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CHRISTIAN INDEI AND SOUTH-WESTERN RAPTIST. YOL. 47-NO. 32. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA. «X. J*. TOON", Proprietor. FOR TERMS SEE FOURTH PAGE. A Visit to Mammoth Cave. I have recently had the pleasure of visiting at least one of the wonders of the world, Mammoth Cave. Mammoth Cave! What feelings of awe does this place carry to the breasts of those fond of the great, beautiful, and sublime! To the poetic it possesses charms which, perhaps, no other place on earth does. We might enumerate the names of our happy party, and the diversified topics which were discussed on our route, in the stage, from Cave City, to Mammoth Cave Hotel— distance 9 miles in fair weather , 12 in rainy— but we pass over all these notes by the way } and enter the subterranean region at once. Not arriving there soon enough to go the long route, we went the short one, entering the cave at about 2£ o’clock, P. M., with our intelligent guide, who has been visiting the cave for 17 years. Our party consisted of 10—the ladies dressed in bloomers, the costume in fashion in this subterranean coun try for the fair sex. As we entered the mouth of the cave, each was cautioned about holding his light, that it might not be ex tinguished by the strong current constantly cornimr from the cave. Parable after para ble, and passage after passage would suggest themselves to us: here that of the ten vir gins—the wise, the foolish, and haw simple the foolish were; now the great importance of having a light, and of its burning brightly, that we might see, and that others might see us; then, the importance of the guide, of his being perfectly familiar with all about the dangerous places in the cave—the difficul ties, narrow defiles, slippery places, awfully deep, dark chasms, etc., etc. —and the im portance of our implicitly obeying him, etc., were very suggestive. There are many ave nues leading off into caverns as yet unex plored, and it is a very easy thing to get lost, if one will refuse to obey the guide. Per sons wandering off into forbidden parts have been lost, their lights extinguished, and they in the region and shadow of death. O, that Christians could fully realize their condition, that they might cling tenaciously to Jesus, their infallible guide. But to hasten: we passed along by the Nitre Vats of 1812, beholding the tracks of the oxen in the, then, soft, pliable mud, or sand, now, the hard rock—into the Church, whose pulpit is fifteen feet from the floor, and the ceiling sixty-three feet high, and the whole church about one hundred feet in diameter. The Giant’s Coffin is perfect, and above it, on the high wall is seen the ant cater looking down. The Bottomless Pit is an awful yawn ing chasm ; a deep, dark, angry locking placf, rnning far up above the head, descending far dowm into the deep vortex below ; and the dripping water reminds one forcibly of the “poor ” rich man’s prayer. The Star Chamber is perfectly magnificent. There the guide deprives the party of their lights, and retires at a distance, so as to throw the rays of light on the ceiling in such a way that the whole heavens are filled with stars, and on assuming another position, you see a perfectly black and angry cloud coming, and one would think a thunder storm imminent; then floating clouds are seen passing over, now and then revealing the heavens studded with ten thousand stars. It is here we have an idea of Egyptian darkness. The guide leaves us entirely without a ray of light, 2£ miles from the mouth of the cave, and 300 feet, more or less, below the surface of the earth. We next see day breaking, and the sun rising in the distance, all grand and beau tiful. Soon after passing through Register Hall, where are to be found names from almost all parts of the world, we were halted by our guide, who took from us all the lights but one, and having arranged them satisfactorily, he called for us lo advance. We obeyed the command, and entered an apartment of sur passing grandeur and magnificence. The lamps which he had deprived us of, he had taken to Ihe Chapel, and hung them in the different parts of the room, so as to display its untold beauties to the best advantage. This room is appropriately called Gothic Chapel—a chapel, indeed, of nature’s own handiwork. Those who have seen it know its beauty —others must learn it by the same means —language is inadequate to convey a true idea of its magnificence. This apart ment is eighty feet long, by fifty wide. Sta lagmite columns of vast size nearly block up the two ends; and two rows of pillars of similar dimensions, reach from floor to ceil ing. All were here perfectly delighted, and the expressions of wonder and delight which were almost insensibly receiving passage from bosoms filled with admiration, seemed here to have attained their climax. After arriving at this temple of nature, one of our party, Col. E. Y. Clarke, of your city—a pious young man—suggested that as we had been permitted to behold the won drous works of God in the bowels of the earth, we recognize this token of his good ness to us, and as there was one of bis ser vants along, that we ask him to lead in prayer. All assenting, we were called upon to offer prayer to Almighty God. You can better imagine my feelings than I can describe them. Four to five miles from the mouth of the cave—two hundred feet, more or less, be low the surface of the earth, calling upon the Maker of all the wondrous works which we had beheld —it was a solemn time. Prayer being ended, “ Old Hundred” was sung, and “ Nearer, my God, to Thee,” was heard with emotional feelings. We tried to lead from Nature’s works to Nature’s God. May God grant that through Jesus success may crown what was done to the good of all present. At about 8 o’clock, P. M., we left the cave, and found the temperature very oppressive. The beauties of the long route we must re serve for a future day. G. W. Given. Russellville, Ky-, July 28, 1868. FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, AUGUST 13, 1868. Notes of Travel North, As 1 passed through Atlanta frecently, en route for New York, our good brother, editor of the Index, said to me, “Jf you can pick up any Baptist news, let us hear from you.” 1 did not gather any information of special interest concerning the Baptists, and therefore, did not write a letter. But I did “ pick up” a few “ dots,” which may not be uninterest ing. • In the first place, I will say, rriy short ex perience among northern people and northern Christians, convinced me that the position recently set forth by brother Teague, (in the Index.) in such a calm and unprejudiced man ner, is the correct one. Tima must be allowed to soften the asperities, and remove the pre judices engendered by the war, before any real Christian union can be established be tween the sections. The words, “ rebels,” and “yankees,” must lose some of their sig nifiounce, before cooperation will be hearty and effective. This is the opinion of one who has advocated cooperation with more ardor than most of his brethren. I did not discover among northern Christians and Christian Associations, thatzeal and enthusiasm which I supposed existed among them; though I bear testimoney to the fact that there are among northern Christians, some noble, wuirrn hearted men who love our common Saviour, with a devotion not to be excelled. One thing impressed me particularly, and I wish to call the attention of northern and southern Christians to the fact. It was, that I there is far greater effort being made to unite and harmonize northern and southern politi cians than has yet been made to unite and harmonize Christians. Why is it? Is it because “ the children of this generation are wiser, etc.” The scene between Poindexter and Hague was worthy of the admiration of angels, but I saw greater things than that in Tammany Hall ! Like most visitors to New York, I went to hear Beecher preach (!!) And ‘‘l took notes.” They are before me now. The first time I heard him, his text was, “Thou shaJt not steal.” I arrived at the church late and did not hear the opening remarks. When I en tered he was discussing* the honesty of rail road conductors. He then took up the various legislative bodies of the country, in eluding Congress. He made the following statements in regard to the Legislatures of several States.. “The Legislatures of the following States have been bought and sold : New York, New' Jersey, Pennsylvania, Rhode Island and Kansas. The following have re cently been bought and sold : Massaehussets, Connecticut, lowa and Ohio.” Congress, he said, “ is not of good reputation (//) etc.” The judiciary cannot be excepted. New York Judges has been notoriously bought and sold. Bribable Judges are the rule, honest ones the exception. He declared that this state of things was as bad where religion and educa tion prevailed as elsewhere. The revenue system was a grand field of corruption. Men have less conscience about money than formerly. National repudiation w’ould be a crime of the highest magnitude. [Applause.] The remedy for all this dishonesty and fraud was to be found in the formation of a correct public conscience. This has not been dene. The schools, churches and religious press have failed to do it. The following were suggested as proper agents for the formation of a consci ence : 1. The family. 2. The pulpit. The churches of the North are responsible for the dishonesty of the people Conscience is a tool, and the churches must manage it. The pulpit is not the place for dry doctrine. Its mission is to expose vice. There is nothing from the centre to the circumference of the earth but may be the subject of pulpit dis cussion. 3. Sunday schools and Bible classes. 4. Religious newspapers. 5. The exerted influence of Christian men. Several times during his speech, there was an audible smile, and an occasional stamping of feet by way of applause. The second time I heard him, be it said to his credit, he preached a real, solemn, impres sive sermon, from Heb. vi. 19.—“ Which hope we have as an anchor of the soul, both sure and steadfast.” At the close of this sermon, a friend who was sitting by me, and who had never heard Beecher said, “ Is that Beecher? That man’s a Christian.” As we were going dowm the street after the service, I overheard the following conversation : “Well, Beecher didn’t preach one of his spicy, political sermons.” “ No, it was rather reli gious-sentimental, etc.” The first remark was made in a tone which indicated disap pointment. Is not this conversation somewhat a clue to Beecher’s popularity ? But whatever may be his spiritual power, his mental power is certainly very great. I should perhaps, say, that Mr. Beecher, in speaking of politi cal parties, said that both Democrats and Republicans had the same object in view— the spoils of office. Howard College. The last Index contains two commendatory allusions to Howard College, with proper suggestions as to the necessity of its support. Having now no connection with the institu tion, I feel however an unabated interest in its welfare, and I desire to commend it most warmly to any friends in Alabama, who may value my opinions. The new President, E. Q. Thornton, 1 knew in the army, as an intel ligent and brave and skillful soldier. When I took charge of Howard College, as its Pres ident, Mr. Thornton was a member of the Faculty, and two years’ service enables me to speak of him, with confidence. He has thorough scholarship and large culture, joined to Christian integrity and the good breeding of an accomplished gentleman. The friends of education in Alabama may well felicitate themselves on having such a man, at the head of one of their oldest colleges, and I trust they will show their appreciation of the advantages they enjoy, by a liberal patronage. J. L. M. Curry. Richmond, Va., August 3d, 1868. Syllables govern the world.— Selden. Jails and Penitentiaries. A prisoner in the county jail who was about leaving for the State penitentiary, to which he had been sentenced for ten years, said to me, “ I shall miss your visits and papers, for I don’t suppose any one visits the penitentiary as you do the jail.” For a year and a half 1 have regularly visited the jail on the Sabbath, distributing religious and secular papers, primers and Testaments, and preaching to those who are permitted at times to walk the corridor. It was to such visits as these that the prisoner alluded in his remark. Since his departure, while canvassing in my mind the probability of his fears being realized in his new quarters, I have been moved to ask the attention of the Christian public to the wants of our criminal institutions, and to suggest that in them is presented an interest ing field for mission work. The inmates are generally of the most de graded classes of our community, though it is a question whether the most guilty are to be found there. They are in confinement and must yield to restraint. They are idle, and time hangs heavy on their hands. They will respectfully listen, for conversation whiles away the time, as also, does reading. They can read only what is brought to them, and to escape loneliness they will gladly read anything, however uninteresting it w'ould be to them at other times. Having read they will think, they cannot help it. They are glad to have preaching, for it secures to them a half hour’s freedom from their cells. And when there is preaching they will listen, for the gospel is new to most of them. Those who have Testaments and papers will read lloud and the inmates of adjoining cells will hear. A great many where l visit, have been compelled by weariness to study the primers given to them, and the help of other prisoners they have learned to read. One day passing a darkened and closely shut cell in which a troublesome and half-crazed girl was confined as a punishment, 1 heard her bemoaning her lot, and then repeating to her self the Saviour’s words, “ Come unto me all ye that labor and are heatfy laden, and I will give you rest.” On my next visit I en quired she learned those words. She rop 1 i rn ed them from the primer you gajyjTki?' l, Surely good seed had been sown; and n! 1 may yet bear fruit unto eternal life. Will not the pastors and Christian brethren in the vicinity of jails and penitentiaries, see that these institutions are not neglected ? “ 1 was in prison, and ye came unto me : as ye did it unto one of the least of these, ye did it unto me." B. 1. AY. Rev. T. J. Russell. Rev. Timothy J. Russell died, at his resi dence in Tallapoosa county, Ala., June 23th, 18G8, in the 56th year of his age. A great man has indeed fallen in Israel. * i Not that he was eminent as a debater, or oi marked ability in the exposition of the myste rious and intricate questions of theology, (for ‘hese he rarely touched, being highly practical in his preaching;) but that he was great in goodness and usefulness. He was of large com mon sense, wise in counsel, eminent in piety, genial as a companion, was extensively known •,nd loved, and possessed a large spirit of bene ficence. Asa presiding officer he had few >quals; and was chosen Moderator of the Central Association, Ala., soon after he be came a member of the body, aud was regu larly reelected as often as present. He was born in Georgia, in 1812. He was baptized by Elder James Reeves into the fellowship of McDonough church, before manhood, and, with the exception of a short time in early life, he was ever an active mem ber of the church ; oiten earnestly warning and exhorting in public j before he was set apart to the work of the ministry. In 1856 he was ordained to the work of the ministry, and continued his labors regularly until about two years before his death, when feeble health prevented his longer regular continuance therein. For sometime before his death, though not confined to his bed, he learned to think that his summons might soon come, and was not surprised when it did. He died calmly and peacefully in the midst of his family. As the birds struck up their first notes on that morning, hailing the opening Sabbath, symbol of the future rest of the Christian, his spirit was released from its earthly tabernacle, and permitted to enter “ where the wicked cease from troubling, and the weary are at rest.” His excellent mother, then living with him, was buried three months and a day before, so that their separation was of short duration. He had been elevated to high places of trust in civil positions, by his countrymen, and was everywhere the Christian gentleman. He is now gone; but in memory he will live long in the Central and Liberty Associations. Geo. E. Brewer. Island, Home, Ala., July 19 th, 1868. Application of Sermons. We had an excellent sermon at our church lately, on the sin of censorious judgments; “Judge not,” &c. It was calculated to do much good. It is to be hoped that every member of the congregation applied to him self, and not to his neighbors, the admonition. Os course it is human nature to do so ! I re member that a friend of mine once preached a sermon to a rather small country congre gation, on the same subject that 1 have men tioned. At the close of the services, he was approached by one of the most prominent of the church members, who highly praised the discourse, saying : “It will do great good, sir; it is greatly needed in this community. The neighbors are greatly given to gossipping and slander, and hard speaking. A timely sermon, sir ! lam glad you preached it.” The next Sabbath the minister visited the same church, and availed himself of the hospitalities of the brother who had been so pleased with the sermon of the Sabbath be fore. He soon perceived that his host did not manifest quite the degree of cordiality that usually appeared in his manner. He was at a loss to account for this. But soon the difficulty was revealed. “ That sermon of yours is doing a great deal of harm. I am afrlPid it was very injudicious ! It is working harm, sir; working harm!” “ Why,” said our ministerial friend, “ I thought you highly approved of it. You said it would do great good.” “ Yes ; but they're all applying it to me /” And an eminently just application it was. s' * Christian Moderation. We have urged, upon our readers, the ne cessity of moderation amid the excitements of the times. But it is well-nigh impossible to write on this subject, without bias, or the suspicion of bias, from one’s own relation to the topics that stir the public mind. We have thought it expedient, therefore, to give space in our columns for the following ser mon, preached by Bishop Hoadly in the year 1703—as indisputably Lee from all sinister aims with respect to the controversies now agitating our people, and as constituting a valuable Christian “ campaign document." “Let your moderation be known unto all men.”— PhMppvans iv. 5. The word which is here translated modera tion, signifies an easiness and gentleness of mind, disposing men, not only to be content ed and quiet themselves, but to be pliable and yielding to those around them, in order to the general good; a teTnper always ready, by all reasonable methods, to promote and establish the happiness of themselves, and of the world about them. This temper, we see. St. Paul doth most heartily recommend to Christians ; nay, he desires it may be one of the more conspicuous and visible parts of their character—a mark, as it were, to dis tinguish them from the world of ill-natured and inflexible men, and to make a difference between them and the other part of mankind, who are not to be moved by any considera tions, to yield or bend to any terms of love and peace. And yet, notwithstanding this, how little of this excellent virtue do we see in the world ? And what little hopes have we of seeing more of it T- Many men take the word into their mouths, and use it as they see fit: some, to ridicule and make a jest of it; some, to put it as a false coloring to some thing bad underneath, sod many mistake something else for it, and whilst they think they are possessed of it, are far removed from it. There seem to be few who have that charity that is necessary to the very being of it; and for want of this, many can neither understand nor heartily seek after it. And yet, from the want of this virtue have pro ceeded very many of those miseries men have felt in their own minds—the plagues of impatience, malice, and revenge, and almost all the unhappiness and ruin that have be fallen public societies. Why, then, should not men be willing, if they have any sense left of their own private quiet.; if they have any regard to the happiness of their neighbors; if they be touched with any concern for the good of that society they belong to; nay, if they but consider the share they may have, aud their posterity, in the mischiefs and dis turbances that shall befall it, why should not men, I say, if any such considerations are worthy their notice, (as i rtainly they an ,) be ready to understandthis virtue is, and to practice it, and be solicitous to know (by their own experience) what are the prop erties and the blessed fruits of it? And, since the great Apostle so particularly re commends it, why should they not (far from being ashamed of it) glory in letting their moderation be known unto all men ? What I design at present upon this subject, shall be comprised under three heads. First, I shall endeavor to show what Christian moderation includes in it, by point ing out some of the chief properties of it, and of the vice contrary to it, viz.: Violence. I shall mention but two or three. 1. Christian moderation will dispose us to be always ready to hear whatsoever can be reasonably offered, for the making up the dif ferences and reconciling the quarrels and dis sensions amongst men. It is a virtue com posed of charity, humility aud peaceableness, and therefore must lead to the blessed fruits of those graces; and, upon the same account, it is utterly inconsistent with a mind averse to overtures of peace, indisposed to hear of union and temper, where there have once been differences, and resolved against compli ance and a healing disposition, where once there have been breaches and provocations. This, indeed, is the temper of violence and passion, which cannot be conceived to enter into any bieast without the mixture of pride, and prejudice, aud revenge, or else without the leaven of some private design, which too often is the case. But, to be more particular, in order to peace and union, 2. Christian moderation will dispose men not to be too hard upon their brethren of dif ferent parties, or different denominations; not to aggravate their faults beyond due measure; not to be ever incensing and in flaming them by the repetition and lively representation of them in what colors they think fit, and this not in order to make them themselves sensible of the guilt of them, but to make them odious to the world, and hate ful to all about them, the mischief and wick edness of which we easily see in others, though we too easily overlook it in ourselves. Christian moderation forbids not that men should be very fully satisfied with the cause which they themselves espouse, or the way they choose themselves to walk in : but it for bids them to be ever railing at others; to be always clothing the mistakes and failures of others in the worst circumstances they can invent, or to manage their own cause so as to irritate, and not convince, those that oppose it, or do not fall in with it. It forbids us not to have a due sense of any crimes or errors committed or embraced by others, or to do our utmost to convince them in a way proper for us to take, and likely to have effect upon them ; but it forbids us to lay them open af ter such a manner as tends to raise their pas sions, and utterly indispose them to hear and receive what can be offered. It forbids us to charge all, of any sort, with the crimes of a few ; for that is fixing crimes upon those who are not guilty of them. This is not the way of charitv and condescension; this is not the road to any tolerable degree of harmony and quiet in the word, and is teaching others but a bad lesson against ourselves. And where is the good, and what will he the issue, when the great business going forward in a nation is a contest between the differing parts that make it shall find most faults in the other, and aggravate them with the greatest spleen and keenness, and paint them out in the worst and blackest colors they can find 1 ? or, who shall represent their brethren so as most effectually to vex and anger them themselves, as well as to set the world on fire against them ? I say, what good issue can there be of this, unless the good of a people consists in mutual hatred and a readiness to destroy one another? And yet, how many men think it almost their duty to say anything of per sons of differing notions and differing meas ures from themselves? How many men, who are not contented with being in what they judge to be a good way themselves, with the advantages of truth and right on their own side; not without such a due sense of the mistakes and faults of others as may in spire them with a desire to reclaim and amend them ; but think their business is to irritate and expose them as far as possible, and im agine that they cannot be just to their own cause without being unjust to that of others ; nay, that no one is truly and heartily in their way of thinking, as to the main object of their zeal, who doth not join in the reviling, abusing and unchristian treatment of all who think otherwise? This is visible in many of all parties and all sects, throughout the world, and yet this is as certainly contrary to Chris tion moderation, as it is to all hope of peace in the world. For if Christian moderation be a yiending and pliable disposition of mind, then it eeitainiy tends to the uniting the dif ferences of men. And if it does, whatever is wholly contrary to that, whatever lays the foundation of eternal variance, is contrary to it, and inconsistent with it. But, once more: thirdly, Christian moder ation will dispose us to yield up things of little importance and small concern, for the sake of a greater union and a more strong foundation for lasting happiness and peace amongst men : much more will it dispose men to amend and reform what may be made bet ter, for the same ends. To be heartily con cerned for the substantials and fundamentals of religion ; for things of great importance, either to Church or State; for what is of mo ment in the worship of God, or the govern ment of Christian people, is that which all are obliged to. Nor doth Christian modera tion lay the least obligation upon us to yield in these points. But when these .are secured, and when, without any prejudice to these, something may be granted, something may be altered or amended, or added; and this either good in itself, or, at least, not at all blameable, and highly advantageous to the interest and peace of the world about us, and very much conducing to a strong union and a lasting good correspondence amongst Chris tians—not to be ready to yield in such cases; not to be disposed to comply in such matters, seems directly contrary to any desire of peace and concord ; and, therefore, must be contra ry to Christian moderation. For, what rea son can there be against it? Will it do us any prejudice to have a larger ground for union ? Is it not a Christian disposition some times, to yield even to the unreasonable hu mor of others, and, by somewhat which will do ourselves no prejudice, to consult the good and promote the agreement of Christiaus? Or is it too great a condescension, and too noble an instance of humility, to be more willing to agree than others are, and to com ply, as far as reasonable, with them who will not comply, so far as we think reasonable, with us? Which of the two is it that it be comes Christians to contend for : Who shall stand most upon their guard against union, or who shall step first towards it? And which of the two sorts of men will come off at the great day of accounts with greater •dory : they who have preferred the union of the Christian world before their own humor, or they who have stiffly insisted and refused to yield up the least or most indifferent cir cumstance to that consideration? But 1 shall not enlarge on this any more, nor search out any more particulars at pres ent, of Christian moderation. But only ob serve, from what has been said, how unjust and unreasonable that account is, which is given by many, of this virtue; by those only, I mean, who are such strangers to it them selves that they cannot bear the least pretence to it in others; who would make the world believe that it proceeds from an indifference to all religion, and from a mind very luke warm in its zeal for God: when, in truth, Christian moderation proceeds from a great zeal for all that deserves it, and a hearty con cern for the honor of God. Let them, there fore, answer for it to God and their own con sciences, whoever presume to bring a disgrace and contempt upon this virtue and those that endeavor to practice it. A moderate man, who is truly so, values everything as it de serves, and no farther. And as St. James says, that the wisdom from above is first pure, and then peaceable ; so, next to his own ■purity, he has a sacred regard to the happi ness and peace of the word about him. And I see no reason he has to be ashamed of the name, or to envy any others a contrary char acter. 11. But I pass on now, to the second thing I proposed, viz.: to mention some proper argu ments to move us heartily to pursue after it, and to possess ourselves of it. For instance: First, If we consider the peace and quiet this virtue includes in it—l mean with re spect to the breast of every private than— this will inflame us with some desire to attain it. Compare the man that is possessed of it, with one that is void of it; the man who is ever ready to hear of peace and unity, agree ment and harmony, with the man who is never in humor to attend to anything but what tends to the widening and opening of wounds and breaches; the man who is ever willing to make allowances for the mistakes and faults of men of different opinions from himself, with the man who is always raking into them, and always eager to represent them in the most inflaming manner; the man who is ready to yield up a thing of little moment, and many an inconsiderable point, to obtain peace, and settle a good correspondence amongst the several members of the same body, with the man who knows no such thing as yielding or compliance, but is rather ready to sacrifice the universal peace to his own private fancies. Compare these two together, and consider in whose breast most quiet and satisfaction is to be found, and it will be no difficult matter to determine whether more serenity and happiness of mind follow upon a disposition inclined to concord and unity, than upon a mind always upon the rack how to inflame and heighten differences, or always eager to take all measures which are effectual to the the keeping up variances and animosi ties in the world. But, secondly , As this temper of mind im plies quiet and happiness in itself, so it is the most ready, and, I may say, the only temper that can, and must, at last, heal the evil dis positions of mankind, and produce peace and happiness in public society, which is, I am sure, a good, argument why every single per son should think himself obliged to pursue after it. In vain are other methods thought of and made use of, to join the hands of men in friendship, unless their hearts be disposed to this candid and compliant temper. There will always be passionate and wicked men in the world to foment the differences in it. And if none in it will yield one step; if none will ever bend and comply, what can be hoped fori If the method taken on all sides be to rail and revile, to aggravate and misrepre sent, to search out faults, and then to make what they please of them ; this rather looks like a declaration of perpetual war against one another, and is* in effect, a solemn pro testation that they neither hope for nor desire reconciliation and peace, and seems to be a firm resolution of destroying and ruining one another, whenever an opportunity presents itself. And what a blessed aspect upon the public happiness have such resolutions as these? It may be safely affirmed, that the men of such tempers and such dispositions, are they who have, in all ages, disturbed the quiet of the world, ruined the happiness of society, and who are ever hindering all hopes of a better state for the future. But see if another scene might not be rea sonably hoped for, and that a scene of hap piness to the public, would men but be per suaded to be as moderate, as yielding as com pliant, as good natured, as ready to make alllowances, as willing to study the public advantage, (which is public peace and agree ment,) as the Christian religion obliges them to be. Would not this be visible in its be neficent influences upon the whole society ? At least, would not this dispose us to live as Christians ought to do with Christians, and witli all members of the same civil society? But enough of this. I shall mention but one argument more to move us to endeavor after this Christian frame of mind, and that is, Thirdly, That it is a divine and god like temper, an imitation of God himself, in what ought to appear the most amiable part of his character in our own eves. lie never has shown himself willing to aggravate our faults beyond the hope of pardon, or indisposed to come to terms of accommodation and peace with his sinful creatures. He desires to be united to us in love and friendship, who are at a greater distance from Him, by far, than those who differ most from us can possibly be. He is willing to recede from the strict est right and the rigor of justice, in order to our happiness. And shall we not be willing and disposed, after so divine a copy, to yield and bend, in order to meet our brethren in any design that tends to the foundation or es tablishment of a thing of such vast impor tance as universal peace and happiness? Al mighty God himself shows us, in the most surprising instance of our redemption, how much he values the happiness of his crea tures. it is our duty to imitate him, and do everything in our power for the compassing the same end, and especially to imitate Him in what he accounts one of his greatest glories. HI. 1 come now to the third thing proposed ; i. e., to lay down some rules in order to our ob taining this Christian temper of mind. And, 1. Let us often consider such argu ments, to move us to the pursuit after it, as I have before mentioned. How easy, and se date, and happy, it will make us in the in ward state, and the secret recesses of our own minds; how beneficial it will be in its influ ences upon the public; how many miseries it might have prevented ; how many happinesses it would procure, were it universally prac ticed. Let us then consider of how bad con sequence, and of what wretched influence the temper contrary to it must necessarily be upon society ; what wrath and anger, what malice and ill will, what outrages, and tu mults, and wars, and massacres it has been, and will ever be, the occasion of. A deep sense of‘these, and of the great duty of imi tating God in our tempers and practice, will help us in the obtaining and possessing this divine virtue. And, 2. In order to this, it is absolutely necessa ry that we should free ourselves from hatred and malice, pride and arrogance. Love and humility are the proper road to this virtue, but uncharitableness and pride lead us into paths quite distinct from, and opposite to it. For the more we love our neighbor, the more ready shall we be to design and promote his happiness; and the more desirous and studi ous we are of that, the more shall* we be wil ling to yield all lesser points up to it; to comply in anything of no great importance, when that demands it. And then, the more humble we are, the less opinion and value we set upon ourselves, the less shall we be sen sible of any undervaluing of ourselves by compliance and yielding; the more ready shall we be to submit to all good offices; to recede from what we might, perhaps, in jus tice, claim, and to show a pattern to all about us, of moderation and condescension. But, on the other side, if we have conceived or do nourish any prejudice against men’s persons; if we hate and abhor men, because they do not fall in with us in all things; or entertain any sort of ill will against them ; this will make us glad to displease and incense them to heighten their prejudices already embraced, but is never likely to make us consult their good at any time, or prefer it before the least advantage or most insignificant humor of our own, or to make us solicitous in our endeav ors after a frame of mind which consists in a readiness to yield and comply for the sake of our own common good and happiness. And, therefore, if our breasts be filled with pride, with an overweening conceit of our selves, of our own abilities, and our own way ; if we be too arrogant to hear of any alteia tion in ourselves; if we think it beneath our dignity to stoop or descend, or to recede from anything, though of never so little conse quence, we may e’en put a stop to our endeav ors after a virtue which will dwell only with a man of an humble and yielding spirit, and sit down contented with our own great ac quirements, and not think any more of a tem per which cannot possibly reside in a breast where pride and arrogance are nourished. 3. It is absolutely necessary, also, that we free our breasts from covetousness, ambition, and all such designs as terminate in our own private profit or honor. For moderation, in a truly Christian sense, (however the word sound in English,) is a public spirited and noble virtue, and can never be completely and consistently exercised by a man who has pro posed to himself his own private gain or ad vancement for the end of his labors. How can he be ready and willing to recode one step from his own interest, in order to the univer sal good of others, who has fixed his eyes only upon himself, and thinks that only to be good which is a present profit or honor to himself? How confined must his desires and his designs be, and how little must he be moved with a sense of any advantage to oth ers, who has not left any room for such con siderations to come at him, but is wholly wrapt up in himself and his own bye-ends ? We can never hope to have our moderation , our yielding and easy temper, known unto all men; nay, we can never hope to have anything to do with it till we have banished all private ends out of our hearts; at least, till we have brought them all entirely into subjec tion to a greater end, and have such a com mand over ourselves as that we can make them yield, at any time, to more weighty and generous considerations. These rules will help us, if we are sincere in the use of them, to form ourselves into this god-like temper of mind, and then to proceed and improve in it, notwithstanding all the opposition of the violent part ot the world. The Doctorate. —If any of our readers have wondered whether there is any material out of w hich Colleges now-a-days cannot make a D.D., they may perhaps find an answer in the following : “ When the degree of Doctor of Divinity was conferred on Rev. Nathan Strong, pastor of the Centre church in Hart ford, Conn., Rev. Abel Flint, pastor of the South church, meeting him, said, ‘ I understand that the degree of D.D. has been given you. Well, our colleges makes D.D.’s out of most every thing now-a-days.’ ‘Yes,’ replied Dr. Strong, ‘ out of everything but Flints.''" It must be confessed that much softer material has often found favor with our colleges. WHOLE NO. 2402. Prayer for the Pulpit. Father, Son, and Holy Ghost, Grant me what I need the most— Grace to labor, {trace to pray, Grace to preach Thy word to-day; Grace Thy mercy to proclaim, Grace to glorify Thy name! Jesus, mine’s a pressing case, Oh 1 for grace, more grace, MORE GRACE 1 Thou didst bring to bliuded eves Joyful light with sweet surprise, Ry the use of worthless clay— Use mb so, dear Lord, to-day I —Southern Presbyterian. Petty Church Squabbles. From the history of the Presbytery of Erie, the Pittsburg Banner quotes two in stances, illustrating “ the petty squabbles of which sensible people ought to be ashamed,” that sometimes disturb churches. When a church edifice was erected at Cool Spring, after a time, one of the members of the congregation had a bench made, and 9et in the church for his family to sit upon. Du ring the recess on the next day of worship, little groups might have been seen discussing the matter of the new bench ; some affirming that such pride should not be tolerated, and that if his neighbors could sit on a log to hear the gospel preached, William McMillan could do the same, as neither he nor his fam ily were better than others. Others affirmed that if William McMillan a bench with legs to it, he had a right to havo one. The contention, like that between Paul and Barnabas, waxed exceeding sharp, but was finally settled by the minister declaring for the largest liberty, each one being per mitted to provide such a seat as he chose. At first the churches were unwarmed by fire, and the introduction of stoves met with no small opposition. In the church of Scrub grass, after the stoves were placed in the house, it was observed that an old father, who could not be convinced against his will, gave up a pew he had occupied near the pul pit, and took one near the door, with a Win dow to the back of it, which he regularly opened a little, lest he should be suffocated!” The Power of Littles. A friend told us something the other day, that illustrates a matter in which we have become very much interested, and which we desire to impress upon others, viz : the entire practicability of carrying out great enter prises by means of very small contributions from a large number of persons. Our friend informed us that, previous to the war, there had existed for some years in Switzerland, an association which cooperated with the American Colonization Society, in a very quiet but effective way. The members of the Swiss Society contributed, each, only one cent a week. The fund thus collected was used in this country, in buying slaves and turning thorn over to the Colonization Society to be removed to Liberia. Several gentlemen were appointed to disburse this fund. Our friend was one of them. He as sures us that he expended SIO,OOO. It is almost increditable—ten thousand dollars accumulated from one cent contributions! Few men can give SIO,OO. A great many can give one cent. And the great many with their one cent did a great work.— Mo. Pres byterian. BhamCharitv. —Rev. Dr. Sharp, of blessed memory, had a reputation for a Christian catholicity as broad and as high as any other minister who ever lived in Boston. But he was as well a cordial hater of all cant and of all shams. About the time of the first meeting of the Evangelical Alliance, so called, a body about which we have heard little for some years, and shall continue to hear less as men come more and more into the unity of the Spirit, Dr. Sharp said, with characteristic accent and point, “ There’s Dr. talk up brotherly love. If he should meet a poor Baptist minister in the street, he wouldn’t speak to him.” Evidently this last corfsti tuted, with that venerable, large-hearted Christian man, a far truer test of genuine love and fellowship than crossing the Atlantic to make a parade of what had so small a place after all, in the heart. “Be not de ceivedf.”—Watch. <k Ref. Inconsistency.—Look at our brother Spur geon. He says baptism is a prerequisite for membership, but not a prerequisite for com munion. Then if so, he establishes a strict church as to membership, and an open church as to communion. Many Pedobaptists are thus. But are not the terms of membership and communion the same? By w'hat au thority is there a wide door to the Lord’s ta ble, and a narrow door to the Lord’s church. The Scriptures teach that he who can scriptu rally commune at the Lord’s table, may with the same qualifications, be scripturally ad mitted as a member of the church.— Catia dian Baptist. People and Minister. —A thin, heavy, sleepy, fruitless people, stops the mouth, straitens the gifts, deadens the spirit of a pastor; and a people enlarged in their gifts and affections, carries a preacher beyond him self. 1 have heard much talk of barren min isters. Shall 1 tell you? A barren people make a barren ministry ; a cold auditory, a cold sermon ; a dead parish, a dumb minister. Nothing shuts our mouths, and silences us, so much as our own auditories. — Christian Magazine. Elements of Success. —Rev. Matthew Hale Smith says that the elements of Spur geon’s success are his wonderful voice, his exr ecutive ability, his devotional spirit, his un tiring perseverance, his trust in GoJ, and his remarkable power in prayer. One of the peculiar features of the working of his church is, that its members go out among the lowly and wretched, the poor and vicious, and not only give Christian counsel, but also contrib ute to their bodily necessities, thus creating a bond of love and friendship between them. Strong Drink for Dkhility. —With re gard to this daily drinking of wine and whisky by ladies and others, for mere debility, it is a"delusion. In such cases, wine is, in the most literal sense of the word, a mocker. It seems to nourish, but does not; it seems to warm, but does not; it seems to strengthen, but does not. It is an arrant cheat, and per petuates the evils it is supposed to alleviate. —Par ton. Vanity of Wordly Success. —It has long been my observation of many, that when they have attempted great works, and have just finished them ; or have aimed at great things in the world, and have just obtained them ; or have lived in much trouble, and have just overcome it, and begin to look on their con dition with content and rest in it, they are then usually near to death or ruin.— Baxter. Baptism.— Baptism is God’s resurrection sermon, preached by those who, according to 1 Cor. 12:3, can say that Jesus is the Lord by the Holy Ghost; and like other sermons preached by the assistance of the God who instituted preaching, it will “save them that believe,” being the “power of God.”— R.L. Howard.