish to attract Let it be neat, chaste, cheerful, com fortable. Let it have a home look; appear as if mode for use, and not for mere show or eeremony. Good light, good air, good seats, good common-sense fomilliar music, plain, earnest, practical and affectionate preaching, together with due civility and attention on the part of aiem ben to all stranger* aad occasional hearers, are some of the things that make a rharch attractive. 2. Tbe entire membership of the church should be a standing commit- tee to seek oot and bring in all'aos churchgoers, till every sent is filled. Too much is often expected of the pastor in this respect. Moat minis ter* have a delicacy about asking people to attend upon their own ministrations. Possibly this feeling is false and excessive Jn the case of many. But for many reasons this duty should be assumed for the most port by the membership. They have opportunities to know who are need iug such attentions that the pastor can not hare. Moreover, they often have social or bumoees relations with these persons that would add much to the weight of an affection ate appeal on this subject Home times they ore our near neighbor*, and we thus have opportunity to know their habits and peculiarities, and hence can approach them with more hope of success than any ooe else. Advantage eon also be token of aickneaa, or distress of any kind in their families, to draw them to the house of God. At such times most persons are more tender and thougt ful, and more inclined to attend to religious interest. A church ought to be like a bee hive in tbe activity of its member*. Every one should have something to do, and all labor ing in some wny for the common good. Ths Difference in Death. Such reflections as the following can never be out of place to the reflective miud: In what different aspects doe* death ap|iear to the righteous and the wicked ! The one can look for- This is one way in which all , , ‘ ... . , cm, hrkp. “ Ix-t him that ArorrfA .uy ^ ** W, * h Ca ‘ m comer Those who have never at tempted anything in this way are not aware how kindly such invita tions on* generally received when given in a proper spirit. It will often be found that your neighbor is ex pecting such attention on your part, aud wondering why it U so tartly in coming. A A systematic canvass ought to be made at least ouoe a year in re ference to this matter. This may be doue either by committees of iudivid ual churches, or by joinlcommittees representing several churches. Those and hope ; the other with dread and horror, if he will allow himself ^o think of it at all. The wicked man in this world may lx* wealthy and honorable. With the rich man in the parable, he may he clothed in purple and fine linen, and fare sumptuously every day. He may be able to say, exulting in hope of future pleasure, “Soul, thou hast much goods laid up for in any year*.” He may have no pangs of conscience. It may be seared. As he has, by his worldly life, made it bis interest that there should visits may be connected sometimes no judges no hereafter, so he may with a systematic tract or Bible dis tr f to believe that judgment is a jest, tribution, or.-with ■ canvass for Bun- eternity s dream, and bell an imagin day-school scholars. In one way or “O' terror. As he has lived like the auotber Svcvj one who neglects the Unite creation—only for this world— house of God should thus he called "°i hke the brute* he hopes to die. on as often aa once a year, and kindly Kvery day that rolls over him may invited into some sanctuary where fi**d him reveling in wealth and the gus|wl is faithfully |Mvai-h«d. noting in sinful pleasure. Ever? This alone if wisely aud |trayerfully odd to his gains, till he can done, would often result in awaken scarcely count his coin or compute iug a serious interest in the eonoems the value of his possessions. He of the soul. : | way be looking forward to years of Let no ooe excuse himself from this l>n>spenty and ease ; when, in a duty oo the plea that he has no time for it. If the heart is right a great deal can be done without much Iw of time. Opportunities occur in tin' course of business ami social inter course. A word casually dn>p|ssl at j moment. God will cast the fury of his wrath upon him. The arrow of death will reach his heart. “Thou fool, this night thy soul shall be required of thee.” Tki* night the messenger of divine justice shall such times may he moo- effectual, demand thy soul, tola- dragged away in its wickedueas to a fearful retribu tion. --Then whose shall those things he which thou hast provided f Your heir may be a wise man, or he may to- a fool, lie may curfih, and not bless your memory, for what you have boarded up. But, whether improved or misitn if made ia ounoectMHi with a | formal visit. But, if necessary, time should be taken from strep to dis charge a duty so obvious ami ini|s>r tant aa this If a neighbor's house, or store, or crop, or any pecuniary or temporal interest was known to tw in jeopardy, we could not rest till so had duty warned him of the danger, proved, these riches are gone from How much more solemn ami rc<S«>H ' the dying man. For them be bos aible the duty of caring for but soul I Shrink not because your m-ighlw<r may teem to be carrlras ami s oddly. He may evea he profane and reckless in many reaperta, and yet be ill at in thi* irreligious course. His nay be on the side of duty all the while. He may even he aaxHMiA and troubled in mind als>ut his spiritual condition, and se<-rrtly glad to have some one to take him by the baud and lead him to the house of God. But suppose your worst fears should be rcslisrd; suppose you are even rudely repulsed, you will at least have discharged your own coa- sefruer; you will have aa ample re ward in tbe reflection that you made an honest effort to save a soul from death, and yoa will have been made a better Christian whether other* art- profited nr not How beautiful the testimony we have in behalf of the feithfal we hare ia am-teut Israel: “Then they that feared the lord spake often one to another : and the lewd hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought apon bis same.” They spoke often ooe to another Stirred up eorh other to duty and diligence in the thing* of religion. Thus it always is when religion holds its proper place in the heart. Out of the abundance of tbe heart the mouth s|<e«keUi. If there be ao word for Christ on the lip, there ia reason to fear it result* from a want of love to Christ in the heart. —HeroU aud Petit. Ths Shield of Faith When Epaminoudaa had received hi* death wound, on the battle field, be asked with hi* fast-failing breath if tbe enemy had taken his buckler. On being told that it was safe, that tbe enemy had not ao maeb aa laid a hand npon it, be laid him down again pearefhlly to his soldier's death. Ho when the soldier of the rod cross come* to hi* dying hour, his failing hand reaches ont to hi* trusty shield of faith, which ha* borne him safely through many con flicts. If it is safe all i* well. He cau rest bis bead upon it, as upon a downy pillow, and breathe hi* life aw»y in the joyous Lope of ft glori ous resurrection. “Now,” said the bishops to John Husa, as the fagots were piled about him, “we commend tby soul to tbe devil.” “But I,” said Ilusa, lifting his eyes to heaven, “do commit my spirit into thy hands, O Lord Jesus Christ: to thee 1 commend my spirit; which thou bast redeemed.” He wore a shield which no fire of persecution could destroy. offended bis God. For them he lias wasted bis day of mercy. For them hr has sold his soul; and now, when his eyes are rkwing, his body racked with pain, aad his soul convulsed with agoay, while hovering on the brink of an unknown eternity, his splendid mansion, his full tables, his boundless wealth, can not stay the band of the avenger. Die be must. Even now the hand of death is upon him. His lost pulse is beating; the shadow of deuth is over him; his last breath ia -dying ftwuy; the film of death has covered his eyea; the clammy dampness of death is felt on the lifrtcos clay; and he has sunk down with a fearful looking for of judgment, and of fiery indignation, to consume and overwhelm his souL Before the lifeless day is wrapped In its winding sheet and earned ont to the grave, the soul has proved the awful realities of the spirit world. While the projhexje* of smooth things is, perhaps, pouring forth falsr and unwarranted and delusive praise over the corpse, tbe aoul has heard the fearful sentence of tbe laird of Judgment, “Depart, ye cursed.” While the careless and wqrldly attendants on the funeral, foil of a dangerous and nuacriptu ral charity, are talking about the certainty of his salvation, or saying, “If he is not safe, alas for thou sands T the immortal spirit has realised that a God of justice is true to every throateniug as well as every promise of hia word. A splendid shroud, a gorgeous coffin and pomp ous funeral attends his lifeless clay; but ah!—fearful thought!—the soul’s winding sheet is the quenchless flame, its grave die prison of hell. How different from this the death of the Christian! He is not afraid to die. Believing in Jesus, relying on Ilia infinite merits, washed in His atoning blood, covered with the spot less robe of His righteousness, the Christian regards death as one of hia treasures, the valley of the shad ow of death us the way to that blessed world “where the wicked cease from troubling and the scary are at rest.” True, it is that God sometimes, to teach us his sovereignty in the be stowal of his grace, to show us that we are to judge of the state of the de|»arted more from the holy princi- ples and devoted life than from a death bed, permits those who are dear to Him to die under a cloud, to go down to the grave filled with fear, till tbe very moment that the glories of beavein bnrst upon the disembodied soul. Still, in what ever way the believer dies, his soul is safe. The hand of death, a mes senger of mercy to him, has gently cut the thread of life; the spirit is free, the veil is drawn, eternity stands disclosed, the gates of heaven are open, and the heir of glory enters in. Well may he call the veil erf death what Jacob called the place where the angels met him, Mahaniam ; for there the hosts of God, the glorious angels, will meet the child of God, encamp around him to defend him, on his death-bed, from the band* of fallen spirits, and bear in triumph the freed and ransomed soul to the throne of their Father and our Father, of their God and onr God. [ United Pretbyterian. ‘1 Want to be a Minister." More than a century ago there lived in England an orphan boy with promising talents, who often said, “1 want to be a minister ;” but hav ing no money to carry out the great desire* of his heart, his youth fill spirit was often bowed to the earth by dis appointed hope. Once a wealthy lady offered to pay the expenses at school if he would study and become a minister in her church ; but the boy loved the church of his fathers, and could not be in duced to leave his spiritual mother; so be respectfully declined the lady’s kind offer. Ho, afterwards he visited a learned minister of his own church, and asked the good pastor’s advice in regard to studying for the miuistry; but here be obtained no encouragement at all. Now the friendless boy went to God, and while he was engaged ia fervent prayer the mail-carrier knocked at the door of his closet and handed him a letter from a friend of his father, with an offer to assist him in his studies for the ministry. Thus his desire was gratified, and lie became one of the most useful ministers of England. His name was Philip Doddridge. We com mend his example to all our readers. Tlic ls>rd wants many ministers. Great numbers who are now boys must soon preach the Gospel. Let every boy ask this question, whether he should not engage in this work. We should be concerned both about tin- duty of serving the Lord, and kote we should serve him If it .is a boy’s duty to enter the ministry, he should strive hard to enter it as well as he should strive hard to enter heaven, and lie should pray for the I xml’s guidance in the one case as well as he should pray for it in the other. Prof. A. A. Hodge (O. 8.) thus dis tinguishes between baptism and im mersion in his late “Commentary on the Confession of Faith :” “In 1 Corinthians x: 12, tbe Israel itea are said to have been ‘baptised unto Moses in tbe cloud and ia tke tea.' Compare Exodus xiv: 19—31. But the Egyptians, who were im mersed, were not baptized; and the Israelites who were baptised, were not immerced. In I Peter, iii: 20—21, it is said that baptism was the ante- type of the salvation of tbe eight souls in the ark. Yet the very gist of their salvation consisted in their not being immerced. “Among all the recorded instances of baptism by John the Baptist and the Apostles, there is not one in which immersion is asserted, while there are many in which it was highly improbable, (a) Because the Apostles baptizing and the early con verts were all Jews, accustomed to purify by pouring or sprinkling, (b) Because of the vast multitudes bap tized at one time, and the known scarcity of water in Jerusalem gener ally iu the situations spoken of. The Eunuch was baptized on the road side in a desert country. Three thou sand were baptized in one day in the dry city of Jerusalem, which depends on rain water, stored in tanks and cisterns. The vast multitudes swarm ing to John. The jailor baptized in prison at midnight. Panl was bap tized by Ananias, right at his bed side. Ananias said, 'Standing up be he baptized,’ and 'Standing np he teas baptized 1 — Acte ix: 18; xxii: 16. (e) The earliest pictorial representations of baptism, dating from tbe second or third century, all indicate that the maimer of applying the water was by pouring, (d) It is done in the same way universally by Eastern Chris tians at the present time.” Inviolable fidelity, good-humor, and complacency of temper outshine all the charms of fine face, and make the decay of it invisible.