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CHRISTIAN INDEX AND SOUTH-WESTERN -BAPTIST. YOL. 46-NO, 8. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA. J. J. TOON, Proprietor. FOK TERMS REFER TO SECOND PAGE. Insects—Their Sense of Smell. The Study, Jan. 18, 1867. Brother Shaver: —Whenever we meet with any thing in the actions of men or the lower animals, which we do not understand, we are in the habit of explaining it by attributing it to the agency of instinct. The skill with which a bird builds its nest, the mathematical accuracy with which a bee constructs its cell, or the impulse that induces certain birds to seek the milder climate of the South as win ter comes on, are all, according to our imper fect philosophy, owing to that mysterious something which we call Instinct. Any re flecting man is often conscious that this word k —for which we Rave use—is geneaally a simple cojfft?sion of our igno- and if we w f ere perfectly acquainted with all the laws of animal life, it is more than probable that it would pass entirely out of use. That which is now accounted for by the existence of some inexplicable contrivance would range itself under some law as beauti ful and complete in its operation as it is sim ple in its nature. It is possible, for example, that we may find an explanation of much that is strange in the economy of insect life, in the wonderful acuteness of their sense of smell. Some time in August last a friend of ours undertook to rob some of his bee hives. The season was dry and flowers scarce; conse quently bees were very hungry. When a hive was opened, and a large quantity of honey exposed to the air, bees from all direc tions began to swarm around, and #oon much of the honey w T as devoured. Our friend, in accounting for the great influx of strange bees, said that some went off and told others, and thus all the bees of the neighborhood were made aware of the rich feast spread for them. To him the explanation was altogether satis factory. He supposed that Wees had both the will and the power to communicate facts to each other, and that they had unselfishly called their friends to partake of the sweets which they had discovered. We are not disposed to deny that there may be a kind of bee language by which bees may hold intercourse with each other; but we think the fact mentioned is susceptible of another and less fanciful explanation. In the spring or summer, when flowers are plenty, ""take your bee cup and catch a bee. Having - secured him, take him to some open space of honey- While he is busy at life" delightful re past, drop upon his back a small quantity of flour or dust. Now watch him. In a little while his hunger is sated. He rises and cir cles round and round three or four times, rising with each circle, and then takes a straight course for his hive. As he leaves, look at your watch and notice the time of his absence; for he will certainly return. After a while other bees will come. Mark them too, and observe how long it takes each of them to carry home his precious* burden. You will observe that some of the Dees are gone much longer than others. From this you will in fer, first, that they belong to ' different hives ; and second, that there has been no communi cation between them. The next inference will be, that that which brought one of the bees, after the first, brought all yand that they , came because they smelt the honey? • An experienced bee hunter will be able to tell, from the length of time a bee is absent, about how far he has to go to get to his hive; but when the bee he is coursing passes over a body of woods, he sometimes doubts whether he has passed, or not yet reached the tree in which the bees have made their home. In this case he takes out his honey ; and after a while he is delighted at seeing his marked bee come again. He watches him as before,'and so learns whether he must go backward or.for ward to find the object of his search. This process is continued until his labors are -re warded with success. What brought the bee to the honey after it was moved? We must conclude that he was guided by the scent of' it. We may also conclude that what we have been in the habit of calling the bee’s instinct ive power of determining direction is the re sult only of h s acuteness of smell. As the ■PHThoT -e snuffs the battle from afar, so this little creature scents his far-off home upon the breeze, and seeks it in a straight line. We can c.t further enlarge upon this point. Several centuries ago all classes supposed that insects were generated by putrid matter. Even now many people, to use a kind of pro verbial expression, believe that “ carrion breeds maggots.” The old theory was satis factorily exploded in Florence in the year 1680, by experiments made by a physician named Francesco Redi. From some cause, he had been led to doubt the truth of the theory, and resolved to bring it to the test of experiment. He killed some snakes and put them in a box. They were soon covered with maggots of different kinds, (we beg pardon, but for the sake of science we must say mag gots,) which, in process of time, produced different species of flies. He then put several kinds of meat in wide-mouthed bottles, some of which he closed, while he left the others open. After a while the meat in the open bottles was swarming with maggots, while that in the closed bottles was entirely free from them. Finally, he covered the vessels containing the meat with thin wire gauze. He frequently saw flies like those produced from the larvae in his former experiments, light upon the gauze. Sometimes they tried to drop their eggs through upon the meat; but being foiled in this, the meat remained with out living inhabitatits. We have very imperfectly described the experiments of Redi; but as no one will doubt the truth of his conclusions, there is less need that we should be minute in our FRANKLIN PRINTING HOUSE, ATLANTA, .GA., THURSDAY, FEBRUARY 14, 1867. reference to the processes by which he reached them. We have referred to the matter at all, first, because it is of interest to some peo ple to know that their bodies will not neces sarily become food for worms ; and second, to ask what it was that directed tiny crea tures, “ whose vision scarce extends an inch,” to the matter in which their eggs should be deposited. There would be no occasion for saying that they are guided by instinct, if we only suppose that they are endowed by their Creator with a wonderful, almost miraculous, power of smelling. We have sometimes watched a little ant as he boldly forced his way through grass, weeds and other obstructions, to a being like him, seemingly an inextricable maze. Go on, lit tle creature, like the water-fowl of the poet, Lone wandering, but not lost! But why is it that he is not lost? How can he ever again reach the shelter of his home? Did you never observe what a strong scent there is about ants, and that they always seem to return by the same track by which they went out? Occasionally, when we have seen one of these little fellows apparently la boring under his burden, we have been seized with a desire to help him on, and taking him up in our fingers, have placed him a yard or two forward in what we supposed to be his course. But generally, we have been con vinced that our well-meant interference was not only useless, but hurtful. Our little friend would run about, apparently bewildered, un til he again fell into the track he was travel ling, and then he would push on with an easy confidence, as if sure that he was right. We have sometimes, too, watched ants going and returning on what might be called their high roads. To use a classic expression, the path seemed to grow hot with their work ;* and so many thousands have passed over some of these Toads that the soil has been worn away beneath their little feet. We have now in mind one of these roads, through a grass plot on a creek side —a kind of tunnel it was, in which you might lay your little finger—so exactly had these glorious little workers, with a readiness that a bloodhound might envy, followed upon the track of each other. Can we doubt that the ant is guided by his sense of smell ? Thou most adventurous of all travellers, having thus the power to retrace thy steps, whether thy way be over desert sands or through fenny brakes, we will not fear for thee ! There is a Power whose care Teaches thy way along the pathless coast. A little incident will further show the acuteness of smelling in insects. A friend was in the woods hunting, and sat down under a tree to rest. While thus sitting he heard a rustling in the leaves, and looking, saw a spi der and what rs vulgarly eWisil.a dirt-dauber - engaged in liturUtl combat; -liis interest be ing excited, he watched them. Now and then the spider would get an opportunity and in flict a bite or sting. The dirt-dauber would then fly off, and having, as our friend sup posed, obtained a remedy for the poison, re turn again to the conflict. In .each case the spider quietly waited his return. At length the spider seemed to grow weary of the sport, and wished to escape; but, as if aware of the difficulty of his position, he would trust rather to cunning than to speed. When he found himself again alone, he quickly climbed a shrub, and running out upon a branch, leaped as far as he could upon the ground- The dirt-dauber returning, and missing the spider, circled round and round, like a well trained, beagle, and striking the track, followed the fugitive up the bush, out on the bush, and leaped after him ; and overtaking the poor spider, carried him off and deposited him in his mud home, as food for himself and his lit tle ones* The conclusion to which we would come is, that insects that have but imperfectly the power of vision—that from their very nature could not look over a wide prospect —find their deficiency supplied in an increased power of smelling. 'lt is by the exercise of this one of their'senses that the smallest of the animal creation probably find each other when they become separated. What the yelp is to scattered turkeys, or the whistle is to flushed and separated partridges, this sense is to ants, spiders *and other insects wanting the tuneful voice. Some one better acquainted with nat ural history than we are may run a plow share through our facts and overturn some of them; but.we will still cling to our theory. An Hypothesis, according to Burke, when based on facts, and not arbitrarily assumed, is good for as much as it explains. Surely this hypothesis of ours explains much that is wonderful in nature. But why write of insects at all ? Why choose so small a subject? No subject is small which may illustrate the wisdom or power, or goodness of our Creator. And how amiable does He seem when He shows us that even the smallest insect is an object of His fatherly care. When we can find occa sion for loving and adoring our Maker in the smallest as well as in the greatest works of His hands, “ the world itself henceforth be comes a temple, and life one continued act of adoration.” Gekbert. *The learned reader, if he should deign to notice our speculations, will thank us for reminding him of Vir gil’s lively description of an army of ants : It nigrum campis agmen, praedamque per herbas, Convectant ctile angusto ; pars grandm trudunt Obnixse frumenta humeris ; pars agmina cogunt Castigantque rnoras: opere omnis semita fervet. Ain., lib. iv. 404-407. A Letter to the Christian Index. My very dear Friend :—Many tardy weeks and months have receded into the past since I have been visited with your pleasant tidings. Your life has reluctantly undergone frequent changes. From the fostering care of the Bap tist Convention, you found yourself placed under the control of “ Uncle Sam.” He un weariedly poured out his most attractive gifts upon your cheerful face, keeping, however, the same familiar and unassuming appellation. With an enlarged acquaintance you bounti fully enriched the Christian mind with valua ble thought and blessed truth; but, like all messengers of love, fiery trials were divinely appointed through which you must pass. With augmenting anxiety every step was closely watched to see what indeed would be the final issue. At length the mournful in telligence was spread abroad, that in the fear ful siege of Macon, even amid the greatest tumult, you were the innocent victim of some malignant incendiary, whose blazing torch brought out many sighs from thousands of Christian homes. Uncle Sam, not willing to lift you from the furnace purified, “ turned over ” his claims to the magnanimous and sympathizing heart of Brother Toon, who gave you a home in the “ City of Burnings.” To secure a pulsation quicker and stronger to your life, Dr. Tucker was called to administer' the best medicine that his unexampled skill might judiciously direct. Doubtless your emaciated features produced by the burn, began rapidly to show the favorable indications of a more vigorous life. Again your beams began to dawn on the dismal gloom as your Index pointed the Christian to a day whose brightness and glory are never dimmed. . - In your desperate struggles for existence, I was, my dear friend, unable to aid you. It is true my prayers, sympathies and cooperation were with you, but pecuniarily I could not help you; for the war left me penniless. You know I was once a strong supporter and ad vocate for your interest. “ Uncle Sam ” knows it. Beginning, through Divine grace, to live above 3heer necessity, I send you the enclosed sum, $3 00, which I hope will enable you to call and seaKifoe. I send it to brother Toon’s care, believing he will use it to your best advantage. Oh ! 1 recently heard that you had something more than “ Christian Index ” tacked on to your name. Is it Doctor of Divinity ? as that appeqdage is quite com mon ! , Perhaps you require more covering to hide your scars. Would not Earnest Mes senger help your name more? Well, your first name is good and sweet enough for me. Come along, and stop at LaFayette, Ga. In formation has come that brother Shaver, of Virginia, will look to your welfare. That is a good arrangement. I heartily congratulate you; for he is an excellent companion for such a being as yourself. « When you last came to see me, I was in the low country ; but, through the providence of God, I am among the mountains preaching the riches of the gospel to perishing sinners. I will introduce you to my many hearers as soon as you get here. You may let my numerous friends know where I am. Tell them lam “ up the country,” preaching Christ and Him crucified. If you want to hear any news from the “ hilly country,” let me know, and I will endeavor to give you some sketches. May Heaven’s richest benedictions rest upon your brethren Toon Stiver , ‘ ijo come to LaFayette, Ga.* * v * Yours truly, J. L. Blitch. The Reception of Members. I am glad that some thoughts on this sub ject have found way into the columns of the Index and Baptist. Baptists claim to take the Bible for their guide; and when asked to show the place in the Bible that requires the telling of an experience in joining the church, they have simply to acknowledge that there is no Scripture for it—or, to quote the lan guage. of John the Baptist to the Pharisees and Sadducees : “ Bring forth, therefore, fruits meet for repentance.” I believe this is the only passage of Scripture I have ever heard quoted in support of the practice. It is evi dent to my mind, from this passage of Scrip ture, that John did require Evidence of peni tence and faith, before administering baptism : but that he required the relation of a Christian experience is nowhere taught. And the prac tice of the church, under the immediate direc tion of the apostles, as given in the Acts of the Apostles, shows that no such custom was known to them. Can it be supposed that on the day of Pentecost the large number of con verts that were baptized told each an experi ence of grace? No one could reasonably come to such a conclusion. But they did give evidence of penitence and faith that was satisfactory to the apostles. For it is said : “ They were pricked in their hearts, and said unto Peter and to the rest of the apostles, ‘ men and brethren, what shall we do?’” They were told what to do; and it is also said: “ With many other words did they (the apos tles) testify and exhort;” and the penitents gladly received the word. “ Then they that gladly received His word were baptized.” Not a word about telling experiences. We read in the Bth chapter of Acts, that “ Philip went down to the city of Samaria, and preached Christ unto them;” “ and there was great joy in that city ;” “ and when they be lieved Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and wo men.” And when the eunuch “ believed with all his heart,” he was baptized upon a profes sion of his faith. In none of these instances above mentioned, is there a word said about telling an experience. Indeed, the Bible does not say one word about such a requirement. I am opposed to infant baptism, because the Bible does not say a word about it; and, to be consistent, I must, for the same reason, be opposed to requiring the relation of an expe rience as a condition of church membership. Various objections have been offered by some of the brethren writing on the subject. According to Baptist theology, there berng neither precept nor example in the Bible in support of it, is objection enough: indeed, this is my greatest objection. But applicants for church membership should give evidence of their faith—“ faith that worketh by love ” —faith by which they are “ justified,” and “ have peace with God through our Lord Je sus Christ.” Such a faith is inseparably con nected with repentance; and penitent believ ers are entitled to the ordinance of baptism, and to church membership. But how is the church to satisfy herself that they are peni tent believers ? The apostles had the follow ing evidences : “They were pricked in their hearts;” enquired what they should do; “ gladly received the word ;” and were willing to obey Christ; for they wer? baptized, and “ continued steadfastly in the jostles’ doc trine, and in fellowship, and it breaking of bread and in prayer.” I think these evidences may be as readily obtained bj asking a few leading questions, as in way; and such has been my custom for several years. I do not object to the applicant tilling an expe rience if he desires to do so: in this way he may give evidence of his faith—-for if he has faith, he has a Christian exp&^fice; but the church certainly should not assume the right to require it—to make it a condition of mem bership. -Ls. Some of the brethren recommend the ap pointment by the church, of a committee to decide upon the fitness of I do not see the necessity of this; the investigation may as well be before the congelation. The pastor need not embarrass th(- 4 candid ate by asking difficult questions. lyLra been sug gested by some one recently, tWfthe churches ought to be more particulacjn rL-«iving mem bers. Ido not think so. If Sf 'jgLy' e -p r&lC !gge s to believe in Jesus—to love G3£ An( j pjj s p eo . pie—to be willing to obey Chi#;. in a u things —believing that his sins pardoned through the merits of Christ,b e un _ willing to see him rejected, there is something in character, ting his profession. Observation has Aught us that those who can talk most fluently about Chris tian experience, do not always £\ ve the bright est evidences of true piety. 41 .have known many who came to church i ductantly and tremblingly, with what is c jfed a small experience, who have become bright shining lights ; while others, who talks 1 most fluent ly, and interestingly of Christ! # experience, have disgraced themselves am their profes sion. To require an experience will not keep out hypocrites; for if any on; to act the hypocrite, he can make \ o a wonderful experience. But some brothe; will say : “ I like to hear them tell an exigence, that I may know whether or not they have gone over the same path I travelhil.” But, my brother, do you not sometimes doubt your own conversion? And will #u make your experience a standard to judy* others by ? We may assume too much, the or dinances of the church and fellowship of Christ’s people to some whoniOhrist has re ceived. M. ||. Lowrey. Ripley, Mies., Jan. 25, 1867. W Sunbury Associatei The churches composing t|is body were not strong in pecuniary resoui*s, and except in their colored membership, vpre numerical ly small. Hence, in mostlpf fhesi the support of the gospel rested m^kaffew mem bers. The w.*te the bnly less, active in efforts for the of souls, and maintained almost until the commencement of the war, tw» missionaries, whose services were given cLiefty to the ne groes. Covering a district Iff country in which the slave population waa large, the im portance of supplying them witlh the preached word was early felt, and the larg «‘increase from this field is the best evidence of the fidelity with which it was cultivated. The facts in this connection have a historical value, and deserve preservation. In 1818, in the organi zation of the Association of thirteen churches, two were Africar —the Ist and 2d in Savannah, numbering 2,210 members. How many of this class were members of the other churches I have no means of ascertaining, but as an ap proximation, I put down the aggregate colored membership at 3,000. The miSutes of 1857, the latest that I have seen, show 13 African j) churches, and 5,987 colored members. Many of these were connected witS the white churches, as was the case throughout the country wherever Baptist churches were lo cated in reasonable proximity tb them. The labors of the brethren of this Association for the evangelization of these people were not confined however to the operations of their missionaries. There was not £ pastor who did not devote more or less time to their re ligious instruction. The pastors of Ihe white churches in Savannah were deeply concerned for the welfare of the African churches in and around the city. They with their churches- a kind of supervisory care over them, giving advice, settling difficulties among them, often of a perplexing nature, and in structing them in the principles «f the gosp’el. This was true of Wyer and Binjiey and their successors. Some who were engaged in sec ular business devoted their pabbaths to preaching to the negroes on plantations Dear the city, and on the adjaient islands. One brother, I think, (the late A. Harmon,) was brought into the ministry by the crying wants of these people, and labored for them with the zeal of one whose heart was aglow with the love of souls. I have been told that the Rev. Samuel S. Law, of honored memory, a preacher of the Apostles’ sort —“instant in sea son and out of season”—was accustomed, when he made his weekly visits to his plantation, to suspend work and assemble his servants, that he might preach Jesus to them. I have my self seen Rev. Jacob Dunham, after working on his plantation during the week, on Saturday, oar in hand in a canoe, with a negro boy, on his monthly missionary voyage to St. Catharine’s Island, ten or twelve miles distant, with a wide and dangerous sound to cross, that he might preach the gospel upon the large plantations there. And the next Saturday he would ride forty miles on his pony, in another direction, upon the same blessed errand, and the next, and the next, to other appointments. I never heard what his salary was; but, from the records of the Asso ciation, whose missionary he was, his supplies from that source were exceedingly scant, ranging from thirty to forty-six dollars per annum. I recollect hearing that a brother gave him fifty dollars a year to preach to the negroes once a month, forty miles from home. I presume this was all he received at that place. But he was laying up enduring treas ure in a safe place, and has long ago gone to enjoy it. The simple truth is, in regard to him and others, their services were mostly gratuitous. Rev. Josiah S. Law, one of the ablest ministers of his day, was consecrated to this work, declining to leave it for posi tions more lucrative and distinguished. 'Others could be named among the living and the dead, but what I have written is sufficient to show the spirit of the Association. But not alone by preaching did they seek the black man’s spiritual welfare. Oral religious in struction to the children, in Sabbath schools, in houses of worship, and upon plantations, by ministers and people, male and female, was at one time common. Ido not know to what extent it lyas continued of late years, indeed, if there be any class of laboring people in the world, whose spiritual interests have been better cared for than the late slaves of the South, it does not come within my knowl edge. In our houses of worship special pro vision was made for their accommodation, and right-minded people encouraged their at tendance at the house of God. Pastors gave a part of every Sabbath to them in a separate service, and at a convenient house, and do so still to the freed men, where they desire it. Our responsibilities for them did not cease with slavery, nor shall our labors for their welfare. Ido not mention these things that we should boast of them. If we had reached the full measure of responsibility upon us, exultation would be unbecoming, and only betray the weakness of our fallen nature. How far short of the mark that duty prescrib ed we have fallen God only knows; but we know enough to humble and abase us, and extort the cry of agonizing penitence, “ God be merciful to us sinners.” Nor do I state these things in vindication of slavery. It Is dead; let it sleep in its bloody grave. Content am I with its vindication by the Bible. I mention them because they are facts—facts by which God is honored, while at the same time they may reflect shame upon us, that with such opportunities as they disclose, they do not stand out in broader and clearer lines. Some of your readers may be interested to know what was the relation of the African churches to the Association and their privi leges. They were recognized as independent churches, and, entitled to their privileges as such. They were represented by their own members, and voted upon all questions. Some of their delegates were free and some were slaves. Between them and their white breth ren the kindest feelings prevailed. On one occasion the usual harmony of the Association was in some measure disturbed, and its peace threatened by an unfortunate difference between two of the most prominent churches. A question involving much feeling was before them. So nearly were the parties balanced that any thing like unanimity among the colored delegates would have turned the scale either way, and no one knew with whom these delegates sympathized. Just as the final vote was about to be taken, one of them i »CTpfe, J gti# ll in qfcfted Yhcrtras it was a matter in which the white churches were interested, and as they loved the breth ren in both of these churches, they respectful ly asked to be excused from voting. The difficulty was subsequently, during the meet ing, so far adjusted as to remove it from the Association. The influence of these colored ministers and churches in the communities where they were located, I have no doubt was most salutary. Such men as Henry Cunningham and Andrew Marshall, who for many years filled the pas torates of the Ist and 2d African churches in Savannah, can never fail to impress themselves upon their people. Long may the memory of their good works be fragrant. In matters of doctrine and church polity, while there was no systematic course of instruction afforded these churches, they nevertheless derived such assistance from their white brethren, ministers and others, as to establish and preserve them in the faith of the gospel. During the last year a correspondent of the New York Exam iner and Chronicle mentioned with commen dation the purity of doctrine and practice which he found in one of the African churches in Savannah; characterizing it (I quote from memory,) as a model of apostolic simplicity and truth. It did not, I suppose, occur to the writer to inquire who, under God, were their teachers, or to let the world know that the Baptists in and about Savannah had cared for the souls of the negroes, and had for nearly a half century been diligently planting the seeds of the gospel in their hearts. It must not be supposed that the energies of the Association were limited to the work of Domestic Missions. Concern in one de partment of Christian enterprise, begets con cern in all others. Foreign missions, Sun day schools, ministerial education, the tem perance cause, were all cherished objects of this body. Rev. E. A. Stevens, the mission ary to Burmah, was the son of an honored deacon of the Sunbury Church. Rev. J. G. Binney went to his work abroad from the Savannah Baptist Church. They (the churches of this Association) came, perhaps, as near the apostolic rule of giving to all good objects as God had prospered them—i. e., according to their ability—as any body of believers in mod ern times. The noble men who composed this Associa tion in former years have passed away, but the light of their example lingers around us still, as if to quicken our zeal, and stimulate the fervency of our love to Christ. W. H. M. Marion, Ala., Jan. 28, 1867. jfotothmg. Infant Baptism. Not long since, the National Baptist ex pressed the opinion that “ a great many Pedo baptist members regard a child as safer after than before baptism.” The Christian Advo cate, N. Y., replies: “ Our Baptist friend needed not to be so modest in his supposition, for we presume he would have been quite safe in saying, that not only a great many, but nearly all intelligent Pedobaptists “ regard a child as safer (that is, in better religious relations) after than before baptism.” If it were not so, one might ask, why baptize a child 1 and possibly the lack of such belief is at the foundation of the shame ful neglect of infant baptism by many mem bers of churches nominally holding to the divine authority of the practice. . . In our Twelfth Article, taken from those of the church of England, it is said: ‘Sacraments ordained of Christ are not only badges or to kens of Christian men’s profession, but rather they are certain signs of grace and God’s good will toward us, by which He doth work in inyisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.’ The meaning of this language is un mistakable ; and it means just what our Bap tist brother charges ‘ a great many ’ with be lieving. Baptism, as one of the ‘sacraments ordained of God,’ is a means of grace; by it the subject, infant or adult, is formally brought within the compass of the covenant of grace, with its peculiar and special advantages. The act of baptism is a work of faith, in favor of its subject. It is not only prayer and petition ; it meets God with His own signs of the cove nant He has entered in our favor, and claims its fulfillment. The child thus dedicated to God is brought within the range of gracious influences not covenanted to others; and though unchanged by the act of baptism, its state is a ‘ safer ’ one, because of its nearness to God, and the consequently enlarged influ ences of the divine Spirit, of which it becomes the subject.’’ “Because He Chose To.” Some little time ago, after the conclusion of one of Mr. Brownlow North’s addresses in Edinburgh, a young man came into the room where he was receiving persons anxious for private conversation, and said to him : “ I have heard you preach three times, sir, and I neither care for you nor your preaching, un less you can tell me, Why did God permit sin ?” “ I will do that with pleasure,” was the im mediate reply : “ because he chose it.” The young man, apparently taken by sur prise, stood speechless; and Mr. North again repeated : “ Because he chose it; and,” add ed he, “ if you continue to question and cavil at God’s dealings, and, vainly puffed up by your carnal mind, strive to be wise above what is written, I will tell you something more that God will do : he will some day put you into hell-fire. It is vain for you to strive with your Maker: you can not resist him ; and neither your opinions of his dealings, nor your blasphemous expression of them will in the least lesson the pain of your everlasting damnation, which, I again tell you, will most certainly be your portion, if you go on in your present spirit. There were such ques tioners as you in St. Paul’s time, and how did the Apostle answer them ? ‘ Nay, but, O man, who art thou that replies against God ? ’ ” The young man here interrupted Mr. North, and said : “ Is there such a text as that in the Bible ?” “ Yes, there is, ” was the reply, “in the ninth chapter of Romans; and I recom mend you to go home and read that chapter, and after you have read it, and see how God claims for Himself the right to do whatever He chooses, without permitting ■ the thing formed to say to Him that forjnefl it, ‘ Why hast thou made me thus ?’ remember that be sides permitting sin, there r is another thing that God has chosen to do: God chose to send Jesus. Os His own free and sovereign grace, God gave His only begotten Son to die for sinners, in their stead—in their pll&e ;so that, though they are sinners and have ifone things worthy of death, not one of them "shall ever be cast into hell for his sins who wSll accept Jesus as his only Saviour*, and* believe in Him and rest in His word. I have no time to say more to you now; others ffre waiting to see me. Go home; attend to yphat I have told you ; and may God the Holy bless it, for Jesus Christ’s sake.” f- This conversation took place 0| Sunday evening. On the following Fr|Jay, Mr. North was sitting in a friend’s drawing-room, (the Rev. Moodie Stuart’s,) when tile servant announced that a young man wanted -to speak 'Whim. shownTip sfairs, .TTS"9STd : J “Do you remember me ?” “ No.” “Do you remember the young man who.on Sunday night asked you to tell him ‘ Why did God permit sin?’” “Yes, perfectly.” “Well, sir, I am that young man, and you said that God permitted sin because He chose it, and you told me to go home and read the ninth chapter of Romans; and also that God chose to send Jesus to die for such sinners as I am; and l did, sir, what you told me, and after wards I fell down at God’s feet, and asked Him to forgive my sins, because Jesus died for me, and give me His Holy Spirit to put all wicked thoughts out of my head, and He did: and now lam happy, oh! so, so happy, sir ! And though the Devil still comes some times to tempt me with my old thoughts, and to ask me what reason I have to think God has forgiven me, I have always managed to get him away by telling him that 1 do not want to judge things by my own reason, but by God’s Word, and that the only reason why I know I am forgiven is that, for Christ’s sake, God chooses to pardon me.” The changed expression of the young man’s countenance was quite sufficient to account for Mr. North’s not knowing him again. It was radiant with joy and peace. Dear reader, the first lesson a poor sinner has to learn, is to “ trust in the Lord with all his heart, and not to lean to his own under standing ;” to trust God not only for what he does understand, and for what is explained, but for what he does not understand, and for what is not explained. This is faith; and such faith honors God and saves the soul. This is receiving the kingdom of God as a lit tle child, who always believes that things must be right if father says them and father does them; and let us ever remember that it is written, (and the Scripture can not be broken,) that unless “we receive the kingdom of God as a little child, we shall in no wise enter therein.” Egotism. The vainest expectorator of vapid nonsense I ever heard speak, was a man who piqued himself on the absence of all egotism in his addresses. He carefully evaded the common first personal vowel, and, insteariof “/,” he said, “ Your orator.” His absurd self-conceit could in no way have betrayed itself more ludi crously. And he was really the representa tive of that class of literary coxcombs who are always croaking about other people’s egotism, because they tell what they saw in the simplest way. It is a fact universally ap plicable, that all over refinement is nothing but vulgarity, and that all excessive setting up for uncommon chastity in a woman, and for trans cendent honesty in a man, is nothing but a want of virtue in each. So as to our wry faced, simpering, querulous whiners about egotbm. They are, without a single excep tion, the most thoroughly affected, pedantic, prudish, and pragmatical of all fops, dandies, “ Scribes, Pharisees, and hypocrites.”— Rev. R. Fuller , D.D. Sunday Work. An experiment was once tried in a large corn-mill. For a number of years the own ers worked the mill seven days in a week. The superintendent was then changed. The new comer ordered all the works ttf be stopped at eleven o’clock on Saturday night, and to start none of them till one o’clock on Monday morn ing, thus allowing a full Sabbath every week. And the same men, during the year, actually ground several thousand bushels more than had ever been ground in the mill in any single year! The men being permitted to cleanse themselves, put on their best apparel, rest from worldly business, go with their families to the house of God, and devote the Sabbath to its appropriate duties, were more healthy moral, punctual and diligent. They lost less time in drinking, dissipation and quarrels. They were more clear-headed, and cheerful; knew better how to do their work, and were more disposed to do it in the right way. It is an old motto and a true one, “ There is nothing gained by Sunday work.” WHOLE NO. 2828. f Mtrg. At tie Beautiful Gate. Lord, open the door, for I falter— * I faint in this stifled air— In dust and straitness I lose my breath ; This life of self is a living death : Let me in to Thy pastures broad and fair— To the sun and the wind from Thy mountains free! Lord, open the door to me I There is holier life and truer Than ever my heart has found. There is nobler work than is wrought within These walls so charred by the fires of sin, Where toil like a captive blind and bound; An open door to a freer task In Thy nearer smile, I ask. Yet the world is Thy field—Thy garden ; On earth art Thou still at home. When Thou bendest hither Thy hallowing Eye, My narrow work-room seems vast and high— Its dingy ceiling a rainbow dome. Stand ever thus at my wide-swung door, And toil will be toil no more! Through the rosy portals of morning Now the tides of sunshine flow. O’er the blossoming earth and the glistening sea The praise Thou inspirest rolls back to Thee: Its tones through the infinite arches go ; Yet, crippled and dumb, behold me wait, Dear Lord, at the Beautiful Gate. I wait for Thy hand of healing,— For vigor and hope in Thee. Open wide the door,—let me feel the sun, — Let me touch Thy robe! I shall rise and run Through Thy happy universe, safe and free, Where in and out Thy beloved go, Nor want nor wandering know. Thyself art the Door, Most Holy 1 By Thee let me enter ini I press toward Thee with my failing strength; Unfold Thy love in its breadth and length ; True life from Thine let my spirit win I To the saints’ fair City, the Father’s Throne, Thou, Lord, art the way alone. From the deeps of unseen glory Now I feel the flooding light. 0 rare, sweet winds from Thy hills that blow l 0 River, so calm in its crystal flow 1 O Love unfathomed —the depth, the height! What joy wilt Thou not unto me impart, When Thou shalt enlarge my heart? To be joined unto Thee, one spirit, Is the boon that I- lingering ask. To have no bar 'twixt my soul and Thine, — My thoughts to echo'Thy will divine, Myself Thy servant, for.any task : Life! life 1 I may enter through Thee, the Door, Saved—sheltered forevermore 1 Veiled Angelg, or Afflictions. Uonui^J)saawi^ll'SSiftg^" i Weh'>fln3-lVee, Have dome to us, our God, from thee. Sweet tokens written with Thy name— Bright angels from Thy face they came. Some came with open faces bright, Aglow with Heaven’s own living light; And some were veiled—trod soft and slow, And spoke in voices grave and low. Veiled angels, pardon, if with fears We met you first, and many tears. We take you to our hearts no less ; We know you come to teach and bleal. We know the love from which you come; We trace you to our Father’s home. We know how radiant arid how kind Your faces are those veils behinth We know those veils, one happy day, In earth or heaven, shall drop away; And we shall see you as ye are, And learn why thus ye sped fjjom far. But the joy that day phall be W b know not yet; we wait to see. -For this, 0 angels, well we know, The way ye came our souls shall go Up to the love from which ye come. Back to* our Father’s blessed home. f And bright each face unveiled shall shine, Lord, when the veil is rent from Thine. .. ’ , ». Church Fairs. These institutions, though practically any thing else than that their name would imply, are, nevertheless, a favorite instrument in the hands of all religious communities, for the promotion, of church objects. Their popu larity consists in that they are profitable; their profit arises from the latitude allowed to impudence, in -the deception and plundering of the weak and sensitive. This assertion is complimentary to neither managers nor visit ors; yet it is strictly true. We may blush, to admit it, while we can not refute it. How long would the business and reputation of a storekeeper survive the adoption of that style of business upon which these fairs are conduct ed ? And what good Churchman would pa tronize an establishment where goods are raffled for, or put up at roulette ? where pret ty girls are employed for the express purpose of dazzling the eyes of susceptible youths, while they pick their pockets? Are these practices, so objectionable as a means of indi vidual success, any more respectable because employed in aid of Church prosperity ? Who will risk his reputation for good sense and sound piety, by affirming that, because the object is good, it makes that meritorious which would, otherwise, be disgraceful ? Next to God, the good name of the church should be sacred to every true Christian. Yet just such inconsistencies as are found in church fairs furn ish our enemies with their strongest weapons in their war upon us. 1, for one, would rather bend my knees upon the cold earth, without a roof over my head, than upon.the nicely oar peted chancel of a temple erected at the cost of decency and religious consistency ; and these fairs are a sacrifice of both.— Pacific Churchman. Revivals. We do not believe in “ getting up revivals,’* as it is called, but it “ getting them down.” A genuine revival comes down from Heaven. It is a work of God. “0 Lord, revive thy work.” But we do not believe that revivals come as the storm or the earthquake, without any agency on the part of man. We believe these precious seasons of refreshing come in answer to prayer, and the faithful use of the divinely appointed means. It is not a misfor tune for which they are to be pitied, but a fault and sin for which they are to be blamed, for a church to remain in a lukewarm, cold, frozen state.