Historical Newspapers of South Carolina

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I * ess T°*M for it* I breath* ih, Wi«.; 1“ BUiUriovi. r«udie, not *°*<1 to th» » snd cities r an of Ul . Mh Carotin. “ '«>"• »ro _ I'C*. ot the l ,r '“ gre»t, | ,e dtoapline ■<W Colley uole «* anr »<«•, ita: ■ »0 on 6 60 S 00 1 *0 -“-per month. I»h» >»ligi ou , ■ u»l*m B y ■ *»*»«; > or warda a 1 *«U to ’ College. CALS. ziBe. ■wrlim and all who de nned with he day, u & aoundeat ributora to i who atand ten on Sei ne tuns, and d* attention Blackwood, oeriber cat. thorough offered at each of all. 69. 00 per ann. 00 “ “ 00 l* “ DO * u 00 M “ 00 •• JO 14 ,l B0 .?$*•*- J i fto “ •* | be allowed Thus four fiw, wiH be t quarter at | to any part i a number. |bscTiptk>aa. Ibcrs. the above I to receive h lor 1868. nodicala for I or any of t rly, obtain r. 1866. to Magaxine fesS, at balf Iribena nor |ea for back I money in > premiums t IKG CO., r, N. T. ^any alao and the two vola Bieroua an* ■tonil, peat w. feet, Ielry. ra Pulpit k *, noar 30*. I Office Comer, the S—tf above and elegant Of Ith-tf « I THE LUTHERAN VISITOR. "ONE LORD, ONE FAITH, ONE BAPT18M.”—EPHE8IANS IV: 5. NEW SERIES, VOL. 2---N0. 13. COLUMBIA. S. C„ WEDNESDAY, NOVEMBER 10, 1809. OLD SERIES,-VOL. IV.-NO. 65. $|t iulljfriiti Yitifor IS PUBLISHED EVERY Wednesday BT BTJDE & MILLER. TEEMS: Tun Lomsata Visitor ia lumtaliod lo »ub- Jft£* at $*» per if P“ w in " dv * nM CW-toon, their Widows, and Student* of areebargrd #1.0# per year, if pahl In advance. r** fho*- who do not pay wltlilu three of the time their rear begin*, *i'k ^charged Mynent. additional. BATES OK ADT E8TE91KG : Tor one a^uare (one inch of column) : First Insertion * , ^ Oao menth.. 5 oo Throe month* » , Six months Twelve months 00 On advertisements of three sqoartn and up wards a discount Of 10 per cent, of live squares sod apwar.1*. SO per cent., of ten sqimrc* .ml “warts. 40 porwfo and of 000 hJf cotonm and upwards, 69 per cent, will be deducted from the above rates. Obituaries, wheu more tlian fire l"**, ten cents for eight words, parable in advance. Po^ge—Five cents per quarter. gy please remember ad businea* lfcttlm rtKmld bo addressed to Kkv. A. R. RL'DK, (SdaatAia, 5. C. Communications. For the Lutheran Visitor. “Life of Trust” Mr. Editor: I have just received it book with the above title, which is a journal or autobiography of Mr. George MuUer, of Bristol, England It is a very interestin': narrative of the acts of one of the m vst remark a- hie men of our day. He was Iwint in Prussia iu 1805, educated at Halle, and was confirmed ia the Lutheran Church, wliere lit* «ouiuicikuh1 his ministry. I ettu tell what I wish to say of him better by qnotin" the language of Dr. Franeis Way land, lie says of .Mr. Muller: “A young German clirigtiun, fii -ml less and unknown, is conscious of what he believes to Ih* a t all from the Lord to attempt something for the benefit of the poor vagubtaul children of Bristol. He is at this time preaching the gos(H-l to a small company of believers, from whom, at his own suggestion, he receives no salary, being supported day by (lay by the voluntary offerings of the brethren. Without the promise of aid from any being but God, he commences his work. In ausfter to prayer, funds are received as they are needed, and the attempt succeeds beyond his expectation, (or rather according to Lis expectation).- After afew years he is led to believe that God has called him to establish a boose for the maintenance and edu cation of orpbanR. lie is imiielled to this effort, uot only from motives of benevolence, but from a desire to convince men that God is tv UTGHI God, as ready now as ever to answer prayer, ami that in the discharge of any duty to which he calls us, we may implicitly rely upon his all- sufficient aid in every emergency." He determines to solicit aid from no one, and that he will publish the name of no benefactor. He began first his “Scriptural. Knowledge In stitfition,” for the puqsise of aiding voluntary missionary enterprises and teaching destitute children and adults to read and write, and to distribute Bibles ami tracts. Beading the Life of Frankc, he conceives the plop for an oqilian house in Bristol. Money comes in just as lie needs it, arid always iu answer to faithful prayer. His plans and his work enlarge, and donations increase in proportion. AW he ha* fire buiding*, (0*ti*g about $300,000.' The whole amount entrusted to him by individ uals from all parts of the world siuce March, 1834, is something like tu>o ■ million* of dollar*, Mr. Muller liini- *elf says: “The- most universal complaint of religious institutions W the want of funds; but as to ourselves, we state it joyfully and to the praise of the Lord, and through Itini, oar Patron, we have not only had enough, but abounded.” Since 18W he has received into his schools U,000 children, and into his orphan houses nearly two thousand. He has <“*tributed 95,000 copies of the Bi ble and New Testaments, .'30,000 ^bailer portions of the Scriptures, ■13,000,000 of tracts, and aided 100 missionaries. Bev. Dr Sawtell, who visited these orphan establishments in 1800, says: 1 Haw w h»t might be called the mauding miracle of Bristol—a man •Bering, clothing, feeding, educating, l *■«"# comfortable ami happy •odred* of poor orphan children, with no jksiti of hi* oira, ssit no pouible mean* of »u*tenanee, tore that which Ood kend* him in antwer to prayer. I confess, on my first visit iu 1800, I had reserved to myself a wide margin for deductions and dirtff> pointments; blit after a few days of careful investigation, 1 left Bristol exclaiming, with the Dueen of .Sheba: ‘The half bad uot been told me.’ Hen* I saw, indeed, seven hundred children fed and provided for by the hand of Uod, in answer to prayer, as literally and truly as Kigali was fed by ravens with meat which the Lord provided.” Mr. MuUer Is master of six Inil* i Mtages, and reads three or four others. His library consists of a Hebrew Bible, three Greek Testa- ments, a Greek Concordance ami Lexicon, with five or six versions of the Bible. His knowledge of the Bible is extraordinary ; he has read it through, he says, perhajw more than a hundred timer. Of bis serutous Dr. 8. says: “It is worth crossing the Atlantic to hour them." His implicit faith ami his (tower of prayer put to shame the (tuny efforts of the whole Christian wrorhl. Although often without a farthing,' and no provisions for the follo^ng day, he merer doubted the faithful ness of G<hI ; and when means were sent him to lay by for old age, or future contingencies, he unhesitating iy sent them linch, aud refused to aecept them. In order to begin his . life of trurt he gave nway in eharity all he and his wife |sissessed, aud began without a farthing. When ever he needed anything, he |>rayed for it, believing be would receive it, 1 and lie was never diaap|Ninitrd. And is not this, after all, the mind of the Holy Spirit ? After rending Muller's Life of Trntt, two farts press thrmselvcn uptui me.; 1 ask myself: Is prayer really a pmrrr, or is it merely an arrangement of the divine wisdom for the piiqkisr of causing onr Christian graces to grow? G.hI’s dealings with Mr. MuUer dearly show that it is a power, tint) not merely a jsiwer, Imt s transcendent (surer, whieh prevails over all mate rial ageueies, ami even with God himself, and as sueh, actually accnm- plishes what no other (siwer can. It commands, with irrcsistildeauthority, any and every ordinai-y means, and makes everything subservient to its superior vfHcieucy. But, of course, j we s|H*ak of the prayer of faith. Again, I ask myself: Why do we not exercise such faith ns Mr. Muller f Not because we have not God’s will mi the subject. His promise is ex i Illicit ami dearly revealed : “What soever things ye desire, when ye pray, U-lieve that ye receive them, and ye shall have them.” Now, if we give this a reasonable interpretation, we must conclude that it includes what ever menus are necessary for carrying forward God's work, anil that it also includes nil the little iiccomptiiiitm-ntM, as well as the greater. We do not forget that God uses agencies; Imt man is liis agent ns well as the gold aud silver, anil it is as easy for him to Use the one as the other. Is not onr difficulty, after nil, to be found iu the greatneu of the promises 1 They are so “exceeding great" that we ‘Stagger at the promine of Ood through unbelief.” We arc not “fully persuaded that what he has promised he is able also to perform." We “ask and receive not, because we ask amiss"—uot realizing that God is willing to do such great things for us. In the 11th chapter of Hebrews we have a catalogue of the triumphs of faith, in which almost every form of what is commonly called natural laws is brought into subjection to faith. This is donbtless to teach us that uothing in heaven or ou earth can stand before faith and prayer. BETll EDEX. Ood With Hi* People.—God did not take, up the three Hebrews out of the furnace of fire, but lie came down and walked with them in it. He did notletnoveAJtiniel from thedeuof lions; he seiu^his angel to close the mouths of the beasts. He did not answer to the prayer of Paul, remove the thorn In the flesh ; but he gave him a sufficiency of grace to sustain him. The question is, uot whether a doc trine ia beautiful, but whether it is true. Wheu we want to go to a place we don’t ask whether the road leads through a pretty country, but wheth er it is the right road, pointed out by- authority—the turnpike road. Wear your learniug like a watch, in a private pocket, and don’t en- deavor to show it unless yon are asked what o’clock it-is. Sermon. Crow ih* A. R. Prwlj Wifoa. Christianity the oaly Religion for Mas There was no longer any Iui(mi in human philosophy. Morel systems, civil governments j and social compacts, theu, as now, like pottering raindrops followed [A Sermon, preached by rryscst, be *‘“ch other in quick succession, l«ut fore the graduating rlaur* of the Male '*•*•? to (mss off in the same muddy amd Female College* at hut B’sst, chuunq) to the oeeau of oblivion. H. t\, on the IDA of July, IMS, by There was no longer any hope in' Her. I), O. PhilIIp», of /smiiriUr, them. Oeargia.\ • h>*ff to whom shall w* ro? tluiu hast th* worts at stomal Ufk* John, vl: 66. Some one has said “the maimer of au expression is the visible soul of the thought expressed.” It Is true. And there is a peculiar manner alxmt , we are forced to weep like tin* mother, this answer of Simon which throws ’ while with aU her fowl love we sii. K his idea to the very surface of his lullabies to its rest—was by ita own language, aud eoaimends it to our laws circumscribed to one tend.— jMtient meditation. By necessary There it had lived out its day, fin implication he admits two great ishe«! its work, was boar with age truths which have hern established and «as just then expiring in gh.rv Hhke by Divine ltevelation aud all in ,hc arms of ita children. There 1 hainan history: was no lougrr any hope there. 1st. That man is naturally a relig lMigions-tbose beautiful and cap ioua ts-ing, and therefore does awl (Dating st stems of mythology which always must have a religion of aomr >ou (..vc all now lead with so much ,0 ^! _ . . (deostire ami pn»flt, 1 trust, which 3d. That nothing Imt revealed spraug up ehiellt annaig the Iimian Christianity ever can satisfy the de UleK,im.uml tlte Dsnhtnelles—w hi.-h Judaism, with ita Divine origin and i s|ileudid ritual ■ its grand moral sys- ' tern and true |airitau ideas—its nwl conservative influence aud clearpoint ingw to u higher, auunier clime—iu' glorious Shekiuah aud sweH, soul 1 saving puthoo— oxer whose grave maud or meet the exigency of that religious nature. Let these two propositions lie our present theme. stutg like tin* nightingale at Sent and thundered like Jove at Troy—which witrshi|M-«i lords many and gods many, and wrve wsltnl to n quick These disciples lived in an age of ,n,m.wlaliri on the .tugs of |w% givnt moral revolution, iu which, | by the sweet breezes «»f 3 —i —: silent darkness. Hut a religion at absolute demand within. It is intan- aome sort must b»* had. And {no m j ey telling its tale of sorrows aud ex- aiiugltwl feeling id hope ami despair, pressing hanger and grief iu cries, choice and necessity, prompted their for lack of words it has not yet teply through Hinioti: “Lord, to learned. It is God’s voice on the whom slialt we go! thou hast the mighty waters. For word* of eternal life." In a wortl. - Wtotorer mrt M uaght or ls.d bs trod, they accepted t’hriatianity becatim* Msn s esneimoe It Uw onoto of God." they frit that they must have u Man U intellectual, which gives religion of some sort, and that none him his proud prerogative in this else ctml sufficed. world and allies him closely to »u- Heligiou ( Hrhgarej means a land- (snial ititelli«*nees in the next. And iug hnek again. It U the re nuimi of if you slmll till that intellect by the dissevered ties of love and affection names consciousness, perception, un- whieli «stce existed between man und derstamling, judgment, &c., then, as that Being, or those beings, whom be your uames iiu|»ort, its province is to calls God and w orships accordingly, realize, disrrimiuate, reason, judge, It may therefore Is* of ten thousand com-hnle, &c. Aud withiu and all ili(fi*reut kinds, according to the char around ' man, God has piled up acter of the God whom it acce|»ts 'dtjects, facts, law s, realities aud rela- aml the forms by which it worships turns as the pabulum of these facul- him—from the Kgy |>tian bow ing Is* tie*. And wheu mind looks oat fore his sxe, up to the Christian in bis upou the fair fabric of the material triu(4c, learning tht* rudiniental les universe, listens to its loud song of sons of "fairer worlds on high." But praise, and sees its exhibitions of there is only one Christian religion, order, wisdom, lieauty, harmony and It acesqita the liilde as true, Gtsl as tleoign, it as necessarily reasons its Author, aud his Hon as a mighty from effect to cause, and concludes KaviiMir of lost sinners. these to be an effect of some intelli And to have a religion of some gent, though unseen and unknown sort is jnst as universal and natural cause, as do the eyes see objects with man as to l>rentlie the vital air. wheu tqiened in the clear light of In every age of the world—in every 'lay. “The heavens declare the glory country—iu cien mtrial tvHitlilitm— “f God und tbs* firmament shows his song—with all their gmmmter theory and their (swyured tacts, their plethorir imagi tuition and starting reason—their May day literature and their laws of blood—their gorgeous Pantheon and their ali|qiery Tarunui thick, (what a halo of ghwy “rtreling round the dead r-— had all nlteriy failed to yield the good which they promised and for which men vainly bupsl. Ami, though their name lie legion, all of them, like a qmrkltng meteor in its quk-k transit, bad Imrst into th ir thousand fregmentn, and left the wotld to dsrkaess, to the disci pirn and to ua» All (lie spit ndul creation* of fancy —I la* N'intilLitions of genius—the *|Birhte of wit—the tear gem* of truth digged up by king, patient thought Insu 4 few calm brains, and all the miorrtt 14e spawning* religious world for ftwty- cent 1 hail I we u tried, landed, dontited, aeorneil, dtiqqasl—jh 'Hh <fr* *(s» Pivfoffsi to Mhl •Wt,” until lliqs* herself, which had sttssi ti|>t<a* und still (ir<Hn|>trel to peren uial effnrt, grew nkl ami wrinkled. each turn at the whrel was vaiuly expreted to bring up something which would prove a great moral panacea. And the wheel was quick eneil in exact proportion to tin- dis ap|H>iiituieiita it brought. For men bail become somenliat reckless iu tlicir long la-wildertsl chase after li.IppmevH— ‘ rtost snus-O.ing «.li whkfo p-ou.pt> ike vtrrusl For vM t. vrv Usr lu Nr.* or <Ur lo Os-." AihI they effected great ehuilgi-'t with a thoughtless rapidity which allowed BO adequate time to test fairly the value of any theory. In filet if it were )tnsaih!e for MN to fie Atheists, they luid rh'siited hum search long Iwfore that time in fixed (lespair. For they saw the wliole |tiisj( literally strewn with the wreck* of religious system*—high liojs s nud sounding claims, hut hlastisl e\|s-cta tions and witlieresl fruits. The long, loud demand of human nature for a satisfying religion had been atisweml only by the questions, “what shall it be, and where amt how f.wind!" True there had been candidate* enough ms-king popular favor. A multitude of religions dogmas, moral systems, philosophic theories, rixil and died. For Inal aneeees, tHr- star governments, social compacts, isms, by which she had still steered, s wmeil ites, ami ologies had lieeti on the hid in a Mack and angry beaven. stage. Hai ti hod acted out Its port. *n»l wrut down at last Iwhind n wherever man has lawn found, be lias lieen so fimod in tlte [wwswitHi nud (OTKfirp of a religi.Hi of none sort. Ami he has always rlnng to his handiwork; day unto day utter* speech and night nuto night shows knowledge." “For the invisible thing* of Him from the creation of the religion with tlte s|KisaMabr grasp world are clearly seen, being under- which the mariner oxvrlamnl in a stisid by the things that are made, stormy are axe* upon the iw|ie threw n even liis eternal (lower ami godhead." to him. There is with him no innate Thus, whether man be saint or sav- |tower id resistance and mi [siwer id age, lie of necessity' reasons through relinquishment left. He gTas|M it. nature up to nature's God. Bane And then the diaarrting knife ban to mind cannot avoid it. “The utule- ls- a|ipiii*l Is-fore the rope ran Is- 'tail astronomer is mad." Mind removed. Xu mure has moral man must either run in some channel the power to resist or relinquish Ins opemsl oat Is-fore it and adopt some religion, flaming faggot* of “au to religion* theory already laid dnwu, dale" ran not extract it from him i/ nr. like the wild wandering comet. he IN-Uevre it Inn-. Xo traveler has e\-er returned from a jungle whose aavagr nuinitmlism was so d- rp and dark that there was no rsligiuu then t nor from a rlime whose civilization was so 1 sight and grand that there was uo religion there. Here, as iu the grate, “the rich ami the (mor Maze out an orbit of its own ami originate a religion for itself, whether true or false—whether adapted to the demands of bis nature or not. Tell me not of Atheism! As well colt the sun an iceberg, or liis warm ebeerfttl ray* the source of cold darkness. God lias never allowed of lh»- ■nMWc-, meet together ami are both alike.” *«*■•• » blot u|m>u nature to exist as a Xorare tin- many wIhi hi hristion sam miotlcd Atheist, 'iUtH-it. “the countries attoefa themselves to no / wW bath stiid in his heart tliere is no tiod." AD nature cries •*there iz," and all sam- mind catches it up and makes religion id it. Man has a distinct moral faculty— a (wcnliarity of eonstitution. which makes him as naturally and neces sarily religious, a* do the w ings of the eagle make it jeronautic. or the fltis of the turbot make it aquatic. He has conscience—a faculty w hich sect or creed, ou that accomit excep tion* to this universal rale. It has no exceptions. Kacb of there lias a private theory of his own, which, il askeil, be will state with more or less |H*rs|Hcuity. Man's history |>nM-laitns him universally religious. And if we trace this nfiiverml fact of history l«« k to its generating cause, w e shall find it laid deep in the very rouatitu lint all had retired amid the hisses of the (fisap(M>inted audience, anil the. loud griwins from a minded lobby. And still ns one clime raised the anxious inquiry: “<>! who will show us any guotir nnnther sent buck the startling response, “ how stormy sea. It was night all over the moral waste nud still no haven in view, amt neither rhart, reni>|siss nor helmsman rat tssinl. Hnt the j human funsrienec—the boatswain— 1 faithful tu his trust to the very last. Mill Moral sloti. and powerless only shall man that Is mortal be jnst* for evil. pi|ird imt to the fear Mrieken with God!" The soul pouted after a ' crew ami iMSseagetw. “shi|i ahoy! satisfying religion “as the hart breakers jnM s iead P That was l>anteth after the water limiks”— “the fullness id time.* JnM then But nature, with Downing mockery, was borne along on the wight Morni said, “it is not In me." And in the the angelic song, “We tiring you good midst' of a wide spreod infidelity tidings of greut joy. whieh shall he and a universal demand, the balefire* nuto ail |*npie: for unto yon is Itorn continued to blaze in the valley of this day • • • a Saviour, who is the aou of Hinnom, and Juggernaut GbriM the Lord." The ilisriples Mill Mulketl over crushing forms along the sonny banks of the Gan ges. grabbed at the idea with hope and des(ieration. But the great public mind had become no entirely demur- 8urh was the whole moral world alized by iucrssaut ehaugo and dis- nt this (M-riral; and sueh, indeed, it had been for forty reiituries. For the splendid civilization* (if they ever existed) of the far off Bast and of the olden time, -whieh hail de scended from Nimrod, Cheops and the fancied children of the Sun, lacked the vital spirit of ehriatianitr. And though they lmd lived and worked Bbui of novelty. But wlien he aud died (if lip-y did so), they left no children and no legacy to the world but material works, mental imbecility and moral chaos. They* gave the world uo peace of tniml—they made man no better, aud they left him no wiser, even if he could tell who and what they were. But ali their ap ologists can say for them is, “(KMsibly they were." Tliere was no hope in them. ’Systems of philosophy—fW>m that of Zoroaster of Bactrid, prolm bly the best, down to that of Epicu rus, certainly the worst, with nil the brood between, which spread like a prairie fire from the Hellespont to the Icelntrgs, each put in the claim, “I have found it” But they soon eclipsed the opening duwn of Persian appointment, that, like a demoralized army, it was difficult to rally it or cause it to stand long enough at any poiut to (inwlnee order or sotier second thought. The .Saviour’s the ory was new, and multitudes Mocked around him os the swarm around their leader, frran the mere attrne rnndidly told them the truth of man’a conqiouud necessity—his condemna tion and depravity—liis danger anti helplessness—the crowd which had flocked about him with the epheme ral attachment of the butterfly to its flower, were offended, and turned away, still to seek for “something new." The disciples, taught by the past, hesitated and dangled between hope and deapair, faith and infidelity. He said to them, “Will ye alao go sway T—“will yon continue to follow on in that eternal round which has always commenced in the neeessity of human uature for a religion of some sort, and ended in disappointed holies or Wasted expectations V “Or will you follow out to all ita lcglti- light, and made all beyond, one vast mate sequences this grand idea of field of bleaching lame*. The most Jesos and the resurrection !" What sanguine noon saw that, like much could they reply f They looked for of their modern offspring, they were ward and backward. In the one ouly “philosophy falsely so called.” 1 way all was confttsion; in the other. linn of the nature which Ood gave to recognize* the innate distinction be- man. lie i* rntionnl. And the very Iwtwecn right and wrong in human flrst Induction of reason is—-nothing art km—a faculty which always ae- i-oii result from nothing, Imt thiiigs oepta the will of au nnsccu being as *rc." That then- is somewhere an the standard of that right and iinscim Is* ng who created, tImt man wrung—a faculty which causes all is accountable to him, that destiny men to feel that they are in dauger ia fixed by him. that somehow a cun of suffering penalty far the infraction trmersy has arisen between him and ! hf some law of that unseen being— man, imt of w hieh grows danger to a faculty whieh has always driven man, and whk*h he needs to have men to try' *«> appeaae that being by in some way amicably adjusted, that, offerings of sonic sort; it might jbe therefore sacrifice is due, and s mul a lamb by divine direction, or it filmic of kindred itropoaitions, an- might lie his first bom son by his truisms learned in no school of ethic*, own direction. But to reconcile from no human origin, and peculiar offended deity was the import and to no sect, age, country or social con design of every religions right of dition. They an- held by all in«n t because they are inductions from nature, "God’selder revelation." They are deeply written by bis own finger ou every human heart; us well the untutored savage who sees God in the (inst, whether among Christians or savage*. OonscietiQC raised the questiou, “wherewithal shall 1 cotue before the Lon), or bow myself before the most high God f" And if it was not directed by revelation to the cloud*, and hears.him in the winds, Izimh of God; which is revealed us the proud sciolist, who, wlien lie ' Christianity, then it was directed by —— J ' 1 1 — * -* something else to thousands of ranis or some other form of at-one-ment- It were just as .easy to separate betw en caloric and heat in the natural world, as between conscience and a religion iu the moral. Whore tlte oue is there also must lie the other as certaiuly as the report follows the flash u(N>u the Imsom of the summer So reared liis altar, inscribed it “to the unknown God," or the great Jewish lawgiver in the blaze of Sinai's fear ful glory with the tables of stone ill his hand. These might be pettishly dashed to pieces. But that could not silence the voice above, or re- move tlicir text from the heart whore it lmd been limned forever by tbc finger of God. And the belief of I cloud. Conscience is universal, such primary truths might well drive, a,*, uniat religion be. as it always has driven the whole world to adopt sonic sort of system to effect a reconciliation with God. These systems may vary indeftnitely in their form from his who enters iu by the door into the fold down to hers who tosses the infant of her love into the burning aims of Moloch, and appeals to the drummers to drown its dying shrieks. That, however, is only a difference of form, uot of fact j Conscience is a crowning constitu ent iu that strange complex nature which God lias given to man, and fuithftil as the baited hook, it will fish up a feeling which looks aloft, smiles complacently in view of its homy, and exclaims, “there is no night tliere," or “a certain fearful looking for of judgement and fiery indignation"— -So do Uie dark in foul expirt. and intention. It proves the liceep-1| or lire like scorpfou*. girt with fire, ty of revelatiou, not the absence of &> wri;h»« tb« mind rcmiw i.ath riven, religion. The religious uature lias Uafli far esrth, nadoosM# hr Hrarw.’’ called into being the thousand and Conscience! who has uot smiled one systems which have worshipped j complacently as he has seen it point Gods of the air, earth and ocean, away to future realities, and heard it woods, hills and winds. It is natury whisper amid the fall of country, the seeking for an nnfonnd supply for aw deaaolalkms of home—the .wreck of health—the solitude of Hie heart— the crash of fortune and the frown of fate— “Sw«9t field* beyond th* (wetting flood Steed dreawd In living green V And who lias not cowered,-like the galley slave in the out-bound prow, aa lie has felt that conscience quiver and heard it exclaim— "Bat O, that pong where mot* than msdiiM Uea, Th* w uqd that will not (Jeep and nererdiea; Thoagbt ol the gloomy day and ghastly night, That dreads the darknaaa and rat loathes th* light." ' < 'on science makes cowards of tu all, because it will grabble np futurity and bold it np in present view. C'oo science is the great religion generator. It may freeze among the Gieaere or porch amid throes, it may triumph gloriously with Luther entering Worms, or slaver aud anivel with Mahomet astride bis alborak; it may sing sweetly at Jerusalem or mourn by the riven of Babylon; still it is a witness for God in every hitman bosom. And all who have it of ne cessity have a religion. Man has a cluster of moral affec tion* which have been as accurately defined anti classified as the bones of this hand or the muscles of this forearm. I need not name them. These, like the j oung tendrils of the tinsup|iorted vine, are forever reach ing out ami seeking after something to which they may cling, and around which they may cluster and fasten for support. We call them, moral, partly because they forever refnse to riuMer around material objects. They seek to presa into the deep mysterious unknown spiritual, and fasten on some spirit being which hath not flesh and bones, as ye see me'have, but whk-h they can call Gral, and worship and love and adore accordingly. I think it- was Taylor wbo strangely, anil yet truly, called them “the God-seeker* of the soul." In the rich, unappropriated fullness of their powers, these sometimes give an imaginary existence to ghosts and fairies, wraithes and got dins of the night. Because they must have a spirit god of some sort. And if he be not furnished to them by written revelation, or if they refuse to aecept the one there offered, then will they by their magic power conjure one into being of some sort, from the intellectual caricature and moral abortion of the modern spiritualist up to the splendid fictions and pol idled forms of Areopagus. Yon laugh at the little prattler as it tod dles round and recoils with horror from the imaginary “bngerboo” in the next dark room. IU-train your laughter, for you stand on sacred ground. Ilavoyou never read, “Out of the mouths of babes and sucklings thon hast ordained praise”! It is no imaginary being there. Nature's God is there, and nature in the child, though yet untaught, recognizes his presence, and instinctively uncovers and ungloves before him. That child's fears are nature's own voice, needing only a little training to break out into sweet eternal melody. They are the iucipient workings of that spirit which is in man, to which God gives understanding, until at length, poised on its own strong wing and confident in its own clear gaze, it is like liiin and sees him as he is. As tbc earth does not choose, but from a necessity of her nature yields to the genial promptings of the suns and rains, the winds and dews of heaven, and shoots forth vegetation of some sort, jnst according to the seed sown in the soil; in like manner these moral affections have no power of resistance, but from a necessity of their nature shoot out a religion of some sort, just according to the facts sown in the understanding. Hence, man may vary indefinitely tlte form of his religion, but not the fact itself. He may choose among the innumerable theories placed be fore liis mind, but lie must choose and must adopt one placed before him, or create one for himself. Sir Wm. Hamilton, the great master of thought, lias well said: “With the intellectual faculties religion is a sequence, but with the moral affec tion* it is uot, but is an intuition which might be called an original cognition of soul.” Here we rest with onr first con clusion, fairly, drawn, I trust, that man is naturally a religious being, and therefore does and must have a religion of some sort. And sorely a being so formed ought to take up the exclamation: “I will praise thee, O Ixinl, for I am fearftiHy and wonder fully made." [CONTINUED NEXT WEEK., Must of the shadows that cross our path through life are caused by our standing in onr own light.