Publishing Committee · Battle Creek, Mich. · Jul 24, 1860
SECRET PRAYER SUCCESSFULLY MANAGED.
By Lee
(Continued)
AND thus we arrive at the second question.
II. How to discover and discern answers to secret prayer, that the soul may be satisfied that it hath prevailed with God.
Let us now consider the condition to prayer in the text. He will return it into your bosoms; this is so when the mercy sought for is speedily and particularly cast into your arms. Psa. civ, 28; cxliii, 9. Like the irrational creatures in their natural cries seek their meat from God and gather what he gives them and are filled with God. When God openly returns to his children, there is no farther dispute; for the worst of men will acknowledge the divine bounty when he fills their hearts with food and gladness. Acts xiv. 17. But when cases are dubious,
1. Observe the frame and temper of thy spirit in prayer; how the heart works and steers its course in several particulars.
1st. A holy liberty of spirit is commonly an excellent sign of answers, a copious spirit of fluentness to pour out requests as out of a fountain. 2 Cor. i, 17. As God shuts up opportunities, so he shuts up hearts when he is not inclined to hear. The heart is sometimes locked up that it cannot pray, or if it does, and will press on, it finds a straitness, as if the Lord had spoken as once to Moses, "Speak no more to me of this matter." Deut. iii, 26. Or as God spake to Ezekiel, Eze. xiv, 14; vii, 2, 11. Though Noah, Daniel and Job should entreat for a nation, when the time of alarm is come, there is no salvation but for their souls. When God intends to take away near relations or any of his saints, it often happens that the church of God nor dear friends have apt reasons or hearts to enlarge. The bow of prayer does not abide in strength. God took away gracious Josiah suddenly. 2 Chron. xxxv, 25. The church had time to write a book of lamentations, and to make it an ordinance in Israel, but no time for deprecation of the divine displeasure in it; but in Hezekiah's case, there was both a reason and a heart enlarged in prayer, and the prophet crying for a sign of the mercy. 2 Kings xx, 11. Holy James might be quickly despatched by the word of Herod Agrippa, but the church had time for supplication in behalf of Peter. Acts xii, 2, 12; When the Lord is graciously pleased to grant space of time and enlargement of heart, 'tis a notable sign of success. "Thou hast enlarged me when I was in distress," says David, Psa. iv, 1, though it be meant of deliverance, yet it may be applied to prayer as the holy prophet seems to do; yea, though the soul may be under some sense of displeasure and in extremities, yet lifts up a cry. Psa. xviii, 6. When conscience stops the mouths of hypocrites, they shun and fly the presence of God.
2d. A blessed serenity and quiet calmness of spirit in time of prayer, especially when the soul comes troubled and clouded at first while it pours out its complaints before the Lord; but at length the sun shines forth brightly. It is said of Hannah, she was no more sad, her countenance was no longer in the old hue, cast down and sorrowful, because of her rival. Thus the Lord dealt with David, though not fully answered yet filled with holy fortitude of spirit, and revived in the midst of his trouble. 1 Sam. i, 18. Prayer dispels anxious solicitude, and chases away black thoughts from the heart. Psa. cxxxviii, 3, 7. It eases conscience and fills the soul with the peace of God. Phil. iv, 6, 7.
3d. A joyful frame of spirit. God sometimes makes his people not only peaceful, but joyful in his house of prayer. Thus sped Hezekiah [Isa. lvi, 7], when his crane-like chatterings were turned into swan-like songs and his mournful elegies into glorious praises upon ten-stringed instruments in the house of the Lord; the lips of Habbakuk quivered, and his belly trembled, but before he finished, his voice was voluble in holy songs, and his fingers nimble upon the harp. Hab. iii, 16. Thus at Solomon's prayer; when the fire came down the people were warmed at worship, and went away glad and merry at heart. 2 Chron. vii, 1, 10. David's experience of this sent him often to the house of God for comfort, and thus chides his soul when cast down at any time; "I am going to the altar of God, to God my exceeding joy; why art thou disquieted within me. Psa. xliii, 4, 5. His old harp that had cured Saul of his malignant dumps, being played upon with temple songs, now cures his own spiritual sadness.
When we look upon God with an eye of faith in prayer it enlightens our faces with heavenly joy; when Moses came out of the mount from communion with God, how illustrious was his face from that heavenly vision; wherefore prayer for divine mercy and comfort sometimes exhibits itself in this language: "Make thy face to shine upon us and we shall be saved." Psa. lxxxiii, 3. And on this wise the priests of old were to bless the children of Israel: "The Lord make his face to shine upon thee, and be gracious to thee." Num. vi. 25. These and the like expressions in scripture import that sometimes the Lord was pleased to give forth a shining glory from the oracle, and thereby made known his presence unto his people, and filled them with awful impressions of his majesty and mercy. Ex. xl, 34; Lev. ix, 23. Num. xvi, 19. This joyful light of God's countenance is like the sun rising upon the face of the earth. It chases away the dark fears and discouragements of the night; such heavenly joy shows the strength of faith in prayer, and the radiant appearances of God; yea, to this end all prayer should be directed, that our joy may be full. John xvi, 24.
4th. A sweetness of affection to God. When the soul has gracious sentiments of God in prayer, clouds of jealousy and suspicions of the divine mercy, as if God were a hard master, are marvelously unbecoming a soul that should go to God as a father; and hence from such unsuitable thoughts of infinite mercy, to restrain prayer is greatly provoking. Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God. Man, but especially a saint is an accumulated heap of divine favors, and the gifts of divine mercy should attract our hearts, and when the soul comes to perceive that all flows from the fountain of his eternal love, it makes prayer to be filled with holy delight and joy; the ecstacies of love often rise upon the soul in secret and such divine affection, that it carries the soul beyond itself. Let the profane world say what they will, when spiritual ardors like so many fragrant spices, flow out of the soul. "I love the Lord for he hath heard my supplication." Psa. cxvi, 1. As answers of prayer flow from the love of the Father, so suitable workings of holy affections flow from the hearts of children. John xvi, 27. When the soul is filled with gracious intimations, like those of the angelical voice to Daniel: "O Daniel, greatly beloved," or like that to the holy Virgin: "Hail, thou that art highly favored," how greatly does it inflame the heart to God. Dan. x, 11; Luke i, 28.
5th. Inward encouragements sometimes spring in upon the heart in prayer, from remembrance of former experiments, which mightily animate the soul with fervency. When Moses calls to mind that God had forgiven and delivered from Egypt until that immediately follows a sweet intimation of mercy. Num. xiv 19, 20. When the soul considers the days of old, the years of ancient times, and calls to remembrance its former songs in the night, he draws an argument out of the quiver of experience; "will God be favorable no more? can he forget to be gracious?74can he in anger shut up his tender mercies?" Psa. lxxvii, 5, 6, 7, 9, 10.
6th. A ready heart for thankfulness and service. The heart is brimful and ready to flow over in grateful memorials of his mercy. "What shall I render to the Lord for all his benefits towards me?" Psa. cxvi, 12. As of old at temple sacrifices there was music, so it ought to be now while the mercy is praying for, the heart must be winding up and tuning for praise. Rev. v, 8; Psa. cvii, 1. The vials full of the odors of prayer are joined with harps for heavenly melody, when the heart is fixed or prepared, then follow songs and praise. This streams from a sense of divine love, and love is the fountain of thankfulness, and of all sprightly and vigorous services. That prayer that does not end in cheerful obedience is called by Cyprian "barren and unfruitful, naked and without ornament." And so we may glance upon the expression of James v, 16: "The effectual fervent prayer," a working prayer within will be working without, and demonstrate the labor of love.
2. Observe the principal subject matter of prayer; the while mark that the arrow of prayer is shot at the scope it aims at, there is usually some special sin unconquered, some untamed corruption, some defect, some pressing strait that drives the soul to prayer, and is the main burden of the spirit; take notice how such a sin withers, or such a grace flourishes, or such a need supplied upon the opening our hearts in prayer. Watch unto prayer, watch to perform it [1 Pet. iv, 7], and then to expound the voice of the divine oracle, and to know that you are successful. Cry to thy soul by way of holy soliloquy, "Watchman what of the night?" Isa. xxi, 11.
3. Observe ensuing providences. Set a vigilant eye upon succeeding circumstances, examine them as they pass before thee, set a wakeful sentinel at the ports of wisdom. "His name is near, his wondrous works declare." Ps. lxxv, 1. His name of truth, his glorious title of hearing prayer. When prayer is gone up by the help of the Spirit, mark how "all things work together for good [Rom. viii, 28], and note the connexion there; the working of things together, follows the intercession of the Spirit for all saints. Rom. viii, 27. God is pleased often to speak so clearly by his works, as if he said, "Here I am, I will guide thee continually, and thou shalt be like a watered garden whose waters fail not." Isa. lviii, 9, 11. Secret promises animate prayer, and often providently expound it. Cyrus was promised to come against Babylon for the Church's sake. Isa. xlv 4, 11, 19. But Israel must ask it of God, and they had a word for it that they should not ask his face in vain; and then follows Babylon's fall in the succeeding chapter. When we cry to the Lord in trouble he sends his word of command and heals us. Ps. cvii, 19, 20. There is a set time of mercy, a time of life. When Abraham had prayed for a son the Lord told him, "at the time appointed I will return." Gen. xv, 2; xviii, 14. In a great extremity after the solemn fast of three days by the Jews in Shusan, and the queen in her palace on the fourth day, at night the king could not sleep, and must hear the chronicles of Persia read, and then follows Haman's ruin. Est. iv 16, and vi, 1. Prayer has a strange virtue to give quiet sleep, sometimes to a David, and sometimes a waking pillow for the good of the church. Ps. iii, 4, 5; Gen. xxiv, 15. When Jacob had done wrestling, and the angel gone at the springing of the morning, then the good man saw the angel of God's presence in the face of Esau. Sometimes providence is not so quick; the martyr's prayer, as to a complete answer, is deferred for a season. Rev. vi, 11. But long white robes are given to every one, a triumphant frame of spirit, and told they should wait but a little season till divine justice should work out the issue of prayer; the thunder upon God's enemies comes out of the temple; the judgments roar out of Zion, the place of divine audience. Rev. xi, 19; Joel iii, 16. But the means and methods and times of God's working are various, such as we little prethink. Submit all to his infinite wisdom; prescribe not, but observe the embroidery of Providence; it is difficult to spell its characters sometimes, but 'tis a rare employment. Isa. lxiv, 5; Ps. cxi 2; Eccl. iii, 11. His works are searched into by such as delight in his providences, for all things are beautiful in his season.
4. Observe thy following communion with God. Inward answers make the soul vegetate and lively, like plants after the shining of the sun upon rain [2 Sam. xxiii, 4], lift up their heads and shoot forth their flowers. A saint in favor does all with delight. Answer of prayer is like oil to the spirits, and beauty for ashes; the sackcloth of mournful fasting is turned to a wedding garment. He grows more free and yet humbly familiar with heaven. This is one I would wish you to pick acquaintance with, that can come and have what he will at court. John xvi, 23. As the Lord once told a king by night that Abraham was a prophet, and would pray for him, he was acquainted with the king of heaven. Gen. xx, 7. O blessed person! I hope there's many such among you, whose life is a perpetual prayer, as David that gave himself to prayer. Ps. cix 4. (The Hebrew expression, "but I prayer," is very flexible); he is all over prayer, prays at rising, and prays at lying down, prays as he walks, he's always ready for prayer; like a prime favorite at court that has the golden key to the privy stairs, and can wake his prince by night, there are such (whatever the besotted profane world dreams) who are ready for spiritual ascents, at all seasons, besides the frequency of set communions. His wings never weary, his willing spirit is flying continually, and makes God the rock of his dwelling, into which he may upon all assaults have holy retirements.
But enough, for the main question with its branches. There are many particular queries of some weight that may attend the subject. To such I shall briefly reply.
Query 1. What is the proper time for secret prayer?
Various providences, different temperaments and frames of spirit, motions from heaven, opportunities, dictate variously. Some find it best at evening, others in the night when all is silent, others at morning when the spirits are freshest. I think with respect to others, that conscientious prudence must guide in such cases, but it should be when others are retired, and the spirit in the best frame for communion.
Query 2. How often should we pray in secret?
If we consult scripture precedent, we find David at prayer in the morning. Ps. v, 3. Our blessed Lord, early, before day, in the morning. Mark i, 35. Chrysostom advises, "wash thy soul before thy body, for as the face and hands are cleansed by water so is the soul by prayer." At another time our Lord went to secret prayer in the evening. Matt. xiv, 23. And Isaac went out at eventide to meditate. Gen. xxiv, 63. David and Daniel prayed three times a day. Ps. lv, 17; Dan. vi, 10. And once it is mentioned that David said, seven times a day will I praise thee; that is, "often will I do it." Ps. cxix, 164. Such cases may happen that may require frequent accesses to the throne of grace in a day. But I humbly think we should go there at least once a day, which seems to be imported by that passage in our Lord's prayer: "Give us this day our daily bread," for after our Lord's appointment of secret prayer in the text, he gives this prayer as a pattern to his disciples.
Query 3. When persons are under temptations or disturbance by passions, is it expedient then to pray?
Since we are enjoined to "lift up holy hands without wrath" [1 Tim. ii, 8], I judge it is not so proper to run immediately to prayer, but with some praying ejaculations for pardon and strength against such exorbitancy, and when in some measure cooled and composed, then speed to prayer, and take heed that the sun go not down upon your wrath, without holy purgation by prayer. Eph. iv 26. Though I must confess that a Christian should always endeavor to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings. The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions.
Query 4. Whether we may pray in secret when others must needs take notice of our retirement?
I must confess, in a strait house, and when a person can many times find no seasons but such as will fall under observation, I think he ought not to neglect secret duty for fear of the notice of others; we must prevent it as much as may be, and especially watch our hearts against spiritual pride, and God may graciously turn it to a testimony and example to others.
Query 5. Whether we may be vocal in secret prayer if we can't so well raise or keep up affection, or preserve the heart from wandering without it?
No doubt; but yet there must be used a great deal of wise caution about extending the voice. Tertullian advises that both hands and countenance and voice should be ordered with great reverence and humility; and what else do we by discovering our prayers than if we prayed in public? Yet if we can obtain some very private place, or when others are away from home such may lawfully improve it to their private benefit.
Query 6. How to keep the heart from wandering thoughts in prayer?
Although it be exceedingly difficult to attain so excellent a frame, yet by frequent remembering and reflecting upon the eye of God in secret; by endeavoring to fix the heart with all possible watchfulness upon the main scope of the prayer in hand; by being very sensible of our wants and indigences, by not studying an impertinent length, but rather being more frequent and short, considering God is in heaven and we upon the earth, and by the exercise of holy communion, we may, through the implored assistance of the Spirit, attain some sweetness and freedom, and also more fixedness of spirit in our addresses before the Lord.
Query 7. What if present answers seem not to correspond to our petitions?
We must not conclude it by and by to be a token of displeasure, and say with Job, "Wherefore dost thou contend with me?" [Job x, 2] but acknowledge the sovereignty of divine wisdom and love in things which seem contrary to us in petitions for temporal mercies, and submit to the counsel of Elihu, since he giveth no account of any of his matters. Job xxxiii, 13. Neither can we find out the unsearchable methods of his holy ways to any perfection.
There are other cases and scruples that might be treated of; as about prescribed forms of prayer in secret prayer, to which I need say but little, since such as are truly converted [Gal. iv, 6], have the promise of the Spirit of God to assist and enable them, and they need not drink of another man's bucket that have the fountain, nor use stilts and crutches that have spiritual strength; neither are words and phrases, but faith and holy groans the nerves of prayer. Rom. viii, 6; Zech. xii, 10; Acts ix, 11. Yet for some help to young beginners, it is of use to observe the style of the Spirit, as well as the heavenly matter of several prayers in the holy Scriptures.
Neither need I press frequency to a holy heart that is fallen in love with spiritual communion, for he delights to be continually with God; the thoughts of God are so precious to him his soul is even sick of affection, and prays to be stayed with more of "the flaggons," and comforted with "the apples" in greater abundance. Cant. ii, 5. To some, but I fear very few, it may be needful to say how far it may be expedient to withdraw from prayer for the necessity of the frail body in this vale of tears. It may be said to such, the Lord is very pitiful and gracious to our frailties, that he had rather have mercy than sacrifice in some cases. Though I doubt these phenixes are very rare that are in danger of expiring in75prayer as martyrs of holy love, as Gerson expresses it,
Having now finished with what brevity I could the foregoing queries, I should treat of short sudden occasional prayers, commonly called ejaculations; but indeed that requires a set discourse, yet because of a promise before recited I shall give a few hints and then conclude with some application.—Lee.
IN THE RIGHT BE STRONG.
Go boldly forth and fear no ill,
Though fierce oppressors rise;
Let mental strength abounding still,
Such puny foes despise.
Though stung by many a bitter word,
And persecuted long;
Yet let them pass as if unheard,
And in the right be strong.
The noblest causes ever known,
Have met with scoff and jeer;
The brave tho' journeying alone,
Should never yield to fear.
Go onward up the rugged steep,
Beyond the lagging throng;
Thy own heart's counsels wisely keep,
And in the right be strong.
Although grown weary, strive not less,
No duty leave undone;
Soon will oppressors join to bless,
The deeds thy daring won.
The strife once over then will earth,
Send forth her sweetest song,
To laud and bless the noble worth,
That in the right was strong.
Have faith, have courage, never fear,
The promise is in sight;
The lamp of truth is shining clear,
To banish error's night.
Though trials gather thick and fast,
And all the world be wrong;
Onward, still onward to the last,
And in the right be strong.
MINISTERS’ WIVES HELPING THEM.
THEY need their help. I do not mean those ministers who feel that they are strong, and are a host in themselves. I mean those who are humble and feel their dependence, and who need the assistance which those that stand in a near relation to them can give.
One whom I knew, prayed for her husband. She died, but it came out after her death, that sometimes when she stayed away from meeting, she would visit her place of secret prayer, and pray for the success of her husband. If that minister was a good man, it seems he might have preached to profit, God and his wife helping.
Another, whenever he preached and his wife was present, had her as the most attentive listener. She kept her eyes on him, and appeared to have an interest in the truths he presented, and to have all her sympathies engaged for him. That minister is dead, but she must feel a satisfaction that she gave her influence in favor of his great work.
Another minister would sometimes feel that he had a hard, dark, and unprofitable time in preaching. But when retiring in dejection of spirit, his wife would give him good cheer, telling him she did not see but he had freedom;—that it was the truth he had presented, and God could bless it to the good of the people.
Another minister had a wife who very kindly would tell him of his faults. If he spoke too long or too loud she told him how he could improve in those respects. Or if he said in public some vain or witty things that caused the people to laugh, she told him there was a better way. His eccentricities were much improved, if not removed, by her good advice.
Ministers’ wives;—what a position they occupy! Like angels “that excel in strength,” they can help very much those God has placed in the van of holy war. Help, O help; and God will help them and you, the church and the world.
HELPFUL HEARERS.
By Editor
NONE but a minister can know how much a minister may be helped by his hearers. Helped, we do not mean, by their benefactions, which indeed may help him to live comfortably; nor by their kind words, though these may help him to work cheerfully; nor by their Christian activities, though these may help him to work successfully. We mean that as present and as hearers when and where he preaches, they may help him to preach cheerfully and successfully. We have in mind now two ways of doing this, and we beg you, reader, to have them also in mind every Sabbath. “There is a man,” said a pastor, “who comes to his place in church fifteen minutes before I begin the service, and, when I begin it, there he has been, with his face covered, praying for me. I should scarcely know how to begin without him.” If prayer is needful and effectual for any object, why not that God may help his servants to preach his gospel? In three epistles we find the request, “Pray for us.” If it was legitimate for apostles, surely it is for common ministers. Besides the divine aid they may thus obtain, it is something to them also in the way of encouragement and stimulus to know that it is sought. The assurance that they are prayed for then and there, prepares them for their work. Contribute to your minister’s preparation by asking for him the blessing that he needs, and the more by giving him reason to believe that you ask it. This is one way of helping a minister.
The other is by good hearing. If it devolves on him to preach well, it devolves on you to hear well, and both must conspire to the desired effect. Good preaching certainly favors good hearing, but good hearing always favors good preaching, and each side has a responsibility for the other. Attention, earnestness, sympathy, intelligence—these are qualifications for the pews as well as for the pulpit. By this means the hearers second the effect of preaching on themselves, and this is to help the minister as they help their physician by attending to his prescriptions, or their taylor by trying and wearing his work. But we mean more,—for they may help him in the very act of preaching, if they are not only good listeners, but appear to be such. Their manner as well as his, has its effect. What if they hear every word and master every thought in the sermon, yet do it as though they did it not? There are such attentive listeners—in disguise. For aught that can be learned from their heads cast down, and closed or averted eyes, they may be in a sleep, or reverie, or speculation. They operate on the speaker, especially if he is a stranger, like the stupid or frivolous, whose eyes are “off and on,” whose minds are everywhere and nowhere.” But let him see the upright form, the earnest, steady look, sometimes the parted or quivering lips, the lights and shadows of his theme playing over the countenance; perhaps the big tear stealing down the cheek; and forthwith the magnetic communication is established between the pulpit and the pew, the preacher feels himself to be in the current and the message goes and comes!
There are listeners as gifted and effective in their part as the most eloquent orator in his—eloquent listeners shall we call them?—at once so devout, earnest, intelligent and responsive. It was of such a one that a minister said, “I would give that man his pew rent just to have him in my audience.” You, reader, may not be so richly endowed, nor so happily demonstrative; but, living man or woman as you are, you may be a good listener, and so may help your minister to be a good preacher. For this purpose be sure not only that you listen, but that you appear to listen. Listen all over—outwardly as well as inwardly—in every function and sign of hearers.
Understand that your pastor, if he is not near-sighted, knows his congregation individually, not only their names, but their aspects and habits76in the house of God, their postures and expressions, the "set" of their heads, the dialects of their faces. He knows you, either for better or for worse. Be such hearers as we have described and he will feel you when you are present, and miss you when you are absent. Perhaps after he shall follow you to the grave he will wish that you might re-appear in your accustomed seat, not only that he might preach again to you, but that he might preach more effectively to others. Give him the benefit of your attention, instead of at best keeping it all to yourself. Listen as well as you would have him preach. Let him see that you listen to him and pray for him. In this sense "take heed how ye hear." Next Sabbath be helpful hearers.
“I’VE DONE SMOKING.”
By Editor
OUR friend delivered himself thus, honestly and in earnest. As he emptied his mouth of the last cigar, our mouth became full—full of blessings.
Blessed is the man himself. He is more wise, more cleanly, more savory, and more reasonable, than when he went about smoking and puffing like a locomotive.
Blessed is the man’s wife. She is a happier woman for the four reasons mentioned in the last paragraph and many more. She had hoped against hope for the last puff, but it has been made at last. We seem to see her face brighten, her step is more elastic, her voice is sweeter, her welcome to her husband as he comes home is more cordial. She has our hearty congratulations.
Blessed is the man’s apparel. A certain fragrance has left it, but not to the sorrow of those in close proximity to him. His wardrobe is minus a real annoyance, and plus the benediction of many a friend.
And blessed is the man’s health. In the smoke and fire he has so long kept up under his nostrils, he fed an insidious enemy. And his whole nervous and digestive system unite in the benediction we indite.
And blessed is the man’s pocket. A leak is stopped. As much as before will flow in, and less will flow out. We seem to hear a voice from that quarter, “There will be better days in this department of our Master’s dominion.”
And blessed be the man’s resolution. May it tower aloft, like a granite pillar, above all the fire and smoke that may assail it. That last puff! Be it the last! And though the smoker will not join, there will be enough to join a hearty amen!
MISQUOTATIONS FROM SCRIPTURE.
“GOD tempers the wind to the shorn lamb.” From Sterne’s Sentimental Journey to Italy. Compare Isaiah xxvii, 8.
“In the midst of life we are in death.” From the Burial Service; and this originally from a hymn of Luther.
“Bread and wine which the Lord hath commanded to be received.” From the English Catechism.
“Not to be wise above what is written.” Not in Scripture.
“That the Spirit would go from heart to heart as oil from vessel to vessel.” Not in Scripture.
“The merciful man is merciful to his beast.” The Scripture form is, “A righteous man regardeth the life of his beast.” Prov. xii, 10.
“A nation shall be born in a day.” In Isaiah it reads, “Shall a nation be born at once?” Isa. lxvi, 8.
“As iron sharpeneth iron, so doth a man the countenance of his friend.” “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.” Prov. xxvii, 17.
“That he who runs may read.” “That he may run that readeth.” Hab. ii, 2.
“Owe no man anything, but love.” “Owe no man anything, but to love one another.” Rom. xiii, 8.
“Prone to sin as the sparks fly upward.” “Born to trouble as the sparks fly upward.” Job v, 7.
“Exalted to heaven in point of privilege.” Not in the Bible.
Eve was not Adam’s helpmate, but merely a help meet for him; nor was Absalom’s long hair, of which he was so proud, the instrument of his destruction; his head, and not the hair upon it, having been caught in the boughs of the tree. 2 Samuel xviii, 9.
THE TWO SICILIES.
THE new political event in Europe which is now giving increasing interest to the news-budget of every foreign steamer, is no longer called by the press "The Sicilian Insurrection," but "The Sicilian Revolution." Garibaldi, to whom the world has long been in the habit of looking for brilliant exploits, has never performed a more brilliant exploit than his victorious invasion of Sicily. A man of incorruptible integrity, of a peculiar power of exciting popular sympathy, and of a versatile military genius which fits him equally for guerilla warfare or the graver tactics of the open field—he is just the man of all others to be the liberator of Italy, through the only means by which its liberation can be accomplished; which is, successful revolution. Sicily, having declared for liberty through the victories of the Italian leader and the general uprising of the people, has already become comparatively quiet, while, at the last advices, a greater struggle was going on, not on the island, but on the mainland, menacing Naples with similar insurrection, to be followed doubtless by similar revolution. With the kingdom of the two Sicilies entirely revolutionized, how much longer will the pope, with the feeble hand of an old man, be able to hold the scepter of the States of the Church? For Garibaldi is striving not only for civil but for religious liberty. He has said:
"In the midst of Italy, at its very heart, there is a cancer called popery, an imposture called popery. As, young men, we have still a formidable enemy, the more formidable, because it exists among the ignorant classes, where it rules by falsehood! because it is sacrilegiously covered with the cloak of religion! Its smile is the smile of Satan. This enemy, young men, is the priest!—the priest, with few exceptions."
Francis II, king of the two Sicilies, is a young man of a weak mind and heart, with no qualities which fit him for a governor of his kingdom. Garibaldi has so feeble an enemy on the throne of Naples that we cannot doubt his complete success. We await further news with great interest.—Independent.