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Vol. 3. P _CHICAGO AND CINCINNATI, SATURDAY, SEPTEMBER 25, 1886. U'«flB&S»vIK.*J8!:l No. 39. ———n ""■■■ - ■ - ■■■■— -— —— ————————-^—————— - _ The Universalissit. A RELICIOUS AND FAMILY WEEKLY. Universalist Publishing House, PUBLISHERS. CHARLES CAVERLY, General Agent. Issued bj Western Branch. 69 Dearborn St., Rooms 40 and 41, anCAGO, a La LOUD A THOMAS, MANAGERS ADVERTISING DEPARTMENT. Gums : Porta** Paid, 92.50 A Tear, in Advance. Sample Copies Free. Western Advisory Board Wm. H. Ryder, D. D., Hon. John R. Buchtel, 0. A. Pray Rev. W. 8. Crowe, Chas. L. Hutchinson. Entered at the Postofflco as Second-Class Mail Matter. Speciul Goutributors. THE INDIAN QUESTION. By Mrs. O, J. Hires. (Milwaukee, Wls.) So many questions of importance are agitating tbe popular mind, and tbe interest that centers upon each one is so universal, that the world has indeed become a stage, and all mankind are actors in a drama upon which the cur tain will not soon fall. England has Ireland and the IriBh; Russia has its Nihilists, and Germany its Anarchists ; Europe arbitrates between the Eastern powers and watches the scales of bal ance ; Asia is ground between the two millstones of Russian and English inter ference ; while America has China and the Chinese; labor and capital; and in the background, behind a blindfolded figure of justice, divested of her scales, is being enacted the Indian tragedy. The world seems almost too small for itself. There is hardly room for its rapidly-shifting scenes. But the cen trifugal force thus generated is held in check by another and a corresponding force. The interest of each in the wel fare of all, has established the centri petal power of universal love. By this common good the ties of brotherhood are so firmly knit together, that a civil or social convulsion in one part of the world is felt in every other part. The heart of the world has become dictator. The questions at issue are so vital in their significance, and so universal in their application, that the two com mandments of love seem to have been reversed in the order of their coming. Love thy neighbor universally, would appear to have been the first command ment. But it is because men love God supremely, although sometimes uncon scious of that love and its fructifying power, that they can and do love their neighbors as themselves. Oppression and wrong are working their own cure. Everywhere ghosts have been raised that refuse to be put to sleep again. In our own country, the Indians, who so long have been buried in their own dead past, have arisen into a new life. The breath of human brotherhood has been breathed into their nostrils. Men are struggling to secure the rights of the Indians, as they struggled for the freedom of the slaves. Nothing, since slavery was abolished, has been of so much impor tance to the Christian people of Amer ica, as this question of how to protect the Indians, and better their condition. Slavery is a great curse to any nation ; but I doubt whether it was more pro lific of evil to the American nation, than has been the cruelty which has pursued the Indians during the past two hundred and fifty years. With the exception of here and there an oasis of good faith, the treatment of the Indians by America has been a long stretch of barren injustice. Every wrong indicted has had for its base the supposed requirements of civilization; while, in fact, civilization has been the veneer covering the plague-spots which mark the desolation, disease, and de cay that have been caused in its name, and for its pretended advancement. If definite plans of action for the ex tinction of the Indians had been formu lated by the first white settlers, no more certain methods could have been devised than the ones that have been employed. Treaties have been made, and made only to be broken. But the broken treaty has been like the bitter shell of a nut; the kernel of suffering has lain within. Through the break ing of treaties, they have been driven from place to place; through consequent homesickness they have been driven to ruin and to death. It requires a strong effort of mind to fasten ihis evil upon the present age. It is difficult to real- ! ize that even now, treaties are being ! broken ; Ii dians are being removed ; 1 solemn contracts are being disregarded, and intense suffering inflicted upon a helpless race. Yet we call our laud, the laud of the free, and the home of the brave. But that nation only is free, ; which has been set free by the percep tion and adoption of truth; only that nation is brave, which never oppresses the weak. In the great battle waged for the , survival of the fittest and may a just 0 heaven be the arbitrator—no other im plement has cut to the marrow with less flow of blood, than has the sword of American injustice. No weapon with finer edge has ever been invented. Uusually the wounds have left no vis ible scar. When overwhelmed with misery, the Indians have folded their blankets about them, and while their hearts were quivering with pain, their lips have given no sign. That apothegm of history, “To bear like a Spartan,” here loses its force. The Indian is greater than the Spartan. He has be sides the Spartan’s calm endurance, the virtue of enduring in silence. He will not resist until the iron has so corroded his soul that life has no value. His wars against his oppressors have been waged without hope. Depriving the Indians of their rights and lands—even of their “ Reserved ” lands, and “Rights” that have been assured—has had in it much of the oppression that characterizes barbarous nations. But with a refinement of cru elty that even more inhuman nations would have hesitated to adopt, the whites have waited until the lands upon which the Indians were settled have been well-tilled and made productive, and then have begun a clamor for their removal. No one unacquainted with the deathless love of the Indian for his home, can imagine his agony and des pair when told that he must move farther West. How little Americans know what such a removal means to the Indians. To go from land that has been reclaimed from the forest by the axe, as in the eastern and middle sec tions ; or from a desert by irrigation, as in the western half of the continent; to a yet more intractable desert, or to a more trackless forest—and this by force —is to experience the very depth of human misery. The Indians have al ways been struck in ihe most vulnera ble points. It would be hard to single out one tribe that has suffered more than have the others; it would be equally difficult to point to one section where the circumstances attendant upon their sufferings have been of a nature more unyielding than they have been throughout the entire country. The Indians are not outside the com pass of God’s law. They are within the region of cause and effect. But has the nation ever stayed its process of destruction long enough to inquire into the causes of thfe rapid decrease of numbers among them ? The report of the Commissioner of Indian Affairs, last year, showed a known decrease of nearly 5,000 out of 264,000, at the be ginning of the year. This is, probably, not an uncommon rate. If we had the statistics of decrease since 1620, we should find, probably, that their num bers and the amount of territory occu pied by them had diminished in some thing like direct ratio. There is, per haps, no better means of arriving at an approximate conclusion. At that time they roamed over the whole country; now they are thinly scattered over reservations, deserts and mountains in the West. When Americans shall see this his tory written within the one styled and known as American history, they will wonder that for centuries their eyes have been closed and their ears dulled to the sounds and sights of the life that has gone out. When America declared her right of freedom from oppression and tyranny, her declaration was based upon the sublime maxim, “All men are born free and equal.” The door which shut tyranny out from the presence of freedom, swung upon this hinge of equality. But at the other end of the great passage-way that liberty was opening for the oppressed, another door was slowly unclosing, and oppression in another form was contesting her further progress. Before America was aware that self-interestjmight blind her own eyes to the truth she had so forci bly enunciated, she found herself be lieving that white men, only, are born free ; that it was a mistake to suppose that colored men had equal rights, or, in fact, that they had any rights that white men were bound to respect. Hence, when the people read that, driven from place to place, the Indians are fast disappearing, they consider it a necessary consequence of the onward march of American progress and civili zation. It is supposed to be a part, and an unquestioned part, of the general summing up of human affairs. They reason that the general law is, and it is supposed to be the law of destiny, that the fittest shall survive ; and that Chris tianity and civilization are aiders and maintainers of general law, not bar riers to their fulfillment. By such spe cious reasoning have the American peo ple sought to convince themselves that the crmlty and treachery of the United States government toward the Indians, have been but necessary adjuncts to the universal plan. But in our conduct j of affairs with the Indians, the great j wheel of the law has been turned back- 1 ward, and its “perfect faith, thought, • word, and deed,” have been changed into broken faith, evil thought, false j word, and treacherous deed. We have ! made and broken treaties, “until” as Mrs. Jackson says in her “Century of j Dishonor,” in 1871, “Congress, either ashamed of making treaties only to break them, or grudging the time, money, and paper it wasted, passed an act to the effect that no Indian tribe should hereafter be considered as a foreign nation with whom the United States might contract by treaty.” When a nation breaks treaties with powers weaker than itself; when it practices a systematic course of oppression and wrong, ignoring the most common ties that bind humanity together, it is gov erned by thoughts that are “evil in themselves, and that continually.” After the act which declared that the United States could not treat with In dians as foreign nations, it “negotiated still more treaties, but called them ‘con ventions or agreements,’ and not ‘treat ies;’ but the difference is only in name. And the Supreme Court has recently decided, “That in case of fraud by lob byists against the Cherokees, the Uni ted States had no jurisdiction, the In dian tribes being independent foreign nations. ’ ’ To the act of 1871 was added a proviso that no treaties already made should be, by this act, invalidated. This probably covered the recent decis ion of the Supreme Court. Still the nation’s word has been false; agree ments and conventions are, in effect, treaties. The deeds of the nation have been in accord with its broken faith, evil thought, and meaningless word. But the life of the world, through its more perfect ultimation into the body of humanity, has given to the Indians a new start in the race. In this era of universal rights, the Indians have not been left out. The quickening influ ences of the human- and of the divine through the human—love has begun its resuscitating work. May the wave that has brought to them returning life, not recede until it has gathered into itself the debris of centuries, leaving behind a new landmark from whose highest point the future of the Indians shall stretch out into fields that shall be kept green through the irrigating influences of charity and mercy. CONTEMPTIBLE LITTLENESS. A collection was recently taken up in a church gathering, three-fourths of whom were visitors. The preacher for the occasion was one of prominence, and there were over one thousand per sons present, and the sum total raised was only $17.55, made up as follows: Four hundied and eighty pefinlW.’TWty three-cent pieces, eighty half-dimes, forty-three dimes, seven quarters, three half-dollars. Thus, nearly five hundred persons gave one cent each who, prob :dly, are in circumstances that make it a sin and disgrace for them to ever drop less than a dime or a quarter into any church basket, especially where they are visitors. These same people, as citizens, would blush to be caught doing any thing so small in any other public gathering where a collection was taken up, and why they carry such meanness into their contributions to ward the furtherance of the Gospel and Christ’s kingdom, is a problem which can only be explained on the ground of criminal thoughtlessness or unmitigated dwartishness. A visitor who was present on this occasion, and who is a systematic and liberal giver, told the writer that he saw a poor clergyman drop a quarter into the basket, while near him the occupants of two entire pews, well dressed men and women, gave nothing. The Lord commended the poor widow, because her mite was her all, but what he would and will say to such stinginess as this we will not assume to say.—The Presbuterian THE HAN ALWAYS NEEDED. There is always need in the church for the man who will go ahead. He must be a breaker-up of the way, a pioneer, energetic and hopeful. People, even those who wish work done and are willing to do it, need leading -some one to go before and direct those who will follow. They canuot lead; they can barely tell, perhaps, what they wish, but they know the value of having the work of the Lord going on, and are capable of telling it when once it is brought to their notice. The head man, therefore-the “foreman,” as he is properly called—is always in demand, and if one can prove himself to be such, he may feel that his is a very necessary as well as honorable position. He must be a willing man; no other can be successful. He must also be earnest, having a heart in his work; patient, willing to be disappointed, if need be, and recover and wait; cheerful, opti mistically looking forward to the achievement he desires; industrious, working himself, and seeking to get all others to work; able to endure all things, for he will be mercilessly blamed aud rebuked; devout, amiable, forgiving and generous. “True leaders are few,” of course, when it requires so much to make one.—United Prtsbyterian. STIMULANT WITHOUT FOOD. At one time Mr. Gough said he was before a large audience, and trying to convince them that alcohol was not a food, but merely a stimulant. A keen, intellectual looking fellow arose, and wanted to know how it was possible for a thing to be a stimulant without being a food. For a moment Gough felt concerned, but the next moment his answer was ready. “Can’t have a stimulant without food?’’ he asked. “You sit down on a hornet’s nest and see.” THE MYSTERIES OF RELIGION. Br Rbv. Wm. Tccker, D. D. (Mount Giilead, O.) Nature and the Bible are full of mys teries . Matter, force, life and mind are all mysterious. Intelligence, emotion, and will are mysteries. Thought, feel ing and volition, are known but as incom prehensible facts. Mystery is not igor ance, but imperfect knowledge. That which is entirely unknown has to our intelligence and reason no existence, and therefore cannot be a mystery to us. The existence of mystery involves partial knowledge, tbat which is imper fectly known is alone mysterious. The Unite cannot comprehend the infinite, and there is an element of infinity in all tbat God has made, hence man’s knowledge of nature and God, while it is real, and true, is partial and imper fect. All religion is mysterious, because it implies the existence of God and our relation to him as our Creator, Father and Providence. God as the self exist ent Creator of all things, is infinite, and any revelation of hina to the finite mind of man must have in it the elements of mystery. It is therefore evident that there can be no religion that is not mysterious. To reject Christianity be cause it reveals things that are mys terious, is to reject it because it is religion. Nature and the Bible are alike mysterious, for the reason that they reveal God, and God is infinite. Any and all revelations of the Infinite present to man mysteries, because they reveal truths that he may know, but cannot perfectly comprehend. Man may know God as a fact or a person, but no't as a thought. To know God as a thought, you must compre hend his infinite nature, acts and rela tions. This, man cannot do. The child knows the locomotive as a fact. He can see, hear and feel it; but he does not and cannot at his age know it as a thought, because he cannot under stand its mechanism. We know the material universe as a fact, for it is recognized by the senses, but we only know it in part as a thought, because we do not perfectly comprehend all the thought revealed in it. There are a great many facts, that as facts we know well, but do not understand their logic, philosophy and science, and hence do net hnewthoiw of thought. We may know God’s existence with out knowing the mode or manner of his existence. The mystery is not in the fact of being, but it is in the mode or manner of being. We know the fact of life, but we do not understand its nature or comprehend the mode of its action. We know the existence of mind, but we do not know the mode of its existence, or the manner of its ac tion. We know that man exists, but we do not Know how the soul and body are united in man. We know the existence of Christ, but we do not know the mode of the union of divinity and humanity in his person and life. We know that God exists, but we do not know the mode of his existence. We do not un derstand the manner in which he oper rates on matter and mind. We know God is intelligent, but we do not know how He thinks. We know He is om niscient, but we do not know how He knows. The mystery that we fiud all about us, is not in the fact of existence, but in the mode of being. The fact of existence is clearly revealed, the mode is not revealed, and is therefore myste rious. The mysteries of the Bible clearly reveal its Divine origin. Whatever man can invent or create, man can un derstand. The fact that man cannot perfectly comprehend the Bible is pos itive proof that it is not of human or igin. Not only the light, but the deep mystery of the Divine and infinite is on its pages. It is like all other things that have originated with God, myste rious. Matter, life, mind and thought are all like the Bible, in this that while we know they are, we cannot perfectly comprehend them. The plant, animal, and man are as mysterious as the Bible; and for the same reason they are divine. They are full of divine thought and life. We should expect to fiud mysteries in the Bible if it is a revelation from, and a revelation of God. All bis other rev elations to man are mysterious, and we should therefore look for mystery in the Bible if it be a Divine revelation. The human child cannot perfectly com prehend the Divine and Infinite Father; therefore there is much in his word that is mysterious. If the Bible were not a mysterious book it would not be adapted to man. Mystery has a great attraction for man. The human intellect has an atHuity for the mysterious. This gives to fiction its power over the mind. It is this that makes nature so attractive and stimulating. The Bible also holds j man’s attention by the spell of its mys- I tery. The element of mystery in the ' Bible meets this demand of man’s nat- J ure, supplies this want of the human | mind, and satisfies this craving of the | human spirit. This shows a wonder ful adjustment between the revelation 1 contained in the Bible, and the nature ' of man, and a remarkable provision in the Christian Scriptures to supply man's spiritual wants. If the Bible were not mysterious man would soon outgrow it. If man could perfectly comprehend and fully understand everything revealed in it, the revelation would no longer interest him. From it he could learn no new truth, acquire no new thought, and re ceive no new stimulus. Its study would, not educate, improve, or develop him. It would no longer interest or attract his intellectual, moral, and spiritual nature. But the mystery of the Bible, while it is old, makes it al ways new. To the mind of man it is ever fresh and refreshing. THE PRINCIPLE DEMANDED. By Hev. C. H. Bogiks, (Seneca, Kan.) If the gentle Christ were here would he not deal with many of our palatial churches very much as he did once with the den of thieves on Mount Moriah ? Do you think the temple at Jerusalem wps any more deserving of censure and scourging than are the selfish imitators of pagan rites and forms to-day, who are as total strangers to the heart of Jesus as was Nicodemus of old ? If Christ were here how many of these formal pretenders would he recognize as teachers of his tender, hope-inspir ing, life-giving message ? It is true these teachers have been educated ac cording to law. So were the scribes and Pharisees. But Christ threw his heart into all formsf of human suffering, and his arms about the polluted form of human degradation. The church with its dainty commun ion gathers yonder in the temple. The rabble outcast, begrimed with crime wanders out here among the cold dead tombs of outraged hopes. Among them are publicans and sinners, thieves and harlots. • One among this “rabble” of Judea and Jerusalem, was the pity ing and sympathizing Jesus. True, he did attend the dainty service on the hill yonder, once, but while he found it outwardly polished, he found it full of corruption and dead men’s bones. He did not essay the herculean task of cleansing this Augean stable, but he Christ’s doctrine was for the unsaved. His examples were given to the un saved. His presence was blessed to the unsaved. His mighty works were done to and for the unsaved. He came for the express purpose of saving this groaning rabble, tossed with sore dis tress on life’s dusty highway. What a travesty on the life and teach ings of Christ, is the popular faith of to-day, where that which he most ab horred is exalted, and that which he most loved is trodden under foot ? Is it any wonder that China slumbers in the dusky shadows of the pagan past when such a libel on Christianity is given to them &j the gospel of Christ ? It has been a matter of sur prise that with so little opposition, China is so slow to accept the gospel. This is the explanation of the manda rins. “We have examined your religion. We find that its object is not to save men's lives in this world, but to save them in an imaginary world which may not exist. Therefore we relegate it to that realm of simples where we find food for laughter.’’ Is it true that the religion of Christ shall become a by-word to the heathen? Is it true that the misconstruction of the ages shall be forced upon the hearts of the people as the true gospel of God? Is it true that the bogus coin of pagan creed-mongers must be accepted as the pure gold ? No! the wretched deform ity has already been rejected by many of the purest and the best. The true needs of the race have been neglected. Our God has been portrayed as a regal sovereign whose august majesty has burned to utterly consume in the an gry zeal of his outraged j ustice. These creed mongers have, with the sledge hammer of cruelty, forged an iron bound creed and fenced it about with chains red hot with the cringing ter rors of an endless hell. They have lo cated a far away heaven, and have tyied to breathe into the hearts of earth’s sorrowing children a faith in that which is inconceivable. And in the effort to cover up the miserable caricature, they have not left soil enough for the latent seeds of truth to take root. O childien of the living God! O mourners in your chambers over the gates ! O weary gleaners in life’s bar ren harvest fields! O brethren and sis ters don’t let these cold and cruel dogmas drive you from your Father's great heart of love ! Believe that God, our God, loves like a mother. Think of the mother heart, the mother love of God. Be no longer orphaned, hungry, sin laden, homeless, hopeless! —'There are thirteen new applications for admission to the! Meadville (Unitari an) Theological School. BISMARCK AS MAN AND MINUTER. Hon. John A. Kasson, who repre sented the United States a short time since at the Court of Berlin, gives a very entertaining sketch of Bismarck in the North American Review: ‘ Did you personally meet Bismarck? What do you think of him ?” “These,” says Mr. Kasson, “are the questions promptly addressed to every notable per son returning from Germany to the cis Atlantic continent. Though the speech be of Germany, the thought is always of Bismarck.” Mr. Kasso > says that he had the honor of the German Chan cellor’s personal acquaintance, and thinks he can avoid doing any “positive injustice to this industrious and busy life.” At the start, he sums up Bismarck, the public man, in this manner : Intense personal convictions of duty to king and fatherland, combined with a moral fearlessness which compels admira tion, have created a historic figure which is destined to remain long in the popular memory. The world has at last discover ed a man, and still stands looking at him in a sort of maze. It would fain touch him to see if he is of human flesh and blood, or whether he be an ogre, in whose arteries flows molten fire, whose hands are of iron, and whose heart is of granite. Is that towering form, sur mounted by its magnificent brain, alto gether human or altogether super-inhu man? An Italian at the close of the war of liberation might answer one way, a Frenchman, at the end of 1871 another way and the Germans themselves, at this moment, both ways. Bismarck, it appears, was born “at the plain family seat of Schonhausen, on the 1st of April, 1815.” All Europe was then at war. England, Russia and Prussia were striving to crush Napoleon. So “the earliest influences that made an impression on the youthful mind of Bismarck were those of a bold and self sacrificing Prussian patriotism, with sharp hostility to the French,” and of the glorious services of Blucher at Wa terloo. At the age of six years, he was sent to school at Berlin, to prepare for a uni versity course in law. As a child he was kind and affectionate, and was “rarely amenable to censure.” At seventeen, he went to the University of Gottengen. At that time “he was tall, rather slender, carried himself erectly, ftir .whjcbiUd. mt invitaiamil iarity, but which neither then repelled, nor now repels, those whose intercourse with him is marked by self-respect and respect for him.” At the university the wild liberty of the student life took possession of him. lie “neglected the lectures, but fought twenty duels during the first three terms.” At the time of examination he “gathered himself to gether,” and managed to take his de gree. Then came his service as clerk of the city police, and in certain judi cial and administrative capacities. In 1838 he entered the military service. For a time in early manhood, he was undoubtedly “wild,” and was even called “mad Bismarck.” But, in 1847 he married, most fortunately and hap pily, and settled down finally to his great career. Mr. Kasson tells this interesting story of Bismarck’s “first decoration While he was serving in the Uhlan Cavalrj in 1842, his groom who was the son of a forester on his estate, rode into the lake to give the horse a bath. Miss ing his footing, the rider was thrown and disappeared in the water. Bismarck was standing with a group of officers on the bridge, and 6aw his sinking groom. In an instant his sword and uniform were on the ground, and he leaped into the lake. He found the struggling man and seized him. But in the blind agony of a drown ing man he clung so tightly hi his master that Bismarck, helpless, was obliged to | dive with his burden to loosen the bold. It seemed both were lost. But, soon after, bubbles rose to the surface, follow ed by Bismarck, who in the depths had detached the grip of the man, and now appeared dragging his groom with him, and swam to the shore. 'The inanimate form was restored to life and on the fol lowing day to duty. For this act he received the Praseian medal for “Rescue from Peril," which was his first decora tion, and he proudly wore it when he had no other. Nor has he since abandoned it, for it finds its place still amid the highest orders which European mon archs have since showered upon his breast. His friends are fond o# telling his answer to a much decorated diplo matist who, seeing this lonely medal on his yonug colleague’s coat, inquired what decoration it was. Herr von Bismarck, who at that time had no title and had earned no courtly decoration, looked him hard in the eye and said: “1 am in the habit sometimes of saving a man's Life. " Bismarck has a strong religious nat ure, and pertinaciously insists that Christianity should lie at the fouuda tion of government. Mr. Kasson quotes thus, from one of the Chancellor’s let ters to his wife: “I cannot imagine how a man who thiuks at all about himself, and yet re fuses to hear anything about Hod, ouu eudure life without weariuess and self abhorrence. I cannot think how I endur ed it formerly. If I had to live now as then without God, without yon, without children. I don’t kuow why 1 should not throw off this life like u dirty shirt.” YffltorsiigsiI-Briefs. BY BEV. I. M. ATWOOD, D. D. Canton, N. Y. In his article on Hebrews ix, 27-28, in the July Quarterly, Dr. Manley finds in the first verse of the next chapter, proof that "settles the question.” The words, “which they offer year by year,” show. Dr. Manley thinks, that “the men” in verse 27 of the previous chapter are the high-priests. He says, “the pronoun they, in the clause, they offered, stands for the high-priests, and has for anteced ent, the men once appointed to die." If this were so, it would settle the ques tion, surely. But if Dr. Manley will look closely he will see that the pronoun “they” refers to “worshippers” in the fol lowing verse, "the comers,” in the same verse. Besides: the high-priest is re ferred to in chapter viii and ix in the singular only; and in verse 25, immedi ately proceeding “the men once appoint ed to die, ’ we have “the h igh priest en tereth into the holy place,” not the high priests. —The Advance attacks Andover with premeditated malice. There is an air of standing up very straight and strong for an imperiled cause; but the >:ning is lu dicrously overdone. To liken the scarce ly worn edition of New England Ortho doxy, issued by Prof. Park, to the na tional union, and the partial revision of it undertaken by the Andover Review, to the late rebellion, is a tremendous flight of fancy. The Christian Union comes in for an undivided share of our Chicago contemporary’s wrath. There is, we fear, as much bad blood as zeal for pure and undefiled religion in this controversy. The Congregationalist girds on its armor each week and fixes its glittering eye on some devoted Andover head; the Inde pendent has taken in sail and keeps closer the orthodox shore than formerly; and in short the Congregational heavens are sort o’aDgry. —That the Catholic ohuroh is not alone in the opinion that church and priest bnve exclusive charge of the keys of heaven, is shown by a recent article in the Churchman, our Episcopal contem porary. It is an admonition to the cler gy not to wait till infants are several months old before seeing that they are baptized. To do so, says the Churchman, is to neglect and endanger the child' “Every babe generated into the human family has a right to be re-generated into God's family” by baptism; tor “the little may've called away, before it be made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.” This seems equivalent to say ing that nnbaptized infante are lost. The writer appreciates the force of his reason dug and hastens to remark, that the “An glican church does not say such are lost.” It only says that children “which are baptized, dying before they commit actu al sins, are undoubtedly saved.” —The Churchman continues its com ment: “We cannot say such are saved; we cannot believe they are damned. We can only hope that in the intermediate stattxGod will make up in some way for the lack of regeneration.” So pious and reasonable a wish is not, we trust, to be disappointed. Nevertheless, the Church man would say to any parent who has thoughtlessly allowed a child to die unre generate and outside the covenant, Pray daily that God would forgive you and be | very merciful to the little un washed soul. ” One wonders with what emotions a man like Phillips Brooke, or any mau born since Martin Luther, must read such sacerdotal drivel. The zeal of some men in magnifying the church and the priest hood has its exceeding great reward in making religion ridiculous. —The Dublin Review, a Roman Cath olic magazine, would probably resent with indignation as a Protestant lie, the statement that the guides of the Roman church prefer ignorance to education for the common people. But we find that journal arguiug that “ignorance is a very powerful preservative against intellectual danger,” and what is meant by intellect ual danger is frankly stated in the follow ing sentence: “A Catholic destitute of intellectual tastes, whether in a higher or lower rank, may, probably enough, be tempted to idleness, frivolity, gambling, sensuality, but iu none but the very rarest cases will he be tempted to that which (in the Catholic view) is an immeasurably great er calamity than any or all of there put together, viz., deliberate doubt on the truth of his religion.” —From the standpoint of the Roman Catholic churoh this is sound logic. Er rors of conduct do not imperil the eter nal welfare of the soul, so long as one puts his trust in the one only and holy Oatholio churoh. But au error of faith, or, as the Review puts it, “deliberate doubt ou the truth of his religion," is uu “immeasurably greater calamity,” be cause he who indulges it courts damna tion. The effect of education, and in par ticular of “the higher education”—which the Review was discussing — is, undoubt edly, to awaken “doubt ou the truth of his religion, ’ in the mind of the Homan Catholic youth. It may not alwajs do this; but it is likel) to. It is au “intellec tual danger.” Tue only way to render such education safe for Catholics is to have it under the immediate direction of the church authorities. This is good reasoning. If the premises are correct the conclusion follows inevitably. -The Episcopal Churoh in the diocecM of Pennsylvania owns $10,000,000 worth of property.