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"ONE LORD, ONE FAITH, ONE BAPTI8M”-EPHE8IAN8 IV: 5. SERIES,! VOL. 3—NO. 15. COLUMBIA, S. C., WEDNESDAY, DECEMBER 7, 1870. OLD SERIES, VOL. V.-NO. 119. El One top?, One To an VUtfo* IS PUBLISH KP | Y WEONESPAY r in • BY RtJpDE & MILLER. -»—:o: J Jash, Strictly in Advance. per annum 1... six months—.......t... 1.95 Mima* rs. Widow* of Miniatrn*, the dots. No >e woipt m in *& an For one Fin t Om Thieo Onh«l laical Students. 9.00 Old a ihscr l»ers who fail to reiuiiat 1 ition of their snbachp- , be chafed per annum 8.00 iames are entered on the nub I, withqpt the Mix! payment ES OF XHTERTISINO* wre (one Inch of column) t ‘itn*n....<........... A i/75 ih... 1 9 50 miths 5 on j ti»nl ll‘ 1 '- ........ I 440 ■Ivijl Booths... 10 00 linenieuts of three squares and diseonnt of 90 per rent*. of _a and upwards, :'4) per cent., ii res and upwards, 40 per cent, -half column and upward*, 50 ill lie deducted from the apoVe Its, when more tluw five lines, for eight words, payable in _ PiWtagM-Five eeuts i>er quarter. ‘ rrthUtances and communicntiops to * d to Rev. A. R. RUDE, EU>.< t'oltnnlmL SM\ liei H* I!’ tenures that sponse to of men Religious. umn Yisi For the Lutheran Visitor. tian Experience. “jbe^cart knoweth his own bit- and a stranger doth not i le with his joy.” 4<! and what heart is there not its own bitterness ? lajart Ix'ats not in "sad! re- the inward consciousness grief! And who of onr modi infiiknate friends can sound the depths of onr hearts, and realise their bitterness? We all have our pedh iar trials, and these trials o car Tlve tent of and We ard • t tears, ai ii ow of we all we n*e ahlegree and an inteft8t% of known only to onrsefves. lar manner and thei ex- lese sorrows are nnk :ed by the outer all pilgrims in a tal and of drought, thp th, a wilderness in w with Marahs, artd Moses to cast in bra to sweeten the waters, and we and fin4 them bitter, and we and lon£ for the fields of do and pref;r the hard task mt of Egypt to the toil of the dej Often th 9 choiqe is between evils, eitler of which can.ses bilter- nese of f|oul Khtt of the abundance of I the heart the nMieth Hjreaketli,” but mheti thes inogth hath spoken, it has.! not told all *j he Secret riH*esses havifnot Nxui pitted, the profonndest deaths have n<A Imen ilevelojied^ apd the ino|tb' Bis spoken only wlteitj we want the bitterrif>s How in wonls. \V> all hate our Oethseonnes. and what menfa’1 exj- erctises wit experienee in the garilen are not kiown to the world. with onr pleasure.4.' | W A iger loth not intermeddle yipitli oRrHoy.t AH our mental operAtiijms, while we are engaged .lit. s]»lriinal pt^cnliarly our ow jb, pud no iia?i— iot even our most intiitiate lrioul—has any right to intermeddle with th«*o|, for even be is a stranger a se- our joy* As repentance anti faith are individual iu their demands, aud particular in their modes of devel opment, affecting no two individuals in precisely the same manner, so| also, are the religious experiences of every individual in alt their joys and sorrows, in all their heights, und depths, and lengths, anti breadths —in all their operations and devel opments, known only to the Individ-/ ual, and should l>e sacredly kept\ from the impious gase of the world, and the false criticism of frieuds. In What is Christianity ? BY W. M. BLAtKBVKN, P.D. When a few suitors and travelers committed eertaiu improprieties in | Or is one a better Christian for among various sup]toned ways. It not lieiieviug definite atatemenU of i« more than tbe on© and only way; It hi salvation itaelt. To be really Christianised is to be saved from nit, death and bell; saved by Christ, unto Him, for Him, and finally with Him. “He that hath tbe Mon hath truth f Is his nuhelief a merit, and hU free thought a grace t Now, surely, Christianity must he aomethiug ca|*ahle of dcflujtion. a Mohammedan city, they were de-j fUe term has a meaning. It must scribed by the resident© as Chris | hivulve some prim ipUv*, and some lifk* “He that Mieveth hath ever lasting life.* Here we loan* the <|neation. It is often wiser to start inquiry and awaken thought, than to offer non elusions. If one be le«l to ask. What it is to be a Chnstiau, he may tie prompted to “wairh the 8^llptnrrs, ,, and what i« there w ritten will |m*ve tians, liecause they belonged to a j amdc of life according to them, nominally Christian nation. How can unc live in acconlauce with One who indignantly left the or ! ^\ wlu jf be do not know and believe ganic Uhnrch to its fate, but whojibcrot Ideas assume a divas iu still fiourishea tbe clerical title, haa n lt , thing* known must mrnle the oracular delimWMm that ^ *bap# and fiud expraasion, and the secret workings of my heart, in j a man is not to be judgwl by any j hence defluite atatemeiiu are |*oa the effects of grace upon my soul, sort of belief, but by his life—not by aibfa. and iu the workings of my imuoat his freed, whatever may be allowed Or is it insisted that Christianity is more satisfactory than anything we ♦here, am world to know, am) it he of the heart finds to litii- can not discover t Dil cre^i of opr inmost soul. o has not felt liis in: biity his feelings, his redif| at d»le to nnbosom his feor- i, so that his friend’s sympathy t relieve them, and hid ibvs, his bjeighlsir might share tliAin ? vabi is tbe effort! Ofteii after atteniiit Ims lieen made we feel burde i all the more, because our could not understand not fully appreciate our condition. W4 |>ve to divide with others our joy?, find relieve iff some degree withltheiT Sympathies our sorrows; but wjje |WiB »ot give away all our joys, mfr eatt we^bandpn all our griefs.' d, Alter all, is not this rjglit f ha? a right to demand au n<* of our mental operations ! dart intrude into the squired of tbe heart! Who ktiow our feeliugs! • s a world in which wo gte, 4 id to tliat world we di- »e suo i secrets as are common to St. There we talk of thosdjoys soiTOrs which are the coninion °f ip?u, and we unlxisony our J ghts and feelings whiclr are i»l common by Ourselves and ^ Jrs ; b it there is higher upland k J oml jt ii, s a spiritual worHl in ch w? are isolated from our as- .. • wl we are individualized 0 witU |i p extent that ‘‘the heart '^wetli; Its own bitterness, ai|d a w *gw| otb rn»t intermeddle pdth ui nature, God and my Bible are the juilges. The heart itself, sulnlmsl by divine gnu;e, chastened, and cleansed, aud lu-aled—alone knows its own condition, and “a stranger doth not intermeddle w;ith Us joy.* It is wrong, it is un^ riptnral, and to his Itclief iu rrccdlt'MMiicM, but by his Christianity. He may choose any of “the great religions," and all we can ask is that he la* a Chris tutu. thie «Hher, ill a conversation with Chiefly a life ! Then it is something (hat causes one to live—five as lie would uot otherwise do— live in a specific and definable way. Then' fui*t lie rules ami inode* of living. That life mast have its beginning*, several |H‘n«ai* representing different | progress and pwkrtim. To it Is- 1 it is unphilosophicfel in auy oae, to j braochea of the Church, lias said:|| mK duties and privileges, iimvii < demand of me a religions ex|H*rience, “One denomination U as gi«»d as bv«*s» aims, piirimses and ends to be and then judge of my spiritual state, j another; the Bible is as good as guirnsL* And th* grow ,mt uf by drawing a (*oinparisou between I any book we have; 1 lake it without his mental operations ami my own. Experience meetings, therefore. can write. It will be a healthful agitation, when in the common talk of tbe |ieof»le, iu tbe class room and iu the nevrutioii, through tbe press and iu tbe |*el|«t, there shall lie a full discuMsiou of tbe questiona, Wbat is 4 hristianity! Who art* t 'hrisUaus!— Tkf Interior. by Hr. Jobs Rail. laws, obligation*, favoraand reward*. Thus if we define Christian life and Arm 111. 1: 10. Iu chapters L and IL we ba\e l»ad tbe founding of tbe church. After this, * • shall uot have a detailed history, but a description of the sue ersaive art* by which prioet|*ally tbe church make progress. Not all things believing in it ; I acknowledge ita wisdom but not its authority. I do j ©rhatever »• essential to it, we define may lie of service, inasmuch as they I not go to church. What of that? Christianity. To live rightly is to furnisli an opportunity for ’rehears The great thing is to be a Chris axpeficiirc H ud pr.icticc what tmglit ing those feelings and thos«' expe tian." ! fo be believed. If on© do not lieltrve ricnces which are common, but they Another, who protest* against | W| , 4Ui | two f»air. Iw will fail to roach the soul struggle—the being cUihmhI with skeptic-, und in a«,t keep g«*w| acwaint*. mysterious and profound workings df tidcls, yet who expresses hi* atlimru tHinootla-r subject i* there more iluM by tbe Apuwtlee «re romlitl, tbe inner sauctnarj ; They rise not to tiou of Hobbes, Voltaire and Goetbe, t ljpnunrri of n|N<ti h.. In smoe <»f nor *re minute details ol«***rv«d ; that this upper spiritual World iu which Haim's Thomas Buckle and Herbert «>ur religious fouietitnM**, amhl slxiu the true Christian finds bis hardest S|*©mvr as among th* most brilliant dint exhortations that all should hr struggles and his moat refined joys, | writers in the Christian ranks of our Christian* ami lead others to be Those experience - « hich are usual-1 ag<. und eoomdeni their “progrtsuivt | ggbtim, while maay may “staad ly related in such meetings are mere J ideas'* as of the greatest s*r»icr t4» up for Christ." and move the h«t«n*r* ly a comparison of hidings; ami, in Cbristianity. to tear* if m»t many of them, (those wlimh I luive . All this is proof of * singular ('hristianity i* heard,) there is a large pn>[iortkm of j phenomenon. The dt -irc to make (Vrh.ip* the i ^mv ««f it ou t self-rigliteousness, and rcidlv qo ex-| Christians of everybody wonder Jookol. It n..»y m»t U-explained to perience of s]>iritual exems«*s at all. fully ardent. It reminds us ot the in IsrUrviag a* well ** m A religious experience ia not bow J A|siStolic spirit, ouly there is this yl«*\<»ntig. It is bf© a* well m* often I have prayed, ami hovr long I : difference: tbe A|iustb-« were anxious j*Ui r , and the like; but it is a practical nature, | being as well as doing, wor have,wfifiRyMd bow happy I beCMM, | that all men should have a t'hristian [ Lfofp an well as work It ie rutuw < kr> at tn«*‘tings of Chnstiau* of jbfferent name* for turo to say they ?re not Me«-tanaiis. mH t hurvhmen. pot «l«*uomiuatnHisli*t*. bat t'hri* jian«. MnpiMMe at some of these must Is* Jh.pillar. wIh-U some. wIm> b*thenngs they should tell n* wh*t , *. s-a • a^ . *. » acquaintance with <*{ienitious of di vine grac<* upon the heart in joy and in sorrows, in prosperity and in trial —it is a living through these and gaining knowledge by them. TJhc new convert has no religious treat it expeiiutice, the Christian who ha* had no trial* has but an irdi**rte©t experience, but the,Christian who has fought bravely the battle* of the christiau warfare, and been in |H*rils oft has the largest Christian e\|s*ri- ence. Such an ex|H*rience it doubt- and not merely a Christian name. It was m*c< < *sary, in the ancient tiine^ that iwsrph* slum Id hr converted, in i*r»ler to Is* class**! with Christians. Verilv i 'bristlanitv with levity less would la* erlifying to hear re lated, but after all. how little would we know of tbe mental o|>cnttions of tjhat Christian's he;At, and these constitute his experience; and he has'told us only the effects which they produced while the saim *»r op|N>*<tion. i j 'hnstianity is f an* claitmsl annaig it* advocates! Every thinker, h«iwever, must me that iu determining the merits of such cases as we have cit«*l, we must first decide w hat it is to 1m* a Chris tian! Or. wloit is Christtautty ! We want a dear defiuUiott. Wor center define* it a*: “The religion taught by Christ; tin* religion of Christians." WeUster thus |ipts it: “The religion of t'hristians, or tin- systems of doctrim** or pri-cept* taught by Christ, ami ns-orded by The tie©«led definition, however. f-Uould not • In* rrsrvol for some grand occasH*n. It sbouht <*ome fra nneutly from every religions teacher, inal es|ieciall> from tbe |ml|at. It Im**Is to he |»rewr!ted. *nd^*o earn fatly t«» that every bearer will be »romptetl to **k, “Am I a t'hri* ian r This, we think, mi one of the hi©f i >©<*1* of onr time*. Otir definition may not be want«*l. ns to pat it forth might savor logmatism. It is far better to eratious prtsluctsl by the same spirit and grace, may in nte develop effect* very dissimilar. To pronounce intelligently njmn inv religion, it is necessary to take in all the circumstances of the trial, or the divine manifestation, what ever it may 1m*, all the inodes of my mental operation*, even my physienl organization, and bring all to the “thus saith the T*>rd. w This I alone ani able to do, and no man, no church, no pastor, no priest can know me as it, is my privilege and duty to know myself. It is a “emujinring of them selves among themselves, anil a measuring of themselves by them- selVes,” which St. Paul considers unwise for any to judge of my, piety by their own experimental stan dards. I prefer, then, to leave the secret workings of my people’s hearts to themselves and their God ; for I feel that I have no right to imtrnde myself into the sacred precincts of the inner sanctuary where God alone can look. We will talk of onr com mon trials and our mutual joys, and ) we will encourage each other by tbe way by a judicious use of our com mon exi»eriences, but we will not condemn each other if onr experi ences do not eorresi»oml in their outward developments; for “the wind bloweth where it listetb, and thou bearcat the sound thereof, but canst not tell whence it eometh, und whither it gooth ; so is every «*>e that is born of the Spirit.” SAM SMALL. • tbc«v. a( rlUuu.l»pu«tl M .* „ th) , r , to mmdf , . If yon introduce religion to per sons who are cold, hard, and blue as flat iron iu the wititebouse* -if yon *trike them with piety, as if yon slung a sledge, you will most like ly get nothing bnt resistance and clangor for your pains. God’s spirit alone can prepare the mind for truth; and it is the Christian’s business to study circumstances, to wnteh for conditions, and to “stnke while the iron is hot,— TVeribfof Christianity, definition* are not siifiU-u-utly near perfect, or what h gm*l iu tln-m dip not appear to snit our tuivam**! age and mode of thought. We still ask: What is tin* |»rt*-i*4* nature of <*hri»tiaaitjr! What element* of personal character arc «*ss«*ntial to it ? Doe* tin* term express simply a gem ral b ndcncy of mind, or a vague sympathy with the true ami U-uuti ful, or a variable (-motion of love for what is useful and<*ouiforting ? Aud is it thus obscure as the term hu manity, or philanthropy ? For «hic may i* yet kin .... «»«1 it. rrntrr. bn. » iu fix,,I principles. Willi an wrt .rf 'T "* N'iril and |««nr. faith lie may ib«l dnaply for Ike ««. j 1 " * ho Ku< '- •" ,h * ,iM ' «f hi. rm-a. tin may' pity in.', a, »"’< ''fr. n, —« ^ an Ann art!., ntt.rly ignorins i ” Thn m, inn q n~ that they are sinners in m*«*l of a heavenly salvation. Or is it a general system which one may help to advance, without any intelligent or oon*ficnti»u* en dorsement, and with ik> change in his ]K*rsonal life ? Is it thus like Republicanism, or Democracy, which one may zealously advocate ami for, which be may vote, and yet it may not seriously—if at all—affect his conscience, his will, his heart, or his morals! Is one a Christian simply because he moves with the crowd, and iu an outward way ac cepts the social and national advan tage* which result from the Christiau system ! The shadow of a tree is not the tree itself. The light is not the suu. Christianity i* not identical with it* attendants, nor with its effects.— Shall we, then, make it to comiUt in decency, refinement, culture, educa tion, humaneness, neighborly kind ness and social charity ! Is it expressed iu the old term “good breeding P Then* may be more than a play of wonls iu the phrase “graceful but graceless." Doe* Cbristianity involve any system of truths—“any series of definite pnqxisitions”—any law* foe tlic conduct ? Is the belief of the*© essential to Christiau faith and Uf* f is, tb© time uf this (wrttnvmv. how many day* after is not stated. As tberr is nothing ©*|>ectally dif ficult in tliia account, I max take to n«>l>le parfMt**-*. the opfiortanity to notice the g**n- tmt half defimsl. ©nd |mrj»o*e of New Testament mir arte*. I\rat: To «all aUrtitHXi t« the truth of tl>© <»<M|irl, to a great d« grr© »m*«|»eeiiv© of their uature and moral quality, llroc© they haxe U-en (compared to a churrh which calls th© |i©ot»le to hear the truth, twit which itself teach©* noth tng. Mo here, by seeing tin* man healed, the attention of th© |«©«qde was wiruM, and an opfMirtshiti was give* tor the woccedsful |mw-li lag which folhiwtd. Snrund: Then* is in these miracle* a awrsi (|*aht? ; that is, they ©stub it the troe iharacter of tbe Gospel truth. Those who saw men'* U«l»©* heaietl would lie prrdispuwd to hHik favoraldy on the *>stem under which such things were done. If time al lowed, them might here lie noititutcd an interesting rt*tnpan*on Irimvn the miracle* o4 the 1st and those of the t»o*|M*l. The former were > Imr scteriaeil. to a large extent, by sever tty in judgwient, of whirh then- is an almost entire almmce to tbe latter. In tbe one case, hand* were with end j in the other, cored, etc. Third: They bait* a value a* ev idence. Mo here, tin* man. always and m*torioualy lame, wa* Iswlnl. Then* could have U***n no ailuniou between him and tbe Apostle*. This is ooe of “the signs and wonders" from tbe Lord, which were prom ised to prove the truth of the Goa pel. In tbe last chapter, we had spiritual power j bore we have what we may call, for want of a 1 letter term, physical. The matter to fie taught in this miracle may he easily divided. 1. Plate of the miracle. In the approach of the courts of the Tern pie. The Apostles went there as in verse Iff of chapter iL They went for prayer; not public, in which one man should lead, but sileot, individ ual prayef. They bad no occasion as yet to break with tb© Jewish *ys tern. Indeed, there is a clow* con iM-etion between tbe Christiau and tbe Jewish Churches. They stand in the relation of fruit and blossom ; tbe bloanom falls as the fruit drvei op*. IL rime of tbe miracle. The uinth hour, or three o'clock, p. m. The Jew* w ere very regular iu their sea son* of prayer; at the morning and evening sacrifice, and at noonday. Their systematic manner may well be a lessou to os. What we do irreg ularly we do without interest; aud what we do without interest we soon cease doing altogether. It is a great help to have regular time*. IIL Permma of the miracle. I'etcr and John. Christ sent oat his Apos ties two and two. This was for some good reason ; probably each pair had some mutual fltneaa, so that they were csjicciaUy helpful to each other. Surely theae two go well together. Tbe energy, vigor, aud beartiucas of Deter fit well to tbe gentleness, ten derness, aud sympathy by which John was marked. If both nets of qualities could be combined in ono Christian, what a power we should have for good S 41*0 * feof P*u> K* Mihfeet find frame for tbeinsrlve* one that sill he simple, brief, scriptural, and i sun prehen si ve. If ©*©!> one would i*k what it is, think upon it, read ibnut it, get an intelligent view of f, write ikiwn hi* conclusion, anti seigti hi* wronl« with all the rare >f one who is buying the truth, there night hr a de©|i©r conviction of it* nraditv. Yet wr© may indicate some until of help. Finf, Christianity must pco|»erly Tcognixe Christ; not simply a* it* list great teacher. It* founder, it* | •Whst think ye of ChrUtr re rightly think of Him. Hi* nature, office, work. life. 4©ath apd glory, we can not be ('hristiau*. Tbe thought mar be mited in quantity, yet It must be nrect in quality. Second. Christianity, as a system, what Christ sanctioned, taught, nd ordcnsl to be taught oonccining C»<m! and man, Christ and sinners, *ud the vital union between them. Some of His chief teachings relate to onr sinfulness, our. regeneration, fiiith, love hope and holmes*. Also tin Ills humanity, His divinity, His grace, Hb mcdiatorstilp. His atone ment and nis glorious reign. Each df these Is an element of Christianity. I s place was described when onr !»nl said, “No man cometh unto the father but by Me." Third, Christianity, as a life, is a manifestation of His spirit and ijower. It I* an imitation of Christ, lot haring Him simply a* onr model, but as the motive power within ua The branches are like the line, bc- iwuv- they grow out of the vine. Christians are like Christ in proper lion as they derive their vital fry from Him. Fourlk, Christianity, u a result personally gained, i* salvation; not • mere tray of Mlvutloo, not on* “lame from hi* mother** womb,” verse 2, carried to the “gat* called Beautiful* The idea of religion and charity have always been connected. It is universally agreed that good jMHiplc should be most ready to do good. lienee we must submit some times to be imposed upon; but not more than nometimen; for it roost not lie thought that only stupid peo ple find their way into the church. This msu was lying here then that he might receive alms from the pas* ing worshipers. IV. What trot done.—“Peter aud John fastened their eyes on him aud •aid, Is>ok on us," verse 4. This is the right attitude for the church to take towafll the poor; we should not I mm* by them with averted gaie. The Ai*o*tie said, “Isjok on us,” iu order to get hi* attention aud raise hi* ex |N*©tatioiis. This is what we are to do *s teachers of the, truth. The time, manner, illustration, kindly adviuea, all should say, “Look on us.” Those whom we teach must be brought to expect something from u*. The words “Silver aud gold have I none, bnt such as 1 have give I thee," verse 6, were wisely spoken. They removed all misapprehension of what he was about to receive, aud put out sec nlar thought*. These words give a true representation of tbe A{hm> toll© ootiditiou ; it was the same a* vbeit Jesus told Deter to catch a fish and get from it* mouth tbe silver for the triliute looney. Wrong autH-t|tatiou* should be always re moved, for it Is to all dmh ju-coreling to their faith and ex;iectationK. Next comes the curatixe word, the word of power: “In the name of Jt^us Christ of Nazareth, rise up aud walk." verm* 6. Christ is thus hon ored and liffod up. This is the ordinary* though not tbe almolately nuivernal method. Then- is an ex ception, Acts xiv: M, 1A, where Paul **y*. “Htawl upright on thy feet." But tl»e ©irewmstaiiccs were* jk*cu bar ; be wa* Imfore the wttrshiper* of Jupiter, aud prolmhly hi* awdieuoe conkl uot lew two new ideas at once, aud were more suitably affected by this demonstration of Paul's jkiw ©r. Moreover, Deter touched this hum* msu, verse 7, and in the tooch ing he was liealetl. This same thing must take place twit ween teacher* ami taught. We must come near to the |«eople and lead them along, j t'|Mwi being made whole he “leaped and walked and praised God.” Hie MUjwvfituHiK enthusiasm is quite ex cusable in virtue of su new a sen nation ; and if tbe newly bealed sin ner evinces snjiertinous real and energy, if may Ih* overlooked on the (dune ground. We haxe two lesson* to draw from this : Find : Wc learn the relation which who Id snlmist between the teacher and the taught. There should be sympathy; they should look earn estly at each other. A* this man expected something front Deter and John, so should the people from their ministers. There should be a bond of real union, not of intellectual and social sympathy merely, but of spir itual sympathy in a common object, viz: Jeans Christ, in whom is this |K>wer exhibited by one and expe rienced by the other. There* should Ih* exjHH tutioti of something. On his way to chnreh, the Christian should say : “My pastor will be prepared to say something for my good, and I w ill try to share the benefit of his workelse men come expecting nothing and get what they ex pect. There are many weak church es, for which w eak ministers are, I fear, largely responsible. We go to the poor, putting “silver and gold” in the fore front, not intentionally, lint practically. Instead of this, we must have, first aud most, personal, living intercousK We must go to them on equal terms, aud tell them that they are to be -Christians for Christ’s sake, if we would cultivate in thtiu, among other virtues, Chris tian independence. Second : This miracle may be nsed as an iUrntrahon of tbe progress of a soul from darkness to light Tbe man born lame; like us in our dead- u©aa in sin, carried to tbe Beautiful Gate; like us brought to the house of God by friends or kindred. Look ing for Atul expecting something; aud having an interest in Peter and John; like those who begin to feel an interest iu the minister who has been looking after them. Knowing not whqt to expect; as when men feel impelled to go to churrh, and are drawn thither with vague expects tion of becoming better. Spoken to, IH-rsonally ; like men w hen the truth come* to them in the sanctuary, a* though they were aline in it Taken by the hand and rising op; like those who are in close relation to the minister who spoke tbe truth which aroused them. Healed and praising God; like men renewed by the Holy Ghost, and saying of the chnrch, “There Christ found me, and tlierd I will praise him for ever.” . W. ^ While going to pray these Apos tles were led to work this miracle. If we are habitually going to pray, we will have a continual fitness for whatever work comes to our hand; even if interrupted while going The Interior. Bearing Trouble. To-day 1 walk«*d into the room of a dear brother and neighbor, where tbe body of his eldest son lay awaiting burial ; and I put, myself in the father’s place. I said to myself, “Suppose it were my eldest boy, suppose it were my Willie that lay there V And, as I looked o]M>n that lifeless form, I said to myself, “How many things I can bear ! bnt could I bear that f” And then 1 thought, “Can I turn my eyes up, oiieii, frank, clear, cool, considerate, aud say, ( Lord Jesus, do as you please. Here are the boys, take your choice f ” Could I do it ? No, blessed be God, I could uot. The time has not come. Till it comes I can not. But I have no doubt that when tbe time does- ©uni© God will give me grace to do it I feel certain that if such a trouble came to me I should be abl© to bear it. From the expe rience of the past I have a right to the convkJtkm that He that never forsook me, that never broke a promise, that always done exceed ing abundantly more than I asked or thought, will not in my old age forsake me in fresh troubles. I do uot believe that ne is now going to turn His hand and administer in a different way from that in which He has administered hereto fore. And sb T got comfort; and said to myself: “What is the use of shivering, and saying that 1 can uot bear this trouble f The time has not come for me to bear it; bnt when it does come, the strength will lie given me to bear it.”— Beecher. In Chbibt.—Let me hear, when I, am ou my death-bed. that Christ died in the stead of sinners, of w hom I am chief; that he was for saken of God, daring those fearful agouies, l*cau>« he had taken my place; that on his cross I paid the penalty of my guilt Let me hear, too, that hjs blood clean seth from all sin, aud that I may now appear before the bar of God, not as par doned ouly, but innocent Let me realize the great mystery of the re ciprocal substitution of Christ and the believer, or rather their perfect unity. He in them, they in Him, which he has expressly taught; and let me believe that I was in effect crucified on Calvary, he will in effect stand before the throne in my per son, his the penalty, mine the sin; liis the shame, mine the sin; his the thorns, mine the crown ; his the mer its, niine the reward. Verily thou shalt .answer for me, O Lord, my Redeemer. In the© have I put my trust In t hee I trusted; let me never be confounded.—Bishop Le Jeune. Temptation of the Weak.—It was doubtless not undesigned that jie who had but the single talent is represented as the one of an others who went and buried it, hid it in a napkin. Such a one has the most temptation to do so. He naturally thinks that he has so little to invest for God that it is scarcely worth while to invest it His feeble efforts, his ungifted words, his pittance of charity can not amount to anything in swelling the aggregate of heaven ly success. So the devil helps him to wrong his master ot his due, to rob his God, and thus also secures the in action of a large portion of the church. The giants are working, but the waste of power is with the masses; the eloquent are speaking, but the stammering tongues are si- leut; the rich and able are giving, bnt the men of moderate meanfe have not yet learned to tithe to the Lord. The slender returns of gratitude we make are many times a formal ceremony, a preface to usher in petitions for what we want, rather than thankfulness for what we have received.