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THE BIBLICAL RECORDER, A Religious and IiiterarvParjer: Published weekly at Raleigh, N. C, at $2 00 per anoura, payable in all cases in advahci. - pS All letters on business should be directed to G. Miripith 6c Co., Raleigh, N, C f& All letters containing communications, or in any way relating to the editorial department should be addressed to Ker. J. J. Jamss, or "Editor of the Biblical Recorder." $T All communications, to insure attention, must be directed to Raleigh, N. G. pest-paid. - For further particulars see last page. . THE LAW OF NEWSPAPERS. 1 I Subscribers who do not give express notice to the contrary are considered wishing to continue their subscription. . . . : . ' 2. If the subscribers order the discontinuance of, their papers, the "publishers may continue to send them till all cash charges are paid. 3. If subscribers neglect or refuse to take their pa pers" from the office to whch they are directed, they are held responsible until they have settled their bill, and order their paper discontinued. 4. If subscribers remove to other places without informing the publisher, and the paper is sent to the lormer direction, they are held responsible. . 5. The courts have decided that refusing to take a paper or periodical from the office, or removing and leaving it uncalled for, Is prima facie" evidence of intentional fraud. 7 From the Southern Baptist Review and Eclectic ReTiew of au Address by J. 31. Morrow . on tbe Scripture Diode of Christian Bap tism. BY W. C. BUCKE. Continued.) Suppose for tbe sake of argument, alt this is admitted, what is Al.'s position ? Why, in the first place, he restricts the Holy Ghost, in the New Testament to the , language, figures, &c, of the Old Testament ; or, if otherwise, he feels himself at liberty to reject the NewTes tamentas God's inspired word. In tbe second place, he assumes, that if buried and planted, in the passages under consideration, refer to immersion as an emblematical burial and res urrection, the epistles to the Romans and Co lossians do not belong to the canon of holy writ, because he says, " water is never used in the Scriptures to signify the death, burial, and resurrection of any one," but the testimony in favor of this import of tbe term, baptized, in the passages referred to, is full and conclusive ; and M. has placed himself in tbe attitude of an avowed opposer to the language and import of the Divine Record. But is it true that water in rtany ways, as a symbol, is never mentioned " in connection even with tbe death, burial and resurrection of any, one ?" I am sure that M. has exposed either Lis want of "acquaintance with the Scriptures, cr his determination to bend them to his theo ry, by the declaration above mads. In proof of his error in the above statement, I refer the reader to the following passages of Scripture. In Num. 5: 22, and -connection, we have the law of 'the water that causcth the curse,' and consequent death. See the connection. Here water is mentioned in connection with death, by law- Job s afflictions and terrors are compar ed to water. See Job 11:16, and 27 : 20. God's judgments upon the wicked are compared to waters tf a full cup. See Ps. 97 : I6-J The death and carnage of war the malice and destruction inflicted by the enemies of God's peoplo, is compared to overwhelming and deso lating floods of water. See Isa. 54: 9. God's wrath is compared to the waters of Noah. See Isa. 54 : 9. In all these the idea of death is connected with tbe nse of water, and in several of them the idea of burying- aoj 1 will conclude this list of texts with a quota tion from 2 Peter 2:5: bringing ia , the - . it. nf iL, .41 . J MWA UVU - VI Will. V VUC UUVWJ , . KUU 3 : 6, u whereby the world that then was, be ing overflowed with water, perished." Now if the wicked antedeluvians were both slain and buried in the flood, then has1 M. falsified the divine ftcord, either ignorant! or willingly, and his second hypothesis, being overwhelmed 'by a flood of opposing testimony from the foun tain of truth, is both dead and buried. : 2. We object to the above theory, becauso we are commanded to represent the death, and so far as is necessary, the burial and resurrec tion of our Saviour in any other way." In the sacrament of bread and wine, we have, emblem atically set forth, the death of our Saviour': we do thereby show forth .his death till he come.' Where, then, is tho propriety of hav ing another i ordinance to signify the same thing ?n y .: - , - v...-- - f ' . - - ' r Here, then, we have, virtually avowed,- the reason why M. bolda ou ro teraoieuelj to bis perversion of Professor Ripley-1 H.d he inten ded fairness, be would not have attempted., to pervert the plain meaning' of Rv, He would have tried to represent the Baptists fairly, as an honorable opponent should do; but then be would have had no grounds for, his third ob jection. 'This is the reason wh he wished to make tbe impression, that it was a fixed and universal principle with the Baptists, that bap tism was specially emblematical of the death, as well as the burial and resurrection of Christ. In the present argument, therefore,' the burial i and resurrection are left out of: sight, and his . efforts are directed to show an antagonism, ao-, cording to Baptist vie wsT between baptism and the Eucharist, both being claimed to represent death of Christ. " ' ' , .: While Baptists maintain that baptism sym bolizes the burial and ' resurrection or Christ, simply, they bold tint death must precede a " burial, as a burial must theVw urrection ; and that the faith of gospel 'subject for; bap- tism, must recogniie the death, us well as the burial uud Tesurrection of Christ? But,? if ':. there be any incongruity-if any . antagonism in the hypothesis, that baptism represents the . death, as well as the burial and resurrection, of .; Christ, is not M. quite as .much at ..war .with truth and propriety, in. asserting that the Eu charist symbolizes all these ? " Can ..he justify . , the one. and condemn tbe other,, as a consistent taan? , . . 4 - . , v.-. v., I i -But once more ; I ask M. if there is no prop- c er distinction to be recognized between the dy- lag aet-the death scene- and a stale of death ? 1 call upon him and the Presbytery, to say which the "Eucharist was intended to ' show forth1 the death scene of tbe cross, or the state of death, is which Christ "occupied the grave? Anticipating what must be the answer, of every Biblical scholar, 1 ask, if the Eucha rist represents the dying agonies of the Savior, how could baptism be '- regarded as occupying the same ground, by contemplating him; after the scene of the cross, as in a suitable condi tion to be buried? 1 defy tho gentleman to" parry these . facts and arguments. But what' shall 1 say of Morrow ? Will the reader turn back to the quotation above, and "read this member of it : 4 because we are commanded to represent the death, and, so far as necessary, the burial and resurrection of our Savior, in another way." Here Mor row declares one of two things, and the Pres bytery endorses him. He either means that it M not necasary to' represent the burial and res urrection of Christ; or be affirms that Christ has commanded hut burial and resurrection, to be represented in the Eucharist. Here is ei ther a direct interpolation of the word of God ; or a profane insult offered to the slain body of Christ as though it were unworthy ot a decent burial ; and a scoff at the resurrection of Christ as though he had not ascended to heaven and taken his seat at the right hand of power. Which of the horns, of this dilemma, will the gentlemen layTiold of? . Alas I either this, or that ; is heaven's artillery charged with omnip otent wrath, as avered t by ' the Apochalyptic Prophet. - " 4. But finally. If it were true that bap tism is designed to represent the death, burial, and resurrection of our Saviour, these are by no means fitly represented by immersion. If the Saviour had been buried in tbe earth accor ding to our mode lot interment, then there would have been some resemblance between his burial and resurrection, and immersion, " &e. Having fully answered and refuted, as I think, all that our author has said, or cau say, upou this part of the subject, in my remarks upon it, previously, I shall pot trouble the reader with a repetition of those facts and ar guments, but proceed to notice his other points. u The ground we take is, thit baptism is tho symborof the applying, regenerating, and sanc tifying agency of the Holy Ghost, and that, therefore, tbe mode of baptism should bo adap ted to represeut the manner in which tho Holy Ghost bestows bis influence upon the heart. First, because water is so used in tho Scrip tures to signify inward purity, or the operation of God's spirit." Here follows a number of quotations to which I will attend in their place ; but first, 1 wi.sh to call attention to tbe strange use of the terms in the above quotations, and the consequent un defined position of the author. He first as serts, that baptism is a symbol of the agency of the Holy Ghost, in applying, &c., buTwtren he gives bis reasons for taking -that position, he changes the symbolical character previous ly ascribed to baptLui, and tuakos it signify, not the agency of the spirit, but the action of that agency. His is1 point no point,' aod he will, doubtless point again,' before he is through. His quotations are intended to prove tbe position, that water is used in the Scriptures so as to 4 signify inward purity.' Here, inward purity ii employed as an equivalent to the agency Jit tbe Holy Ghost, and both of these are confounded with the operation of God's spi rit; the agent, his acts, and their effects, are regarded as one and the same thing here he VpTjints again.' Now, I ask any man of com mon perception to define M.'s position to me. But let us examine a few of bis quota tions, and test their relevancy to his posi tion. The first is from David : . 1 will waoh my hands in innocency.' Now how does this signify inward purity ? He quotes the feinark of Pilate's washing bis hands, as innocent of the blood of Christ : was Pilate," tboretbre, pure at heart ? but Pilate and David perform ed the same action; arid what it signified in the one it did in the other not pure in heart,' but innocent of specific acts. . From lsaih he quotes thus : Wash ye, make ye clean, put away the evil of your doings ;' also, O Jerusalem wash thy heart from wick edness,' . Will or any Pedobaptist, say, that what Israel and Jerusalem are hero re quired to. do, was the work of the spirit ; or that (heir eercmonial compliance with tho law, was equivalent to purity of heart : His quota tion from Ezekielv where God. promises to 8 pr inkle clean water upon Israel, and cleanse them from their idols, is of tbe same ceremoni al import a the above. v . 1 He quotes the two following passages from David: u Wash .me thoroughly, from mine, in iquity and cleanse me from my sin-' Purge me with hyssop audi shall be clean, wash me aod 1 shall be whiter than snow.' These are tb only paaeg juott by Mm which nave the least reference; to inward purity ; but I de ny, that they fit the case, because they both re fer to the . ceremony of purification ? under the law ; it was not tbe water in the abstract, that symbolized the work of the spirit, but the cere enony divinely appointed, ia which water was osed. 4 Water symbolizes nothing of the sort, dissociated fronr an "appointed institution: -Those passages are, therefore,' directly opposed to M.'s theory j and prove that the use of wa ier under the gopellaw only respected ;by the great Lawgiver, when it's used in perfect conlormity.to his expressed will. -. .A have examined : efery j text' quoted, under this headvby our au thor, and ; tbe - reader ; can now judge of their relevancy to bis theory: ! Not a single' passage quoted; even; hints that water ia s symooi oi eiiner toe noiy.ouosii, as an agent of his w6ik,' or of inward purity. But suppose it be admiited that water is sometimes 'employed in the Scriptures, as a symbol of the work of the spirit, would, it follow that baptism as instituted by. Christ, was intended . to sym- .bolixe the renewal of n the heart by the Holy Ghost. Certainly not. 'To argue that, because water is employed occasionally to symbolise the work of the spirit, it must ; be always thus em ployed ia illogical, contrary to stubborn facts, and tends to 'curtail the sovereiga "right r of Christ in establishing the f ordinances' of bb kingdom'. ' It cannot be logically assumed, ei ther that because water is admitted -to'sytnbo lixe ihe ' Hol,y Spirit," in some "cases in the ;6cripturesi that, therefore, baptism' should be 'administered by sprinkling, because water was sprinkled in the Temple services. Too many thingsi are taken for granted, unprovec; in the : argument,' anoL.tbe,-8ylogistie niembera. of it wholly too incompatible with each other, to lead, logically, to such a conclusion. , Jf the; fact, that water is employed as a symbol of the spirit, is an adequate reason why baptism, in -opposition to the expressed will of the Head of the church, should be conformed to the cere-1 monial use of water, then 1 argue that the ad vocates of that theory should baptize with firtt for fire, I apprehend, was much more frequent--ly used as a symbol of purification, than water, was all the sacrifices we're made with fire, s)S were purified by fire, the pillar of fire was ' the Angel of God, the bush on fire' was a symbol of God's presence and purity, a eoal from tho altar inspired the. Prophet's tongue, God clothed himself in a robe of JireJ, when be gave the law from Sinai, He is , like a refi ner's fire, God that answered by firo, baptized with the Holy Ghost and fire, and much more of similar import Now, I say that if symbol ical analogy is paramount law ' with 'Pedo-bap-tists; they are bound to bvptizi fire." This would furnish them with an ! additional, and most reasonable argument for sprinkling, in lieu of immersion. ' Pedott have done a great deal of baptizing by fire, bnt they always look care to choose Baptists for their subjecli' "2. It only remains to be shown that the water of baptism is to be so used. In the New Testament water baptism, and regeneration, or the baptism of the Holy Ghost, are put in close connexion with each other, as if one depended upon the other, or was intended to represent it.' (1 think it is due to myself to repeat that I do not, in any case, interfere with the orthography, or punctuation of the discourse under review.) It is assumed in the above quotation, as Pe-' do?s generally do, that regeneration and the baptism of the Holy Ghost are identicallythe same. This is equivalent to saying that tbe Apostles and the other disciples on whom the Holy Ghost descended on the day of Pentecost, were never converted until then ; and, accor ding to M , the rest of the disciples uever were converted ; for he says none were present but the twelve Apostles. Moreover, if that be true, no one has been regenerated since the apustolic age, for none have been baptizid with the Holy Ghost since. But is M. and associ ates, so blind as not-to see, however much they may deny it, that if the baptism of the Holy Ghost and regeneration are identical, and wa ter baptism id a sign of iuward purity, and a seal of the grace of life, that they teach baptis mal salvation ? This they, are compelled to admit, or stand convicted of falsifying, -by their practice, the doctrine they teach ; for they uni formly apply the water to unregenerate persous babes where baptism cannot be a sign of inward purify,' and where, if it seals any fact, it is the carnal state' of the rantized bab, and the arrogant presumptiousness of the adminis trator. , Again : The b iptitm of tho Holy Gbost was evidently promised to persons alrea ly rjr unra ted, and in soiue cases, had bji.n si tv o. three years ; how then can tbe two operations of the spirit be regarded as one and the same thing ? Besides, regeceration is an internal work, wrought in the heart, while the Holy Ghost fell upon him, filled the room, immers ing them thoioughly, as well as inspiring them with miraculous knowledge and powers: does regeneration do all this ? Are all the converts and infants, sprinkled by Pedo-bapti.-ts, en dowed with miraculous -gifts ? How consum mately preposterous is the hypothesis of pedo ism ! Our author quotes from Matthew 3: 11, Acts 1 : 5, and Acts 11 : 15, and classes them all together, as precisely similar in character and circumstances ; and then asks, in reference to Cornelius and his household: "Why tl i-i conduct of Peter, if he did not see accomplish ed in them, the thing signified in baptism r" It is remarkable with what ease and facility Pedo-baptisis can change position and face about, to accommodate themselves to circum stances and exigences. They seem to get along just as well with tbe cart before the horse, as with the horse before tbe cart they sprinkle infants when they know there is no grace in the heart, and possibly never may be, and oall their sprinkling a sigu of inwaid purity and seal of grace,' and then, without a blush, and, seemingly, without a consciousness of inconsis tency, turn about and cite a case as. favoring their views, which is" as directly -opposed to them as can-be. Why, Morrow, the answer to your question is eimply this : Peter saw that 'these were not babies, but matured, intelligent converts to Christ ; and, though Gentiles, their , conversion was confirmed by the miraculous fifts bestowed' upon them, and he wished to now of his Jewish brethren present, if, under the circumstances, any of them would object to his baptizing' Ibern If Peter was 1 right, why dont redoes follow his example,' and wait for inward purity to exist ' before they apply the 1 sigU ? ' When Peter had the evidence that they were faZ to sin and alive unto Gd, be was ready to immerse them, not to symbolize their regeneration, but to signify their death to sin, and burial from it, and resurrection to newness Of life..-; . ..; .r; , vk : , . , . Here hq quotes the. passage generally refer . red to by those who advocate baptismal sal va j tion ; but I yrill not trouble the reader by an effort to' show his inconsistency, and the crro ' neous construction put upon the passages by ! him.""Alsb,J he quotes a number of passages, such as refer to the circumcision of tbe heart1- buried with christian baptism, &c.j all of which ; are diametrically opposed to his system ; his : interpretation of which, I have previously re futed, and,, therefore," pass them bere. He, , however, quotes',Titus 3: 5, and says, that 'the ; washing ot regeneralionr in,that passage is ' baptism j und 1 am ready to confess that some ' immersionists so understand the passage ; but : it is mainly such as advocate baptismal regene- ration, r M. tries to - escape; this dilemma, by sayiug : That is, the washing that stands as the outward- sign and seal of regeneration." He cannot escape, however, in. that way he has first to prove, which he has not done, that baptism, is either a sign or seal of regeneration , before he can assume that ground, . There are " but two sides to this question : the washing here spoken of b either baptism, or it is not. If it is baptism, it is identical with regeneration, and proves absolutely the doctrind ot baptismal regeneration ; then it is to be interpreted at. a figurative expression, ' showing the renovating efficacj ot renewing grace ) and this last 1 take to be the true meaning of the passage, and shall attempt to' prove it; In' the first place, j let it be distinctly understood, I that baptism , U never expressed by the terms wash, or wash ing, and it would be doing violence to the Bn-l-ogy of Scripture to confound, the two terms in' this case... In the next ; place, the Greek word' bere, is ioutrhuti from: lotto, wb'cb is Ine ver used as an equivalent to baptizo, and cannot be confounded with it. In this place the genitive shows conclusively,' that, tbe waihinj, either proceeds from,' or is possessed by; the regene-i ration. Now, 1 if the rt generation is of the water? it cannot exist, only '' as it ' proceeds -from the water, because it is possessscd by it ; but if the washing proceeds from, oris possess ed by the regeneration, which is evidently the fact, in the icasej" then the washing is not baptism but the term is introduced raercl v by way of figure to show the purifying effect of rezaneratioff crace.' . ; I ehallenffe'anv Pedo-ban-J tist in the land to show that I am .wrong in this ' exposition ot the passage; and if I am correct, what becomes of M.'s twist'ical (to make a word) and multiform hypothesis f () To be continued.) Aflfrica. YORUBA MISSION. JOURKAL OF BEV. T. 3. B0WEN. We insert the following from the journal of Brother Bo wen, with the encouraging hope that God is making his truth to find a way to tbe hearts of the people. It is a most cheering truth that Ha can and will overcome tbe most formi dable obstacles to the success of his gospel. For tbis let us all pray. . . Ijaye, Feb. 24, 1855. Arch gave me one of his sons to raise and another to Mr.' Mann at the English station 25th. i Oqq, of our inquirers absent from church. In tbe evening, was mortified to fiud her at Work, i 2Gth. Bro, Clark and myself wont to see Arch. He wants to know if an old man can believe, and why missionaries don't go to Nufi? One of our neighbors, named Alade, the husband of ten wives, declares himself a believer 27th. I A pleasant visit to several who profess- to .believe, but do not come to church. There arja three powerful obstacles, shame, fear and difference. A sturdy littla fellow, named Onnawaleh, came tojnie and made a good profession. 29th. Mrl Maun's boy was taken away yesterday, and mine ran away to-day. Provi dence rules. March. 1st. Some few Mohammedans ad mit the truth, and appear without their amu lets, f 2nd, iOur friend, Alade, came to see us drunk, j 3rd. jOnnawaleh has told his father that he on -'ocrro tiic davil1' no longer, a lid veaotted to come and live with us. Strange to say, his fath.v agrees to it. 4th. 'Some serious members of our congre gation, have from time to time, been induced to leave us and go to the other station. One of them has returned- Bro. Clark's interpre ter received an anonymous letter pome time ago, telling bim to get out from among the Baptists Several times 1 have heard that some of our Pedo-baptist brethren spoke a gainst us and fear us. To-day, a young man who works fir us, told mc that he is called on to attend the other chapel. 1 told him to go by all means. ' 6tb. Scarcely said a word to any one about the Savi6ur. Bro Clarke is very sick and I have been busy tending on bim. Being doubt ful of the result, I am keeping a minute of the case and the treatment 7th. One of our runaway inquirers, who seems tot love us, paid us a visit.- She says many Yorubas have no idols, and do not be lieve in Mohamed, but trust in God the best they know. While talking to this woman, an other came in, who an hour ago told me thai she could hot repent,- for it would spoil her trafic. She is serious, nevertheless, and we gave her; a good talk. An old flatterer who talks a good deal about God,1 made a sacrifice. About as 1 expected. A Mohammedan told me that he heard the gospel when I was here in 1852, but afterwards his "ears closed up." 1 h-iy are now open a gain aud'he has told his wife that he wants to serve God. 8th. iThts morning the drivers black ants . invaded our bedroom, which we had given up to Bro. Clark, and we were obliged to carry him to his own room, in the other end of the house. jSomc of Arch's sons are among the meanest "beggars and drunkards in the town. One of them was here to day begging and 1 gave bun a sound lecture- .. ' - A boy; about eight years old, has been flog ged by bjis father for 1 hearing 'the gospel, but he steals! off and comcsj He was here to night at our weekly. meeting. ' : ; : y 9th. IA man from Ishakki, informs me that I preached to him At Abbeokuta, in 1851, and again at; Awaye. He remembers well and de clares that he has never worshipped an idol since. His appearance and conversation are hopeful. : . ,10th.; viThree, times to day, read and com mented on the character of the heathen, as given in Rom. L Some. beard with indiffer ence, but one woman appeared to be quite a roused by it Again, and again she exclaim ..ed "I am a great sinner; may the Lord forgive tnt ' ' ' ' ,11. Preached repentance and baptism to tbe cbnveris who . lire with me. Some . vounfl tnen belonging to ! one ' of the chiefs behaved badly, in Sunday school, and refused to go out. I fear there' is a growing aversion to the'gos 4 . ' 12. ' At one of my preaching places, met with strong and angry opposition. . i"We may expect trouble: Satan ! will noti retire with out sharp conflict As an onset to this oppo sition, the people; at two other places would not let me leave when 1 had finished, but wan- .ted to hear more. , ,a Some of them asked me to 4 - ' ,13. , , One of Arehs sons' cama a begging 1 reprove' him , and be left Hmgry In the evening accidentally met biui and ; his retinuoi inv the streets. j Gave timr a Tery" plaii and pointed discourse, f He appeared to be lehang ed in bit feelings, and shook me warmly by the hand, Tbiy love Jdram, which, they nover get from me, and I tell them plainly, why f no rnm to, treat them. Neither do 1 give them, any, presenu when they beg, for I teU them it is a shame , for them . to be Jim tbe poor beggars in the streets, . ; ' . Bro. Clark is well and getting strong enough to sit up. His fever was attended with Vomit ing and purging nearly pure blood.' After try- lux every imng recommenaea in me doo&s, mixture or epsora salts, bicomate of potash, lp icuana' wine laudanum and common salt, 'arres tsd tbe fever and its' simp toms, on the 4th day. There was no more Vomiting after the first wine glass full and by evening he was evidently much better.-.';' ?3 .jv; . :-J M e$m-nili.j-i: '' J 4. ., Laid up with fever and distressing pain in the spleen. . An old man. has declared that he believes in Christ. . Bro. Clark's Liberia boy has gone crazy and 1 ,am ruminating bow to euro him. His health beinz naturally very Ka1 T nnna li!a rhinrl m tr nunv nritti Vila tin. 15. Talked to a man who had cars but heard little more than his own wooden idoL Some people talk sprightly enough in any thing you mention," but the moment you speak of Christ, a vacant stire comes over their counte nance, and they cannot repeat a single thought you utter, the next minute after you have told them. While trying to pierce this lump of sin with the arrows of truth, a young woman came in who said she wanted to hear tne word of God, that she was a servant of Jesus Christ, ana naa given up maxing saennces to ner bead. Then she spoke calmly, she was con siderably excited, as I inferred from her breath ing and the pulsation of her neck viens. 16. A shout among the workmen announ ced that the roof of the house was finish. If we only had boards for floors we might soon be in roomy and comfortable quarters. - From the Examiner. Clerical Popularity. There are various kinds of popularity in the Christian ministry, some ot which may be in nocently desired, and others be earnestly de spised. Well-meaning people, however, often confound them, io many minds all are alike condemnable. As a bad man often throws the shadow of his evil name over the reputation of his more worthy associate, so the reproach of a vulgar popularity has fallen on every honora ble namesake. 1 he epitnet " popular," as ap plied to the Christian minister, is very general ly regarded as significant of shallowness and craft. A popular man is one who carries the people WllU U1U1. U LUC U11UUICI o baiuujf 13 IU move the people, it should, doubtless, be his care to be ever strengthening his hold on the people. But how shall this be done r is the question. By what means can he take the people with him r In a word, how can he be come popular Nov it is precisely from the answer bere given, that we are to ascertain tbe value of the possession when secured. The means here, always determine the character of tho end. A popularity secured by one process will inevitably eventuate in disgrace ; secured by another, it will be an enduring possession. , Popularity, when sought as an end, whatever tbe appliances for its attainment, becomes in variably a curse when acquired, and happily, is always shot-lived. Of all shams, the least re spectable in the eyes of tho discerning, is the clerical, and none is so thoroughly loathed by its dupes, when detected. No man 6inks to a lower deep of contempt, thn the unmasked pulpit-trimmer. But popularity, though rarely sought for its own sake, is yet sometimes most laboriously and honestly striven for, as a help to. further usefulness. If directly aimed at as an end, it is only in strict subordination to another and a higher. . Yet even then, the risk is large, and the profit small. The possession, when secur ed, is always uncertain, and often thoroughly worthless. It is instructive, with what facility people who are ready to swear by their pulpit idol to-day, will abjure his name to-morrow, when they have seen through the hollow arti fice by which they have been taken.-' We bhce knew an ignorant, but very conceited man, who was ready to maintain with vehemence, that the age had furnished no superior, if in deed an equal; to bis minister. His admiratiou was unbounded. But it chanced that he once ventured to dilato on the merits of his favorite to another, minister, whose honesty surpassed both his prudence and his kindliness. A single word of, enlightmcnt to our conceited friend, transformed bim,' at once, from a fawning syco phant, into his . pastor's most implacable foe. The pastor found no peace till he found it in another field of labor-. The seCrect history5 of many another pastoral removals, would tell an? I other, .like in$troclye tale, .j" -'. Vv ' ' Thus a made n 'popularity is 'always sure to end in injustice to the subject of: it. . ! Unmer ited exaltation b certain to be' followed in due time by unmerited degradation: Deliberate at tempts to please in the Christian ministry, must sooner or later recoil on him who makes Ihem. However willing the people are to be pleased by their minister for a season, ; yet in their so ber thoughts it is - not the. candidate for their . applause whom they honor, ; but the man who, all-forgetful ."of self, is intent on telling the whole of God's word, the .truths most unwel come as well as most pleasing. Indeed, there ,may bo no sacrifico of truth,' no withholding of unwelcome messages, no dereliction In " any form of duty,'and yet if there be ah anxious dare for :' the people's favor; the people never fail In the long run to discover it, and discov ering, to thwart the most confident expecta tions s The truth is, t there is nothing that all men so much honor and admire in a Christian minister, as absolute singleness und directness of purpose. The Jvery directness and honest dealing that & the beginning may repel them, 'will eventually win "their -respect, extort their : reverence,' and f compel a healthful widespread popularity. All men maV covet this, ' and few . need fail in obtaining t..v "i& It ia worthy f ; note, bow. many of tbe great i names in the ministry that have come down to lis with an imperishable greenness of memory, "were men who were not hailed with applause at the outset of their careej but who . achieved their distinction by patient ' and persistent toil. It would be.well forourVising imrnistry;if;they 4.n11 nntA KftW- mm ' amnniV ) h fnrpmrtat -who, at the fitart, content" to 'bide their time, and bent on the fulfilment of their Master's brinir behest, delved on in olcurity, till the world Sthered about them in ;acknQwle6gnenl of eir worth. It 1u Vad, vet profitable to re member, how almost uniformily the most popa- precuers ui BUCuetaiTO geuerauuus, . wiose whose - names ' were 'most: freauentlv on 'the tongue j v-of ' tbeir' Von'tempxriea' have onielf passed into oblivion, while" Onlvvhere land there the name of ono and another, hd in their eierteal to 'benefit1 the' racet worked omfar- 2 for no recognition of their worth in to is world; is n6lrballowe'iin;":the i yembrjpof the nghteous. . . -; . i v --' . 1 1 rue, a fewjrare spirits along the history of the'ehurchj have been so" happily Constituted, as from the outset to carry all hearts with them,' ' and when long dead, to send down" to p.tenty - a precious;; ana enduring memory. h very Christian nation has had Buclw English history h not "been? barren? of -themi4-'J h is was a p arity at Once Creditable and lusilthful." - -T'heir rare endowments i pTiwurdst ?it lW t"f m, and the unseinshness witb;;wlhiU' thi;y tihd, has made menreluctant to ? let it deport'trom them-Theerenotcovetcrtty there fore retained itlifeAndisQ lis C l ever, that he who would have it must not strieefortU it comes ,let God be thankodfor it;, if 4 tbe withheld, let us not. be, ungrateful to Him, for . no good thing will he ,withbjjldl from- them rnir ora i it nnriffnr v - It is a shame for Christian parents to board up their wealth to curse and ruin their children when they die, and make no liberal donations to the institutions and benevolent enterprises of their church while they live.- pTfi ' IIow to Profit by Preaching 1 . Come and hear.- Where the trno gospel is preached, it is the duty of all to attend. It is not enough that men have the Bible and other good books which can impart instruction. Tbey are not to forsake s the assembling", of them selves with Christians for divine worship. ; It is no excuse that the minister is not an animated speaker. Truth' is truth, however it be spoken. But it is the duty of the peoplo to attend meet ing for " other purposes than to experience' the exhilifation of oratory.i fTheytare to go there to worship God,- by hearing hie word, by join ing in tbe songs ot Zion, aod prayer. No part of tbe service can- do -good unless men hear it. But what multitudes arc jwiiliu the- sound of tbe church-going bell, who habitually stay way from the house of Gou. The word preached will, of course, be of no advantage t them. 2. To profit by preaching, all should ivuioiu ber when the Saboath' is approaching, aud pre pare themselves in body and iuind,' for1 t!io ser vices of the sanctuary: Liboring people Should case off from their labors,' as the we k 'draws to a close, that they may not. fiui thstttscltea too weary to enjoy Hhe holy Sahbalh: Some are so exhausted by their severe toil during the week, that they feelmuro lik.j sleep Unu wor ship. Even those who liinuj too nuuu cuu Bcince to allow tbai tu jul ct,ibe iiouse of God, not a few make iuj bauviuary fheir dor mitory This is showing great disrespect to Him in whose presence they are., , He marks the feelings and appearances of those i who pre sent themselves as worshippers in his' house. How much better it' would be to anticipate' the Sabbath, and rest and - recruit weary -nature, before going up to the courts of the Lord- Ev ery family sheuld so arrange their worldly mat ters, that tbey can retire earlier than usual on Saturday evening, and . then be refreshed, and welcome in the Lord's day-with renovated powers.'- U .f; ... , :: j..- , ' i-.rj'-f -'Ai;flJ . 3- They should heartily join in the devotion al exercisis before preachiag-aski jgjGod's buss ing, reading the Scriptures, singing and prayer. By entering cordially4 into.toese-ecrvices, tbey will be better nrepared to receive benefit from the instructions of the putpi. How many ot as vuougn , iuee . exercises, especially Singing, were not a part of God's worship. ' Tbey 'do iiot furnish' themselves with bymn books,4or'do not follow the song of praise while 'it'is bling sung. No wonder that the word does not profit them. ' J-C :'"3j (A hfO im'-.uS 4. They should give undivided attention to the sermon during- its. delivery. . Tbe entering vi ukucxs, ur iuw itupiuprrcucs vi cuuareiior any. unusual appearance jn dress or manners, should not be allowed to interrupt the train, of remark. The. mind should be. fixed on the dis course, and not be diverted, Ihher by.exWrnal circurhstanoes," oby the 'following other trains of thought. Fof this, a constant watch is ne cessary, j But hen who desires 'to r3c prdtted tj preaching, will exerciJtbi ar,e. Ijje will re ue uber that his comilig' tu churcl Wilt be lost if tbejpreaching does ' nofproit1iioj "'f.H : 5.' Endeavor to fix the heads of4 the sermon J In i your memory. 21 Each; oue can form for his own use, some simple rules to aisist the memo ry. sHe can learn to associate what is said with oAm. Vlli rTa that . A a art !HitMCi I ; associate the text with hie right thumb, what it , said on, ;thc first; head- of jdiscourae, witb;f.he right fore finger OjObeff econd bead jrjth Jit 1 right middle .finger, ind : so i"on through both hands. " Or he' can, iul his mind appropriate one room in jbis bouse for tl'purpose, and as i spciate different objects as he passes, round the wm.uyA't ill jerenti, he nins encleavor io fix in his mind as much of" the sefhion'as possible. b'J- 6 Take the first convenient time kfterteach ting bdme to think over as much of the sermon as you canrecall and let aHltbe family assist each other is rehearsibg the lextand the heads : of the discourse, and as many of the thought as can be remembered. Iu 'connection iritb tbu exercise, they should search the Scriprures, ,Uiat they may compare the u aching of tbeir minister with God's wordirTbev will thus be .profited by .the sermon, and by ; the knowledge wuicu luey gain irom iub mine. , , ; , - ;7,They should ask God to prepare them" to "receive the 5 preached 'won! with profit. ' : This they rahould' do, before going1 to church, and while on4 their- Way' Were,5 and while sitting in the sanctuary. Their minds should also be in a praying frarnr otr their return n After reach ing home, they should take an early opportuni ty to retire for secret prayer. iThey should ask the Holv Spirit to brinir alt the truths to remembrance. This era vicjfiiine of mind rwili them to remember the seriaCn and'to receive Drofit frtm ftT i '-.f4 J'f. -?i !.-f -T h - M. - . . - 8Tbej should Cordially believe whatever ia , preached in- accordance with divine truth, and carefully perform the duties inculoated. Unless
The Biblical Recorder (Raleigh, N.C.)
Standardized title groups preceding, succeeding, and alternate titles together.
Aug. 30, 1855, edition 1
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