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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. Terms of Advertising. For all transient advertising One Dollar per square of ten line* for the first, and 50 cents per square for all subsequent publications. HATES FOR CONTRACT ADVERTISING. 1 square of 10 lines per 3 months .$ 4 00 “ “10 lines “6 “ 700 “ “10 lines “ 1 year 10 00 These lines are the text advertising lines and the charge is for the space occupied by ten such lines as are used in the body of#n advertisement. Lon ger advertisements in the same ratio. N. S., VOL. 28, NO. 20. 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.