Historical Newspapers of South Carolina

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VISITOR. j*£S% 9 th« 100 <* Ut« « '« »W,rU rr^i lo , h ‘ ?'"* M 9#* P» <*« or u,„ qmC J»nd Hfcrtx in, ■ tUtiOBS of § ft are ■ the *-• i «h., ps:^ ■•K $)o •» « so » 60 1 SO 1 P»<ao*tlS. 1 tlit reRiri® 0 , !'■ br «t* <Jo Wtel |„ |ry OeUt«». |ltzer. T*t**mL Iicals' I • - -T- »»«i »« Who Ut. with *>T. M Mwodeu ibutora to wIki tUrni >»”» 0» Scj. ratuit, ami ottentiou Utatewood. “ONE LORD, ONE FAITH, ONE BAPTI8M."-EPHE8IAN8 IV: 5. NEW SERIES, VOL. 2-NO. 14. COLUMBIA, S. C. t WEDNESDAY, NOVEMBER 17, 1809. OLD SERIES, VOL IV-NO. 06. €*iV** n 18 PUBLISHED EVERY WEDNESDAY | B¥ rude a miller. Hik-i- .* TEEMS: W|- ramus VWTOR la ftimfstod to «ub- . ™ - -’ V M P« jiw, IT l»w ta riwt tbtir Widow*, and Studeut* of tSSSfenriSM* per jmr% if p*»<i in cnu iWriber |L r thorough offered at Irvach of All. fG9. -* ■00 per .emu* loo ** ** loo ** ** loo *■ '«■ tyf It it IfHJ >*• “■ I he nlk»wetl | Thun four r , will bo \ quarter at enr put a number. larriptioiw. ers. ho do not pay wlthiu three U*> tin* their J*»r beriM. »>«. •“ Jtq; c*nr. b» ctargrd fifty cent* addition*!. UTS OF JU)V«n»t*U: Foe oso a^R*re (on® ibch of ooium"): Fir* intefttoo * !! On* month - * J f” THraemontha ! JJ six roontha I r: Twelve mootha...Jl 10 00 On adrenfMoienta of tlinee aft'**'** •*ida a dinconnt at t# per rent, of fire *qa»re* upwoids. SO per cent, ot ten *V* n * * nd ma& 3 percent. *nd of one tolf cohnn.. *Sd upward*, Sfi per ofnl will be deducted fn« the eboee rxlra. Obituaries, when more then five lines ten cent* for eight word*, payable in ndntnce. PosUge—Fire cents per quarter. Jgp Pta-tee renjeiulief e 1 .boaiuos* tauten ,boukt be addressed to . Bare. A. R/-RCDK. Cblumkta, S. C. ■ the i receive 1868. icato ft»r aiy of tor | nr, uKriir 1864. lo Magazine 8, at balC [ibera, nor i for back motiey is I premiums- BNQ CO., x. r. and the Tola. all, port *•» 1ST, •f IT. tD 81L- 46-tf , PulpiB , now 25 the Communications. For the Lutheran Visitor. Deotruetive Liberality. NUMBER TWO. , Editor*: In tuy last I gave von gome animadversions on the false iiberality of the Lutheran Church, in yielding time-honored usage* and doctrines, for which the old Reformers were willing to sacrifice tlieir prop «rty *od their lives. I pro]«o«e now to give you some of the rtssults of this mistaken ]*ilicy. 1. 4 want of nnifonnity, arising from ^be liberality allmleil to above, has resulted in the severenee of the brldy into some fir* different schools of Lutherans. The Missourians are at one extreme, and the General Synod at the other. I place these two bodies thus, because the Missouri Stood insists upon excluding from her pulpits and communion all who are not Lntlieran in her interpreta tion of the term ; whilst the General Synod, through her representative as delegate to the Dutch Reformed Church, declared to that body, then in Synodical session, that the differ ence between the two Churches was only nominal. Her delegates of the General Synod to the other bodies, he they Methodist, Presbyterian, Congregational or United Brethren, for aught I know, would use the mate language, and incur no censure from the body sending them. Should those worthies be referred to the Augsburg Confession as a contra diction to their very liberal declara tions, they would assert unblutkiagly, M has been done, that the body sending them do not believe everything i* tke Augtburg Confettion. Bat they are asked in amazement: “Do yon not subscribe to your Confession in yoor Church V They answer with a > of complacency, exhibiting their f liberality: “Tlie body which we have the honor to represent, believe the Augsburg Confession to be in a mannernbetantially correctIn thus declaring the liberality of the General Synod these men place themselves in the unenviable position of Boswell, who succeeded in becoming tbe prince of biographers at the expense of making himself the biggest fool. 2. Ministers thus differing and wrangling among themselves at bone, and in peace and harmony with aH other denominations, have destroyed, to an alarming extent, church love and ckurcklineu in the Lutheran Chnrcb. Henee we find some of oor members attending other •denominations more than their own, the church is nearer, or or the preacher more elo- or the singing better, or for other trivial excuse. If yon undertake to remonstrate with such pereons, they will leave our connec tion and take their entire families with them. Those families will never return. If they move into the imme diate vicinity of the Lutheran Church, they will pass its doors to attend retvice in their adopted Church, tho’ ft may be five squares away, and the preacher and singing and all else indifferent. I ones knew such a fomily, the father of which gave #10 Per annum towards the support of Ws minister whilst a Lutheran, and WtiStantly complained that lie was tun heavily taxed. He united with the Presbyterian Church and was ***** 1*5 per annum, aud paid It wittoaf * murmur. The number of Lutherans leaving their Church and joining other denominations, were they reported at our Synods, would exhibit figures almost beyond cre dence. It may be safely stated, that had there been the church love in the Lutheran Church, that we find in other denominations, for the last twenty-five years, we would now be numerically equal to any two denomi nations in our country*—aud perhap* equal to them all. 3. Through this same extreme liberality on the port of the Lutheran Chnrcb, not only members, but church property of great value has been lost to ns. Take, for example, tbe Old Swcedish Church of Phils delphia, now Episco|ialuui. In the great want of Lutheran ministers, those people employed Episeo|wl ministers to serve them temporarily only. Becoming attached to these men, and losing their own church love, they employed them perms nently, and in a body went over to the latter Church. Suppose now that the sentiments of tile late dele gate from the General Synod to the Dutch Reformed Synod were eu domed by an entire liitberan con gregation, ami they feel that there is uo part tenter or material difference between the two deuoniinutioua, what should hinder such a church from employing a Dutch Reformed mini* ter, at first temporarily and after wards permanently f A Lutheran minister could not thus obtain posea session of any other church. Why did not (inertner, ami Smith, ami Reynolds, and Bettinger, ami many others, make Lutherans of the |ieo- ple whom they served f Ah! church love wa* in tke way. The only method by which these men could make their engagements permanent was to leave the Lntheran Vhnrvh. In their extreme liberality, in order to show how five they were from bigotry, they did leave. 4. Still another conseqnetwe of this extreme liberality may lie seen in the action of a Lntlieran Synod, held in Wooster, Ohio, about the 1st of October of this year. In that body, the propriety of ooaaatktetion with the Congregational Church was gravely diaenssed. To this Synod belongs I>r. Sprecber, ot Wittenburg College. He, of conns, can see no difference bet ween the Congregational Church ami the Iaitheran. Sow the Congregational Church had in it Theodore Parker, and ha* in it Henry Ward Beecher, and still no difference is manifest by the action of tbe Kant Ohio Synod. Perhaps they mean the Orthodox Congregational Church. If so, they should qpy so, and also show in what particular phase of Ibiritan ism their orthodoxy consist*. LUTHERAN US. For lb* LaOwrui Visitor. Philadelphia. We proposed, in our last, taking you to the great Fair, held in Horti cultural Hall on Broad and Locust. Wc have many times visited it, and our eye* never before beheld a scene so fair-y. You are at first bewildered by the grand and beautiful array around and almve yon; then you are charmed aud delighted with tbe music, the surging mass of beauty and fashion, and tbe elegant handi work aud costly contril-utiou* of tender fingers and kind hearts wher ever yon look. We do not know that thin city has ever hail an affnir to eclipse this, nor have tliere ever been more generous ami substantial sym pathies manifested than in this effort for the Orphans. Ami with pleasure we say it, neither have nay had reason to object to tlie manner in which it has been conducted. There were none of tbe scenes usually enacted at such places, as lotteries, chancing, and pilfering by rate. The freqAent ways of doubtful propriety resorted to at such times for the purpose of getting off articles were discarded, and gentlemen could bring ladies there without being picked to pieces by Harpies or pulled ruthlessly about by splendidly adorn ed beggars. You could spend yonr time, nnd money too if yon wished, without dread, and go home with a light heart, and, we hope, a lighter purse. There were four separate depart meats: Tbe Fair Room, the Restaur ant, Art Gallery and Museum. When you get well Into the first, your eye catches sight of the stage, which is a scene of enchantment. The back ground is a rich tropical view, and is surrounded by rare exotics and South American plants, presenting a life- picture, such as we often imagine in reading books of travel. In the midst of these are tbe musicians discount ing sweet strains, and the effect is socb as carries yon back to tbe days of Alhambra. On entering the door and turning to the right, you come to a large ooufeetlooery table, where you can regale tlie taste ami strengthen your self for a long seige. Everything that conduce* to the pleasure of the inner man can be bad here ctfkt for cash. We don’t indulge inlhitch cake or condiments at night—dy*|>ep tic, you know—and so |«as on. The next table belongs to Eman uel's (German) church, and is well filled with—well, are we to describe in foil the article* cm each table t Of course, say the ladle*. But we can not. If, however, they will imagine any single article or uovelty that is not there, we will give them credit fur an unlxsimled inventive genius. To enter into detail we can not. “It’s not our forte.* Easton is here represented by Rev. Rnthrautr* church, and presided over by Ida own *rcoa|diiibed daughter. The array of article* la very fine. A pleasant chat with Miss R., and we l*a*s »«i to Trinity (l>r. Albert’s). Tbeec good )s*ople of Germantown enter heartily into the giasl wink. Beside this table is He Andrew’*, displaying many lieantiful article*, among which we notice a co*tl> nfghan, which is for the worthy 1’resident of the Fair, Mayor Fox. If you are weary, here is Jsrob’* well. As there is something iu u name, in mxne people’* estimation we stop and ask tor a drink. Down goes—not tbe |dU'her, taut—a Im. ket, aud up come* a—gin** of lemonade Bah, say* tbe Oriental. Only ten cent*, say * a y oung Jacob, and then we come to the table of The < Irphaii'* Home. They are acting on the reflex principle, and iu working for others are helping thetnaelvea. Here is St. John's confection, ami visions of sugar plums dance iu our eye*. Indulgent mothers here do most congregate ami fill their puck eta fur tbe little one* at home. Who doe* not remember his mother's pork et t What an cm lie** variety of mid* and ends are found there; and. al I hough drawn on continually by eager little hands, yet never apisnirs to get empty. But, we digress. Let ua turn to the left. A table of silver ware blazes on unr sight. Were you bom with a gold spmai iu your month f Or do you thiuk that fond eaten from silver ware, or coffee drank from a gold lined mng would digest more easily than otherw ise t If you are an editor or minister, and have not pocket like your mother's, mote along. Independent table presents pictures, flowers, photographs, sta ternary, illuminated cards, books, Ac., Ac. Reading, Pa., is represented by Rev. Fry’s church, and the table presided over by Mrs. H. II. Mnhleu berg. 8t. Michael'*, of Germantown, lias ten tallies, and loaded with all imaginable articles. Here we meet Mrs. Dr. C. W. Schaeffer, the Holier i ntendril t of the I Lime. St. M ichocl’* has done nobly. St. Stephen’* comes next, aud there yon see one of “God’s created bent” —Mr*. William*—who works ami give* night ami day for the cbttrch and Home. Her table is a gem. Here we are a*. Bethlehem, and on this table is “tbe fancy and substan tial.” Besides tlie elegant work of fairy fingers, there are choir*, boots, shoe* and clothing; a sensible blend ing of the utile earn date*. Not for off is Norristown, Rev. Weditor* church, and we find the same display of the pleasing and tbe usefol. The eburcke* out of tbe city rupecially deserve tbe thanks and lore of the whole Church for their labor aud sacrifices in behalf of this good cans?. Here is tbe office of the President of the Fair, Mayor Fox. W> con gratulate him on the success of the Fair. “Yea, sir, I iu delighted: and to tbe ladles belongs all the credit— to the laities.” And of course we assented. God biesu them! But we are not through yet. Tbe largcst and finest are to come. Zion and Ht. Michael’s, (German) 8t. Mark’s, Ht. John’s, Ht. Luke’s St. Peter’s, Ht. John’s Hunday Hcbool, and tbe Floral Table, are all large tables, occupying the centre of the Hall. Time would fail us to tell of the goods, toys, finery, wax work, paintings, paraphernalia, and curious tilings found upon them. Over one hundred ladies attended on these tables, and for two weeks were kept constantly ami busily engaged. But we must haateu to a done, and will therefore have to pass by the im mense Restaurant, under the charge of Mrs. Wcelpiwr, of Ht. John’s, where everything that could please the taste waa served to crowded tables. We can only give a glance at the Art Gallery. Home of the finest pointing* in the city are there. it to tomb, and allow alnmbcr on forever there. But U is impossible to satisfy con ■deuce with a religion which, If It doe* not deny, at leant ignores the very existence of tbe twin sister—the Thousands of person* visited this understanding. For when tbe eon Fair, and tbe ooinvasion on'all aides wiener says “I must sad will have s was that nothing sojieriur bad ever been held In this city. The ooneloaiou of tbe whole matter is, that twenty throe thousand dollar* was netted for the Orphan*’ Home, in addition to which five thousand more is prom by a laitlteraii from Bo*tou. Tlii* will art the Home down solid, anil give the Director* a nice margin for extending the work. We have much to say, but heitove you are tired of the Fair by this time. Ho I. Am glad it’* over. LINDKK. religion of i ■ort*—“Yea," say* tbe understanding, “you must anil shall. But aa 1 alone try truth, religion must rest on n four of rial facta, and be sustained by ert ctonoe odd reused to me, or I will rcpu •hate it, and there shall be an war between you divided against itself.* Hence, they who |manes* nuch a religion, aa ( iccro tells you, can not paaa each other on the pavemeut without a mutual *mito ! wbicli neem* to say, “our religion i* I all false, rain, |iuerile, cunteui|itikto.* This is the reason that all religionist* except rhristiaua, when they have gone through their forma, reared their altar*, piled their coatly narrificea and applied the match, were afraid to watch tke curling smoke aa R soared [A dermou, preaehed by reguert, befxtrt ] for pence liefore the tbe Oradnmting flame* of the Mat* and eternal throne. That |ieaor Female College* at /foe Went, HP,on »"*• ¥oT although the ronuriruoe the lltk of .Inly, 1 *l», by Krr. D. (1. [ might br null died with tbe form Sermon. mu S-agiL' J-vrem as .m. From Ik# A. K fVr#bri#ri#e Christianity ths only Religion for Iu fhillifm, of lemierille, Oeorgia.] OHUMA Now the diariptoa were well aware of this servant> in human nature. They saw it in all the past. They beard it as the very childrrn shouted “llosana to the Hsu of ifovid.” They Mt it in the derp inapiralMins amt bounding heart throbbing* of im mortal desire within. And when the question ran-, -will y ua go away from chriatiaaity f* tbe very question implied tbe aerraasry adoption of something else aa a suhatitate for Christianity. Bat whatf Christ! anily might be unsavory to tbe ear nal mind, I Hit still it hail the advantage of apparent troth. But good or bad. what could lie anhati tuted for it f A mingled feeling at choice ami necessity, of liojic and ■teaqisir, pruui|K*d the answer, “laird, to whom shall we go t Thou had the word* of eternal hfr.* They hail to go Mime where, and they took chria tianity aa an altematiie. Aud it waa welL For— hL Nothing hut revealed ckriati unity ever run satisfy the demand or meet tbe exigency of man’s re llgtoua nature Id. This is so, first, because mao's nature is complex rational aa well as moral Intrltortnal. aa well a* religious. And except tbe direct influence of tbe Hpirit, all iiiflueocrs reach and effect the moral nature only through the rational. Man's religion mud therefore satisfy both hi* moral or spiritual nature with a Hpirit God to br worshiped, and his rational nature with evidence of truth hi the premise. It mud fhntiah him an unarm God, ami at-the same time rridrure that he ia the true one. For without evi dence of norne nort, he can never accept or deny any proponition. And (Tiridianity ia tbe only religion which now does, or ever dill, claim to rest on a baas of material facta or to furnish rational evtdcucc of its truth. Its evidence may be true or folae, aa you choose; but that can not effect tha |>coposit ion. that evidence of some sort must be had before the religion ran suffice. The glory of Christianity ia that every one may determine for himself whether it is trne or not, by examin ing its evidence*. It* glory |* that it doe* forniah the evidence to be exam ined. It does lay down it* rational propositions, and doe* point to wit nesses. It does reason. It doe# par ley with the intellect. “They have Moses and the prophets, let them hear them.” No other religion of any form or age ever did so. They appeal to tbe moral nature ami "top there. And when reason asks them “what are your substantive fact*, what is your evidence, that I may weigh and examine it for myself F with one acord they all reply, “we are moral system*. We do not appeul to reason hut to tbe imagination feelings and emotion*. Wbot has reason to go with religion—* thing too high, deep, ami ethereal for III We do not deal in evidence for tbe judgment, but in myths ami legends for the emotions. We do not furnish truth for mind; that Is the fondness of natural science; but we ftiruiah the attractions of poeay and song for the feelings ami emotions. That is the province nf religion.” Therefore, they addreas only one-half of man’s nature. In place of digging up reaaoo from its long slumber and giving it an effulgent tin mortality along side of the affections, they hang fillets of beauty and garlands of glory on its of the re'igMHi, reaaou was nut mils fed with tbe evideuce of its truth. Conscience sun I “tea,” reaaou said “no.” Tbe Ihhmmu waa a Itonsr divided against itself. There was war at to one. The very houm-hold Gods sere shattered. Abd this i* tbe great reason why the Christian can any, “tbefrfore ts-ing justified by faith, we have |ir*rr with God through our laird Jrsu* Christ aud rejoice in hope of the glory of God.” Itocansc bis moral nature has a spirit Gisl which it can worship ami adore, ami his rational nature lias evidences of truth with which (whether true or false) it can be satisfied. Ilia bosom is an accordant family. . Thule |u peace at home. The soul rents. So sword liaa ever yet Iwen whet ted sharp enough to rot—no fire ha* ever torn fanned hot enough to burn from tbe heart of man a n-lignsi first beat his ithysteal disease, and then with a keen appetite, he will thank you for even a crusty monel. If a man be deaf, it is mockery for you to seat him hi tbd orchestra and pour around him a flood of sweetest melody. Alas! he lacks the organs to which it ia addressed. First give him these, and every little sparrow which chirps on its boagh will be a choir. If man be blind, it is but tan utilizing him to point atray to the calm beauty of that golden sunset, the silver liuing of yon white cloud, or the leap and play of sportive lightnings u|*ki the surface of this ooe. O there is beauty enough in your object; all things are beautiful! But he lacks the internal capacity to see and enjoy it. You must first give him sight, in some way, or aU is lost to him. And if be were pot in inaseasion of all the glory of heaven itself, lacking aa be now certainly does, and aa his refusal to go there proves that He does, a nature to en joy ami be pleased with the ]d*ce, be were at best a lone, strange, friend tons foundling there. With no eye for its scenery, no ear for its songs, no hand for its employment*, no heart for iu joya, every deep feeling of bis nature would line up from within nnd join chorus with Milton's Fiend: “White way I lorn is hall; Myarif am heU." “Marvel not that I said unto you, ye must Is- Iwru again.” Mau’s re ligion mast heal his moral maladies, aa well as rcvoucito Deity. This, nothing has ever done or iwoposed to do, or even taught as necessary, except revealed Christianity. It dote leach tbit necemnty. It does make provision and claim ability to per form the work. It does reconcile God by the death of bis Hou, and through him offer a blood bought. 14ood sealed right and title to a grand and glorious object. And then by a great system of means ad dressed to man’s rational nature, and a *(Hrit of grace and power allied to hi* moral nature, it does transform him in tlie renewing of his mind, hetirved to be true. It were a far until, town agaia, with longing desires nicer operation than dividing to and high aspiration*, he become* tneeu soul and s|iirit and the joint* tofu, in iUie, ami looks away to a new and marrow. But without evulenoe tonne and associations, and, wrapt in of some sort, reuaou can not acrept the willing *yin|ibuuy of those go any religion as true. And as chri* tianity is tbeonly religion wbicli now doe* or ever did claim to rest on a hoar of material facta, or to be an* tained by rational evidence of its troth, it U tbe only religion ran satisfy the demands of religion* nature. 2d. It ia the oaly religion ever projxiard to make the riliation tot ween God and mutual reconciliation. All which man's on before him, lie exclaims— “1 ml—Oh! I irate to ta there. Where sirrow *ad aia had adieu. Your joy and yore frinddiiy to store. To «r«Htor and worship with you." One step farther, if you please, in this same argument. All religiou ia reformatory. Its very name imports so much. It recognise* something wrong in human actions as one source of evil and misery to man. find it otlu-r* propones to remedy the evil by reform are hut oocaided. They simply pro ing the actions. Bat every thing save pose to reconcile Deity, with no reflex Christianity iiroposc* to fitiish that inllnence ou the nature of humanity. They all recognize Deity a* offended. Aud so for are correct. Bat un fortunately none of them rerognizn* humanity aa naturally estranged from God. Whereas man ia both coo drained in state and depraved in nature. It is just a* true that the carnal mind ia enmity againKt trod, salt ia that the wrath of God abides upon men. Man therefore needs not be only to br justified, but to be soucti Orel—not only to secure in some w ay the reconciliation of God, but to be himself recouciled. For be not only lacks qjective happiness, but for BMirr—he lack* subjective capacity for its re\)»ymreit. And no religion ran avail him which does not (lerfbnn this compound work—both reconcile God ami regenerate man, both place before him a grand object to to gained, and give him an inclination to grasp and a taste to enjoy or to satisfied with the object. It Is ooe prime aim and province of every form of religion, Christianity included, to ]d*ce before man that grand object to be gained. One calls it Ileavea, and another Elysium; ooe calls it Terrestrial Paradise, and another Boundless Hunting Grounds invaded by no paleface. Now ail mit tbe object good enough iu itoelf in every case nay, admit that it to certainly gained in every case, yet, lackiug, as man certainly does, and os all bis history and his own feel ings prove he does, a nature, a taste, internal capacity to eqjoy Ur* object in' has gained nothing and lost all in the search. He ask* for bread and receives a stone—he called for fish, and you gave him a scorpion. God forbid that I should magnify, beyond Its true proportion, a mournful truth. But truth 1—let tut know it, that w may improve it It man be sick, it is voiu for you to sjiread tbe board, and crown it with sweetest viands, before him. Alas! these create nausea. You must work by simply reforming the overt act*—the external life. They stop just there. Their morality ia only a morality of habit, not of nature and inclination withiu. That is for too little for the necessities of this life, and leas for tlie life to come, even if they did what they assay to do. Dis ease can never to healed by treating only its symiitoms. The cause must reached and removed, or it will prey upon tbe vitals still, and pro duce eventual death. No more can poor (alien humanity be exalted in this world and made obedient to the great rale, “Aa you would in others, so do”—civilisation be advanced in all its elements—peace, happiness and (xmtreituient be spread abroad so aa to raise the shout of “glory to God in tbe highest; in earth peace, good will to men/” by systems which simply treat the actions of men, not the nature—the source of the actions, rhysiciau! come to me, not with your spatula to spread salves and cataplasms to remedy some func tional derangement. If that is all you con do. in merry’s name let me die in jieace. Have you no probe long and sharp euottgb to reach my ossified heart, and save me from on organic death t That is what I used, and I pray for that remedy—that sal vat ion. And, 01 lacerate no more, uuless you can reach the seat of my disease. But let me have the little ease I may, toforc the eternal plunge. And I confidently apjieal to all the history of the past for proof, that all the reformation of humanity that has been effected by nit systems nnd theories, agencies and appliances, has ended at last in no good, and much evil, to man, except what has followed in tbe train of Bible chris tianity. Do not mistake the hoot of the Owl for the shriek of the Eagle, the howl of the sneaking wolf for the roar of the “king of tho forest,” The world has reformed and re refotmed for sixty centuries. And it may reform again and again. Bnt It will die the same, when God and Angels come to lay it in ito grave, without a religion powerful enough to go beyond a refouistion of the external life, and regenerate the heart—the great fountain of life. This is wlutt Christianity does, by renewing man hi knowledge, rigbt- couxne <s and holiness, after the image of the Creator himself. Ho that wbot' soever things are true, honest, just, pure, lovely sod of good report among meu, spring np spontaneously in tbe heart, not as exatica in the soil to die in the first passing breeze, but as indigen on* to the heart to live, flourish and bloom forever there. Therefore it is the only religion which can meet the exigency of man’s na ture as religious. 3d. It is the only religion whose morality comports with man’s high est happiness in this life. There sorely must to a better and a worse in tbe rotes by which we seek to shun misery and gain happiness in this world. And to ascertain the best system of rules, one on which all minds can agree through a sweep of centuries, aud over tbe civilized world, were surely one of the grand est attainments of time. Now, it is the legitimate province of the religion of the people and place to ferret out and establish these rules. And it always has done it in every place and age, whether with the home-happy Jew on his own lovely vine hills, the Christian model, the cotter, whose Saturday night has been rendered immortal in song, or tbe homeless wandering savage in tbe wild chase aud bloody encounter. Hence it is that systems of morals, social com pacts, civil governments, statute laws, conventional forms, domestic ties, all tlie relation* of life, borne influence, moral training and schools of learning, have always taken their character from the religion of the people among whom they existed. And upon the character of these things depends all of happiness or misery in this life. And the entire civilized world has long since agreed unanimously is theory, that the moral lav which contains the rales of Chris tian life is the great standard aud measuring line ot happiness. And that to observe it as the rule of life— to bring it to bear at oil times and in all place*, and in everything—is the surest plan to diminish human misery and augment human happiness. So true is this that every civilized coun try calls itself a Christian country, and every government a Christian government So much for the religion of the Bible. Besides, it is the only religion which breaks the deep gloom of the grave—lights np its darkness with a halo of glory, dispells the fears which bang around it, and makes it a plain, short subterranean passage np to a world without a grave. It is the only religion which gives rational views of man’s immor tality and future state. It is the only religion which places before man a futurity to be gained by him large enough, or of the proper quantity, to meet his boundless aspirations, or satisfy his immortal desires. It is tbe only religion which has ever prepared him to smile ratiooally at frowning fate, bid his mortal pangs set free, and leave to the world a worthy mantel, as he went np with the chariots and horsemen of Israel. 4th. It is tbe only religion which can confidently poiut to its history and say, “by my frmts ye shall know me.” Nothing else ever has exerted an influence so grand, or excited such a deep, absorbing and wide-spread interest. No one subject has ever engaged so much unity of thought, or elicited such powerful, united ef forts of mind, heart, hand and purse. Those wl»o accept it without question as the great salvation for man, are found among tbe high and the low, the rich and the poor, the male and the female, the ruler and the subject, the mau of science with expanded intel lect and the happy peasant— -•Who know*, mud knows no more, hix Bible true.” [CONCLUDED NEXT WEEK.] Man, “Symbol of Eternity im prisoned into Time,” it Is not thy works—which are all mortal, infinite ly little, and the greatest no greater than the least—but only the spirit thou workest in, that can have worth or continuance. Everybody has an appointed field of action and influence; and in that field he ought to look upon himself as God’s appointed minister for tbe work. _ If I were sure God would pardon me, and tueu would not know my sin, yet I should be ashamed to sin, because of its essential baseness. (Piste.