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CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. YOL. 46—NO. 15. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA. j. J. TOO IN', Proprietor. TEEMS: For one year. (50 Nos. in a volume) $4 00 For six months For three months To any Minister of the Gospel we will send the paper one year for $3. ... x> v Subscriptions invariably in advance. Remit tances carefully made, at the risk of tue Proprietor. ADVERTISING RATES. One square (S lines) one insertion ...$1 00 For a longer period than one month, a discount ol 33J P er cent, will be made. . Tit no case will advertisements be inserted with out payment in advance Persons at a distance wish ing to advertise can mark the number of squares they wish to occupy, and remit the money accordingly. To Corhespondents.— All communications for the paper, and all letters on business, must be addressed to J. J. Toon, proprietor. Ctommuauatiottis- Lights and Shades of Christianity. BY ELDER M. P. LOWREY. Christian continues: But first, I would like for you to give me a clue to the difficul ties that are in your way. Indeed, I should be pleased if each of you gentlemen would give your views in regard to the Bible, that our investigation may have its proper bearing on all parties. Sceptic. As for myself, I have no serious objections to the Bible that I wish to offer. If it is a Divine Revelation, I desire the eviden ces of the fact; and after being fully convinc ed, I will be ready to receive and obey it. Give me assurance that it is God s word. If I have any objections to your arguments, I will present them as they oecur to me. Nominal. I am not disposed to question the truth of revelation, for I have for many years been a Church member and an occa sional reader of the Bible. 1 have found some objections to the Bible, and these objections have sometimes grdwn into doubts ; but there may be some errors in the translation, or the fault may be in me. From the reading of the Scriptures it seems to me that God has re quired of the people too much, and has been too strict. Man is a fallen creature, sinful by nature, and should not be held so strictly re sponsible for his imperfections. It seems that God has made no allowance for him, but holds him strictly to the line of prescribed duty as though man were capable of keeping a perfect law. Ido not mean to urge objections to my Creator, but I have thought the Bible may be imperfect, and may not represent Him prop erly. But as I have said, the fault may be in me ; yet, as this is to be an honest discussion, I must speak my thoughts truly. Ihere is the case of Uzza, as recorded in the 13th chap ter of 1 Chronicles. He touched the ark evi dently without any bad intentions, but rather for a good purpose; and because, in so doing, hxr a vpinmand of God, even his good intention did not shield him from death. Then, there is the case of Saul sent to destroy the Amorites, of which we read in the 15th chapter of 1 Samuel. Saul was commanded to destroy them utterly, and tp destroy all their substance. But he did not see the ne cessity of this great destruction, and he saved the king alive, and preserved the best of the sheep and cattle and other substance, all for a good purpose. Gallio. Yes, Saul was all right; he wanted to pocket something, just as you or I would have done. About half the professed servants of the Lord have always been like Saul. The commandments of the Lord are all right till they come in contact with pride or self-interest; but whenever pride or self-interest comes in, the Lord’s commands becoule altogether un important. You see, too, that Saul knocked up all the little sinners, the common stock ; but the big sinnner, Agag, he saved alive, because he was a king. That’s the way the world goes ! Saul was a man &f‘ cl ' ni J own heart. Nominal. But you don’t understand me, Gallio. Saul seems to have acted from good motives. He saved the best of the sheep and oxen to offer in sacrifice to God ; and he re garded the strict observance of the order of so little importance, that he met Samuel ex ultingly, and said: “ I have performed the commandment of the Lord.” Was not God’s main purpose accomplished ? And why should Saul be rejected from being king for such a small offence ? According to this teaching, Paul was certainly correct when he said, “ Our God is a consuming fire.” If the state ments in the Bible be correct, it seems to me that God was very exacting with His people. It appears that He required them to give one tenth of all their increase for the support of sbeir religion, besides iimwferaWe otfferiftgft of property that would have been valuable tb them. Then the time required to keep all their feasts, observe all their days of rest, and to perform their other religious services, was very considerable. I can scarcely see how they could have made a living and observe all these requirements. Gallio. Well, I perceive friend Nominal likes an easy religion. That is my notion too; if they ever get me to serve the Lord, they will have to make the terms very easy. The greatest objection I have to the Bible is, that the service required don’t seem to suit the subjects ; aud I reckon if God had made a revelation, He would have tried to suit the people. 1 don’t see that it w-ould be any benefit to God for us to serve Him. Why should God have made a revelation ? Why would it not do just as well to let man go his own way ? and if Heaven is any better than this world, God can take us there when He wants to. But this is the best world I know any thing about. Sinner. It seems to me that there is a want of reverence in (he remarks of both Nominal and Gallio. I do not think that any one should offer an objection to the Bible without suffi- But I believe it Hfes been said fools rush in.” to be offering Holy Scrip fe&p: be things. _. i FRANKLIN PRINTING HOUSE, ATLANTA GA., THURSDAY, APRIL 4, 1867. me, strong evidences of the truth of Revela tion. The strictness complained of comports precisely with what I would suppose the char acter of a Supreme Ruler to be. our civil and military officers are expected to be strict ill enforcing laws and orders; and if they fail to do this, we consider them unworthy of confidence and support. And to suppose that God would create such a being as man, a family so extensive, and w'ith endowments so great, andbeindifferentto their conduct, would be a perfect absurdity. Who could suppose that a being like God would be indifferent to vice and virtue in His subjects? Then if He is the Supreme Governor, he must necessarily govern by laws; His laws must necessarily be revealed, and we must expect them to be of a pure and holy character, like Himself. He, as the Supreme Sovereign, has a right to command. An’d to give commands, and then be indifferent to whether those Commands are obeyed or disregarded, would not even com port with the dignity of a corporal. It is strange to me that a man like Nominal, pro fessing to be a subject of “ the reign of Heav en,” should object to the Bible because it teaches that the Supreme Ruler vindicated His own honor, and that of His own law, by punishing those who disobey Him. But he says, “ their purposes were good.” A pur pose to obey God is the best of«tdl purposes. Samuel in his rebuke to Saul, said: “ Behold, to obey is better than sacrifice.” To pur pose to array our opinions, our perferences, and our carnal desires against the authority of (sod, is certainly most abominable wicked ness, for which a certainly be “rejected from being king” over God’s peo ple. It may be said that this was a small of fence ; but to disregard the authority of God, in any matter, is no small thing. Some have sacrificed their lives rather than disobey God. Abraham would not disobey when ordered to make an offering of his son. Daniel and the Hebrew children would not disregard God’s authority to save their own lives; and many others since their day, of humbler name, and less favored talent, who “Lived unknown, Till persecution dragged them into fame, And chased them up to Heaven.” But here is a man, professing to be a Christian, who objects to tho Bible because it says that God rejected one man from being king, and took the life of another for disobedience. If Nominal objects to the Bible on that ground, he may find higher ground still for objections. My understanding is, that those who continue to disobey will suffer a destruction more ter rible than that of temporal life. And he thinks God requires too much of His people. The Father gave his Son for us, Jesus gave His life for us, eternal bliss is promised, and yet, a professed Christian says “ God is ex acting.” Hear the words .of the “ Christian s School-book : ” “ Ye are not your own ; for y<s are befught with a price; therefore, glorify God in your bodies and in your spirits, which are God’s.” Christian. I thank you, friend Sinner, for your sound and conclusive arguments. lam glad to hear you advance correct views. Your theology is sound. I believe you are an orthodox sinner. lam surprised to see a man who is so correct in Christian doctrine “ walking in the counsel of the ungodly and standing in the way of sinners.” Great will be your condemnation if you continue in im penitence. Sinner. But I intend to be a Christian by and by ; it has never been my purpose to die in sin. Christian. There many a sinner has rested, alas ! too long. But I must attend to Sceptic’s request. He desires evidences ot the authentic ity of the Scriptures. The Bible contains the evidences within itself. If these are not suffi cient, to allay scepticism, external evidences are abundant. But we will first examine the Internal Evidences. (to be continued.) Relations of the Ministry to the Cause of Education.—No. 4. ENLARGEMENT OF KNOWLEDGE UNDER TUE CHRISTIAN DISPENSATION. It is one of the chief glories of the Chris tian over the legal dispensation, that what was suggested in symbols and types in the one is revealed by the sunlight of the other; what was dimly seen on the “ mystic canvas” of prophecy stands forth in full outline under “ the light of the world.” Take a single illus tration of this truth that bears upon our sub ject. I refer to the influence of Christianity in enlarging the boundary of human thought and human aspiration beyond all precedent. In language free alike from allegory or con jecture—from the subtleties of philosophy or the refinements of science—Jesus Christ our Lord distinctly and authoritatively brought “life SHALLTmortality to light,” thus bringing to Lar mind anew order of sentiment and feelings,, which direct man to the future for his true greatness. Not that prophets had failed to give intimations of this in their sublime utterances, but He revealed and spoke of this great secret in words of un mistakable import, befitting the solemnity and awfulness of the subject. From that hour the soul has “ moved in different orbits, re volved on different centres, and obeyed differ ent attractions.” This has inconceivably ex panded its native powers and increased the scope of its knowledge. This single fact raises the presumption, that a ministry ordained to train souls thus brought under “ the pow ers of the world to come ” for so high a des tiny, would find its employment as much ad vanced beyond that of the Jewish priesthood as the ministration of the gospel “ exceeds in glory ” the ministration of the Jaw. An 'jos tle scruples’not to say that “ even that which was made glorious had no glory in this re spect, by reason of the glory that excelleth.” Both the nature of the office and its relations to mankind combine to place the ministry of the gospel infinitely above the order of Aaron, or of any earthly calling. Never did high priest, in gorgeous robes, with the “ golden censer ” in his hand, and the “ Urim and Thummim ” blazing upon his breast, appear so glorious .as did the great Apostle of the Gentiles when he stood before Felix, mana cled in chains, and “ reasoned ot righteous ness, temperance and judgment to come,” un til the royal auditor trembled. Now, by how much Christianity has stimu lated the human mind to increased activity— by how much it has enlarged the boundaries of our wisdom and knowledge, thus throwing over the whole science of human life the halo of a brighter glory—by so much has it in creased the responsibilities, elevated the posi tion, and multiplied the labors of those who have been “ set for the defence ” and exposi tion of the gospel. In Christ Jesus “ are hid all the treasures of wisdom and knowledge.” Every truth in the universe, whether of sci ence, philosophy, or what not, finds in Him its final source, and may and should be made tributary to His kingdom. Rightly interpre ted, the kingdom of nature is but the counter part of the kingdom of grace. The one an swers to the other as the symbol answers to the thing signified. Those “ mysterious har monies ” which exist between things on earth and things in heaven are thus beautifully set forth in the question suggested, by the Angel in Milton’s Paradise : “ What if earth Be but the shadow of heaven and things therein Each to the other like, more than on earth is thought. And why, if the earthly tabernacle was made after the pattern of things seen in the mount, may not the earth itself abound in copies of deeper things in heaven ? No : the similitudes between the natural and the spir itual worlds are not accidental, but designed. The parables of our Lord are not simple illus trations, but arguments addressed to the deep est consciousness of the human soul. When it is asserted, therefore, that almost every institution of learning in Christendom since the days of Christ, which lives in his tory, has been mainly under the supervision of Christian ministers, it is not only the as sertion of a fact, but a providential vindiea tion of the truth that God designs to make learning tributary to religion, and that the teachings of His providence are but the echoes of the teachings of His word. The God of providence is the God ot the Bible, and we may expect that the inculcations of each shall be as one on this as on all other subjects. Our Edwardses, Dwights, and Way lands, our Maxeys, Manly s, and Ry lands, have been the divinely constituted ed ucators of our youth, from whose consecrated labors there have constantly gone forth multi tudes of cultivated men to fill every import ant position of social, civil and religious life throughout our country. Would any one seek to change this order of things? It was attempted to be changed in one instance ; but let the history of “Girard College” illustrate the folly and wickedness of divorcing what God has joined together—the essential unity of learning and religion in the great work of evangelizing and civilizing men. Demetrius. “Doci- rs Disagree.” Your interesting Virginia correspondent, brother Sands, (a distinguished lawyer in Rich mond, and also, of late years, a preacher,) de sires an illustration of the above serviceable saying from one of my articles in the Herald on the Revised Version, which illustration does not appear to me to be strikingly felici tous. In referring to the revised translation 1 John v. 19, “ And the whole world is lying tn the evil one.” I stated that the form of expression in the original is ambiguous, and may mean either “ in the evil [one],” or “ in the evil [thing],” that is, in evil. In such a case we must of course decide by the connec tion, and I showed that the preceding verse (where there is no ambiguity,) makes it pro per to prefer here the sense “ in the evil one.” The remark was added that in Matt. vi. 13, “ Deliver us from evil,” and in John xvii. 15, “ That thou shouldst keep them from the evil,” the same ambiguity exists; but that in these cases the other rendering seems more appropriate; that is to say, seems to fit the connection better. In the last mentioned pas sage,-Dean Alford thinks otherwise, and bro. S. takes pains to quote from him, and make several distinct counts as to the differences between Alford’s opinion and mine ; the latter being supported, he says, by Robinson’s Lexi con. Then he proceeds to some comparison betw'een the persons thus differing, etc. Now all this is about a passage in which it is well known, and was distinctly intimated, that the Greek is ambiguous, and the decision has to be made by inquiring which of the pos sible meanings best suits the connection, and accords with the general use of the same term in Scripture. I did not refer to the use in other passages, because I was making only a passing remark. But the whole ofthis wonderful difference is not at all about the original, but about the general question of the connection, etc. Is it remarkable that men should differ on such a point? And is it well to use a dis ference in opinion concerning the preferable meaning of an ambiguous expression, as show ing that these “ doctors,” even the humblest of them, can not be relied on when they un dertake to tell what tho Greek does determine in passages which are not ambiguous? Yet that is what brother Sands’ prolonged com parison seems to mean. I quite concur in the commendation of Al ford’s commentary, with the reservation, how ever, that he takes great pains to bring out, on every possible occasion, those loose notions of Inspiration, which have become so painfully common among the Broad church party in England. The later volumes of his Commentary are more valuable than the first, the only one which has been reprinted in this country. The “ Contemporary Review,” which he edits, is a highly interesting and useful monthly, though it is thoroughly Broad Church and exhibits much of incipient rationalism. A late circu lating paragraph is altogether wrong in rep resenting Dean Alford as the foremost scholar of the evangelical party in England. He does not be long to the evangelical party, and the commentaries of Bishop Elliott, as far as they have gone, (Galatians to Philemon,) are im mensely superior. Indeed, they seem to me the most valuable commentaries for a student of the original that are in existence. They have been reprinted in America. J. A. B. QreenviUfy S. C. The Sunday School: It and their Order. The proper conduct of a Sunday school during its session, is a matter of sufficient in terest to claim attention in summing up trie elements of a good Sur.clay school. I have been pained and disappointed to see some schools so completely without order and sys tem as to threaten dissolution by the mere force of there own irregularities. At the risk of being trite and commonplace, I will glance at this subject. The school should b!a'*opened precisely at the hour appointed, and all its teachers and pupils should be present. Singing is the most appropriate exercise to begin with, and care should be taken to sing something in which all the children can join. I have been present at many large schools where the sing ing was done mainly oy the teachers and larger pupils to the dissatisfaction and chagrin of the younger for the reason that pieces were sung that th«y could not sing, and they were thereby shut -out from a very in teresting and pleasant part of the exercises. Os course prayer should occupy its proper place in opening service jjmd it should be the prayer of the whole school if possible. Chil dren and teachers should be encouraged and exhorted to feel that they are under special obligations fervently to unite in the supplica tions made by the superintendent, and he should remember so to. jame his grayer as that all can heartily and understand, gly enter into the spirit of it. If the teachers do their duty in their classes, it is not important to read the Scriptures from the superintendent’s desk, for the very good reason ’hat very few of the pupils or teachers ever.hjpar or attend to the public reading, and th« f .ndency of stereo typed reading with listless hearers is to form alism and heartless monotony. It is, however, the business of every teacher to have Scrip ture reading in his class; and here, in direct contact with the pupil, Divine truth can be impressed upon the mind ~ud heart. 1 deem it of some value to have a& the pupils occupy the seats near the at the_ open of the school, so that and con cert of action can secured. The singing and piayer altogether may occupy fifteen minutes —not long;;"; and then, at a proper signal, the pupils should in good order quietly go to their respective classes, and the recitation should engage thitirtie of the school thirty minutes; then fifteen minutes should be bestowed in distributii.;g library and pa pers; then, at a signal jfiderstood by the school, the pupils should'lUume their places around the supermtenden.'jp desk and.another fifteen minutes be given tv the school. Much profit is derived from' calling the names of all the teachers aud pup is at the close of school, and requiring. tVotti each a verse of Scripture. One siptple illu shows the 'advantage of this—vizi Uj&sTflHission to call the name of any of the scholars has in my ob servation often to tears. This is evidence that they take interest in re peating a verse in response to their names. The roll being thus called and responses thus made, the school should retire in good order. Before closing this article, I will suggest (with all respect to your former correspond ent on this subject) that a small spring bell is quite an auxiliary in keeping order; for if the children have learned to respect the superin tendent, and understand the signals of the bell, they take pleasure in obeying its warnings; and it seems to create less confusion than giv ing commands for the different changes in school exercises, as “ Silence, u “ Order,” etc., etc. One tap brings the school to order, and such other signals as are understood by the school produce other changes necessary in the exercises. One more suggestion, by way of aiding good order, is, to prohibit the pupils access to the library; but have all transactions with that department executed through the teachers. W. L. M. Clifton Ilill, Marietta, March 27, 1867. Reminiscences of the Sarepta Association- No. 3. Rev. Wm. Davis was the first clerk outlie Sarepta Associati on, and acted in that capaci ty nine successive years froai the constitution of the body in 1799. Mr. Davis was born in the State of Virginia in the year 1765, of poor but honest parents, who educated him to read, write and cipher. He was brought up to hard labor; was the subject of religious con cern from the age of nine years. The two first sermons he heard preached within his re collection, were preached, the one by an Episcopalian, and the other by a Presbyterian. The first Baptist he hearA. was Mr. John Bledsoe. About that time, the ministers of that order began to hold forth in Orange county, Va., of whom much was said of a slanderous character; but, it seems, much anxiety was felt by the subject of this notice to hear them, as he had heard that great power attended theirj Labors. On hearing them preach he became quite solemn, and wished himself worthy to be one of them, which desire he said he never lost. He had frequent impressions under preaching, and sometimes retired to pray. When about 14 years old, he became more deeply concerned and seriously alarmed about his spiritual con dition, but had little doubt tlkt he should soon attain to conversion; but to his great mortifi cation, his case became more hopeless, espe cially when he saw the exceeding sinfulness of his heart. This state of things continued about six months—during which time he greatly feared it was not a work of grace, but a work of his own. At length he was made to feel and acknowledge that if he was lost, it would be but just, as he felt he deserved se vere punishment. It was tq him a great mys tery how a just God coufel pardon such a sinner; yet he asked for imjircy. But to his surprise, when he had wellnigh given up all for lost, his burden of guilt was removed, and he could see how God could' be just and jus tify him, a poor sinner; whi<|h made him bless the Lord with great joy. He became- a member of tihe Baptist church at Blue Run in 1779. Ih he commenc ed speaking publicly. Rennfoved to Georgia in 1791 ; was <ordained to the ministry in 1793. He became pastor of the church at Fork Broad River, Madison county, at the time of its constitution; served that church 23 years, became instrumental in raising the church at Falling Creek, Elbert county, and continued to minister to them till 1827. Served the church at Cloud’s creek 3 years; at Beaver Dam, twelve or fourteen years; the church at Clark’s Station, nineteen years. AVas instru mental in raising the church at Davis creek from a sad decline iu 1824. Continued his ministrations to them till 1827. He was the instrument of raising three ministers at Falling Creek—Rev. E. Shackel ford, I. Suttle and Elijah Moseley; at Beaver Dam, Rev. Isham Goss; at Fork Broad River, Rev. I. Hales; at Clark’s Station, Rev. Sylvanuc Gibson and Jonathan Davis. Mr. Davis was married to Miss Nancy Eastin in 1790, by whom he had 12 children—seven sons and five daughters. Four of his sons became ministers of the gospel—viz : Wil liam, Jonathan, James and Jesse Mercer. In his latter days, he was a resident of Wilkes county, where he had removed from Elbert, and was a member of the Georgia Association. Rev. Isham Goss acted as Clerk, and then Moderator, of the Sarepta. He was a zealous, useful minister. His ministerial labors were principally performed in the counties of Ogle thorpe, Clark and Madison. He belonged to a preaching family. Three brothers—John, Jesse Hamilton, and Horatio J., —were engag ed in the work of preaching. John and Jesse H. were preachers of some eminence in the State of Virginia; while Isham and Horatio lived, labored and died in Georgia. The late Rev. Benj. Goss, of Elbert, was the son of Horatio J. Goss. He had three sons who are now engaged in the active duties of the gospel ministry; two of them, Rev. Wm. Rabun Goss, and H. J. Goss, Jr., are now members of the Sarepta Association; the third, Isham ! Hamilton Goss, is pastor of the Baptist church at Lumpkin, Ga. A. C. Principle. In a recent letter, brother Toon says : “ Dr. S. is complaining of our correspondents, and wants to know if they have all forsaken him.” Now, I am unwilling that that complaint should be made of me, so I send you this;’ “ making,” as some preachers say, another expression in brother T’s. letter “ the foun dation of the few remarks which I shall make on this occasion.” He says: “It is against my feelings to ‘ keep pegging away ’ to get money to run the machine, when it ought to run by the power of principle.” Before I had finished the letter, 1 found myself repeating the last clause—“ It ought to run by the power of principle—it ought to run by the power of principle.” This so* liloquy set in motion a tfain of reflections which led to the general idea of religious principle ; and I asked myself the question, Do we, as professors of the religion of Christ, act from principle as we ought? Are not most Christians emotional Christians, act ing rather from feeling and impulse, than from principle —the principle of faith ? I am re luctantly compelled to accept the conclusion that such is the case. Prof. Upharn says: “ There are two classes of Christians: those who live chiefly by emo tion, and those who live chiefly by faith. The first class—those who live chiefly by emotion — remind one of ships that move by the out ward impulse of winds operating upon the sails. They are often in a dead calm, often out of their course, and sometimes driven back ; and it is only when the winds are fair and powerful that they move onward with rapidity. The other class —those who live chiefly by faith—remind one of the magnifi cent steamers which cross the Atlantic, which are moved by an interior and permanent prin ciple, and which, setting at defiance all ordi nary obstacles, advance steadily and swiftly to their destination, through calm and storm, through cloud and sunshine.” Thefigureis notonly striking, but very appro priate. There are in all our churches a large number of sailing-vessel Christians. I think Dr. Jeter might, with a great deal of propriety, have put this class in his “ Christian Mirror.” The events of the last year or two have de veloped the fact that this class is more num erous than was formerly imagined. Brother Toon is now realizing the fact that their num ber is not diminished since the time of con ventions and associations has passed. Many of this class attend these meetings, get their sails pretty well filled with a good breeze, and start off at a good speed. They then sub scribe for the Index, and promise to go home and work for it; but they are not at home long before something takes the wind out of their sails; they collapse, and there is a dead calm. These brethren wish the paper well, esteem it very highly, would like to see its cir culation extended, but they can l tdo any thing —they can’t move: the wind is wanting to swell the sails and put the vessel in motion. But, to drop all metaphor, our blessed re ligion is a religion of principle. And every Christian ought to feel that it is like a “ rock which does not shake nor change, though the sea may ebb and flow.” Brethren ought not to put brother Toon to the necessity of publishing extras, sending around agents, or visiting conventions and as sociations for the purpose of securing their aid and cooperation. They ought to feel and know that the Index is a mighty power in ad vancing the interests of the Redeemer’s king dom ; and this conviction, aud nothing else, ought to be the motive to assist, by the voice, the pen and the purse in extending its circu lation. I like to see men “ show their faith by their works.” What a wonderful change would come over the church if every Christian man and woman would just determine to act from a calm and deliberate conviction of duty, and not wait till their feelings are aroused and their sym pathies excited by extraneous circumstances ! A minister told me not long ago that one of his members excused himself for not holding family prayer, on the ground that “ he did not feel like it.” The pastor very wise ly told him that there was the greater need of prayer. Men of the world love to talk of their principle or principles ; one says he acts from a principle of justice, another of honor, an other of truth, and so on. With how much greater propriety qught the Christian to avow that he constantly and uniformly acts from religious principle, and then let the life cor respond with the profession. If such were the character of all Christians, the car of sal vation would roll on with a wonderfully in creased power and velocity ; and our profes sion would be honored and respected by all men. B. Russell County, Alabama. Our Great Need. I have never had the pleasure of meeting you, and as I am unknown “ to fortune and to fame,” have no right to expect that you should know much of me. But you are our editor now, and may be addressed—sometimes an noyed—by even strangers. I have not been accustomed to trouble editors much, having been a reader, rather than correspondent of the papers. But I believe that the pen is mighty for good or evil in the world ; and could I wield it successfully most gladly would I do so. Dr. Cumming, in the pre face to one of his books, writes : “ Ships of small draught may sail up the tributary streams of the popular mind where vessels of heavy tonnage can not be admitted.” This affords me some encouragement to hope that even a feeble writer may, through your col umns, accomplish some good —may suggest some thought which abler pens may discuss to the benefit of all. But enough by way of introduction. My heart is burdened with desire for the prosperity of Zion. The minds of our peo ple, generally,'were so entirely engrossed by the war when in progress, and they have been so disappointed and perplexed by the result of it, that coldness and worldliness have in a great measure possessed the church. Our pressing need now is, a more elevated piety among Christians. Too many now are satisfied with a name to live , whilst they give but little evidence of life. As Christians, they breathe, it may be, but they do not move and act. They are wide awake as rega'rds the of life, the wants of the body, but asleep to the interests of the church, the wants of the soul. How few appreciate their privileges as children of God ! Tell them of their honors , their riches, the inheritance in reserve, and they seem to care far less about it than for the riches which perish. How few Christians seem to understand their duties and obligations ! When it suits their convenience they attend church or prayer raect4i»g or Sunday school but when it re quires-self-denial or some Sacrifice of time from worldly business, they put off the Lord with some poor excuse. Some church mem bers will even stay away from the house of God on the Lord’s day that they may exam ine their books, ride over their farms, or talk over their worldly business. How few give according to their ability to the support of the gospel —even for the support of their own minister who serves them faithfully. Not one superfluity do they deny themselves that they may give to the Lord. If they give at all, it is so little they do not feel it; they make no sacrifice. Their religion is cheap ; it costs nothing. How much is it worth ? These are some of the evidences that we need a more elevated piety ; we need more entire consecra tion to the cause of the Redeemer; we need the outpouring of God’s spirit upon the churches. But how is the standard of piety to be fais ed among Christians? We must have a con secrated ministry ; a self-denying, self-sacrific ing ministry ; a zealous, earnest, laborious ministry. We need men of one mind—of one work—who make every thing bend to the one purpose of life—every thing contribute to its success. Brethren in the ministry, suffer the word of exhortation from one younger in years and experience than many of you. Say, brethren, are we not somewhat to blame for the want of vital piety in our churches ? Have we set the example 1 Dare we say as Paul, “Be ye followers of me, even as I also am of Christ”? Remember the words of Hosea, “ Like people, like priest.” The work in which we are engaged might well fill an angel’s heart, and head, and hands: shall it not fill ours ? “ Who is sufficient for these things?” Think on these things, brethren. The Lord bless His people ! James. Quitman, Ga., March, 1867 Millenarinnism. A writer in the American Presbyterian, after stating the considerations which favor this theory, proceeds to set forth those which look the contrary way. He maintains (1) that this view is nowhere in Scripture indisputably taught. There are passages which are obscure on any other hypothesis, but none which necessarily demand it, conse quently (2), it has never been incorporated into any symbols of doctrine held by the church. Besides (3), the details of the sys tem involve a great deal of fanciful, not to say sensuous, interpretation of the Scriptures, of which there are examples from Irenseus to Dr. Cumming. Moreover (4), it seems to lie in the way of earnest missionary effort, since it cuts off the most powerful stimulus to that work. Hence (5), the drift of the thought of the church has been against it, from Augustine down to the Reformers and the more distinguished of our own day. There is a score or more of Professors of Biblical Literature in our country, but we know of not one who is a Millenariar..— Christian Intelli gencer. Infant Baptism as it was. —An odd illus tration of the habits of mediaeval priests in England occurs in a treatise now being edited for the Early English Text Society, Mirk’s “ Duties of a Parish Priest.” The writer is instructing the priest how to baptize a child, and suddenly puts in, “ But if you are drunk to say the words of BaptismJMH proper order, what should you <*•._, < say them, by any menus. time.” Let us hope Pt delay did not occur veutfHl WHOLE* NO. 2335. Come Uuto Me. Art thou weary ? Art thou languid ? Art thou sore distrest ? “ Come to Me,’’ saith One, “ and coming, Be at rest!” Hath He marks to lead me to Him, If He be my Guide V “ In His feet and hands are wound-prints, And His side.” Is there diadem as monarch That His brow adores? “ Yes, a crown in very surety, But of thorns !’’ If I find Him, if 1 follow, What Ilis guerdon here ? “ Many a sorrow, many a labor, Many a tear!” If I still hold closely to Him, What hath He at last ? “ Sorrow vanquished, labor ended, Jordan past!” If I ask Him to receive me, Will He say me nay? “ Not till earth and not till heaven Pass away !” Tending, following, keeping, struggling, Is He sure to bless ? “ Angels, martyrs, prophets, pilgrims Answer' Yes!” ' Stephen, the Subaite. Baffling. The Church rallies arq as complete speci mens of gambling as the Opera House lottery, and either of them is as real gambling as the operations of -the faro bank or the card table. We deny that good ends can sanctify bad means, and the affirmation of the contrary is as false and misleading in an American Protestant Church Fair as in the Romish Inquisition. In our Church Fairs, in addition to the countenance and respectability, as in the “ opera house raffle,” we give to gambling the sacred sanctions of religion. We practically assert that the sacred institution of the lot may be turned into an amusement, as if one should play at baptism or the Lord’s Supper, or that it may be perverted into earnest gam bling to repair churches or to build them. In either case the Church is lending herself to every form of gambling ; is vy-tually spread ing her hands saying grace over every faro bank in every “ hell” in the country. If Crosby’s lottery, with its names of respecta ble patrons, intensifies the gambling spirit in the trading and fashionable world, the raffles of the churches tend to remove religious and moral scruples, the last breakwater that holds back the threatening inundation of gambling. If the Church fiddles, the world will dance of course. Like priest like people. The Church’s raffles are felt, however un consciously, in every bet on every race at every card table, in every art lottery, aye, in every prize fight. When the bride of Christ raffles and pockets her gains amid the smiles of- gay ladies and flattering beaux, every gambling hell rises in dignity. I de clare most solemnly that whatever wrong there may be in the gambler’s calling, the Church, in our opinion, shares it in principle, in her raffles, and the only difference between her and the regular gambler in this case is, that perhaps does his part rudely, profanely, and tg a place set apart to-sin, while she does her’s'lenteelly, piously, and in the church or lecture room. This abuse of holy things, profanity, this prostitution of the sacred office of the Church, ought to be stopped, even if it be necessary to stop the fairs. Fairs may be made useful, but they are not half so impor tant as the maintenance of the Church’s puri ty. The Church has been poor, and can af ford, if need be, to be poorjagain, but she can not afford, no matter what may be the bribe, to be the pimp of worldly lust. We there fore bow penitently under the world’s accu sation, and confess that we deserve the scourge of the old proverb, “ Physician, heal thyself.” — Rev. Dr. Nadal. Worship Levels as well as Lifts. A letter from Nijai, Russia, describing the annual fair, says: Returning one morning from the fair to the town, I saw crowds of peasants flocking into the cathedral from every direction. I asked what was the cause. “ O,” said my informant, “ the Czar has come, and you can trace the Czar anywhere by the hosts of peasants that follow him.” I went along in the peasant stream till we came to the ca thedral. I went in the crowd, and in a few minutes after the Czar came in; he stood during the whole service. The Russian church, in common with the ancient churches, recognizes no distinction of rank in a place of worship. I saw several peasants near the Czar; the beggar and the prince stand on an equality before God. In the Russian churches there are no evangelical dress boxes, and few exhibitions of Sunday millinery. The only seat I ever saw in a Russian church was one at Moscow, for the patriarch, but it has been unoccupied for a century and a half, ever since Peter the Great abolished the office. “I Have Done so Little for Jesus.” Such was the language of a pious young woman, a victim of consumption, and to all human appearance fast hastening to the grave. In the quietude of her chamber she had been reviewing her life. She called to mind many opportunities for doing good which she had not improved, and with sorrow and dismay she exclaimed : “ I have done so little for Jesus. Oh !if I could only live my life over again, how r differently I should act! Now that my Saviour seems so precious, (notwith standing my ingratitude) 1 feel how sinful I have been, and had I strength 1 would em brace every opportunity, and be on the alert to recommend to others so great a Saviour.” Beloved sisters in the church, to you this dying woman speaks. Have you improved your time in such a manner as to promote the cause of your Master? or, in examining your past lives, do you see along the weary road many tombstones with these words en graven upon them in living letters : Lost “ op portunities for doing good?" Awake, then, at dnee, to the responsibilities of your situa tion. You may not have long to labor for Jesus. How sweet the thought on a dying bed that you have done something for your Saviour. Let it be one of your standing rules, that you will never pass a day without doing a good deed, or saying a word for Jesus. Pride. —Pride is a sin that will put the soul upon the worst of sins. Pride is a gild ed misery, a secret poison, a hidden plague. It is the engineer of deceit, the mother of hypocrisy, the parent of misery, the moth of holiness, the binder of hearts, the turner of medicines into ntaladies, and remedies into diseases. Waste of Time.—-Ourlive^r^Denfeither iiMlMfllß