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POETUY.
so FAH FROM GOO.
HAH VIE HALL.
So f.r, so for—ttie tempter seemed
Devouring " ihs to ply;
He dealt as if lje evil deemed
God’s child might tail,,r die:
Mr Father’s (land I could not see
The hand that’s al«aj« leading me.
So far—confession, Lord. 1 bung
Of »in new sort; deplored,
And ’notith sweet Calvary I sing
Thy lore which hath restored :
Mv praises rise, that thou didst see
And weariedst ne’er with helping me
So far, so far—my struggling soul,
My pair, and agony,
Thou sanest; from Satan’s dire coutru .
Thy love htill set me free:
Thou liad’st thy child return 'o thee,
And coming, lo'l thou biessesl me.
So far—me Ebeneaors stand.
In thickening numbers, o'er
This low, inconstant, grace-crowned-hind,
And now 1 add one more, .
Because, when wandering, back to thee,
Again, my God, thou broughlest me.
‘ ORIGINAL.
P.1AYHR AN3 PRAISE.
How important is prayer. '-It is in
deed the Christians vital breath. Its
importance is impressed upon onr
minds both by precept and example.
Jesus prayed to bis Father, not only
for himself, but for all men, and he
yet lives to make intercession l«>r us.
If Ob list prays for us, we ought also
to pray for one another. All chris
tians admit that earnest faithful pray
er, for themselves anil others, is neees
sa’ry to growth in the divine life. Ii
is necessary to keep them alive, zeal
ous. and humble. It is one of the two
tkiugs which constitute the real, spir
itual worship of God. Prayer softens
our spirits, aiul makes us ieei uui
insignificance aiul dejiendence »P««>11
p."v»r AmongChristians too
inm^ 'iiupoTTinJer rannot l*e attached
to prayer meetings, and the devotions
of the closet; for they are our only
means of securing the blessings we
need. But is not the other essential
part of true spiritual worship too
much neglected 1 1L> we praise God
as we should Ihr the blessings which
he grants in answer to our prayet 1?
Do we lift our hearts wi ll sincere
gratitude in praising the Author ot
blessing.
We may be humbled in the act at d
attitude of prayer; but there is noth
ing that tenders and simplifies the
language and worship ot a Christian
so much, as pouring forth his soul in
humble thanks for favors received ;
nothing that can enable us to draw
so close to the feet ot our deal Ke
dee mer. in no wuy chu " 0 moie
honor or glorify our Heavenly Father,
than by returning to him our thanks
and gratitude for blessings received.
In no way is it possible to more fully
comprehend the infinite height and
depth of redeeming love, than .by
being melted down in the glowing
ardor of grateful thanks. Our love
is so much increased, in the giving ot
thanks, that we seem, at once, lifted
into familiarity with our Creator.—
We two Inspired with sneh living
faith and holy courage that we are
enabled to make rapid strides in the
race which is set before us.” We are
enabled to antedate the joys'of heav
en, and to realize alihost the full pos
sessiiyvof the mansions ol rest. Giv
jiig does not impoverish the bounty
of God, ror does rendering praise
and thanksgiving to him enfeeble our
love, or destroy the firvor of our de
vottohs. It is our Father’s good
pleasure, to give us the things we
(iced, and he is paid if we but receive
lem with bumble gratitude. Then
us not forget to praise him for his
idness to ns, and bis loving kiml
is to the children of men. Coii
mue to pray, but, by no means, let
us foiget to praise. Let us praise
more in proportion to our prayers.—
Let our prayer meetings be followed
by earnest, spiritual, praise meetings.
Let us ncit put off until we reach
heaven to praise God for his goodness
to us while here; but let us begin, in
time, that delightful employ which is
to be ours through all eternity. Let
ns eugage in that exercise which
alone eau sweeten the toils and cares
of life, (Ussipate the gloom of sorrow’s
night, subdue our unruly tempers,
prepare ns for eujoyiag heaven, end
make us fit temple for the indwelling
of the Holy Spirit. Let us remember
at all times to praise
Th® God wlio |pvt*» w> wh
lu Hit ami uiMth
And, while, with hiimWle than** *»cebrtr
gi-eseuts no other eliim. J W H
[From the Christian St under d ]
ARE THE DISClFtfS A CH’ ISTlAN
UNION ORGANiZAtlON ?
IIY UKV. W. Cl. MCCUlSE.
Can ITnoimbkskd • Bk'Lirvkrs
GIVE EVIDENCE Tit AT THEY
are Christians i
Although the Disciples affirm bold
ly and pertinaciously that Tiod’d law
makes immersion one of the condi
tions of pardon—that.it is “a condition
and in essential to it”—that “as cer
tainly as faith is for salvation so cer
ta n it is that baptism (immersion) is
for 't,” yet they are constrained to
admit that many unimmersed believ
ers are Christians, in defiance of their
own peculiar distinctive doctrine.
It is a singular thing in the history
of sectarianism that the Disciples
should seem to stake every filing on
the doctrine that immersion is a con
dition of pardon, making it a promi
nent issu ■ in a'most every one of their
almost innumerable public debates
ana newspaper controversies, and
that they should array .them1 elves, if
not against the creeds of all Pmtefct
ants, at least against the present Re
lief of nearly every Protestant de
nomination, as one of their loading
members (K. Richardson) admits and
then virtually concede that the doc
trine, after all, is false, by admitting
that 1111 immersed believers of sound
mind and mature years’ with the law
of pardon as God gives it in the scrip
tines before tlieir eyes, and who are
under this law, are Christians, and,
consequently, pardoned and saved
according to the will of God.
I. The truth is, as we apprehend, that
these Disciples are under the domin
ion of a law. and can not avoid this
admission. That law is the law of love.
We know that we have passed'from
death unto life, because we love the
brethren.
He that loretli not his brother abid
etli in death (I. .John iii. 14).
It is a law of his nature, an irresis
tible prompting of his renewed heart
that every Christian must love his
ellow Christians around him.
And we suppose there are tw >
wavs, eyu illy conclusive, by which a
man may prove that lie does not obey
the-netv commandment and that lie
himself is not one of Christ’s disci
ples.
He may arbitrarily deny, in defi
ance of scripture and reason, that
men are Christians who are as peni
tent, believing and obedient as at y
of Christ’s followers on earth, on the
sole ground of one supposed misfakt?
about an out ward rite, and thereby
prove that he has no true apprecia
tion of Christians and no love for them
in his heart. Or, he may admit that
believers around him are Christians,
and refuse to love them nevertheless.
Of the two, the latter is probably the
least offensive to God, as the position
is more frank, and less hostile to
Christ’s real disciples.
We believe that many of the Dis
ciples do neither. They hold the
doctrine, indeed, that God’s la w makes
immersion a coudition of pardon
which, if it were.true, would consign
to an uablest eternity all nnimmersed
believers who are proper subjects of
the law, in as much as no unpardoned
soul can ever enter heaven ; but then
they believe, or hold the ‘‘opinion,”
that their pious Methodist and Pres
byterian neighbors are Christians
notwithstanding. It is one thing to
wrangle for a doctrine in the abstract,
and another to believe it in the con
crete against the strongest impulses
ol a Christian heart. It is not diffi
cult to show that the doctrine that
immersion' is essential to pardon is
entirely destitute of any foundation
in scripture. Not one text can poss
ibly be found which says immersion
“i's a condition of pardon and is essen
tial to it.”
This is Disciple doctrine, but it is
not Bible doctrine.
The affirmation “that all unimmers
ed believers are without any promise
qf pardon in the scriptures” is the
position of the Disciples. But it is
well known,' and must be conceded
by the Disciples, that salvatftn is
promised in many texts upon a be
lief in Christ, in whictfS&flpb'xtn is not
named, to say nothing of immersion.
And it is utterly vain to.say that im
mersion “is a coudition of pardon and
essential to it,” nevertheless, when
the affirmation can nowhere be found
in scripture.
The texts quoted in support of this
proposition are very far from affirm
ing it. It is a mere humua iuferenoe,
aud net Bible t
Aiiif ff rimnlUfW "ill i»iVr it frfita
the mere sound of/si purt of a Sentence
without regard to the sense, they
ought to be consistent, and go farther
and embrace the Roman Catholic doc
trine of the “real presence,” for if
they can bring themselves to so per
vert scripture as to make wafer bap
tism essential to pardon, and that)
too, only/by immersion, such texts as
this: “Take, eat, this is my body,"
“This is my blood," do-not require any
inference, but simply that we take
the words in a sacramenfariau sense,
which the words themselves will cer
tainly hear if we set common sense
at naught ; and then we have tiie
grossly absurd doctrine that Christ’s
real body and real blood are actually
present in the form of bread ami
wine.
Concerning this doctrine, the coun
cil of Trent decreed as follows:
“If any man sha’l deny that in tlie
sacrament of t lie most holy Eucharist
there are contained truly, really and
substantially the body and blood, to
getli. r with tlie soul' and divinity of
our Lord Jesus Christ, ai.d therefore
a whole Christ, and shall say that
they lye only in it as a sign, or by a
figure, or virtually, let him be ac
cursed ”
Disciple ministers say :
“But will I be damned if I am not
baptized (immersed) f Certainly. W by
not.” Jh\ Hopson ;
“Every man who does believe, and
is not, but can lie, baptized (ininier
sed), will lie damned as sure as lie is a
man.”—L. li. Willtes.
The Roman Catholic Church sends
men to perdition because they do not
accept their doctrine concerning the
bread and wine on the Lord’s supper.
These Disciple ministers make
their demand and threaten their pen
alty concerning immersion.
We think it amply sufficient to meet
this shocking, baseless, uiixcripturnl
doctrine with tlie simple fact that the
Disciples themselves believe, or per
haps we should mo o tunefully say
I are of the “opinion,” that unimmer
| sed believers who have this law and
are under this law, if any are under it,
wiil.be saved.
Nevertheless, the admission makes
the doe,trine a practical nullity.
Audit is demonstrated that the
Disciples are not a Christian union
organization, because they every
| wneieexcimie irom memuersiiip imisr
I who, in Hunt' own ‘'opinion” are
Christians.
And it would seem that concerning
their great characteristic doctrine,
that baptism is a omhitiou of par
don, they are as ritualistic, and intol
erant :ts Koine, but we are persuaded
that their Christian hearts refuse t<
submit to their Disciple heads.
The . statement that unimtnersed
believers are not equal to iiumeised
believers, deserves no elaborate eon
sideration.
The Bible recognizes only two elas
ses in the matter of pardon at:d sal
vation.
Men are either pardoned or uitpar
dotted, saved or unsaved.
There are not these three classes
in the world. 1. Unpardoued sinners
2. Disciples wholly pardoned. 3
Methodists and Presbyterians par
doned, but not ‘'equally’’ pardoned.
All Christians ate pardoned, and
all pardoned men are Christ ans, and
Christian union is the union of all
Christians.
Mt. Lookout, Cincinnati,
ETEuNiTY.
A solemn word. Who can medi
tate upofl it without feeling a solemn
responsibility resting upon him ?—
livery human being is travelling to
eternity—travelling either to eternal
happiness or eternal misery. The
present state is a school preparing ns
for immortality The blessed word
of God is our instructor, teaching us
the way to heaven. It. lights up the
path of life, and fully qualities our
souls for a blissful eternity. If this
wVrid is the preparatory place for
another, it ought surely to be used in
the best possible manner. Our time
passes briefly ; the hours, days,months
and years accumulate fast. They are
rapidly hastening us to our eternal
destiny. A greet deal of work fb do,
and but little tiuiq given to perform
it. Soon we must enter upon the re
alities of eternity, whether we are
ready or not. ,If our work is comple
ted we will not dread the change, l^t
will meet it gladly. Who can grasp
the idea of eternity t It is too vast
for the conception of the"mind. But
we now look through a glass darkly
—the time is coming when we sj,
see clearly,
Onk of the most intporm
in t he science of manners is
lute silence in regard to y
CHRIST AS G03.
Clearly and irrefutably as the hu
manity' of Christ is taught in the
sacred Scriptures, His divinity is not
taught with less force and clearness.
Everything that can prove the exis
tence of God at all, in the Word of
God, can be brought to prove the
divinity of Christ* If we admit the
one, we are bound to admit the oth
er ; and if we reject the one, we are
. bound to reject the other. The ne
cessity of logic and Scripture drives
us to this conclusim. And strong
and various as are the positive dec
larations of Christ’s divinity, the in
eidental and unexpected proofs of it
are, if possible, still greater and
stronger.
It has often been stated, and al
ways with truth, that, as a proof of
the divinity of Christ, the Bible at
tributes to Him the names of God,
the works of God. the attributes of
God, and the worship of God. Isaiah
calls him the mighty God, chapter
9:0. Jeremiah calls him Jehovah,
our righteousness, chapter 23:0.—
Jehovah is God’s incommunicable
name, and cannot be transferred to
any being short of eternal and abso
Intc divinitv. It denotes absolute,
eternal, and unchangeable se’f-ex’st.
enee. Whoever, therefore, bears this
name, must be, logically, nhilologienl
ly, and Serioturallv, the absolute,
eternal, self-existent God. Pan' calls
Christ, “Our all, Gcd blessed forev
er,” Pom. 9 : 5 ; “God mani'est in
tbo flesh,” i Tim. 3 : 15: “The true
God and eternal 1ife,”i John 5: 29.—
These are titles which belong to none
but the true God.
Secondly. le* ns see what the Scrip
tures say in regard to t lie works of
Christ : “All things were made by
Him. and without Him was not any
thing made that was made.” Not one
thing, as the Greek lias if. -He was in
the wot Id. and the world was made by
Him,” John i: 5-10. Now it is not
in human thought or power to ex
press creative acts more clearly, de
finitely, and positively than this. And
it. is not possible to overthrow and
reverse such language and doctrine,
except by a criticism which is at once
foul, violent, and dishonest. Under
the mischievous power of sucli eriti
cisin. niiimiu language ceases to tie
the medium of human thought ami
sell! linen t. It dashes e>er>i iiing
with contusion and uncertainty, and
turns language into, a mere babelry,
Every proof of everything vanishes
before it. Applied to deeds of trust
and legal titles, it would confound
judges’and dissolve courts of law. It
would baffle all the possibilities ol
truth, and would be ignomiirioiisly
expelled from all the realnts of logic
and literature, as the product of folly,
falsehood and dishonesty. The logic
jol the1 human mind couples creation
and divinity. Even the atheist has
to liave something equivalent to it.
II111 not only theworks of creation
and Providence, but the works ol
resurieetioii and judgement are at
tributed to Christ and prove His di
vinity. See Matt. t?5: 31, to the end,
and John (i; 40: ‘-Ai d this is the will
of Him that sent urn, that eveiy one
that seeth the Son, and believeth,
may liave everlasting life, and I will
raise him up at the last day.” “He
hath appointed a day in which lie
will judge the world in righteousness
by that Man whom He hath ordain
ed.” (Acts. 17: 31.) These are acts
and powers which require and imply
the attributes of God. To raise the
dead, requires omnipotence; an^tc
judge the dead, implies umnisfl
lie declares his omniscience ■
omnipresence, "hen h • declt^B-"
w licic --tw o ur since are vafljHHH
get her in M,\ name, i acre
midst of t hem," (Mat t. .
in : i am xvhii .jou at
the eml of the workfj
He shrinks from nj
eork, ami from no ,
This brornl claim
case of Christ w;
by the apostles^
pie, and has
to this day,;
a son of GotJ, but as the Son of God.
“Then they that were with Him in
the ship name and worshipped Him,
saying, Of a truth, thon art the Son
of God.” (Matt. 14: 33). Everyone!
can see from the circumstances of the j
case, that this worship was no mere
paltry act of outward respect or obe-;
(lienee to national custom. A far j
deeper and more powerful feeling had
taken possession of their souls, and
implied them to cry out, “Of a truth
thou art the Son of God.” And soon
many other occasions. See Matt. 21:
28; Luke 2.8: 42, “That all men
should honor the Son, even as they
honor the Father. He that honor
eth not the Father” (John 5: 28.)
Hence, we baptize in the name of the
Father, the Sod, aud the Holy Ghost.
And Stephen, dying, said, “Lord
Jesus, receive my spirit.”
Tho benedictions also, at the'end
of the Epistles, abound in the wor
ship of Christ. The grace of our
Lord Jesus Christ be with you. (i
Cor. 10: 28.) Here, as in other pla
ces, Christ alone is mentioned as the
full representative of the Trinity. (2
Cor. 13: 4.) “The grace of our Lord
j Jesus Christ, the love of God, and the
| communion of the Holy Ghost, be
j with you all.” Here the entire Trini
ty is mentioned, and is not only the
Christian’s benedict iou, but his creed.
(Gal. 0: 18.)*^Brethiea, thegrace of
our L ird Jesus Christ be with your
spirit.” Here, again, Christ alone is j
mentioned as receiving the adoration j
jo. the Trinity. There is a deeply j
| diviue significance m theoiuaing uian
! tier of these benedictions. There is.
too, a deep significance in that oft
repeated name, Lord—Jesus—Christ.
Aud now, having said so much as
i to the divinity ol'Chiist, we have fnr
i ther to say that, if Christ be wit hout
I divinity, then He is without atone
■ uient, lie is not worth the straw that
! tiuats upon the wind or tue wave. It
leasts out upon the tempests of lile
without help or hope, it leaves us j
without a foundation upon which to
outid, and without a shelter to w hich
we can tiee either in life or death.—
Christ without divinity destroys the
veracity of revelation, and reduces
ttie faith of Christians in all ages to
an unaccountable and unintelligible
j myth, it destroys the golden thread
ot Ctie all-glorious man,which reacues
from Adam to John of Patuios. It
converts the Bible into the most enig
matical anil deceptive book the world
ever saw. if Christ be not God and
mau m one persouj—fbeu the Bible
has misied, is now misleading, aud
will continue to mislead its readers
and believers unto the end of time.
Aud it is one of the most natural and
logical results of the human mind,
tnat, when it has once broken away
from Christianity, by breaking away
from a divine Christ, it should theu
wholly ignore the sacred Scriptures
or treat them as a jumble of the true
and the false, to be received or rejec
ted, as fancy, lolly, and impiety may
dictate. When the Bible lias been
robbed of all that lias ever made it
spiritually precious to the Christian
world, it has been robbed ol the di
vinity of Christ.'
Unitarianism, therefore, leaves ns
not only without the divinity of
Christ, but at the same stroke strikes
the Holy Scriptures out of our hands
and hearts.
We would as leave undertake to
prove from the Bible that there is no
God at all, as to- undertake to prove
from it that Christ is not a divine
and almighty Saviour. But yes odes
iiot mean no, and the Scriptures are
a deceptive and unintelligible
They are the inspiration of
ofiRvble for doctrine,
in n
SPEAK TO H M.
We want |Tactical temperance
workers —men and women who have
heart an<l courage to counsel ti e
young, and arrest the wayward, and
warn them of danger. It is not
enough to talk in a general way
against whisky and its blighting ef
fects. We must approach individuals
and labor with them, that they may
be saved. A kind word'ol' warning
may tain back a prodigal, and save a
noble, manhood from shame wmI dis
aster. These are earnest words from
another—take heed thereto.
S)>eak to that young man who is :
now entering that saloon ! Tell hin\ j
that no possible good can come to
him there; that nothing he can bay,;
nor any association that he may meet j
there, will benefit him; that it is not I
there that the mind is stored with i
useful knowledge, or the heart re
fined, or a pure ambition gratified.— |
The noble, the virtuous, and the j
good get none of their traits there.
Far from it. That is the road to j
the other qualities. That is where till!
that is truly valuable, and tits a man 1
for usefulness here and happiness;
hereafter, is destroyed. Theie is uot
a quality of the human heart that any \
sane man ever desired to possess that j
u’> es not find its most implacable ene
my there.
The place is charged with a moral
and physical poison which spares no- ;
thing in • the heart that raises man i
above the brute, uor anything in the
mind that can add to its usefulness or
ennoble its aspirations. He will find
nothing elevating there; but every
thing tending down.
If he wishes to loose all that he
now values—the early instructions of
a mother, the sweet affections for a
sister, the admonitions of a father,
and all the cherished memories of
Childhood and youth—he is on the
high road to that result.
But do not—as you value his dear
est interests—do uot let Uin» go un
warned.
Point to him the thousands of hu
uiau wrecks which seem almost to
block up the way he treads.
Show him the haggard, tottering
form just emerging from the place he
seeks.
Tell him that but a few short years
since, that pitiable being—a young
man, then a young man as noble, vig
orous and promising as herSuow is—
was entering, as lie now enters, tbe
broad road to ruin, as consent as be
now is thjjt no such fate would ever
be bis.
Tell him that neither intellect nor
education nor position nor wealth can
shield him from the gulf that yawns
to receive all who set their feet in the
tempter’s paths.
Point trfAhini^Btai^jlonft array of
Barth’s itfiglifWst men who hart* Id
in the foils of the insatiable monster,
BUM 1
Tell him there • is bnt one possible
way in which lie can retain the respect
and confidence of present friends, or
gain the respeet and confidence of
others, and that is to “taste not, hatr
dle-uot.” the unclean thing. Xo other
course offers security.
Speak to him ! Bnt speak kindly?
Speak as you would be spoken to
were you asi sensitive in regard to
your weakness as he is. Show your
not his censor* ^^tt
self his frieu
speak plainly,
next step
reach of wai
speak, s]
do not-deh^-*
Said a ymui?
de> p !«•«
gratitutjj
kind
OP‘> r^B
A r> i
<
month’.
vertlne: ipntj
SATURD
,4 lone
eomplishe
ertulie st a
stan tty re muni
that its treasure
jewel that glitter
life has been rps<
siirrou
less room !
curtains and
the childless mother, ho
moves about, n
watcfiiug tertha
yearns—for which!
breaking. fe‘~
band lias gone cff
how desolate and su-Vyrnu
her widowed condi,^ens
for the tread of an 8tep,
which sometimes coutings
no light or joy t* berjj.t.—
See her kneeling in vatub'
the clasp of her wiring, tin
adorned save oy tue, ring
that brings up its harries
only to remind her ol h|isAl>
pointiiients. Follow t.meut
of lier bloodlessfips astjulaf®
in t he ear of God s “O touch
of a vanquished hand; (nd of
a voice that is still! ” lr cad’
ing back the “tender gn.a day
that is dead,” as sue poir soul
out in prayer lor ti^e onwboirt
tier affections are ssili tixit wh'tt
no longer delights! to fin
sparkling eyes aud whisheil
cheeks the holy li$*ht thaws «Pr
on the altar of fieri lieart. e iotlr
inurs ni>t at her lot, but jts vritlf ?
her Father in heaveia to lg back
to her life the spouse1 wln»s wan
dered from he'r, aud \vhoi« P*i
his court at the shrine i>f *41
Go |ml see this truant Teffi as
sits like a statue at tin; carat*
watching the turn of tie dice.^ '
hiiirconimend the wine clip to hifil
anxi quaff off its deadly content^
oifder to keep up the exciteineffl
his nerves upon a level with j/aj
iiis brains. Hear the horrid
that he utters as chance has d<
against him and he still finds hi
on the losing side. Listen bow lj
lie handies God’s holy name w|
imprecations, aud how dead 1
warnings of the “still
that is trying to whisper
Death did not i
tones of the clods as
the coffin and buried his
Isis gaze, left no echo ill
sound forth its warning^
ing him with the blis
union beyond thj
The wine eiqj
in his hearfc
the gaml
leavii
to briug to ligftt
days around hiu
this can be a tnj
swer: Yes;' it is i
small
affect him; til
clods as they/
mg, uieeumg
reeogufte ita
GihI, s»mi
turps ba[/(l
tail
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