University of South Carolina Libraries
OWE LORD, OHE FAITH. ORE BAPTI81T-EPHE8IANS IV COLUMBIA, 8. C., WEDNESDAY, JANUARY 25, 1871 OLD SERIES, VOL. V.~NO. 125 the quiet stars as be communed with bis Maker” ! Or, “Soppoar the out side world but seldom gets a glimpse at the pantaloons of the study sud closet” ! Or, ‘ Suppose the minister has s Wtfe, and theyffa/A habitually use the one same mirror, how ia ft to be decided which has done the greater amount of damage to the pattern and texture of the patch of carpet before it ! The ladies, eren though ministers’ wives, are said to bcHbot totally indifferent to that arti cle of fumitore” Or, “Suppose ‘the patch’ of carpet before the mirror (a little 8 by 10 sharing glass) la about the only patch of carpet the poor parsofi has in his chamber, ami that it has been there for a good many years”! etc., etc. “In soch cases the return given by a compar ison between these two psychome ters would hardly be as infallible as i» claimed, would it T Is not this wisdom of Dr. Holmes’, after all, like a great deal of stuff that is made to pass for wisdom among certain people—mere bo*V*t . And we con fess that it would not be easy to an swer our literal jp»d grumpy brother Croesgrain satisfactorily, and at the same time folly vindicate the state ments of the Doctor. Yet the pas sage is wisely suggestive, notwith standing that fact. Those who are disposed to profit by it can easily discover for themselves in what ways, whilst for those who are not, no amonnt of explanation would do any good. . Gkoffkky Oleines. They should live beyond the grave | they should see him la heaves ; see him because, though their bodies should return to dust, their souls should live forever; see him in the next world as well as in this $ see him because their souls were im mortal, ami must live forever. (John XX : 17; vlli : 31-24.) * Immortal! The gospel brings im mortality to light. It settles the question which the wisest sagas sad philosophers could never solve to their own satisfaction. It teaches us that we are but probationers for an eternal state; that this world is Imt the dawn of our existence ; that we begin ter be here, only to axis! forever in another world. The body is mortal beoause of sin, but the soul shall live forevsr—live when tha dust shall have returned to the earth as It was. This world Is bound to the next! We are immortal. {% Tim. i: 10j Roc. xii: ?.) of th)s; world,>wayj from God, from peace and^from’etema! Ufa I With the spiritually-minded ftps different Tbey*have*“reeeived the Spirit which is of God"—the^,Holy Spirit, aad la him they nstsln a sear, important, covenant relation in which the carnal or fleshy- minded have no part. It ia true, these sustain a relation to the Spirit, but ft is not this relation Not only all mankiad, but alao all created things sustain to the Spirit fit fUBUSHRD f WEPNE Of fhla truth we have the Indica tion* aft around as. Tbs ns torsi world famishes the proof ■ The coral reefs of the Sooth Sen Islands are the production of insects. Moun tains an made up of particles of rock and of earth—the ocean of par- tides of water. Fractions can be so increased as to result ia whole numbers—cents can be enlarged into dollars, and penes Into potiuda. If we wish to be minions* res is wealth, colled cents aad farthings, an til the aggregate amounts to doftam or pounds by mlflioas If we woo'd remove a mountain, ft is sot neces sary to secure the services of liar coles,or of HasMou, or of s few giants. Men aad boys can do the work by multiplying their numbers and gir ing them a snAcient smonut of time. The pyramids were built by ru slaved, weak bodied Egyptians, but thousands of them were employed for twenty years at one of those structures. To destroy a nation it is not necessary to invoke the aa list sacs of the pestilence, or to employ a few powerfttl demons, for that work nan be doos as effectual],) soldiers, i£ & MILLE 4 baa tx children, wl before they ICaay can rsasIlirS bow whole chap tens of dark glad} became soddeaiy luminous by their obtaining the par Ucular meaning of n few important words. Ho, also, many chapters of the Bible are freqnenfty read hat aot understood, becaaee the mind of the reader has not been schooled iuto the Bptrit’s meauiog of some fjTbe deducted from tbs above et, when more than fore lines, for eight word*, payable in Jriveeent* per quarter. Now, if tbete be any- troth la the doctrine of the sours iiamortahty, it Is plainly a truth which should never be forgotten. If we are to live itioa* to with higher claim*. But now, by rtoeou of sin, every thing ban beeu thrown into the utmost coufu**on. Every s)wtng of action, which msu holds in common with the brutes, has become inordinate. There is not oae that lie does not jxrvert from lawfol use; not one that he is not disposed to push to excess; not oae that be does not gratify by unlawful mean*. They absorb the man. And in endeavoring to meet their claims, be “makes provision for the flesh to fulfill the Inst* thereof.” In some resperta those who are uptrittudly minded are similar to these, sod it other* they are widely different. Their bodies, and instincts, sod sppetitea, and pro petuities are the same as they siw in the carnal, or fleshly minded. While they live in, the flesh, they are under n necessity of living, in some defrer, though not in s siufa •roar, to the flesh. Iieuoe they have their temptations to i»oah each one of these necessities to excess, to pervert from lawfal use, or to gratify by nnlawfhl means. But they differ from the fleshly-minded ia this: They have important blessings and hope* respecting a future world. And animated by the ko}te of things unseen ami eternal, they are enabled t** resist the temputioa which comes through the lusts of the flesh.— While tl»c fleshly aunded yield to these, and sometimes even seek the indulgence of them, as their chief good. Soch a difference io conduct im plies a difference ia mind. Hence the questions; In what does it cornust f and, bow come* it to exist f The apostle bases it upon a change of nature. And the making of this change he ascribes to the Holy Spirit: “The natural man rereiveth not the things of the Spirit of God ; for they A are foolishness to him: neither can be know them; for they arc spiritually discerned. But be that is spiritual diacerneth all things." Here the contrast is be tween the “natural" and the “spirit usT man, jtntt as is the text it iff between the rants!, or fleshly, and the spiritual uiau. And this “uatn- raP msu, another apostle says, “has not tlx Spirit." And soother, again, declares the “natural” man to be also “earthly and devilish.” In so speaking, the aj»o«Ue* do not bring against mankind a railing accusation, bat s)xak sober, (tainfill truths. Because tlx two classes sustain respectively such relations to differ ent spirits, as to be so influenced. These are pointed and thus: “Now we have received, not the spirit of the world, bat tbe Spirit which it of God, that we may know the thing* which are freely given us of God.” But this Spirit, say? our Lord, “the world can not receive; because it teeth Him not, neither kuoweth Him.” On the other hand, “the spirit of tha world" is received by the natural, carnal, fleshly mind. “The world, tbe flesh and the Devil,” when associated in Scripture, make up a phrase that denotes evil, and only evil. And all tbe carnal, or fleshly minded sons and daughters of Adam A. R. RUDE. D.D.. Cohmbit, 8. C. by an army of provided they are oe* tp overran th fluently malirioos to perpetrate the oou tern plated iigunea. The same principle holds good else where. The widow’s mite can m* do much of Itself, but multiply those mites, add on* to another, the third to the ex prams a the idea iateaded ssort toraddy than does the smooth, Lstw derived earsel. Fleshly minded, it Ys Shall Live. “Bui ye ar« nx; because I live, ye shall bve also.John xiv: t*. It is written of Jeans, that, having loved his own which were in the work!, lx loved them unto the cod. (John xiii: 1.) Among the eviden ces of bis lore, are the word* of consolation which he spoke to -them. As he was about to leave them, he promised them another Comforter, who 8bonkl abide with them forevsr, and he also gave them the assurance that they shook! behold him again,, saying, “Let not your heart be troubled; ye believe in God, believe also in me. In my Father’s bouse are many mansions; If it were not so, I would nqt hare told yon. 1 go to prepare a; place for you. Ami If I go and prepare a place for yon, I will come again and receive yon onto myself; that where I am, there ye may be also. It Is expedient for you that I go away; for if I go not away, tbe Comforter will not come nnta yon; but if I depart, I wfll seud bim unto yon. I wfll not leave swallowed up with earthly things, while eternity is forgotten, is most unreasonable and dangerous. It is ooe of the wonders of the world, that mea*are so thoughtless of strr- ntty, so forgetful of their souls, so indifferent to the world to come! Look abroad over tbe fare of aork-ty, aud would A suspicion flit semes your mind that thts'world is peopled with immortal beings T Everywhere you see a busy multitude, but they are busy only In the pursuit of the meat that perisheth, while that which emlureth auto ervchistiag life Is entirely neglected. (John ri: 17.) Meu everywhere are living just sa if this life were all the life they had to live, just as if death were aa eternal deep, jast as if thsre were no work! but this, just as if time wen* all and eternity nothing. The im mortality of the soul la forgotten; eternity is kept out of vk*w A and time is regarded as the limit, the beginning sod the ending of human existence sod human drstim. This world Is all! Kflsder, is ft not t**» much so with yoaT Are you not believe that they are, what is there to hinder tbe arromptiafcaxat of graft fossils! TVs divine blraflug, of courer, is xnrwp to sack re salts, bat be It rememlxrvd that that biewtmg may be counted upon when the afnwim ate properly ry fair in to them, then he denough a vein of lawfully indulged, give/a found fault ia aot availing trusting at value ’he Rev. a some lyer—an iflned to “Humanity* is a word which yon look for in vain in Plato and Aris totle; tbe idea of mankind as one family, as tbe children of oae God, is an idea of Christum growth; and done, they fay themselves down, with pleasurable, sensuous feeling*, to enjoy ease. They act with great promptness sod certainty, to secure a present eqjoy meet ; bat they hare no coaceptkwi* whatever of say course of eoodaet which to a present pleasure will add a future pain. Man, holding a part of hi* nature In common with these, is partly un der the aaax law. If he had been placed under It exclusively, be would have seldom transgressed. Wbeu instinct would have failed him, his experience of the instantaneous pen Iplr would have put him on his guard against incurring ft tbe second time. And - this remark implies a difference between physical aad moral law. It may be illnstrmted would see turn ; nut that, even then, when invisible to tbe world, he should be visible to bis disciples; he would be present with them, as he says in another place is so gift ffiilitylaiwl White his knees <fbelc iff too fcpt with Jflmi Lo, T am with you always, even unto the end of the world.” (Matt. xxvHi: 18-30.) They shall see him with the eye of faith, and endure as seeing him who is invisible. (Heb. x»: 27.) And they shoukl by-and-by go where he was going and see his unveiled glory. “Yet a little while, and the world but ye see; be- tiou R|K>ken t<| the Cre tin- consciousness filial creatures are listening rto admire, is the great "set forms of j rayer.” page 154, he i ays: “Tc er a minister, young oi r, is in safe or < angerom seeth me no more cause I lire, ye shall live also ” (John xiv: 19.) Several things are implied in these words of our Saviour. Let ns con sider what they imply. We shall find some very Important truths involved in them. It may be wef? to bring together into one view the deep and impressive, the solemn aud yet joyfal, lessons taught ns by Jesos Christ when be saM, “Bnt ye see me ; because I live, ye shall live also.” (John xfV : 19.) These words connect this world and the next! They nnite earth and heaven. They join time and eternity. They teach the immor tality of the soul. Immortality ! The Saviour was about to go away to bii Pather aud their Father, to his God and thefr "Odd. Tbe world, then, coaid not see him. As be said to the Jews, “Ye shall die in your sins; whither I go, ye can not come so he said pf an ungodly world, “It seetli roe no mpre.” Not merely that he should be no more in the woridj.bat tbe world of sinful, nnbelieviug men should be excluded from bis presence, and see him no more forever- “Bat ye shall see me,” said he to his sorrowful disciples; npon It would be highly pleasurable, but the foture intensely painful.— Suppose him to be warned of the fact, and commanded by the. highest authority to deny himself the pres cut gratification. In order to avoid the foture pain. If. then, be should yield to the soliciting pleasures of the present indulgence, be would obey physical law, just as the brute creation, In a similar case, would do. It would be a setuooas pleasure that weald eofttrat, and ooe that is justly called carnal, or Jfertly, because the senses reside in, or are comprehend ed In the flesh. On tbe other hand, if he bettered tbe things stated, as fhottu to be true; aad if he, ia AH men now presume to criticise the Gospel. Almost every old do ting fool or prating sopbfat must, forsooth, be a doctor in divinity. All other arts ami sciences have masters, of whom people most barn, and rales and regulations which mnat be obeyed and oltserved: the holy scripture only, OocPs Word, mnst be snhject to each man’s pride and preaumptiou; hence so many sects, seducer* and offences.—tm tier, t cause of more than scientific interest It ia no valid objection that so many centuries should have elapsed before is between w rich frill Bible a retur i as !tbe i bulbs of the ingenious The first is he black forming the knees of his the second, tbs patch of |rhis mirror, uf the first bd the second! is frayed kfre, pray for 1 him. If rosy be quits isrou individual, separate fifat is Worn and sbi iy, wlifle 8 « B ond keeps its pat era and texture, get him to' pray f r you.” it is hire that Rev. Mr. Orqss- frain, who delights in spoking, if be <*», that might pass fed a smart thing, | would. Hke to mak i himself ^ff^grfeeable'bjr subjecting beamier- tion °f thin l|t or passage t > the text ^ v ar|on* prb mble hypotheses. He ify? for i* stance: “Swpoee the walk aooordiug to tbe tofljfo tif this world, according to the Friace of the power of the air, the spirit that now worketh in the children of disobedience.” He Is “the god of this world who the minds of those that believe not” And the}’, “being taken captive by him at his will,” are “of their father, tbe Devil, aad tha lust of their father will they do.” O wretched condition for maa to be la 1 to be drawn con tinually by the Devil, through , the deference to tbe authority, denied himself the present sensuous fleshly gratification, ia order to avoid tbs future pain, he would thereby evince controlled by higher mo that be was eon trolled by higher mo tivc*. aad that he iHxvw-ffard higher powers of mind than have fatten to the lot of the “beasts that perish.” ow the Boripiuree divide man kind into two els m*s Of the oae without mufh i e of his tx iy j bd at night! to