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VISITOR.
"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.
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‘ rrthUtances and communicntiops to
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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.