Christian observer

              NEW SERIES. NO. 160.
FOR THE DIFFUSION OF TRUTH AND THE SUPPORT OF THE PRINCIPLES OF THE PRESBYTERIAN CHURCH IN THE UNITED STATES.
A. CONVERSE, EDITOR:—134 Chestnut Street.
PHILADELPHIA, FRIDAY, JANUARY 27, 1843.
Southern JicUflious muavuph*
VOL. XXII. NO. 4.
csmmiES^iiAsa" ®ii3©iiiE'^iiiBc
RKLIGIOUS CONDITION OF BIBXICO.
The history of Mexico, for the last twenty-five years, is full of instruction.    It teaches—
1st, That the religion of the Romish church is a re¬ ligion without morality. It awakens great zeal, and calls forth great sacrifices, for ihe church—but it does not enlighten and sanctify the conscience. It does not restrain from crime, and make good citizens and good neighbors; nor does it purify and elevate public popu¬ lar sentiment.
2d, Il does not prepare men for freedom. This is illustrated by the continued revolutions which mark the recent history of Mexico. Revolution and Anarchy have followed each other in rapid succession, ever since the people threw off the yoke of Spain.—A peo¬ ple to be free must venerate the majesty of Law as the parent of tight and order, and be governed by it. A people trained to obey the mandates of the Romish priesthood, are not prepared for self-government undei- the iuithoriiy of Law. This has been demonstrated by the history of mobs in our own country.
3d, Mexico exhibits to the world the remarkable phenomenon of Civil Liberty united with Ecclksi- CAL Despotism !—Wherever Religious Liberty is esta¬ blished, Civil Liberty is sure to follow. But Religious freedom is not sure to follow the march of Civil Liber¬ ty, when the political power is in the hands of Roman¬ ists, In Mexico no religion but Popery is tolerated! This feature in the government was sufficient cause (if there were no other,) for the separation of Texas from that government. V^'ithout farther remarks, we offer the reader the statement of a writer who describes Mexico in 1842. We abridge the sketch from an ex¬ change paper.
"The ecclesiastical establishment ofthe country has not been changed materially since the revolution; it consists of one archbishopric, (that of Mexico,) and nine bishoprics—n.imely, those of La Puebla, Guada¬ lajara, Valladoiid, Durnngo, Monterey, Oajaca. Yuca¬ tan, Chiapa, and Sunora. All of these, except Sono- ra, have cathedral churches and chapters. The num¬ ber of parislies is about 1200. In 1802, the number of ecclesiastics in the country, both secular and regu¬ lar, was estimated at 10,000, or at 13,000, including the l.iy brothers of convents, and other subordinates of the Church. The secular clergy was composed of about 5,000 priests; tlie regulars, wearing the habits of diflerent orders, of nearly aneqial number, of whom 2,500 resided in the convents of the capital alone.— The revenues of ihe bishops at that period were sup¬ posed lo be:
Archbishop of Mexico 'J'he bishop of Puebla
Valladoiid
" Guadalajara
" Durango
" Monterey
Yucatan
Oaxaca
Sonora
$130,000
110,000
100,000
90,000
35,000
30,000
20.000
18,000
6,000
Total, $439,000
This income was produced chiefly by that portion ofthe tithes intended for the subsistence ofthe clergy. The whole annual amount ofthe tithes, on an average, is estimated by Humboldt at $1,835,379.
In addition to this revenue the clergy possessed an immense captital in specie, the accumulation of three centuries, arising partly from bequests, and partly from surplus income; the whole of which was sup¬ posed, in 1805, to amount to forty-four and a half mil¬ lions of dollars.
It appears from reports presented to the Mexican Jongress in 182G and 1827, by the minister for eccle- Biasiical affairs, Don Miguel Ramos Arizpe, that the jumber of the secular clergy in 1826 was estimated at M73, and in 1827 at 3,677.    The regular clergy was livided  into fourteen provinces, possessing 150 con- ents, whiih contained in all 1,918 friars ; so that the lumber of the secular and regular clergy was reduced le half since the lime of Humboldt's estimate.   The ipital of tne Church  had been also reduced, accord- ig lo the same documents, to twenty millions of dol- Irs.    The income from tithes was also greatly lessen- liB, being dependent upon the agriculture of the coun¬ try, which has bcKn interrupted by the civil wars.— "The amount of capital possessed by the regular cler¬ gy, or monastic orders, (of which there are only five la Mexico,) was estimated at 9,225,015 dollars." '   By the statistical tables accompanying the above (ipcuments, it appears that there are in the several pro- vifx;es of Mexico One Hundred and Fifty Convents!— These houses contain 1,918 members; 462 have taken the habit within the last five years.    There are also «i!a; Colleges, containing 307 Religious, as they are termed, who are probably teachers.
"No sects of religion differing from that established |(^ law are tolerated; nor is the private or public exer- eise of any other allowed. To be a Mexican citizen, M outward conformity, at least, with the practices of thiiRoman Caihnlic faith is required; and foreigners eiiioy no exemption from the strict letter of the law.— The war of independence, having been conducted at the'outset by the priests, afforded no relief from the blittd system of superstition introduced from Spain, and kept up during the whole period of Spanish rule. The immense wealth possessed by the Church has al¬ ways given it a predominant influence iu the affairs of fltate; and the deep-rooted attachment entertained by the great mass of the people to the imposing cerejuQ. me»>of the Romish service, has served to protect the prieethood amidst popular excesses. 'One ofthe most distinguished members of a cathedral chapter,'says Mr. ^aid, while lamenting, iri a conversation with him, the debased state of the people of his diocese, used this remarkable expression, • Sonmuibuenos Catholicuspero mulfUktlos Chrislianos ,•' (they are very good Catholics b«|tve,lry bad Christians;) meaning, as he afterwards «^t0i|||thal it had been but too much the interest of ihe grders of the clergy to direct the attention of Eks raiher to a scrupulous observance of the Ihe (Roman) Catholic Church thanlo its moral *>'*P^K'-Om which their revenues derived but little adranaqfe. The total exclusion of forein-ners from the conmiy, prior to 1822, served to keep alive relicrious «"?Pt'"y» and   '
will tend to dispel the cloud of superstition that long brooded over the land.
 -^yS^^^A^^V.^^-
CALil.  TO THE MINISTRY.
.8 frequpnily been proposed, as a question of' era.le pracucal importance, how a person may ' that he has a c.U to the ministry.    The follov/- erva.tons by Bernard, who lived in the twelfth may, per nips, be useful-" He who is call- met souls, is called of God, anrnot by     s IVT' ^"J .^\l'at 's this call but an inward in-
!^o:t:£;;T^sroflr:^r^''^^^^-
vited by him to seek the , od orsouls     T' ^' f, '"¦ to hear that preacher who 1'°"'-^:'''^'^'°^«
piaadiiis-eioq.;;n;;:b:u';; t^^^;^^ - ^o^-
caoy will be given lo your voice   if ^. *'*'
self to be persi.aded oHhat i fe'w'yJ^adT" ^''''^ That common rebuke will not tSen\ tleatl b'e,™'- §-^;^l^^ Who teachest another, le^^fc^
^ Lecantation of a Universalist "Rev. Mr
vy, formerly minister of the Universalist "soci-
in Concord,N, H,,on the evening of alate Sab-
h, in the pre.sence of a crowded congregation,
Te his reason,s for renouncing the doctrine he
preached for somesi.v or seven years past,
embracing the opposite  system.    We are
tu I'jarn, that in leaving his former connex-
he broiurht no "railing accusation" against
onnhrcn, contining himself to a plain expo-
^n ot Ihe reasons of a change of his opinions.
' ^ow has applied for admission to the xVorth
Church, before which he has passed asatisfacto- I ry examination, and is now prosecuting his the¬ ological studies with Rev. Mr. Bouton.
[Cong. Journal.
TIIE UIVITY OF THB CHURCH,
Is the title of an interesting and practical sermon by the Rev. Dr. Bethune, recently published at the request of several gentlemen who heard it. This dis¬ course is on the subject presented by the Apostle in Ephesians iv. 3, " Endeavoring to keep the unity of the Spirit in the bond of peace." We subjoin a few paragraphs, happily illustrating the Unity of the Church of Christ, and gently reproving and admon¬ ishing the spirit of exclusiveness and bigotry, which claims that its own sect only constitutes the true Church.
The arguments to Christian unity are seven.
" There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all,"
1st. There is one BODY. And what is that bodyl He has previously, in the Epistle, used the term in two senses, the one as referring to the person¬ al body ofChrist, which was crucified, (ii. 13— 16,) and raised again even to the right hand of God, (i. 20,) the other as referring to "the c/itircA, which is his body, the fulness of him that filleth all in all." (i. 23.) It is manifest that he here speaks of Christ's body in the latter sense, that is, of his church.
It is equally clear, that the church is his spiri¬ tual body, for it would be a most monstrous absurdity to suppose any corporeal union be¬ tween Christ and his church. The papal here¬ sy of transubstantiation in the EucharLst, would be a trivial error compared to that which would make any physical union between Christ and his people. The personal body of Christ is a hu¬ man body, subject to all the limitations of hu¬ manity, though now it be glorified humanity. His body can become no part of ours, nor ours of his.
If, therefore, this body of Christ be a spiritual body, it can in no sense be constituted by, or be virtually dependent upon, external rites or cere¬ monial institutions, they being performed or re¬ ceived corporeally. Being a spiritual body, it must be spiritually constituted, and those vvho are members of it, must be united to itspiritually, and by spiritual means and relations. No where has the apostle spoken of external rites or cere¬ monies as necessary to a union with Christ. Elsewhere, indeed, in the New Testament, allu¬ sions are made to an external church with its external sacraments and officers. But that exter¬ nal church is not the true spiritual body of Christ, for many belong to that external form of church, whose lives prove conclusively that they are not Christ's, nor united to Him. The external sacraments do not unite the recipient to Christ, for many receive them who have no part in the holy and transforming salvation ofChrist. The external offices of the church, though ap- pointed never so strictly according to the primi¬ tive pattern, do not constitute the body of Christ, nor unite others to it by their ceremonial acts, for it is but too sadly evident that many of them have been, and some, doubtless, are not Christ's, and that their ordinances have been ad¬ ministered often carelessly, shamefully, and, to persons giving no sufficient evidences of re¬ pentance. The external church is, and has been, very useful in the end of its appointment, which is the presenting to the world a palpable or vi¬ sible type of the spiritual body, even as the sa¬ craments are useful as the outward forms of in¬ ward grace, and its officers useful for its exter¬ nal government, administration, and means of instruction. But the true church, the body of Christ, is spiritual, and its members receive be¬ nefit from or through external forms, only as they spiritually use the spiritual truth represent¬ ed in them. Thus, the apostle has shown that the Christian is united to Christ by the quicken¬ ing influence ofthe Holy Ghost, and throughout the whole New Testament faith in Him is declar¬ ed to be the bond of union by which the Chris¬ tian is ingrafted into Christ. This one body is, therefore, the whole body of Christians, even of those who have the Spirit of Christ, no matter what the forms be by which they are externally known or distinguished.
Since, then, every Christian is a member of Christ's own body, what a monstrous and unnatu¬ ral thing must it be to refuse communion with, or acknowledgment of, any one whom Christ has united to himself 1 What disease, deformity, and corruption, would be introduced within that sa¬ cred body, were its very members to quarrel and seek to divorce themselves from each other, be¬ cause of some trivial offence, or petty difference in external rites'? Is it not enough that the per¬ sonal body of Christ has been torn and mangled upon the cross, and shall we rend and put to shame his spiritual body by jealousy, and ex¬ clusiveness, and self-exalting pridel     *     *
2d. There is one Spirit. That Spirit is the Holy Ghost, the life of the body, and of every member of that true body.
And how does that Spirit manifest himself in Christ's members] "You hath he quickened vvhich vvere dead in trespasses and sins."   *   *
What are the effects of that Spirit 1 '• No man can say that Jesus is the Lord, (even the Sa¬ viour,) but by the Holy Ghost." (1 Cor. xii. 3.) "Now the fruits ofthe Spirit are these: love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. (Gal, v. 22, 23,) And how, and to whom is that Spirit given 1 "If ye, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him T" (St, Luke xi. 13,)
Here is nothing said about rites and orders, or church governments, all doubtless to be consi¬ dered in their place, but not essentially charac¬ teristic of, or constituting Christ's living mem¬ bers, temples of the Holy Ghost.   Here is no particular officer, presbyter, prelate, or pope, to come between us and the living Father, as the necessary channels of his blessing.   Those gra¬ ces which are his fruits, are not postures, nor garments, nor modes of receiving sacraments, nor,  indeed, sacraments at all,  but holy, and peaceful, and trusting, and self-denied disposi¬ tions of heart towards God, his people, and the world, for God's sake.   Every sincere penitent may go at once to the Father, and obtain this holy influence. Every one, who has been quick¬ ened from trespasses and sins, unto a Christian life, has received this holy influence. Every one, who strives to walk in  the footsteps of Jesus, proves that he has this holy influence in his heart. Shall we divorce and disown such a one from our Christian heartl    Shall we refuse spiritual communion with one in whom dwells the Spirit 1 of Godi    Shall we dare to say that one vvho has the Spirit of Christ is none of his 1 No, Holy Spi¬ rit, rather let us venerate thy human shrines, and bless thy beams which shine through the lives of thy sealed and sanctified ones!
3d, "One HOPE of your calling." [Our limits require us to omit the argument under this head,_ED.] °
as his atonement, follows as his example, looks up lo as his intercessor, and obeys and relies upon as his Kingl And when we hear one avow¬ ing this divine faith, and mark him proving his sincerity by giving up his life to the advance¬ ment of Christ's cause in the conversion of sin¬ ners and the edification of saints—when we see God's blessing upon his seal, and men putting aside their worldliness, and turning unto a better life, through his prayers, and advices, and exam¬ ple, shall we disown our Master's servantl Shall we refuse him as a fellow laborer, and doubt his Christian usefulness, because he worships in an- other building, or with another book, or vvith no book at all except his Bible 1 The twelve had once some such high notions of exclusiveness and peculiar right, I mean the apostles them¬ selves, for John said, (how sweetly was he after¬ wards freed from such bigotry!) "Master, we saw one casting out devils in thy name, and we forbade him, because he followed not us." Surely, if ever there were an external form of church- ship necessary, it must have been following the living Jesus when upon earth. But what answer¬ ed the Masterl "Forbid him not; for he lhat is not against us, is for us." St. Luke ix. 49,50.) What is the moral of this I Manifestiy, that when¬ ever one owns the name of Christ as his Lord, and by the name of Christ is devoted and useful in doing good, such good as Christ himself set the example of, he is Christ's servant, his friend, a true member of his spiritual body. What, then if he follows not us I If Christ owns him as his follower, dare we disown him ?
O, thou meek and holy Master, when I refuse to own as my brother and friend, one who casts out devils in thy name, cast out, I pray thee, the devil from my heart, for surely he will be there! 5th. One faith. And what is that faith 1 Is it not the faith which saves 7 Does that faith lie in long articles, and nice metaphysical distinctions and decisions of human councils'! Is it faith about forms, and places, and orders of worship, and methods of sacraments! Tell me, thou best preacher after Christ, thou glorified apostle of the Gentiles, tell me, in one brief sentence, what is this saving faith 1 " Believe on the Lord Jesus Christ, and thou shalt be saved," (Acts xvi. 31.) Is this enough 1 Is there nothing insisted upon about being dipped in baptism, the divine right of Presbyterian ordination, confidence in the doctrines of John Wesley, the supremacy of the pope, or apostolical succession 1 Nothing. "Be¬ lieve in the Lord Jesus Christ," on him, who, though man, yet wears of right the name of dei¬ ty, the Lord Jehovah—on him, the Christ ap¬ pointed by God to be thy Saviour Jesus ; believe in him as thy Lord, thy Jesus, thy Christ, '  and thou shalt be saved." Is this enough! Ask not the Pope, ask not Luther, ask not Calvin, ask not the Synod of Dort, nor the assembly of West¬ minster—ask not Gill, norllobertHall, nor John Wesley—ask not Oxford nor Canterbury, but ask him who was once the heathen jailor of Philippi, and now a glorified saint, singing hal¬ lelujahs at the feet ofthe Lamb that was slain, and, could he speak to us from his seraphic height, he would say, "Yes! it is enough. It saved my soul. I was the prisoner. My soul was fettered and in a dungeon, but the moment I be¬ lieved in the Lord Jesus Christ, my chains fell of. My soul walked abroad in holy liberty, and that same faith brought me to heaven."
Sing on, blessed saint, sing on the wonders of redeeming grace! 0, for a simple faith like thine, and soon we shall sing with thee.
THE BIBLE IN PRUSSIA.
Dr. Pinkerton, an agent of the British Bible Society travelling in Germany, states, that an edition of the Bible with a short evangelical commentary, to the extent of 9,000 copies, is in process of printing in Prussia; and that the king has subscribed for 6,000 copies, to place a copy in every school in Silesia and Pomerania, in order to exclude from the common schools the Neologian commentary of Dinter, which Is said to be in the hands of almost every schoolmaster. This work is forwarded by a pious lady of dis¬ tinction, the countess Von Reden. This lady has done essential service to the Tyrolese exiles, whose settlement in Prussia she superintended. The gratitude of the poor people is marked on every occasion when they meet her, and they call her "our mother,"
 ^^^t^^^Q^Q'^^ft^	
THE BAPTIST JVBIIiEE FUWD.
We learn from the Christian Watchman, that the English Baptists, in addition to their ordinary collection for missionary purposes, have pro¬ posed to raise $222,000, as an expression of their gratitude to God for his great goodness vvhich they have experienced during the fifty years in vvhich they have now been engaged in the mis¬ sionary enterprise. The amount already real¬ ized, exceeds $102,000. The objects to vvhich this fund is to be applied are, the establishment of a theological institution in Jamaica, the com¬ mencement of new missions in the West Indies and Africa, the procuring of a missionhouse and premises in London, and new premises for print¬ ing in India, the education of native converts for evangelical labor, and the relief of the society from present embarrassment.
 f^^^^^^^f'T^^    -
CEREMONIES OP PUSEYISM.
In St. Mary's chapel, vvhere Rev. Mr. Newman officiates, the approximation to Catholic rites becomes daily more evident. The bell rang, on a late occasion, until 20 minutes past 11, A. M. When it ceased, an indistinct sound was heard during ten minutes, vvhich proved to be the chant of the clergymen and their attendants in the sacristy. At half past 11, the procession entered the church, atthe head of which was a clergy¬ man, who was followed by twenty children in surplices. Rev, Mr. Newman and his Vicar closing it. In aloud tone they sang: 'Lift up your heads, 0 ye gates, and be ye lift up ye ever¬ lasting doors: and the King of glory shall come in.' The children took the places assigned them, and the clergyman. Rev. Mr, Newman being in the centre, knelt atthe chancel, before a wooden cross placed on the altar,—Catholic Herald.
-*-*.fs/>N#'^'*^^S/^^-^^'
4th, Th
ere is one Lord, And who is this Lord,
THE PAPACY IN 1843,
The following paragraphs show popery as it is in the year 1842. Here are its pretensions, as¬ suming the power to impart a pardon of sin in the hour of death, whatever may have been the course of life; here is its superstition, pretend¬ ing to work miracles by dead men's bones ; here is its untiring activity, collecting youth from 18 different nations, educating them, and binding them by oath to become Romish missionaries.
[Day Spring.
Plenary Indulgence.—The Rev. Dr. Wise¬ man was lately made the bearer of a handsome crucifix blessed by the pope, and sent to John Hardman, Esq., of Handsvvorth, (Eng.) Inthe document accompanying this present, the pope has imparted to him and his relations and con¬ nections to the third and fourth degree a plena¬ ry indulgence, that is, a full pardon of their sins, at the hour of death, to be gained by invok
for the splendid benefactions with which Mr. Hardman has enriched the Romish church.
[London Patriot. Augustine's Bone.—The following is from the Paris correspondent of the London Record, "Our Roman Catholics have decidedly lost their senses! Their conduct with reference to the bones of Augustine would at least lead one to think so. The bishop of Algiers, on his arrival at Pavia, would not take any rest until he had been put in possession of the holy relic. The ecclesiastical and civil dignitaries therefore met together, to deliver to him with great cere¬ mony, the bone of the saint. After much cere¬ mony the bishop departed, being preceded by a thousand voices praising and proclaiming his speedy coming. The entire garrison were under arms; in the public square at Toulon, an altar had been prepared. The multitude and half a dozen bishops had assembled to give him and his relic a fitting reception. Owing to delay, the procession occurred at night, by the light of torches. At length the precious charge was put on board a French government vessel, to be borne to its destination.
The College of the Propaganda.—This col¬ lege, located at Rome, is intended chiefly for the education of natives of eastern countries, as Roman Catholic missionaries. It contained in May, ninety pupils. Of these, 5 were Chinese, 10 Chaldeans, 6 Armenians, 4 Georgians, 5 Syri¬ ans, 5 Maronites, 4 Egyptians, 9 Greeks, 5 Alba nians, 3 Bulgarians, 1 Illyrian, 3 Wallachians, 4 Germans, 6 Dutchmen, 4 Englishmen, 5 Scots, 5 Irishmen, and 6 Americans. After a pupil has been six monthsattheestablishmentheis expect¬ ed to bind himself by oath to devote himself to the foreign missions. The usual period of study is ten years, but this is frequently shortened.— When the pupil has finished his studies, he en¬ ters into priest's orders, and is furnished with the means of returning to his native country, vvhere it is intended he should devote himself to the duties of his vocation as a missionary.
[Foreign Quarterly.
THE   SUPPORT   OP  THE MINISTRY—THE IN¬ TEREST OP THE PEOPI.E.
[From the Messenger of the German Reformed Church.]
Ministers ofthe gospel ought to be placed by their people in comfortable circumstances—they ought to be so situated as to be free from the pressure of want. This position might be main- tained on the ground of justice—as a matter of right. The laborer is always worthy of his hire. But it is not our purpose to press this argument. The consideration in favor of our position, vvhich we wish to hold up before our readers, is of a very different nature. We urge the duty of fur¬ nishing a pastor with a comfortable support, upon the ground that "the interest nf the people themsehes, to whom he ministers in holy things, requires it. It is indispensably necessary, in or- derthat the very design for vvhich a people call a pastor amongst them maybe properly subserv¬ ed. Instances might be adduced in scores in vvhich the very design ofthe ministry has been, in a great measure, defeated by the people them¬ selves, in not attending to this duty. To illustrate our position, a few additional remarks may be necessary.
In calling a minister of the gospel, it is pre¬ sumed that the people do it with a view to re¬ ceive from him all that attention which is to be expected from one vvho fills the capacity of a spiritual shepherd. It is his duty to acquaint himself vvith the spiritual condition of the mem¬ bers of his charge, and to communicate to them from the pulpit, and in the family circle, such instruction as the peculiarity of their condition requires. To attend to this duty properly, it is necessary that he should be as free from care and anxiety as possible, have the command of the whole of his time, and possess means wherewith to furnish himself with the proper facilities, in the way ofan extensive and well selected libra¬ ry, for extending his own knowledge. When a pastor's support is limited so as to constitute a bare living, and scarcely that, he is deprived of all these indispensable requisites to a proper dis¬ charge of his duty.
The smallness of his income cannot but fill his mind with perplexing care and anxiety. He is possessed ofthe sympathies common to our na¬ ture, and cannot but feel concerned for the tem¬ poral comfort of himself and his family, and hence, if on one day he scarcely knows whence the necessaries for the next are to come, fears for the future must be indulged. The state of mind to which such circumstances give rise, is any thing but favorable to a proper discharge of ministerial duty, for which calmness and com¬ posure are indispensable. Yet it is in just this state of mind that many a pastor is compelled by his people to attend to his duties, and notwith¬ standing the criminal neglect of their duty to¬ wards their pastor, they are ready lo censure him, if his duties are not so faithfully discharg¬ ed as they imagine they ought to be. Their con¬ duct in this respect is similar to that of the mas¬ ter vvho first ties the hands of his servant, and then whips him for not attending to his duty. They first incapacitate their pastor for the pro¬ per discharge of his ministerial functions, and then chide him for not doing that, for the doing of which they themselves have incapacitated him. If the truth could be brought to light, number, less instances might doubtless be found in which promising ministers of the gospel have been greatly limited in their usefulness, if not render¬ ed altogether inefficient, from this very cause.
To the proper discharge of ministerial duties, not only a calm state of mind is necessary, but the exclusive command of the whole of one's time. The out-door pastoral duties, as they may be termed in contradistinction to the labors of the pulpit, are sufficient, if properly attended to, to consume all the time any pastor can with pro¬ priety withdraw from his studies. When there is even a bare sufficiency for the support of the pastor provided by the people, he is obliged, in order to make his family comfortable, to appro¬ priate much of his time, vvhich ought to be de¬ voted to the interest of his people, to duties from which he might easily relieve himself, if the means were at his command. We do not wish to intimate that it is degrading to a minister ofthe gospel, or in itself inconsistent with his calling, to engage in manual labor. By no means. The question vvhich we present, relates merely to the propriety of his appropriating time vvhich ought to be given to the duties of his calling, to such manual labor, though necessary for the comfort of his family, as might easily be other¬ wise provided for, by furnishing him with a competentsupport. Ministers are often charged vvith abstracting their time from their ministerial duties, and devoting it to other purposes deemed foreign to their calling. There are no doubt in¬ stances in which this charge is just. But if an ex¬ amination were to be instituted, it would be found that in most cases a necessity is laid upon the minister by his own people, through the lim¬ ited support afforded him, thus to appropriate his time, in order to provide his family with the ne¬ cessaries of life. From whatever source the evil proceeds, the interests ofthe people require that it should be immediately removed, wherever it exists, and, in view of this fact, it becomes them in all such cases to institute a proper inquiry ^and furnish the requisite remedy.
An unjustifiable tax tipon a minister's time,
and an anxiety of mind unfavorable to a proper discharge 'of his functions, are not the only evils resulting from a scanty support. There is yet another, which, though not as often thought of as it should be, is equally as great in its sphere as either ofthe others already mentioned. We re¬ fer to the inability to furnish himself with a suit¬ able library, under which a minister labors on account ofthe limited support received from his people. In order to feed his flock and promote its welfare, it is necessary that he throw interest and variety into his ministrations, and this can¬ not be done without a course of systematic stu¬ dy. To such a course of study, however, it is not only necessary thatthe mind should be free from perplexing care, and time sufficient be at com¬ mand, but also that a good library be possessed. Where the support of the pastor is limited, this latter requisite cannot be secured. Fifty dollars a year would be a comparatively small sum for a minister to appropriate to his library, and yet many clergymen are so situated as to be unable to appropriate yearly to this object, even the fif¬ tieth part of this amount. Where such is the case, the pastor has insuperable obstacles thrown into the way of his progress in knowledge, and must present his people with barren administrations. There are doubtless many cases in vvhich young clergymen of promise, who, in favorable circum¬ stances, would have become ornaments to the ministry, and distinguished for their knowledge and usefulness, are compelled, by the limited nature of their support, to drag out a life of com¬ parative inefficiency and obscurity, and thus disappoint the expectations early entertained of them by their friends and the church. The sub¬ ject presented is one of serious import, and well deserves the attentive consideration of all our churches. If carefully examined into by the members of our different charges, it is to be presumed that they would generally see their own interest to be materially affected by the scanty support afforded their pastor, and be led to furnish the proper remedy, in all cases vvhere a deficiency exists.
——~«^^^^#ft0^^s»y<w.	
A CONVERTED JE^VISH RABBI.
A recent number of the Jewish Intelligencer gives an interesting sketch of the life of Rabbi Abraham Jacob Schwartzenburg, a son of Abra¬ ham in the faith as well as in the flesh, who fell asleep in Christ at Warsaw, on the 30th of June last. His return from the new religion of the Rabbies, lo the old faith of Moses and the pro¬ phets, was owing to a New Testament in the Jew¬ ish language, which he received from the Rev. F. W. Becker, in the year 1825. He had long and earnestly inquired for the truth. His calm and thoughtful mind had been dissatisfied with the superstition, and his heart revolted by the in¬ tolerance, of Rabbinism, when he heard that, at Lublin, thirty miles from his native town, an English missionary was proclaiming the gospel and distributing books relating to the redemp¬ tion of Israel, He went to Lublin, and, unob¬ served amidst the crowd, listened to the disputa¬ tions, and at last earnestly begged for a New Testament. His wish being gratified, for three years he employed his time in the study of the Gospels and Epistles and in consultation with the learned of his own nation.
The Talmudists, however, know not how to ap¬ preciate an inquiry after truth. Their only idea is, lhat men ought to remain in the religion in vvhich they were born, no matter whether it be right or wrong. He met, therefore, at their hands, only contempt, reproach, and persecu¬ tion, and was at last thrust out of the synagogue. He persevered in his inquiry, and in his difficulties applied to some Romanists; but,dissatisfied with their explanations of the image-worship which he saw around him, he determined to go to Warsaw, and find out Mr. Becker, from whom he had re¬ ceived the New Testament. Thither he accord¬ ingly proceeded, and was at length satisfied as to the course vvhich he ought to pursue. After months of patient inquiry, he was baptized by Dr. M'Caul, on Sunday afternoon, November 9, 1828, in the sixty-fifth year of his age, receiving, in addition to his former name of Abraham, that of Jacob, vvhich he chose from Micah vii, 20, say¬ ing, "Thou wilt perform the truth to Jacob, and the mercy to Abraham, vvhich thou hast sworn unto our fathers from the days of old,"—He expressed a wish to retain his beard and Jewish costume, to prove to his brethren that no mere worldly motive had induced him to renounce Rabbinism. "The Jews often think, said he, " lhat persons are baptized in order to escape re¬ proach, or to live in the Christian quarters ofthe city, or to walk in the Saxon garden, (from which Polish Jews were then excluded,)—but I will show them that none of these things move me, I am a Jew still: formerly I was an unbelieving Jew, but novv I am a believing Jew; and, what¬ ever inconvenience or reproach may result, I wish to bear it with my brethren," This caused considerable discontent to his rabbinic country¬ men, who had him summoned before the police to account forhis Judaizing habit. His observa¬ tion, on that occasion, that Christ did not com¬ mand us to baptize the clothes but the heart, sa¬ tisfied the magistrate—and he was afterwards left in undisturbed possession of his costume: An¬ other proof of his disinterestedness appeared in the giving over te his son, vvho had suffered on account of his father's baptism, the little proper¬ ty that he had, trusting himself to the good pro¬ vidence of God and the labor of his hands. He was a man of strong common sense ; but humi¬ lity, zeal, piety, kindness, and gratitude, vvere the striking features of his character, vvhich endeared him to all who knew him. He was a man of prayer, and fond of reading the word of God.
To the last he was deeply interested in the conversion of his brethren; and, though often pelted vvith stones and mud, he continued to visit the Jewish quarters of the city, and preach Christ crucified. He died, as he had lived, in un¬ wavering faith in the Redeemer—and, though dead, he yet speaketh. He is gone to his rest, and his memory is blessed.
We know not who penned the following paragraph, which contains truth deserving the consideration of those concerned. We copy it from the Congregation¬ al Journal:
YOUNG CONVERTS  AND RELIGIOUS PEBIOD- ICA£iS.
Various circumstaaces have conspired lately to impress us with the importance of exhorting young disciples to take some religious periodi¬ cal. We fear ministers generally neglect it; but, if they do, they certainly act very unwi.sely both for themselves and the cause. We have long observed those ignorant, narrow-minded, cap¬ tious, and fault-finding brethren, such as are in the way of every good thing, vvhose distinguish¬ ing characteristic is stinginess, both in temporal and spiritual things, and who for ever keep a church stationary or in trouble, are vvith hardly an exception, among those who take no reli¬ gious paper. Some of these we have known to be cured by taking and reading a good paper, and we are induced to believe that few would
become so awfully diseased if they vvere to com¬ mence taking one as soon as they obtain hop» in Christ. A man who has lived in sin all his days, knows very little about the general affairs ofthe Saviour's kingdom, and it is important he should begin to learn vvhile his heart is yet warm. If he is the head of a family, the necessi¬ ty of such a vehicle of intelligence becomes still more important. What good may it not do while the whole family is in this state of religiou,s transition!
No one need say we have a personal pecunia- ' ry interest in recommending this, for, according to  our present intentions, we have not to the amount of afarthing.
PftlMED, BUT NOT CHARGED.
The Rev. Wm. Jay, of Bath, England, has given many excellent hints on preaching, no less important and applicable on this side of the Atlantic than on the other. Some of his last were dropped, in his usual pleasant way, at the jubilee of Cheshunt College, on which occasion this venerable and excellent minister was ap¬ pointed to preach. The following extracts will be read vvith interest; and, if regarded with tho attention they deserve by those for whom they are intended, with profit:
"I fear the preacher may seem to be taking freedom—but he has been now many years in the ministry, and has been placed in a situation and circumstances favorable for comparison and remark.   And, my brethren, he confesses, while there are many things to please and encourage him, yet there are some with vvhich he is by no means  completely satisfied.   What he  deems wanting, is a mode of preaching remote from scholasticism ;   warm   and   experimental ;   not highly doctrinal, nor unduly practical, but blend¬ ing the doctrines and practice  of Christianity strongly  vvith   the affections;   abounding  with point and interest; and which shall come homo not only to every man's business, but to every man's bosom;  vvhich   shall  make  the hearers weep, rather than wonder, and talk more of tha subject than the preacher.    Whether he grows more fastidious as he grows older, he knows not; but he seems to appreciate a considerable difference between many of our present young men and those of his early days.   He refers now chiefly to the manner of some of our moderns. For instance, they show no lillle self-confidence, by choosing difficult topics, and expressing them¬ selves wilh dogmatism, where others feel diffi¬ culty.    By their lengthiness, they lake for grant¬ ed their peculiar acceptance; and instead of be¬ speaking the candor of their audience, by at least   apparent   modesty   and diffidence,   they challenge their judgment and demand their ap¬ probation, by a fearless and daring kind of ad¬ dress.    They sometimes show, also, by a satis¬ fied and careless demeanor, that they are above the usual auxiliaries needful to some of their brethren and fathers.    He one day heard of a young minister of this calibre, (I know not that he is in this crowd, but if he be it will not much signify,) who, being about to preach, was asked whether he did not wish to retire before he went into the pulpit!    'No,' said he,'I am charged and primed,'   He was primed, indeed, but not charged : when he went off, it was only a flash in the pan.
One thing more. True eloquence is not, as some suppose, to be judged of by excitement— but rather by impression. The preacher is per¬ suaded that no kindof eloquence will ever, much or long, tell in the pulpit, but that which arises from feeling; but feeling is always eloquent,— Little is to be done by fine words, and made-up gestures, and stupid action, and start and stare theatric! What did affectation ever do ! What made Whitfield! What made Spencer! Grace and nature. Not grace without nature, nor na¬ ture without grace; but what can withstand the attractions of both!"
THE BURNING OF BIBI<ES.
The following is an extract from the official state¬ ment of the Ccmmiltee appointed by ihe citizens of Champlain, to investigate the matter and report the facts of the alleged outrage of the Romanists in burn« ing a collection of Bibles in that township on the 27th of October last:
" About the middle of October last, a Mr. Tel- mont, a missionary of the Jesuits, (who bears the name of Oblat, as we understand,) with one or more associates, came to Corbeau, in this town, where the Roman Catholic Church is lo¬ cated, and, as they say, by the direction of the Bishop of Montreal,  On their arrival, they com¬ menced a protracted meeting, which lasted sev¬ eral weeks; great numbers of Roman Catholics from this and the other towns of the county at¬ tended day after day: after the meeting had pro¬ gressed several days, and the way was prepared for it, an order was issued, requiring all who had Bibles, or Testaments, to bring them  into the priest.    The  requirement  was  generally coin- plied with, and day after day Bibles and Testa¬ ments were carried in; and, after a sufficient number vvere collected, they vvere burned.   On the 27ih of October, as given in testimony at the public meeting here, Telmont, vvho was the pro¬ minent man in all the movements, brought out from the house of the resident priest, vvhich is near the church, as many as he could carry in his arms at three limes, and placed them in a pile, in the open yard, and then set fire to them, and burned them to ashes.    This was done in open day, and in the presence of many specta. tors.    The number burned altogether we are not able accurately to ascertain : more than a hun¬ dred, no doubt; perhaps two or three hundred.
"The Canadian Roman Catholic population of this county has become, since the rebellion in Canada, in 1833, very large, amounting, proba¬ bly,  to   some thousands.    In this town alone there are more than a hundred Roman Catholic families.   For several years, our dififerent town Bible Societies have been in the habit of supply¬ ing those of them who could read with Bibles, in common  vvith  other destitute families.    In 1841, there was a thorough supply of the Cana¬ dian as well as other destitute families, in most if not all the towns in the county.   In this town alone about sixty Roman Catholic families wero supplied with French Bibles.   During the meet¬ ing, the Prosident of our town  Bible  Society, learning that the Roman Catholics vvere carry¬ ing in their Bibles, lhat they might be burned, took with him Silas Hubbell, Esq., a respectable lawyer of this town, and waited on the priests at the church, and requested, that, inasmuch as the Bibles had been given by the different town Societies, they should be returned to the donors, and  not destroyed.   Telmont, vvith whom they had the interview, replied to their request, by saying, that it was out of their power to comply, for they had burned all they had received, and intended to burn all they could get.   To this ac¬ count ofthe interview with Telmont, and his de¬ clarations, we have the affidavit of S. Hubbell, Esq.   It vvas but a short time after these gen- tlemen parted from Telmont, and returned home, that the public Bible bonfire, of vvhich we have spoken, took place.    The day but one before their meeting closed, the Bishop of Montreal landed at Rouse's point, in this town, from the steamboat, and was received and escorted by a very large procession on horseback to Corbeau. On the 8th, the last day of the meeting, he ad*