IlTcTo WITHOUT wTfjisyl LICENTIOUS NE $ ;:;/pu" IS O Kot one be/ w.'B. W ELLON KlMTOH AHD PUOPRI*TOIl. OmCVuN IUI.HY HTK*«T. *fc"ruic°f tlw *m4er. Tin. mt*»t **>• u> *•>"«» *T v u nva Pont Oince money orUei*\ a rcK,M‘ bZXXTrX .. .. fconse luSJutloll; or Norfolk. 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 their '.v/a U a(>\ ami . Si/“ers •*re 1,1 l>/stet>s only i cii/ie verj lisa*

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