Earlier text: IS OUR SATURDAY THE TRUE SABBATH?It being well known to some of his persecutors in London that Bunyan was often out of prison, they sent an officer to talk with the jailer on the subject; and, in order to find him out, he was to get there in the middle of the night. Bunyan was at home with his family, but so restless that he could not sleep; he therefore acquainted his wife that, though the jailer had given him liberty to stay till morning, yet, from his uneasiness, he must immediately return. He did so, and the jailer blamed him for coming at so unseasonable an hour. Early in the morning the messenger came, and, interrogating the jailer, said, “Are all the prisoners safe?” “Yes.” “Is John Bunyan safe?” “Yes.” “Let me see him.” He was called, and appeared, and all was well. After the messenger was gone, the jailer, addressing Bunyan, said, “Well you may go out again just when you think proper, for you know when to return better than I can tell you.” Beware of evil thoughts. They have done great mischief in the world. Bad thoughts come first, bad words follow, and bad deeds finish the progress. Watch against them. Strive against them. Pray against them. They prepare the way for the enemy. Bad thought's a thief; he acts his part;
Creeps through the window of the heart:
And if he once his way can win,
He lets a hundred robbers in. We need not be much concerned about those faults which we have the courage to own. A Brother’s Testimony and Appeal
By Edward W. Bliven
BRETHREN AND SISTERS: This is the first time that I have said anything in the paper for this glorious cause. Through the influence of a kind mother I was persuaded to read the Review about three years ago, which has been a great blessing to me. I am trying to live so that I can meet you all on Mount Zion when Christ shall come to take his chosen people to dwell with himself. I have no desire to turn back. Oh! for strength to withstand the temptations of this wicked world. I wish some of the preachers would come this way. I am living out the health reform which has improved my health. Pray for me, that I may be faithful. Yours striving to overcome, EDWARD W. BLIVEN.
Rhode Island, March, 1868. TRINE IMMERSION.
By J. H. W.
Why do we make two ceremonies of the Lord's supper, and condemn the Dunkards for dividing the ordinance of baptism, when the grammatical construction of the words in each ordinance is so nearly alike? Ans. In one we have the most explicit statement of the action of our Lord giving thanks twice; in the other we have neither Scripture, reason, nor the “grammatical construction of the words” to justify the dividing of the ordinance. Matt. xxvi, 26, 27, says: “Jesus took bread and blessed (gave thanks, margin; see other texts), and brake, and gave to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them.” &c. It is one ordinance, that is, the Lord’s supper, but thanks were given over each part of it. Mark xiv, 22, 23. “And as they did eat, Jesus took bread, and blessed, and gave thanks, and brake, and gave to them, and said, Take, eat; this is my body. And he took the cup, and when he had given thanks, he gave it to them.” 1 Cor. xi, 23–25. “The Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup.” &c. Now the quotations from Matthew and Mark plainly show that this expression, “after the same manner” refers to the act of giving thanks over the cup, as he had done over the bread. This plain testimony is our warrant for our practice of twice giving thanks. We do not twice give thanks for the bread, nor twice for the cup, but once for each different element used. So you see we do not rely upon any “grammatical construction of the word” in this case, but upon the clear statement of the facts. Now we may ask, Is there any relation of facts warranting three immersions, or three baptisms, as the Dunkards practice? There certainly is not. Therefore their claim and their argument cannot run parallel with ours. Nor does the construction of the language warrant their practice; but, as we think proves the contrary. The Father, Son, and Holy Spirit are so closely united in the Gospel—in the perfection of the “one body” in the “one hope”—that what is done in (into) the name of one is also in the name of the other. “God so loved the world that he gave his only begotten Son.” “God was in Christ reconciling the world unto himself;” the Son came not to do his own will, but the will of Him that sent him; in the process of this work, he prayed the Father and he sent the Holy Spirit in the name of his Son, who takes the things of Christ and shows them to his disciples; and eventually our mortal bodies shall be quickened by his Spirit which is given to us in Jesus’ name. Thus the work of salvation, of sanctification, and redemption, is the work of the Father, the Son, and the Holy Spirit. And we cannot see why it is more reasonable to perform three immersions to baptize or immerse a disciple in these names, than to make three collections to collect a bill due to a firm of three persons. One collection in the name of the three would be all that would be admissible if they were united in business—in partnership. Whereas to collect once for each separate name would be proof in itself that they were not united in business or interest. Again, “the construction of the words” will not admit of that practice, for baptism and immersion are synonymous terms. Baptism means immersion literally. Therefore trine-immersion, that is, three immersions, is equivalent to three baptisms. To deny this is to deny that immersion means baptism. But if immersion does mean baptism then whatever is added to immersion is also added to baptism, and trine-immersion is trine-baptism, something of which the word of God takes no account. Trine, according to Webster, means threefold; and there is as great difference between baptism and threefold baptism as there is between a house and three houses; or if there is not, we cannot tell why. But Paul says, “there is one baptism.” Let that suffice. Nor will it answer to say as some do, that it is one baptism with three immersions; for that is as unreasonable as to say it is one immersion with three baptisms, or one immersion with three immersions, or one baptism with three baptisms, which all mean precisely the same thing. We should not have answered at such length, but the subject of three baptisms has often come before our people, and we trust this may help them. REPORT FROM BRO. A. C. BOURDEAU.
By A. C. BOURDEAU
My last report closed with the series of meetings held at Jamaica, Vt. On our way to Braintree, Tuesday, Feb. 18, Bro. Orcutt and myself held another meeting at the house of Bro. Pierce, in Andover. We had a good time in speaking to the few on dwelling in unity. The responses made by the brethren and sisters proved the subject to be in time. Especially were we interested by the testimony given by Sr. Butterfield, aged about eighty-six years. We have reason to believe that although she compares herself to a mere cypher in the cause of truth, her conversation and practice show that she tries to occupy a right position relative to the truth, so that in the comparison, the cypher is placed on the right side of the figure, and thus the relative value of the figure is increased by the cypher. This comparison has force. It is easily seen that however limited our capacity may be, and however small we may feel that we are in the church of Christ, if we strictly adhere to the principles of truth, and practically carry them out in our lives, we can occupy a position where our influence will tell on the side of truth, and for the cause; and thus we may be helped in leading others to love the Lord and his truth. From Andover, we were two days in traveling to Braintree, where we spent three days, and held five meetings. The church here had hardly recovered from their disappointment in not having a call from Bro. and Sr. White and Bro. Andrews, last December, on their way from New Hampshire to West Enosburgh, Vt. Though they did not feel to find any fault in the matter, knowing that these servants of the Lord would gladly have held a meeting with them as they had appointed, had not other important duties elsewhere prevented. Having not had any ministerial labors among them for several month, they felt like hungry sheep, starving for the bread of life. They gladly heard the word spoken Sabbath through the day, and Sunday morning. Sunday afternoon we held a special meeting for the church, in which we felt a drawing out in our remarks for certain ones present who had kept the Sabbath, and had been friendly to the cause for several years, but they had not as yet united with any church. One was received into the church, and it is hoped that others may make an effort to get in a place where they can fully identify themselves with the people of God. Following this meeting we had a refreshing season in attending the ordinance of the Lord's house. While we were at Braintree in the evening after the Sabbath, where several of the brethren and sisters who had come from other parts to attend the meetings were stopping at the house of Bro. Cobb, where we were also stopping; with other mail matters, the Review was brought from the Post Office. We at once called on a brother to read to us “Life Incidents,” by Elder James White, chapter two. And while the article was being read, all seemed to be much interested in the reading, and they were so affected by it that several gave vent to their feelings in shedding tears.269 May we not believe that these articles of Bro. White, and the forth coming work which will contain them, will be instructive to some, and be the means of strengthening the faith of many in the great truths that have been brought to light under the proclamation of the three angel's messages? For a few weeks in the past, my brother and myself have been attending to important matters at home, with which we are both connected, and which also concern the cause. A week ago we spoke to the church in this place, calling on them for help with their pledges and means on the book fund. Since then, several have responded, and pledges by this church have amounted to $115.44, much of which has been paid into my hands. This is an important work. It is truly cheering to see the effort that is made by the chosen servants of God to keep the good work moving on in all its branches. We often see that balance wheels are necessary in machineries to keep all the parts moving in harmony, and thus they are made to work accurately. This well represents the instruments or means that are necessary in the hands of God in connection with the cause to keep it in motion in all its departments. May the good work go on, and we all put our shoulders to the wheel, that when all the saints are gathered home, we may also share with them in the rich reward that awaits the righteous. Amen. West Enosburgh, Vt., March 23, 1868. TRADITION PREFERRED TO TRUTH.
By R. F. Cottrell
It is a remarkable trait of fallen humanity, that the traditions of men are preferred and adhered to with much greater tenacity than Heaven-born truth. Pure religion and undefiled is laid aside and forgotten, because men do not choose to retain the knowledge of God in their hearts, and superstitions as foolish and absurd as they are false, are chosen and retained. It is the next thing to an impossibility to persuade men to forsake meaningless, superstitious rites, learned from their fathers, and embrace in their stead the institutions and laws of revealed religion, every one of which commends itself to the good sense and sound judgment of every enlightened mind. It is strange that men should ever, from beginning to end, be so ready to forsake the truth and turn to fables—to leave the true God, the Maker of all things, and worship gods of their own foolish imaginations, and which their own fingers have made; and then in the madness of their folly, be ready to claim that their superstitious mummeries are the only true and acceptable worship of the true God—the first and best religion in the world. It seems easy for men to leave the truth for fables, but almost impossible to turn them back to the truth. This is illustrated in the history of our race from the time that Cain substituted his own religious invention in the place of what God had intended, down through the times of ancient Israel and the Christian Church to the present day. Men have very readily departed from the truth and true worship of God, to the making and worshiping of golden calves; but when convinced of their folly and madness so far as to make some feeble efforts at reformation, have yet been slow in breaking down the images of Baal, and cutting down and thoroughly grubbing up the groves, the monuments of their wickedness and folly. What are the rites and practices of the church, styled by herself, as well as by the book of Revelation, “the mother,” compared with those of the primitive Christian church? And the traditionary, superstitious mummeries of modern Jews are about as near to the true religion of their ancestors, as described in the books of the Old Testament which they profess to believe. Only think of Moses and the prophets, who forbade divinations, charms, and enchantments, arising in the morning and engaging in their devotions, wetting their hands several times with a very little water, and winding and unwinding, several times, a long strip of morocco about their hands and arms, as an amulet or charm to shield them from evil spirits and accidents through the day! Can any think they were guilty of such fooleries? Yet the sons of Abraham of to-day do such things; and doubtless they think, like poor, ignorant Catholics, that these baseless rites are the genuine, primitive practice of the oldest church in the world. What a crooked and rebellious race of mankind! How almost hopeless the task to reform and save such creatures as we are—so ready to forsake the true and right way of revelation, and embrace substitutes and superstitions, and adhere to them with a tenacity and zeal which almost precludes the possibility of our conversion. The wonder is not that there are few that be saved, but that any so lost and degraded by sin, can be saved. The only way open before us is to return to the fountain of living waters, the written word which God has given us, and no longer hew out to ourselves cisterns, broken cisterns that can hold no water. Let vain traditions go, and embrace and heartily obey the truth, and it is possible that we may yet be saved. Who will do so? Who will renounce the false traditions of men, and cleave to God alone and obey his word?
R. F. COTTRELL. Every period of life has its peculiar prejudices; who ever saw old age that did not applaud the past and condemn the present times? Bro. A. A. F. writes from Iowa: I am much interested in the reports given of Bible Class in the Review, and would be glad to ask a few questions on some points they have passed over. 1. Was the Lamb killed before the commencement of the fourteenth day, or after its close? Ex. xii, 6. Mark xiv, 12. 2. Did they leave Egypt on the fourteenth? Ans. On the night following. 3. Why the expressions “And the people took their dough before it was leavened,” verse 34, “And they baked unleavened cakes, because they were thrust out of Egypt, and could not tarry,” verse 39; when they were expressly forbidden to have any leaven about them? Ex. xii, 8–15, 19, 20, and xiii, 7. Ans. They were forbidden to have leaven in their houses as they should celebrate this in after years. They had none when they left Egypt as a matter of necessity. The direction about leaven had reference to the future celebration of the memorial. REPORT FROM BRO. STONE.
By Bro. Stone
FEB. 5, in company with Bro. Howlett, I set out for Compton, C. E., distant some 60 miles, to visit the few scattered brethren in that vicinity. A storm of snow and wind, followed by intense cold, soon overtook us, making the traveling so difficult that it took three days to reach the place. We put up with Bro. J. Hool, in whose kind family our wants were amply met. Here is a small church living remote from any other church, and some of them 25 miles or more from each other, and are seldom visited by a preacher, yet they are holding on with a commendable zeal, not forsaking the assembling of themselves together as often as practicable, but seem to have a settled purpose to exhort and encourage each other, and to aid in pushing forward the great interest of the cause by promptness in paying s. B., and in watching over each other for mutual benefit. Sabbath, Feb. 8, A. M. the church, except a few who were sick, met at the house of Bro. Hool, where two discourses were listened to with much interest and good feeling, after which a social meeting in which all took part; the testimonies evincing a deep and settled feeling for the salvation of others, especially of their children. In the evening the ordinances were observed with edification and profit. On the 9th, the roads being impassable, we remained at Bro. Hool's. On the morning of the 10th, the thermometer standing at 28 below zero, and the roads badly drifted, we set out behind Bro. Hool's ox team, driven by his son. This day we made 10 miles only, and put up at a hotel, leaving Bro. Howlett at Stanstead to visit some friends, and brethren in that vicinity. On the 13th I reached home in good health, thankful for the sense of Divine approval, which I feel in all my feeble attempts to do the will of God. On this tour we had the pleasure of a brief call upon our aged and venerable Bro. Stale, of Derby Center, Vt., who, with his companion, has been keeping the Sabbath for several years, and embraces most of the views taught by the third angel's message, including the health reform. Sabbath, the 15th, I met with the Richford and Sutton church at the house of Bro. Currier, where I gave a discourse on the sanctity of the Sabbath, and how it should be kept. All present seemed to feel that the commandment is exceeding broad, and that reform in this direction is still called for to make us what we should be. Confessions were made with deep feeling, and purposes of further reform on this point were expressed. On the 17th set out for Stowe, where we spent several days visiting, and on the Sabbath met with the church, where we spoke freely on the law of God in general, and the law of the Sabbath in particular. The church were blessed and strengthened by the straight testimony, and expressed a determination to try to live out all the requirements of God as brought to view in the third angel's message. It was at this place, on the 25th of February, I received intelligence of the sickness of my companion, and was in consequence suddenly called from my field of labor, as will probably be noted in the Review before the publication of this report which I am now writing (March 24,) by the side of her sick bed, from which I have not been absent but a few hours at a time since my return. She is much reduced, and still labors under the influence of an effusion of the heart. I leave all in the hands of God, believing that he has a care for me and mine, though unworthy. I take this opportunity to express my heart-felt thanks to the brethren and sisters among whom I have labored the past winter; your kindness is appreciated, and I trust will not be without its reward. My labors will be resumed should Providence so order. TALE BEARERS.
By N. Fuller
“Do not say so before her for she will go and tell of it,” said one member of a family to another in a low tone of voice. I soon learned they were speaking of another member of the family. Go and tell of it? said I. “Yes,” was the reply. What for, I inquired. For no special reason, but it is nature. The family in which she was raised will tell all they know of each other’s wrongs, if it should destroy them. Poor, unfortunate family, that has even one such member. A thief would steal, but you can lock against him. An assassin would murder, but you can confront him. A counterfeiter would take your money for naught, but you can detect him. But the talebearer can only have his wickedness silenced by the bolts of death. No class of persons are so much to be dreaded as they. If one class of sinners deserve the frown of Heaven more than another, it is they. If the Devil loves one class of his emissaries more than another, it is they. He has some jobs that he would blush to do himself, but they step forward undaunted, and offer their service. Perhaps it is to tell something that would injure father or mother, brother or sister, or the cause of God deeply; they can do it without blushing. They are looked upon with suspicion, and their presence is dreaded by all that know them. Would you take a scorpion into your bosom? Just as soon as take a talebearer into your family. Would you take a beast into your garden raving with hydrophobia? Just as soon as take a talebearer into the church. He will bite all in reach. Would you plant a garden of upas trees around your dwelling? Just as soon as try to settle a talebearer in your neighborhood. Unless you have much of the grace of God, it is dangerous to invite one to your dwelling. They will poison your soul. Do not in the least degree encourage this Heaven-daring sin. Just one of them would destroy the happiness of all Heaven. It has been tried, and the consequence was, he and all that sympathized with him had to be turned out. No others will ever be permitted to enter. N. FULLER. —A New Jersey court recently held that a decree of divorce granted by an Indiana court in favor of a party who had gone to that State, and had there temporarily resided merely to obtain a divorce, was a mockery and good for nothing. —Twenty-one divorces were granted by the Supreme Court at its February term in Windsor County, Vermont. —A dog died of consumption, at Springfield, the other day, after being the companion for some time of a person sick with that disease. —Mr. Gladstone, on March 23d, introduced in the House of Commons the resolutions on Church Reform in Ireland, of which he had previously given notice. The first of these resolutions declares that, in the opinion of the House, the Irish Church should cease to exist as an establishment. —The Clarksville (Ala.) Standard says that Union men in that place are not safe, and gives the following instances of threatened violence:
One of the leaders of the opposing party boasted not long since in our hotel, that “in five years not one member of the Constitutional Convention would be living.” It is well understood what he meant by such language. It is only a day or two since one of the Reconstruction opposers attempted to get up a fight with the Sheriff of the county for allowing “Uncle Sam’s boys” to sleep in the Court-house. —The habit of smoking is increasing among Englishmen. The Pall Mall Gazette remarks that in London twenty years ago, “nobody with any pretensions to the character of a gentleman would have been seen smoking in the streets; nowadays, everybody smokes when and where he pleases, save in his wife’s drawing-room and at church; and in the best clubs the best rooms are now given up to the smoking members of the community.” —A Portland paper says that all along the shores of the bay there, immense numbers of frozen fish were cast ashore, chilled and dead by the almost unprecedented cold weather of the past winter. Such an event has not been known for many years. Thousands and millions of cunners are piled along the frozen beach. —Latest advices from Shanghai, state that the civil war in Japan has resulted in the defeat of the Tycoon, who, after a disastrous battle with the combined forces of the Daimios, fled to Jeddo. The Government of the Mikado has addressed a note to the foreign ministers in Japan, in which it pledges itself to the faithful observance of the treaties.270 —The unhealthy tone of the Southern press, to which we have frequently alluded, is thus noticed in Harper’s weekly:
No one who is in the habit of reading the newspapers printed in the Southern States can fail to perceive how incalculable is the mischief wrought by the treachery of the President, and the hopes he has aroused of a universal reaction under the auspices of the Democratic party, that will virtually give the victory in the long struggle to the enemies of the Union and of popular government. The fierceness, passion, extravagance, and folly of much of the Southern press ought to be made more fully known to the people of the rest of the country, not to excite animosity but to enable us to act intelligently. The spirit and tone of the papers of which we speak, and they are not exceptional, are not in the least changed since the darkest days of the old Slavery despotism when it was a crime to assert the truth of the Declaration of Independence in the slave States, and when, under the dominance of Slavery and the Democratic party, an American citizen had less protection of the rights of life and liberty in a large part of his own country than in Turkey. Mysterious Disappearances in New York.
—The number of persons annually lost in the city of New York is very large, and the Metropolitan Police have a bureau especially devoted to the finding of missing people. No less than 239 cases of lost persons have been reported to this bureau within the past four months. Of these eighty-nine were adult males, thirty-five adult females, sixty-three boys, and fifty-two girls. The lost men are reported as generally young, and as having been engaged in business; the women were also for the most part young, but more old women than old men were missed. Of the boys the majority are set down as ranging in age from fourteen to nineteen, and the girls from fourteen to eighteen years. The latter, when found, have in almost every instance been discovered in disreputable houses. MONTHLY MEETING AT ASHAWAY, R. I.
By J. S. Miller
AGAIN our Monthly Meeting has come and gone, and all the incidents connected therewith are among the incidents of the past. Some eight or ten from the other churches arrived on sixth-day, March 20, and we had our first meeting on Sabbath eve at the chapel. There were present about twenty of the brethren and sisters, and a few from outside who came in to hear. After a short season of prayer and conference we listened to an excellent discourse by Bro. Haskell from Rev. iii, 21. During the night, and on Sabbath morning, we were visited by a very severe snow-storm which cut off all hope of seeing any more of our brethren from the other churches at this meeting. The severity of the storm prevented all the sisters from attending the morning service at the chapel. The little company of brethren who attended this meeting were favored with a short discourse from Bro. Haskell on events under the sounding of the seventh trumpet, after which all present bore testimony. We met again in the evening, at the residence of Bro. B. F. Carpenter. After an interesting season of prayer, Bro. Rodman spoke nearly an hour on the subject of overcoming, and was followed by Bro. Haskell for three-fourths of an hour more. Nearly all present bore testimony, making it one of the best meetings of the session. First-day morning we had another social meeting at the chapel, followed by a deeply interesting discourse by Bro. Haskell on the subject of baptism. At the close of this meeting Bro. H. administered the ordinance of baptism to three persons, two of them belonging to the company at Ashaway being re-baptized, and the other a brother from Green Hill who had recently embraced the message, and decided to obey all the truth. First-day evening we had the last meeting of the session. After an interesting season of prayer and conference, Bro. Haskell spoke about one hour from Rev. x, 2. This last meeting was well attended, and the interest to hear seemed to be good. And so ended our Monthly Meeting. While we felt to regret that a number of our brethren from the other churches were prevented by the storm from coming, we all felt thankful to the Lord for the measure of his Spirit that was manifested during the entire meeting. Nearly all who attended testified that they had been strengthened. Let there be a speaking unto the Lord for his Spirit to prepare us all to work for him in the Monthly Meeting that is soon to be held at Green Hill. MICHIGAN CENTRAL RAILROAD.
On and after Monday, Dec 30, 1867, Passenger Trains will run on this road as follows: | LEAVE. |
MAIL. |
DAY EXP. |
EVEN. EXP. |
NIGHT EX. |
|---|
| Detroit,....... |
7:10 A.M. |
11:00 A.M. |
5:35 P.M. |
10:30 P.M. |
| Battle Creek,... |
1:35 P.M. |
3:48 P.M. |
11:15 P.M. |
3:40 A.M. |
| Chicago, Arr’g, |
9:00 P.M. |
10:00 P.M. |
6:30 A.M. |
11:00 A.M. |
|
|
|
|
|
|---|
| Chicago,....... |
4:30 A.M. |
7:00 A.M. |
4:15 P.M. |
9:40 P.M. |
| Battle Creek,... |
11:45 A.M. |
1:06 P.M. |
10:38 P.M. |
4:50 A.M. |
| Detroit, Arr’g, |
5:45 P.M. |
6:10 P.M. |
2:45 A.M. |
10:00 A.M. |
The nearest approach to a brute that man can make is to become a mere creature of appetite—a feeder, a toper. So long as he is well fed or well crammed, a glutton is a stupid, harmless lump, but deny him his provender and he becomes a savage. Govern the appetites, or they will become tyrants, under whose bondage all that is noble in the human character will be crushed out of existence. Besides, indulgence of the appetites in time destroys health; and what is life without health?—Church Advocate. THE cable has recently informed us of the passage, in both Houses of the Austrian Parliament, of a bill introduced by the Government for the compulsory introduction of civil marriage. The passage of this bill is likely to be one of the most important events of the ecclesiastical history of the year 1868, and one of the most serious blows which of late has been given to the claims of the Church of Rome upon the government of Roman Catholic States. A few remarks on the past relations of Rome to the European State governments, and to Austria in particular, will facilitate a correct understanding of the importance of the step which, after long deliberation, has just been taken by the Government and the people of Austria. The Popes of the Middle Ages—especially Gregory VII, Innocent III, and Alexander VI,—endeavored to establish the absolute sovereignty of the Pope over all secular governments. This theory they never succeeded in fully carrying through, and no real attempt has been made to enforce it since Boniface VIII, who had to pay dearly for putting forth the ultra-Papal claims against the King of France. In modern times, the Church of Rome, though she has not disowned any of the claims of the Popes, has seen the impossibility of carrying them out, and she has endeavored to secure by Concordat the aid of the secular governments at least for obtaining some direct influence upon the populations nominally Roman Catholic. All these Concordats have been the subject of long conflicts, for hardly any secular government was found willing to grant the claims of the Pope. Among those most favorable to Rome was the Austrian Concordat of the year 1855. Austrian statesmen were of opinion that the co-operation of the Church might be of great service in educating the young in anti-liberal and conservative political views, and, generally, repressing the liberal tendencies of the population. Austria recognized only a few churches beside the Roman Catholic. It put great obstacles in the way of any who were desirous of leaving the Roman Catholic Church, and thus millions were induced not to separate from it formally, on account of the civil inconveniences which such a step would entail. By granting to the Church an almost absolute control of public instruction, and all matters relating to marriage, the Austrian Government put it in a more favorable position than it enjoyed in almost any other European State. The result of this legislation has not been in accordance with the expectation of either the Austrian or the Papal Government. The aversion of the Austrian people to the demands of the Roman priesthood increased. When, after the disastrous war of 1866, the Government showed an intention to establish a truly constitutional and Liberal form of government, one of the first and most urgent demands of the Liberal party was the abolition of the detested Concordat, and, with it, of all influence of the Church upon State affairs. No other concession to the Liberal party of Austria has probably been made by the government with so great reluctance; but it has been made. To conciliate the court of Rome as much as possible, its consent to a liberal modification of the Concordat was solicited; but when no response to this request was made, the Liberal ministry which had been appointed by the Emperor prepared, of its own accord, laws embodying the sentiments of the party respecting education and marriage. The law on the latter subject provides that henceforth no one shall be compelled by the State to have his marriage solemnized by a priest, but that a civil contract, concluded before the civil magistrate, will meet the demands of the State. There has been great rejoicing over this law in all Austria. It is hailed as the first of a series of laws which will do away with compulsion in matters of religion. The State henceforth will bring no improper influence to bear upon any man, to induce him to become or remain a Roman Catholic, or to educate his children in that faith; and the Church in Austria, to carry out its views, will have to rely on its own strength exclusively. The Roman Catholic papers of Austria and Germany freely admit that a very large portion of the population of Austria has emancipated itself from the influence of the Church of Rome. There is not a dozen of ultra-montane members in the House of Representatives, which consists of some three hundred members, and, what is still more surprising, even in the House of Lords the clerical party is in a minority. It may be reasonably expected that the prospects of Protestantism in Austria will now greatly improve, and that rapid progress will be made toward a complete separation between Church and State.—The Methodist.