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THE CHRISTIAN INDEX,
PUBLISHED EVERY WEDNESDAY MORNING
AT MACON, GEORGIA.
BY A COMMITTEE OF BRETHREN,
rOR THE
GEORGIA BAPTIST CONVENTION.
TERMS OF SUBSCRIPTION,
Two Dollars in advance : or paid within the year.
If suffered to overrun the yea l -, Two Dollars and
one half will be charged in all cases.
SAMUEL BOYKIN, Editor.
VOLUME XXXIX.
Book Notices.
The English Classics : a historical sketch of
the literature of England, from the earliest times to
the accession of King Gteorge 111. By It. M. John
ston, Professor of Rhetoric and Belles-Letters in
the University of Ga. Lippincott & Cos.
This book, though written to meet the demands
of the recitation room, will be hailed with pleas
ure by all lovers of literature. Perhaps the fact
of its author being a Georgian gave it intefest in
our eyes; but we know not when we have devour
ed the contents of a volume more greedily. It is
really refreshing to have impressed anew on the
mind’s plate the names and histories of those
whose names have become great in English
literature, and whose works are the charm of eve
ry one’s reading day.
Beginning far back in the Past, it traces the
progress of English polite learning and enlighten
ment, down to a modern date. The names of all
of England’s nio3t famous writers and scholars,
with interesting of their lives and most
judicious comments on their writings, are given
with brevity and clearness. There is nothing prol
ix about the book: one rather longs for more
than is actually afforded ; and yet is surprised to
tind on closing the volume, that he has read 261
pages.
That it will be useful as a text book to give
young men clear, connected and judicious ideas of
the greatest English authors and their composit
ions, we doubt not. The author is evidently a
well read man and seems to have consulted not
less than 100 works in the production of this vol
ume, for the whole book abounds in personal and
historical allusions and declarations that no one
but the most diligent delver in literary mines could
have acquired.
Lessons at the Cross : or Scripture truths fa
miliarly exhibited in their relations to Christ, by
Samuel Hopkins, with an introduction by Rev.
George W. Blagden, D. D.
Published by Gould & Lincoln, Boston.* 274 pp.
This book, though essentially different from the
former we commend most highly, a perusal of the
major portion of it did our soul good, and sends
us forth encouraged and strengthened in our be
lief of the great Gospel doctrines.
It is a book full of life—every page glows with
nervous and graphic energy.
The style is lucid and buoyant—bearing the
reader on its current, a captive to its earnest ener
gy. One short paragraph will prove a sufficient
sample for this place :
“ You are often saying, tjiat you cannot rely
on Divine grace; that you cannot importune for
God’s aid and pardon ; that you cannot step for
ward in the path of duty and responsibility, he
caise your weakness, imperfection, and iniquity
ure so great. Thus, perhaps you restrain prayer,
and neglect duty, and shrink from responsibility,
and are tossed from billow to billow, as the neces
sary consequence of your unjust and absurd views
of Divine grace. Just as though that grace was
contracted—-just as though it was less than your
weakness, and unworthiness, and sin !
For your own sake—for the sake of'God’s hon
or—away for ever with such aspersions of his
grace. Come to the throne of grace. Come ha
bitually. Come boldly, trustfully ; not with doubt
ing, and misgiving, and halting, and fear. Come
because you are asinner—because you are a great
sinner. Come for the pardon of your iniquity,
because it is so great. Come for grace to help
you, because you are in need.”
As its introduction truthfully says, “It is lumin
ous with Christ; and therefore it may be consci
entiously and unreserved recommended.”
It is composed of 13 articles, each separate from
the other, and all filled with the highest truths
most practically applied. Indeed the chief aim of
the author seems to be the practical application of
religion and its principles to the lives and hearts
of men. The chapter on “Service the requirement
of Christ,” struck us particularly; and extracts
from it are given in another column.
Excepting some expressions such as “Faith and
Repentance being the conditions of Salvation -,”
which is likely to be misunderstood, we heartily
commend the book as devotional, practical, inspir
ing and awakening.
Our Bible Class and the Good that came op
it. By Miss Caroline E. Fairfield. Derby and
Jackson, N. Y. 362 pp.
Though rather disappointed in the perusal of
this book, we still think it calculated to do good.
It follows the history of a Bible Class without in
the least going into the details of Biblical study,
and tells how the class exercised influences that
resulted in a Revival, in Meadow Brook, (a North
ern village,) and in the conversion of various young
persons.
The Authoress possesses some acquaintance
with human nature, understands the usuages of
society, and has, evidently, a hear* full of philan
thropy ; but she has committed the faults of crow
ding too much into her volume, of not preserving
the coherency of her narrative, and of bringing in
far too much not immediately connected with her
“Bible Class.” Taken altogether, her book pre
sents a disjointed, confused appearance to one
who has read it; and we did. If in her next ef
fort she has fewer characters, keeps them group
ed closer together, and makes th connection of
her narrative closer, she will do better.
The Pioneers, Preachers and People of the
Mississippi Valley. By Wm. Henry Millburn—
author of the Rille, Axe and Saddlebags. Derby
and Jackson.
This is a book of much interest. It tells of Do
Soto, of Marquette and La Salle, of the French in
Illinois, The Red men and the war of Pontiac,—
The Cabin Homes of the wilderness at the begin
of the Revolution, Ditto, during the American
Revolution, Sketches of character and adventure
in the West, Manna in the Wilderness, or the old
preachers and their preaching, Western mind ;
its manifestations, eloquence and humor. The
Great Valley—its Past, its Present and its Future.
Though diffuse in style it is yet very readable ;
and as it deals with men and facts and a country
and with a people familiar to all, it proves an enti
cing volume. There is much of History in the
book, much of Indian warfare and Western life
that are so full of charm, and not a little of the
humerous. The two last mentioned books can be
had of J. W. Burke Depository Agent, Macon.
Little Nobody. And how God cared for her.
American Bap. Pub. Society.
Nelly Gray, or Little Nobody, was a drunkard's
daughter—poor, but proud, in want, but rebellious
still. The good Mrs Carson induced her to go to
Sabbath School and join her class, where, by the
word and Spirit of God, she saw the sinfulness of
her heart, and was taught to depend upon the Sa
vior, and consecrate herself to Him.
The narrative is concise, graphic and fascina
ting, and well calculated to impress the young
mind with the importance of right actions, patient
and forgiving endurance of evils—and of early pi
ety. An excellent S. S. book.
New York, May 11.—Yesterday afternoon,
Mr. Connor made a balloon ascension from the
Central Park, and when at a great height, from
•ome c luse, the balloon collapsed and he was
kiliad by th® fal).
#rpn us % (gfo. Stop. fakntnra: Match to Illusions, Religion, ai to % Interests of % baptist Denomination.
POETRY.
A MEMENTO—YOU AND I.
Inscribed to the jovial company,
from Columbus, Ga., with whom we
spent the night of the 24th of April,
on board of the steamer Wave, in the
Day of Apalachicola, by
The Author.
The flowers that sweetly bloom at morn,
Ere noon or night’s approach, may die;
And so may all of woman born—
And such are we—both you and I.
The falling leaf, the withering blade,
The breeze that swiftly flits us by,
The forms ofwreathy vapors made,
Are fleeting—so are you and I.
The sun that shines so bright by day,
The stars that gem at night tho sky,—
The earth itself—must pass away;
Ye gleesome!—so must you and I.
As onward toward the ocean’s deep
Roll streams that gush from mountains high,
kio onward docs life’s current sweep,
On which are drifting—you and I.
When Time no more o’er earth shall reign,
The dead the turf beneath that lie *
bhall be called forth to live again—
The great and small—both you and I.
Called forth ! For what ? Where to appear ?
Before Jehovah’s throne on high ;
There each his changeless doom to hear—
There must appear both you and I.
Should any, heedless of that day,
Presume the Judge of all defy,
Or slight his proffered grace, I pray
It may not be—or you or I.
Review of “Corrective Church
DISCIPLINE”
“ PRIVATE OFFENCES CONTINUED.”
’ No. 5.
In the last number, we saw, in part,
how Professor Mell would have his
‘private offences’ treated; we saw,
furthermore, that he prescribed treat
ment, not for what lie defines to *be
‘private offences,’ but for his ‘public’
ones. As when a physician pronoun
ces a disease to he consumption, and
then treats it as if it were typhoid fe
ver ! But, that the reader may see
this for himself, I quote his definition,
and one of his concessions made in his
first article on the treatment of‘private
offences.’ ‘ A private offence is one in
which the act is not essentially a crime
(note this) against religion and morali
ty, and the object of it a brother.’ A
gain, the same article: ‘The specific
character (of a private offence; i. e.
the things which distinguishes it from
other offences,) is that the act is not a
crime (store up this) against religion
and morality, and the object of the act
a brother.’ Then, after he has advan
ced some distance in his treatment of
‘private offences,’ as it forgetting what
he had said before, we find this remar
kable language : ‘When (i. e. as often
as) your brother trespasses (sins) against
you, he trespasses (sins) against God al
so.’ (!!) According to Prof. Mell’s way
of defining, ‘the specific character’ of
a trespass (sin) against God, is that it
is not a crime against religion and mo
rality ! What is religion ? and what is
morality ? Can there be any sin a
gainst God, which is not a sin against
religion? Will Professor M. answer ?
There is but one possible way for him
to escape a direct collision, and that is
by throwing one at least of his trains
off the track. In either case the loss
will be great. He must lose his ‘pri
vate’ and ‘mixed’ trains, or his‘public’
one. As passengers throng the ‘pub
lic’ train, he certainly will prefer to
lose both of the other trains, rather
than hazard the lives of so many !
In writing for Baptists—especially
on so exciting a subject as the one un
der discussion—it is important—l.
That the positions of the writer agree
with the truth ; 2. That the writer be
consistent with himself. Both of these
objections may he urged against the
articles on ‘Corrective Church Discip
line.’
What Prof. M. says about ‘private
offences’ is, for the most part, true,
when applied to ‘personal’ offences —
such as are spoken of in Matthew 18.
But it is to be hoped that he will throw
aside his unscriptural, absurd definit
ion of private offences, and not make
all this ado about an offence (?) the ‘spe
cific character” of which being this,
viz : that it is not a crime against eith
er religion or morality ! Sensible peo
ple will never follow his prescriptions
in the treatment of what he calls a pri
vate offence, at least when they view
it in the light of his definition ; but
should they view it in the light of his
concession—‘when your brother tres
passes (sins) against you, he trespasses
(sins) against God also’—much of the
advice is good. Let us call diseases
by their proper names, and then apply
the proper medicine.
The reason which Prof. M. assigns
why ‘private offences’ should be set
tled privately, are, in main, very good
if his ‘private offences’ were such as
the offences provided for in Mat. IS.—
The substance of the reasons is as fol
lows :
Ist. Such offences cannot be so am
icably settled in any other way, as by
the parties themselves. This reason
commends itself to the good sense of
every sensible man.
2d. ‘lie, (the Savior,) would save
his cause from the reproach of brethren
publicly worrying and devouring one
another.’ This reason is a good one.
3d. ‘He would save His churches
from the adjudication of personal diffi
culties between their members, so that
they may never be the arena for per
MACON, GA., WEDNESDAY, MAY 16, 1860
sonal strife,’ &c. This, is admitted.—
But how totally unnecesary are all
these grave reasons, when it is remem
bered that the difficulty to be settled,
has grown out of an act, ‘the specific
character of which is,’that it is not a
crime against religion, or morality ! !
Everything that can he said, in the
way of advice for the settlement of
such offences, must appear ridiculous.
(I mean not the slightest disrespect.)
There is one objectionable phrase in
the ‘4th’ consideration, where the of
fender appears incorrigible. Speaking
of the advantage rising to the offended
from the testimony of ‘the one or two,’
he sayß : ‘By their testimony, the ‘one
or two’ disinterested brethren may af
ford protection to the innocent, and
light to the church, so that it may act
with unanimity and unerring certain
ty.’ The words, ‘unerring certainty,’
are those to which I object. When
the offended brother, the ‘one or two’
disinterested brethren, and lastly the
church have all acted, free from preju
dice, and with the desire to save the
offending brother, the probability is
that they will act right; but ‘unerring
certainty’ belongs to God alone, or, at
least, to those who are ‘unerringly’
guided by the Divine will.
The idea of taking ‘one or two disin
terested brethren,’ to see the offended
brother, is a good one, when a real of
fence has been committed.
There is a thought in the ‘sth’ speci
fication, which 1 heartily approve, viz :
that the prominent idea with all con
cerned, is to reclaim the offending bro
ther. If lie has trespassed (sinned) a
gainst a brother, it is proper to try to
reclaim him.
There is another point in direct con
nection with that just noticed, which
must not be omitted. He says : ‘lf he
neglect to hear the church, let him be
to her as a heathen man and a publi
can.’ Is this the teaching of the in
spired word ? The Savior says: ‘lf he
neglect to hear the church, let him he
unto thee as a heathen man and a pub
lican.’ It is not said that the church
is yet to abandon him. There is now
only one other thing in this number of
his article, to he considered. ‘lt is,’
says Prof. Mell, ‘imperative upon the
church, when a question ot mere per
sonal variance, involving no immorali
ity, is brought before it, to attempt, in
the first instance, to reclaim the offen
der.’ But suppose the ‘variance’ does
not involve ‘morality ;’ what then ?
Shall the church make no effort to re
claim him ? Prof. M. would, I sup
pose, say ‘no.’ What is morality ?
But suppose tho ‘variance’ should in
volve religion, what treatment ought
the offending brotherto receive ? Shall
the church make an effort to reclaim
hitn ? An answer to this question is
respectfully solicited. Is a sin against
morality more offensive than a sin a
gainst a brother should violate some
principle of morality, how did Prof. M.
ascertain that such an -offence ought
not to be treated according to Mat 18 ?
The Texts—‘Whatsoever ye would that
men should do unto you, do ye even
so to them,’ and, ‘Thou shalt love thy
neighbor as thyself’—are very compre
hensive. Can there be a sin against
a brother, which does not violate one,
or both of the texts ? I deny that there
can be a sin committed against a bro
ther, which is violative of morality ex
clusively. Every ‘personal’ offence
(for I prefer ‘personal’ to ‘private’) ne
cessarily violates some law ofGod, and
therefore is a sin against religion.
A. S. WORRELL.
From the Tennessee Baptist.
INFIDEL’S DAUGHTER.
My Dear Brother : — ln answer to
the inquiry whether the Infidel’s
Daughter, or any other of my works
are suitable for Sabbath School libra
ries, I would simply say that all of
them would, in my opinion, be very
proper reading for the larger scholars.
My object in writing the Infidel’s
Daughter was to meet a deeply felt
want in our denomination. There
were many books and some of them
most excellent ones on the evidences
of Christianity, but as they were writ
ten and published by others they were
little known to Baptists. But besides
this, most of them were written in a
theological or technical style, and
were more tit for students than for
the general reader. Those who were
really desirous to study the arguments
on this subject would procure and read
them, but to those who most needed
them they would never be known.
In my extensive travels over the
w r hole country, I seldom met in any
family -with a work on this subject. —
The children of Baptist parents were
growing up without instruction on
these points, and would be likely when
grown to become an easy prey to some
bold declaimer of Infidelity orUniver
salism. I labored, therefore, to make
a book so attractive in matter and style
that atl would read it with delight, and
especially the young. One suited not
bo much to the study of the men of
learning as to the center table of the
parlor, or the work stand of the fami
ly room—in which a plain common
sense argument might be found strip
ped of all technicalities, and involving
no necessity of learning to comprehend
it and feel its convincing force.
Among other reasons for doing this
work, I had this, that I owed it as a
debt of gratitude to God. I was rear
ed in a Christian family, and carefully
taught the doctrines of the gospel.—
At the age ot 12 years I had commit
ted most of the New Testament to
memory, and had been made familiar
with much of the old—but I was
taught the reasons for believing the
Bible to be from God. I believed it to
be so, because my parents said it
was so.
I left home at an early age and fell
among Universalists and embraced
their faith. A little later, I met with
the writings of Paine, and though I
could even then see the fallacy of most
of his arguments, I became at first a
doubter, then an infidel. In the course
of years, I was, sad to tell! almost an
atheist. I said nothing of all this. I
made no profession of infidelity. I at
tended church as others did. I sel
dom spoke except in terms of respect
of the Bible or of religion. I loved my
mother and could not speak lightly of
what she had taught me ; however, I
might feel that she had been mistaken.
At length it pleased God to visit me
in my darkness. I began to think. I
could not prove there was no God.—
Could I prove that the Bible was not
his hook ? If it should turn out that
my parents were right and I was
wrong, what was my condition ?
Disease laid hold upon me. Death
stared me in the face—eternity seem
ed very near. Asa physician, I saw
that there was little probability that
I could survive a year. I had already
determined to examine, anew, the ar
gument. As I worked it out little by
little, I wrote down for future re
ference. I was so situated that I
could receive hut litple aid from hooks,
and my mind was so constituted that
sueh aid would probably have been
of 1 ttle service to me. The result
of my study, continued through many
weary months, was a full and firm
conviction that the Bible is of God,
and Universalism of the Devil.
That conviction has never been
weakened since. In tli e Infidel’s
Daughter, I tried to put into an impo
sing shape, and present in an agreea
ble dress the substance of the argu
ments by which I was convinced, with
such others as have since suggested
themselves to my mind. Whether as
a whole it is any more conclusive as a
system of reasoning on these subjects
than any others, I cannot say, but I
think I can venture to assert that it
will be found more readable and more
attractive, especially to the young.—
It was written for them, and will, I
trust, soon find its place not only in ev
ery Sabbath School library where there
are pupils of 12 years old or upwards,
but in every family. For it is a book
not only to read but to talk about in
the family ciicle.
The Ist volume of Theodosia was al
so written for the young. Great pains
were taken to make it simple and at
tractive. There are few words or sen
tences in it which any well instructed
child of 12 years old will not readily
understand. It is eminently fitted for
a Sabbath School library hook. The
2nd volume is not so simple, it was in
tended for adults and for thinkers—hut
still there is much in it to interest and
instruct jhe young. And it is of vast
importance that they shall learn the
great lesson which it was designed to
teach, viz: That the church of Christ
is one, and where and how to find it.
The little work, on Pedobaptist Im
mersions, and Baptist facts against
Methodist fictions are not in the nar
rative style, and hence less attractive
to the young. If the Lord spares ire
long enough, I intend to write a work
to he called “ The Crazy PreacheP,”
which was commenced four years ago,
but in which scarcely any progress has
yet been made, in which the chief
points in these works with many oth
ers, very important to our denomina
tion, will be treated in narrative stylo
and made even more attractive to the
young, I trust, than Theodosia or the
Infidel's Daughter. “Deacon Crusty”
will be in press before long, either as a
book of the Union or otherwise. It
will be designed especially for Sabbath
School scholars of from 12 years to old
go to Sabbath School.]
My “Bible Dictionary” now far ad
vanced, is written especially for Sab
bath School classes. It will be small
and cheap, but will contain just those
things which the children and teachers
will desire to know, and in brief and
simple words. I cannot help hoping
that it will soon have a place in every
school and every house, for it is to be
a family book. Thus freely I have
written you in the confidence of friend
ship ; and to save others the tronble
of making similar inquiries. 1 have
published it in the Tennessee Baptist .
Yours in Christ,
A. C. Dayton.
From the Religious Herald.
SUCCESS OF MISSIONS.—NO. 2.
I propose, in this article, to enter
upon a comparison of several of the
most successful stations of other Boards
with those of onr own.
Let us first take the Rangoon Miss
ion, which has been one of the most
successful of the Northern Board, and
compare the first thirteen years of its
history with the thirteen years that
our Shanghai Mission has been in ex
istence. On the 14th of July, 1813,
Dr. judson reached Rangoon, which
had been previously occupied by a
mission of the English Baptists, but
had been abandoned a short time be
fore. He and his heroic wife entered
at once upon the study of the language
and the duties ot the mission ; and in
the year 1816 they were joined by the
Rev. George H. Hough and lady.—
They remained, however, only two
years, and then left for Bengal, in con
sequence of the persecution which
arose at Rangoon. Judson and his
wife were thus left alone again, but in
1 a few months were joined by the Rev.
| Messrs. Colman and Wheelock, and
their wives. Up to this time they had
toiled on with that devotion to their
work, and living faith in God’s promi
ses, which was to make the name of
Judson so lamous in the annals of mod
ern missions ; and yet they had seen
no fruits of their labors, and the breth
ren at home began to be discouraged at
the results. In the year 1819, howev
ever, (just six years after the estab
lishment of the mission,) they were
permitted to welcome into their com
munion the first convert, and soon af
ter two others followed. In the midst
of their rejoicing, however, persecu
tion arise ; an application to the king
for religious toleration was sternly re
pulsed; the mission was called to mourn
the death of Mr. Wheelock; Mr. Col
man retired to Arracan, where he died
not long after; and Dr. Judson and
his devoted wife were once more left
in’ the sole charge of the mission.—
They boldly persevered in their work,
and in the summer of 1820 their hearts
were again gladdened by the baptism
of seven additional converts. The
mission now continued to enjoy some
degree of prosperity; severalnew mis
sionaries were added to their number,
and prospects seemed brightening,
when, in 1824, war broke out between
the English and Burmese. The miss
ion at Rangoon had to he abandoned;
Judson and Dr. Price (who were now
at Ava) were thrown into chains, and
here followed all the horrors of the
“death prison,” and the inhuman cru
elties of Oung-pen-la,which have scarce
a parallel in the history of missions.-
The war closed in 1826, and Judson
returned to Rangoon, to find his little
flock widely scattered. Under the
protection of the British flag, howev
er, they went to work again. Dr.
Judson accompanied an embassy to
Ava, with the hope of securing a clause
of religious toleration in the treaty
which the king had been forced to
make ; and the prospect of Burmah’s
redemption seemed brighter than ever
before, when a gloom was thrown over
the mission, audits prospects dimmed,
by the death of that noble Christian
woman, of whom it has been truly
said : “History has not recorded, poe
try itself lias seldom portrayed, a more
affecting exhibition of Christian forti
tude, of female heroism, and all the
noble and generous qualities which
constitute the dignity and glory of
woman.” Judson w%s disappointed in
his mission to Ava, and returned to his
now desolate home with a sad heart,
and (for a time) diminished zeal for
the mission. “The life which made his
own life pleasant was at an end, and
the gates ot death seemed closed upon
his earthly prospects.” This brings us
to the close of the first thirteen years
of Judson’s mission in Burmah, which
afterwards proved so eminently suc
cessful.
And now let us look at the history
of our Shanghai Mission, and see if we
have any cause of discouragement
when we compare it with the Ran
goon Mission. It was established in
1547, by brethren Slmck, Yates and
Toby, and has made steady progress
from that time down to the present.—
In 1849 three Chinese were baptized,
as the first fruits of their labors ; thus
their efforts were crowned with suc
cess four years earlier than Judson’s.
Since the establishment of the Mission
by the brethren mentioned above,
therfc have been sent out to this sta
tion, brethren Pearcy, James, Craw
ford, Burton, Oabaniss, Whil and en,
Holmes, and Hartwell, with their
wives. Os these, brethren Shuck, To
by, Pearcy and Whilden have with
drawn from the mission on account of
their health ; Dr. James and lady were
lost at sea before reaching the field;
Dr. Burton has dissolved his connec
tion with the Board, because of the
constant demand for his medical ser
vices ; Bro. Crawford is on his return
to Shanghai; and Bro. Cabaniss is
now on a visit home to recruit his
health. We have at present, there
fore, only three brethren, with their
wives, at this station. And yet, not
withstanding such discouragements as
the return of missionaries, the interrup
tion of the mission by civil war, &c.,
we have abundant cause to “thank
God and take courage,” when we look
at what has been already done, and
contemplate the future prospects of
the mission, I cannot draw a better
parallel between this and the Rangoon
mission, than one which I find in the
Commission of April, 185S, from the
pen of Bro. Cabaniss. I will, there
fore, introduce it.
“Fruit of Ten I'ears’ Labor !”
“Look on that , then on this.”
Mrs. Conaut, in her interesting me
moir of Dr. Judson, says: “At the
close of 1823, the church in Rangoon
counted eighteen native members.—
This may, to some, appear small, as
the result of ten years’ toil. But if we
take into account the various classes
of society and types of character, the
diversity in religious experience, and
in gifts, represented in this little com
pany, it will be seen that it contained
in itself the germs of a mighty growth.
Still more, in the character of their pi
ety, we see the pledge of the glorious
harvest in prospect.”
Just ten years from the commence
ment of the Shanghai Mission, we can
conscientiously use her language, near
ly verbatim , and say, at the close of
1857, the church at Shanghai number
ed twenty-four native members. This
may, to some, appear small, as the
fruit of ten years” toil. But if we take
into account the various classes of so
ciety and types of character, the diver-
sity in religious experience,and in gifts,
represented in this little company, it
will be seen that it contains in itself
the germs of a mighty growth, Still
more, in the character of their piety,
we see the pledge of the glorious har
vest in prospect.
Shanghai , Dec. 31, 1957.”-
Since that date, the reports have
been cheering, and the present pros
pects of the mission are far brighter
than were those of the Rangoon mis
sion at the close of the first thirteen
years of its existence. Our missiona
ries there can go wherever they please
into the interior, without fear of mo
lestation ; the people eagerly listen to
the preached word, and receive the
printed page that tells about Jesus;
and the most glorious results must
speedily follow, if the brethren at
home will only sustain the mission by
their contributions and prayers. But
this article is already sufficiently long.
—. W. —.
South. Bap. Theological Seminary,
Greenville , S. C., April 18, ’6O.
From “Lessons at the Cross.”
WHAT MUST I DO ? „
What, then, must you do? Just
keep in mind what you are not to do.
Just keep in mind that you are not to
do God’s work; that you are not to
regenerate your own heart; that you
are not to make yourself perfect ; and
that you are not to sit still, in the
midst of your tremendous perils and
responsibilities, doing nothing—and I
will tell you. In one word— take
Christ's yoke. Begin— begin his ser
vice. Go to your closet—go out un
der the vault of heaven —go anywhere
you will, and make a covenant with
Christ, that whatsoever he tells you to
do, that you will do. And, then, be
gin and do it.
Now, my beloved, but bewildered,
fellow-sinner, how- simple a thing this
is! There is no metaphysical mummery
about it. There is no clashing, no jar
gon, of inconsistencies in this. There
is no mist and darkness. It is sunshine;
sunshine because it is clear—sunshine
because, if you come to it, it will cheer
your soul, it will gladden your eye. It
will warm you w r ith the glow’ of life
that angels feel. It will reveal to you
the glories which au angel sees. It
will move your heart to such melody
as an angel makes in heaven. Come
—away from your halting-place; away
from that miserable position where
doubts and fances becloud and scare
you like the mists and bowlings of a
tempest. Come—take the yoke of
Christ upon you. This is all you have
to do. Begin his service. Make your
self over to him—body and soul.
But you ask-—ls this all ? Is this
Scriptural ? Must I not first ‘repent V
must I not first ‘believe?’ must I not
first ‘come unto Christ ?’ My dear rea
der—no, Take Christs yoke. Adopt
his service. This is—‘repentance.’—
This is—‘faith.’ This —is ‘coming un
to Christ.’ x\nd, all the while, you
have been trying after faith and repen
tance j ust as though they were some
thing different. And that has been
your snare. That has been your etum
bliug-block. And if you cleave to that,
you will be bound hand and foot by
your owm doctrines ; you will be dash
ed to pieces, and gronnd to powder,
by yous own devices.
Your path is plain. You duty is
simple, however much it may devolve.
Take the yoke of Christ. Serve him.
Serve him. B.gin today. Begin
now.
TESTING ONESELF.
But you —are one who goes current
in the church for a pattern of piety.—
you come up promptly to visible re
ligious duties. You make prayers.—
You talk to the wicked. You rebuke
your brethren. You ride upon the
top wave of religious enterprises. You
give alms to the poor. You are what
is called ‘an active Christianno drone
—no sleeper. But, my brother, what
of it ? Here is indeed something which
looks like a corner of the garment of
piety—but what of it ? Have you the
whole ? Have you—the garment ?
How r is it with you in your ordinary
business ? Do you aim to conduct all
your contracts, all your negotiations,
all you payments —just as Christ would
have you ? How is it wfith you in your
private relations ? Do you strive to be
have at home as Christ would have
you ? as a parent, as a child, as a hus
band, as a wife? How is it with jour
temper? Do you bring that under the
rules of Christ ? How is it with your
tongue ? Do you bring that under the
rules of Christ ? Now, if you do pass
over these things; if you do neglect to
guide yourself by Christ’s rules in
these ; with all your prayers —with all
your religious zeal —with allyourhigh
reputation for piety—yon are ‘as soun
ding brass, as a tinkling cymbal.’ You
are not yielding your neck to the yoke
of Christ.
But I think I hear another say—
‘Right, but I pay my tithes ; I do jus
tice ; I love mercy; I am exemplary
and scrupulous in the street, and at
home. 1 Yes—yes —but do you ‘walk
—humbly—with your God V Heart
and life echo to the claims of neighbor
and kindred. You wrong no man. —
You are the light and the life of your
family circle. You have the orphan’s
love and the widow’s blessing. But —
in the name of your soul —are you a
Christian f Where is your piety to
ward Gods Do heart and life echo
to his claims, as well as to your neigh
bor’s? .Do you strive against inward
sins ? Remember, the commands of
Christ sweep over the whole of your
relations. They point you to God as
well as to man ; to your heart as well
as to your life.
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SABBATH SCHOOL COLUMN.
The following admirable address
was delivered by Master Faulk, of the
Methodist Mission Sabbath School, at
the late May Anniversary in this city.
His friends will readily recognize the
pen of that School’s Superintendent.
THE SUNDAY SCHOOL.
Friends :
I appear before you to advocate the
advantages of the Sunday School. I
desire to do it with all my heart, with
sound reason, with truth, with honest
zeal, and with some effect. I would
use no vain words—but words of pow
er —words that shall not only reach
your ears, but fall upon your hearts
and live in your after lives. For who
is there before me—whether a father
or a mother—a sister or a brother—a
widow or an orphan, old or young, rich
or poor, but has an interest in the Sun
day School ?
1 advocate the Sunday School be
cause it is the best of all schools. It
has the best teachers—it gives the best
knowledge—it makes the best schol
ars—it does the least evil and works
the most good of all the schools known
to man. And who are the teachers ?
They are as a class, those who love
children and strive to do them good.
They are those, who, without charge,
or hope of earthly gain, give their la
bors to instruct and bless the rising
generation. They deny themselves to
profit others—to give to those in want—
to enlighten the ignorant—to warn the
young against every wrong -way—to
lead them in the right and true way.
Yes, it is their great aim, their noble
purpose—their high hope to guide
young children’s feet
“ Along the star-paved way of truth”—
and lift their eyes to the gate of heav
en. They are the best teachers who
teach others in the beginning of life to
live wisely—to live uprightly*—to live
innocently—to live usefully—to live
for God—to live for their race —to live
forever: so to live that life shall be
worth living—death shall have no
sting, and the grave no victory, Yes,
teachers, it is yours, one day in seven,
to sow the seeds which grow up for
heaven. Sow on— sow t with prayer, if
need be with tears, still sow the living
seed —the rain will come or the dew
will fall, the sun will shine, the seed
will germ, the germ will grow, the
plant will thrive, and thou shalt come
again bearing thy sheaves with thee,
with songs and everlasting joy upon
thy head. Not below, but far above
the skies shall children and angels join
anji call you blessed. Thy day to
teach is holy here, it shall be holy
there. It is peaceful here, it shall be
perfect there. It is a cross day here,
but it shall be a coronation day there.
It ends here, it is never ending there.
■lt is hopeful here, it shall be joyful
there. Thy day is Sabbath here* it
shall be Rest there
The Sunday School gives the best
knowledge : the knowledge of truth
and error, of right and wrong, of life
and death, of happiness and misery, of
time and eternity, of probation “and
immortality, of rewards and pun'sh
ments, of heaven and hell, of the De
stroyer and Saviour. No other knowl
edge is so needful, none so high, none
so vast, none so momentous, none so
practical, none so lasting, none so de
sirable, none so blessed. All other
knowledge will fail, will wither, will
perish—but this will live while you
live, will live when you live again—
will live while God lives, will live for
ever, and forever bless. The Sunday
School makes the best scholars. They
learn early—they learn wisdom, the
lessons of purest truth—they learn to
be good, they learn to do good, they
learn to be honest, to be happy, to be
the friends of man the servants of God,
the children of the Ring. They do not
learn lies, but to hate lying. They
learn not to steal, -but to lend and give
away. They learn not to be idle, but
that they must work. They learn not
to be angry, but to restrain wrath —
not to wound, but to heal—not to bear
malice, but to forgive— not to hate, but
to love all their fellow beings. Where
else, save in God’s house or their own
homes, do they, can they learn such
knowledge. They learn to love their
homes, their parents, their country and
their God. Most of the best men, and
many of the greatest men new living,
have been taught in the Sunday school.
Preachers, Patriots, Philanthropists,
Statesmen, have had the guiding prin
ciples of their lives instilled while in
this nursery of them all.
Rarely ever has a boy who gradua
ted in this school dishonored his father,
grieved his* mother, or disgraced his
country.
Rarely ever has a little girl grown
to womanhood in this School—with
out becoming a light to cheer, and a
star to guide. Never did a mother
repent of having been taught in Sun
day School, though thousands and tens
of thousands have regretted that they
never entered one.
The rise of this School, was the rise
of a more active piety—its progress
has been the progress of Christianity—
its promotion has promoted the wel
fare of individuals, families, communi
ties and nations. Missionary in its
origin, it first sought to teach the des
titute and ignorant—it then became a
nursery of the church—and now goes
as an Evangel with Missionaries into
all lands, as co-worker with them to
teach the nations the knowledge and
glory of God.