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CHRISTIAN INDEX AND SOOTH-WESTERN BAPTIST. VOL. 48-NO. 27. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA. TERMS.—CIubs of Four, (83.00 each) per annum...sl2 00 Clubs of Three, (13.33 each) per annum... 10.00 Clubs of Two, (3.50 each) per annum 7.00 Single Subscriber 4.00 J. J. TOON", Proprietor. Baptismal Hymn. In thy crucifixion, (1) Jesus, I was slain. In thy tomb of burial, (2) I in death have lain. In thy resurrection, (i) Tbou'my soul didst raise To the heavenly places (4) Os thy love ana praise. Buried then in baptism (5) With my Head to-day, Thus my sinful nature (8) I would put away; Rising in the likeness (7) Os my glorious Lord, Henceforth with Him walking (8) In the life of God. In the new creation, (9) Christ I now put on ; (10) Freed from condemnation, (11) Now with Him made one. (12) In Him henceforth standing (18) Gloriously complete, In His name accepted (14) At the judgment seat. (15) Joined now in One Body. (18) By One Holy Spirit ; In One Hope rejoicing Through our One Lord's merit, lu One Faith, On* Baptism Be one God adored Above all, in all, through all, Ever blessed Lord. (1) “I am (have been) crucified with Christ.”—Gal. ii: 20. (2) “ Now if we be dead with Christ. Rom. yi; 8. (3) “If ye then be risen with Christ.”—Col. iii: 1. (4) “And hath raised us up together and made us sit together in heavenly places iif Christ Jesus.”—Eph. ii; 6. . (5) “ Buried with him in baptism unto death. Rom. vi: 4. .... (6) “Seeing ye have put off the old man with his deeds.”—Col. iii: 9. (7) “ If ye have been planted together in the likeness of his death, we shall be in the likeness of his resur rection.”—Rom. vi: 5. (8) “ That even so we should walk in newness of life.”—Rom. vi; 4. (9) “ Therefore, if any man be in Christ he is anew creature.”—2 Cor. v. 17. (10) “ For as many of you as have been baptized into Christ have put on Christ.”—Gal. iii: 27. (11) ‘Where is now therefore no condemnation to them which are in Christ Jesus.” —Rom. viii: 1. (12) “ For by one spirit we are all baptized into one body —1 Cor. xii: 13. (18) “And ye are complete in Him.”—Col. ii: 10. (14) “ Wherein he hath made us accepted in the Be loved.”—Eph i: 6. (15) “That I may be found in Him not having my own own righteousness,” etc. (16) “ There is one body and one Spirit, even as ye are called in one hope of your calling, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all.”—Eph. iv; 4—6. Howard College. The Commencement exercises of this In stitution have just closed. The examination of the. several classes took place Friday, Monday and Tuesday, to the great satisfac tion of all present. The result impressed us with the fact, that work, work, WORK, had been the motto of the faculty, and, to a great extent, of the students. The number matric ulated during the session was 115—more than any previous session since the close of the war. Monday and Tuesday nights were occupied with acclamations from the pupils, and so ffreaMy pleased were present,'W? Tues day r ight, that a unanimous request was sent to the President, that the young men should repeat the exercises another night. The en thusiasm of the speakers indicated the inter est they felt on the occasion. The address of Robert Christian, Esq., was marked with ability and power—his theme, “The South, its past, present and fu ture.” The speaker urged that we dwell not so much on the past, but apply ourselves, as Alabamians, to the duties of the coming day. Thursday was devoted to the Commence ment exercises ; and, after the usual introduc tory, orations were delivered by J. H. Hen don, and L. P. Vaiden. The subject of the first was, “Ou? one life,” and of the latter, “Female Suffrage:” The oration of Knox Lee, upon the “Condition of Ireland,” was omitted in consequence of his absence, caused by the death of his father, Columbus Lee, Esq. The degree of LL.D. was con ferred upon Rev. P. H. Mell, of Athens, Ga. The degree of Bachelor of Arts was inferred upon the above named gentleman, that of Bachelor of Science, upon Mr. Lee. The valedictory addresses were deliv ered by J. H. Hendson, in French. Then ( : wed an able and earnest address by Capt. W. C. Ward, of Selma—the value of which jstifies us in giving your readers its analysis. S- BJECT. —The Educational condition of the S j;a, and the education at this time reeded for her rapid and healthy develop ment. 1. A rapid review of the condition of the 2. The attention that is given to the mate ; devei >pinent of the country, and the r 'n-: oi t.le educational enterprises of the ; ... Tie prospect of great material pro unattended by a corresponding intel lectual progress. - _--t-'s:ve men look only to material •;.. i.t, and lose sight of the fact that .ere can be no great material progress with -- a* culture. Education discovers our . •». The necessity for skilled and edu r.- i iabor. The neglect of the means of ;.<r this sort of labor by education. 4. A review of the establishment of col ne conservatism of education, and the necessity for innovation. 5. The duty of the educator—to adapt in >; to the capacity and requirements of tr.c mini: t<» be governed by the present . f things, and the nature and char a : r of the country in which we live. G. Tne great defect in education ; in at temp'ais u*» much; the necessity of single r, » : purpose, and of persevering in one 7. Tne true theory of civilized—lies in the >f labor, the combination of the me forces, and unity of action. The ne cessity of being educated for some particular : jrsuit. The demands of the times and the cuntry to control in this respect. >. Tae education should be such as to put the n;:nd to enquiry, to furnish it with premises, rather than with knowledge to create a thirst for kuowledge. 9. The student to turn from the past, and 1 ve n the present —education is made of ex perience. 10. An apology for the Utilitarian charac ter of the speech. —The spirit of the age and the necessity of recuperation force us to the v< *s taken. Art cttoes after the spirit of s- anisrn has done its work. It is not the application of knowledge to material de \c. pmcnt that degrades and sensualizes ; irr , lo <r but the motive with which it is ac .ir-d and used. Usefulness the rule of life. W hen the country is re-educated,re built, aud her prosperity established upon a sure and FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, JULY 8, 1869. permanent base, then she will come out of her humiliation, glorious with new life. At night, (Thursday) the Society of Alumni was addressed by Col. W. T. Hendon. His subject was, “Alabama”—its resources and means of development. The Col. acquitted himself with credit, and every citizen of the State present, felt that he had a work to do, and a future to enjoy. Before closing this imperfect sketch, allow me to urge upon every citizen of the State, the duty of sustaining and building up our own institutions. Why should the sons of Alabama ignore their own interests : Howard College, with the other Colleges of the State, can do all for our sons, in procuring a solid and useful education, that any other colleges can in any State. Let the young men that have forsaken their own schools return with renewed zeal, to their support, and let the coming session in Oct. witness to the fact that. Alabama boys know how to stand by Alabama schools. The faculty of Howard are unsurpassed in their earnest devotion to the work assigned them. M. T. S. Marion, June 25th, 1869. We have received from another correspon dent, “ Viator,” an account of the Com mencement at Howard, from which we gather the following: The annual address, by Robert Christian, Esq., of Union Town, was a highly tasteful and finished production, suggesting many useful and practical lessons, with reference to the past, present and future of our unhappy country. The manner of the speaker was a remarkable illustration of the highbred neg lige oi a genuine Virginia gentleman. The valedictory, by Master Thad. Jones, a re markable lad of some fifteen years, struck us with peculiar force. . . . The conferring of degrees by President Thornton was grace fully done, accompanied by a brief address, scholarly in conception, and sound in senti ment, inculcating continuity in the pursuit of knowledge, eulogizing the pleasure of endless pursuit, and insisting upon the worthlessness of talents and attainments without virtue. . . . Capt. W. C. Ward, of Selma, formerly a professor in the College, is a gifted and suc cessful member of the bar. His oration on what ought to be done commercially, agrf culturally, and educationally, was replete with thought, classic in style, ane full of elevating sentiment. Mr. Ward has the temperament, the high impulses, and the self-poising power of the orator —and greatly in earnest, as he seems to be, will achieve decided power in meridian days. While we listened to him, “the fire burned.” . . . The exercises, as a whole, were eminently satisfactory. Some of the speakers, having elaborately pre pared their speeches, had failed to commit them fully to memory. It is generally best either to read pretty closely, or to know the whole so well as not to require reference, n any part, to the manuscript. The exercises of the College will be resumed in October, under the direction of an effective and relia ble faculty. The catalogue shows the very encouraging number of 117' pupils the past session. The society and health of Marion are unsurpassed. Send up your sons, breth ren, and the future of the Howard is assured. The addition of an Agricultural and Military department is proposed, at no distant day. “Viator,” also refers to the Examinations at Jcdson Female Institute. The examination of this Institution is now progressing. We have only had time to be present at the Art Levee, of which we say nothing, as being an incompetent critic in such matters; but that something worth the name of Art Department is to be found here, an exhibition of talent and industry astonish ing in a small place far away from collections of paintings or statuary. Some more com petent hand, we trust, will do some justice to the department over which Miss Leach presides. We beg pardon for presuming thus far. Did the Divinity of Christ Suffer 1 This is not anew subject, but one that troubled the churches in the centuries imme diately succeeding the apostles. But in this, as in many other things, theological discus sion continues in a circle, and we have to meet, age after age, the same errors that have long since been exposed. Outcroppings of this error are seen in the tenets of Noetus, and Sabellius: and the view is clearly ex pressed by Arabian bishop of Bozrah, when he says, “ That Christ did not exist before Mary, but that a spirit, issuing from God himself, and therefore superior to all human souls, as being a portion of the divine nuture, was united to him at the time of his birth.” Origen immediately contested the views of Beryllus, convinced him of his error, and Beryllus returned to the bosom of the church. Tertullian, before his own de flection, ably combatted the views of those who denied that -Jesus had a soul and held that divinity alone animated his body. But it amounts to the same thing, whether the subject now agitating the minds of breth ren be new or old. If it is an error, we ought to meet it and expose it; if it is a truth, we should sustain it and love it. We have no otner purpose in writing, than this— to ascertain what is the truth, and to de fend it. Let us examine this question : Did Jesus Christ have a soul ? If we can be satisfied that he had a soul, then we think the other question is settled: “ Did his divinity suf fer ?•’ Our arguments should always be based upon the Scripture, and to the Scripture we appeal. We invite the reader to turn to the Bih of John. Begin at the 28th verse. (I quote from the Rei ision.) “ Therefore Jesus said to them : When ye shall have lifted up the Son of Man, then ye shall know that I am he; and of myself I do nothing, but as the Father taught me, those things I speak.” Is there any significaney in the expressions “ Son of Man,” and “ the Father taught me ? ” Can divinity in any sense be the “ Son of Man,” and can divinity be “taught?” The “Son of Man ” is a being, a distinct, sepa rate, complete being —a me, a myself \ The next verse adds strength to this view : “And he who sent me, is with me. He has not left me alone ; because I do always the things that please him.” Here we have “he sent” as one being, and then he sent me as another being. He expressly says, he is with me. If he (Divinity) is with me, (Jesus,) then he and me cannot be the same; They are dis tinct, as the words sent , and with, and taught, clearly show. But he adds —“ He has not left me alone." The word “He ” is “ Fath er” in the Old Version: “The Father has not left me alone.” Close companionship with_the unseen Father is here clearly taught. Not alone and with me establish this compan ionship, and companionship establishes indi viduality. . The reader will please bear in mind that we are discussing the humanity of Christ Jesus, and that our expressions should not be construed into a denial of his divinity. We from our very soul believe that he was God, yet we believe that the man Christ Jesus possessed a soul. Let us examine the 18th verse of this same chapter. “ I am one that bare witness of myself, and the Father who sent me bears witness of me.” The proposition which Jesus, lays down, is this: “The witness of two men is true.” Concerning whom, or what, were they to witness? It is the my self. In the 14th verse he had said, “ Though I bear witness of myself, my witness is true.” Myself is the object upon which the testimo ny terminates. Now, where are the two witnesses who testify concerning this myself? They are in this sentence : “/ am one that bear witness of myself, and the Father who sent me bears witness of me.” The / and myself cannot mean the same. The / bears witness to myself. I (the divinity of Jesus) bear witness to myself, (the humanity.) I and Father are two witnesses who bear testi mony concerning the myself, or Christ in his humanity. But the myself here is an indi vidual, because it is testified of by two wit nesses—/and Father. It is further proven from the 14th verse, where the 1 bears testi mony of myself. I would not here be understood as saying that I always means the divinity of Christ, ar.d myself his humanity. The / and the myself are here brought in contrast, and it is in this instance we contend for the inter pretation. Again, John x: 15 and 18: “1 lay down my life for the sheep,” and, “ No one takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again.” The word “ authority ” is “ power ” in the old ver sion, and, to our mind, a more potent word. Jesus here lays down his life and takes it up again. Can life be predicated of divinity itself? "Divinity would then lay down divinity and take it up again. What assurance, then, does God give us that, when we die, the soul and body shall be raised up at the last day ? Life and divinity are not synonymous terms. “/ lay down my life." The / and my life are not the same. The one is in the power of the other. The life is subject to the authority or power of the /. The / had received a commandment of the Father concerning the “ life." The life is the sacrifice which the I makes. He lays down this life voluntarily, vicariously, triumphantly. He expressly asserts that no man takes his life from him. It was a vol untary offering. We could easily extend this article by an examination of such texts as these : “ Son of man,” and Son of God,” “ the first Adam ” and “second Adam,” etc., but enough for the present. My article is already too long. G. T. Wilburn. The Sabbath, the Seventh day of the Week, not the First. I find that nearly all the people of this country believe, and contend, that we are now observing the first day of the week as the Sabbath, or day of rest, instead of the seventh, and that it is a righteous thing for us so to do. You are aware, however, that there are a people called “Seventh-day Bap tists,” and that they are so called, because they deny that the day of rest ever should have been changed from the seventh to the first day of the week. Now, Sir, I agree, precisely, with those Seventh-day Baptists, as to the fact that no one had the right to change the day, or to make any alteration in the observance of it, whatever. I believe it is universally admitted, that whatever God has established, by moral precept, and incor porated into the moral law, as one of “the ten commandments,” cannot be abolished, altered, changed, or amended, without mani fest and positive impiety, unless God, the author of the law, should plainly and positive ly order such change to be made. No single feature, sentence or sentiment, point or prin ciple of the moral law, as contained in the ten commandments, can ever be changed or abolished unless God should come down to earth again, in the thunder’of his might and authority, and order such change to be made. Then, if we would ascertain whether such a change as is contended for ever could have been made or not, without impiety, we have only to inquire whether God ever commanded such change. If he did, and it can be shown, we submit; if not, we must still contend for the seventh day Sabbath. Well, but you must remember, says a good brother, that example is equal to precept ; and if we can not point you to the positive command of God ordering the change, we will present you the example of inspired men, observing the first day of the week as a day of rest and a day of devotion. Very well, we will inquire after those examples, in a very few minutes, and see whether they constitute the rule, or whether they are only the exceptions. But, for the present, we must object to the claim ) that example is equal in authority with pre-’ cepts or commands. This position may be, and doubtless is, correct, in some cases ; but correct in all cases, and under all circum stances, it certainly cannot be. If we decide that example is, in all oases, equal to com mand or precept, then, when God finished His works in six days and rested on the sev enth, he had given us example; therefore* there was no necessity for the command to “remember the Sabbath day to keep it holy.” Why did the Lord say, “Six days shalt thou labor and do all thy work, but the seventh is a day of rest,” &c.; if His example was equal to His command. Seeing that both ex ample and command were employed in es tablishing the seventh-Oay Sabbath, we must contend for both; or, at least, for a positive command to change it. According to the very nature of things, the seventh day is the Sabbath, or rest day. Who would think of sitting down and resting before he had per formed, at least, a su , -Jent amount of labor to make rest desirable? God, in giving us an example on this sub ject, first worked —worked six days, and then rested on the seventh day “from all his works which he had done.” And also in giving us His command , He is qhite explicit: “Six days shalt thou labor and do all thy work, but the seventh is the day of rest." From these positions we conclude, that if the Sab bath has ever been changed from the seventh to the first day of the week, it was done with out proper authority, and in positive violation of the positive law of Heaven. In our next we expect to show, from the Scriptures, that no such change was ever made, either by Christ or the Apostles. J. H. C. Cutteta, Ga., June 10: A, 1869. * The Bain. It comes! it comes I the beautiful rain, And the panting fields no more complain; The thirsty ground, with right good will, Os the crystal drops is quaffing its fill; ADd the cbary clouds are shy no more, But wide-armed sprinkle their jewelled store ; Old Mother Earth is glad again ; Down, down it comes—the beautiful rain. It comes! it comes 1 and the du9t-clad trees Fling wide their arms to the welcome breeze; It cheerily tinkies down the spout, And with merry laugh comes leaping out; And bare-headed boys are under the eares, And birds are drinking from off the leaves; And the farmer forsakes his loaded wain, To sit and watch the beautiful rain I It comes! it comes! and the pining flower Unfolds its leaves to the welcome shower It comes, and the swallow bathes his wing; How glad he is to twitter and sing! And he chatters away to his little ones four, And tells them to look and to see it pour; And they sit and chatter in turn, and fain Would try their wing in the beautiful rain. It comes! it comes! in gladsome glee, Emblem of t uth and purity. It comes 1 it comes! with its pattering feet. And treadeth down the duaty street. Itcomesl it comes! all rainbow-laden, To gladden the heart of youth and maiden. Ring out the joyous shout again, All praise to God for the beautiful rain! The Index and Baptist in Alabama. I was somewhat surprised recently, to hear from a brother, acquainted with the facts, thf your paper did not have such a circulation in Alabama as it has a right to claim. This statement grieved me exceedingly ; and this evil should be remedied. .The fault does not lie at your door, brother Editor. The Index and Baptist is one of the best religious papers in America, and is still im proving. Its size, style and mailer, arc un surpassed by any religious journal which comes under my observation. It is just large enough to contain as much as any man of business ha 9 time to read ymd digest in one week. It ''3 also suffireiJifely diversified as to the length and character of its communica tions, to entertain the most restless. As to matter, while it contains much that is simple and practical, (as it should,) its essays, exe geses, and occasional sermons, are most ex cellent, and require a deliberate investigation from many who style themselves fair scholars. Now, the paper being all that we have a right to expect, the Baptists of Alabama are at fault for its comparatively limited circula tion. An objection urged by an Alabama Baptist against the paper, is the scarcity of Alabama news in it, Who can remedy this ? Evidently not the Editor. Will not breth ren Wharton, Gwin Hendon and others, in connection with brother Teague, communi cate with the Index and Baptist? If they will, I am sure it will increase the subscrip tion in Alabama. In addition to this, let every pastor make an effort to procure subscribers. It will more than repay any of U 9 to send for at least one copy of your paper for each church we serve, where none of them have taken it. It will stimulate the church to an active co operation which, of itself, would fully remunerate us for the amount expended. Whatever may be necessary to its accomplishment, the In dex and Baptist must be more universally circulated through our State. I feel that it is the good of the church and glory of God which has prompted this expression, and, therefore, believe it will. “Faith without works is dead.” I have but one church, no members of which take the paper. Piease send them a copy, the money for which is herein enclosed. I will promise you, if the worms do not destroy our crops too soon, to make a great effort to send you twenty sub scribers before Christmas. B. H. C. Pleasant Hill , Ala.* June 2 8th, 1869. Rev. J. E. Dawson, D. D. A scene at the anniversary of the Alabama Baptist Convention, which met at Tuskegee, in 1851, is illustrative of the self control and power of Dr. J. JE. Dawson. An announcement that he would deliver a temperance address at night, attracted a crowded congregation to the Baptist church. His effort was a complete success. His ar guments were irresistably convincing. His description of the downward way of the vic tims of intemperance, from honor and happi ness to infamy and destruction, were intensely vivid. His peculiar eloquence moved the multitude in sympathy with himself, to an indescribable enthusiasm. Near the close, he dwelt with emphasis on the degradation of one who is insensible to the condemnation which society pronounces upon the drunkard. He said, no man can yield his claim to the the favorable consideration of the good and honorable, Carried away by his feelings, he walked down the aisle, illustrating his posi tion with thrilling effect. Who, said he, is indifferent to public opinion ? Who dare in vite its displeasure? Who brave its right eous scorn ? If there is one in this house who will rise before this audience and declare that he does not care for the respect of society, I will give him my pocket-book and its con tents, which he held, extended at some length, toward the people. A young man on the opposite side of the hQMSe, rushed over the seats through the crowd, and standing before him, claimed the Doctor’s money, saying, I 1 care not what men think of me. Quick as thought, Dawson, without the least embarrassment, his tall commanding person assuming almost superhuman dignity, turned, gracefully waving his hand to the audi ence, and said, Ladies and gentlemen, I intro duce to you this young man, who says he cares not for the respect of society. What think you of him ? An expression of loath ing shaded every countenance, a shudder of disgust sensibly passed through the assembly, as they gazed upon one who proclaimed him self a monster outlaw. Holding one end of the book, as he placed the other in the young mans hands, Dawson said: I claim the privilege of saying a few words to one who has attained to such an unenviable distinction. His expressive eyes were dimmed with tears, his trembliug voice assumed a melting sweetness, while he de scribed the despicable attitude which he had taken, the disgust with which he must be viewed by noble souls, and the unpitied, un wept end of such a character. Never did mortal lips utter words more fitly*spoken, of affectionate counsel, and solemn warning. That vast crowd was as still as tne chamber of death. We wept. The young man was deeply moved: he seemed to relent. Said back your money, I am a Son ol Temperance.” He will never invite such an other introduction and lecture. Ihe *cene which followed cannot be described. The orator had been tested, and his victory was complete. Leaves from a Colporteur’s Note-Book. Dear Index: I propose to offer to your readers a few extracts from my report for June last. It was a month in the interior, far off from railroads and public highways. I circulated seventy dollars worth ot books, and about seven thousand pages of tracts; delivered thirteen sermons, and made thir teen Sunday school addresses ; travelled in buggy one hundred and fifty five miles. For the Children. At one of my addresses, two little sisters —one ten, the other six—sat together. The younger was so still, that the other became fearful that she was sick. So the elder said i.o the younger, in a soft voice, “Sister, are you sick? Are you sleeping? Are you warm ? Do you want me to fan you ? What is the matter, sister?” The younger child did not answer any question, not even so much as to turn her head. When they got home, the older said to the younger, “ Sister, why did you not answer me to night at church?” The younger said, “ Oh, sister, you did bother me so much; / was listening to the preacher, and did not want to lose o/te word he said, and had no time to answer you. For the Baptists. An intelligent lady, a member of the Bap tist church, has husband talented and moral, though not a church member. The wile thinks he is a Christian. She is anxious for him to join the church. So she made him a standing offer, that if he preferred any other church 10 the Bapuat, and wished to join, she would leave her church and go with him. This year she attended the “Georgia Baptist Convention,” at Cuthbert, Ga., and the “ Southern Baptist Convention,” at Ma con, Ga. On reaching her husband, she told told him she would take back all she had said about leaving the Baptists. For now, after seeing and hearing the Baptists in these Con ventions, she would not leave them to go anywhere, and if ho would go, he must go alone, for she could not go with him. In fu ture I hope, (as 1 have ever favored,) that the ladies will be entertained and cared for, as well as the gentlemen, at all of our denomi national Conventions. For the Churches. I would suggest to all who may read these lines, what 1 regard as a good way to settle church quarrels. I have tried it, time after time, with great success. Suppose you read it and try it too. First, Learn the facts in the case. Second, Divest yourself of all partialities, and try to get all to do so too. Third, Build a hill of Truth, based upon and supported by Scripture facts. Fourth, Plant with your own hands the white flag, on the top of the hill. 'Fifth, Rally the church, and especially the contestants, to come up and drink with you from its refreshing springs and sit under its pleasant shades. Sixth, One unanimous vote, and all will be over May the Lord give to the Baptist churches great success, in settling all their difficul ties. Brethren, if you try the above plan and fail, let me know, and I will send a note, or try and come to your aid. To All. Let us remember that we must acknowl edge God in all our ways, if we expect Him to direct our paths. H<>w pleasant it is to have one capable and willing to direct, as God is. We are taught in the Bible, to trust in Him, with an assurance of His care over us. More anon. F. M. Haygood. Macon , Ga., July 1, 1869. Faith—ll. . love as an evidence of faith. All who believe Jesus Christ to be the Son of God, have profound affection for him. Like the apostles, they must be able to say, when the trial comes, “we have left all to follow thee.” Love of the highest character —love exceeding that we have for the most cherished objects earthly, must burn in our hearts towards the Redeemer of sinners. “ He that loves father and mother more than me, is not worthy of me.” “If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he can not be my disciple. Whosoever he be of you that forsaketh not all that he hath, he cannot be toy disciple.” (Luke xiv.) We are not absolutely to hate our families, but we are to love them so much less than we love Jesus, that the love for them 'may be called hate in the comparison, If we cannot give up all things earthly for our Master, then we cannot be his disciples. These quotations prove, then, that love to Christ is an element in Christianity not to be dispensed with. Still further, on the same subject: “ If any man love not the Lord Jesus Christ, let him be anathema maranatha” —let him be accursed when the Lord cometh. Considering who Jesus Christ is, and what he has done for miserable, lost sinners, if they will not love him, they must be accursed at the last day. In another place we are told that “ love is thelfulfilling o* the law.” The meaning here is, if we rightly judge, that the Divine Law has no claims against those who love the Re deemer. This is true, since for all who love Him he is surety, their debts he has paid, their redemption has been effected through , His sufferings. But we are not to give love, in the pas sages quoted, more importance than Faith. So far from this, we are to remember that love, however great or important, is but the child of faith. True it is, that when faith shall be no longer needed—when we are at home in the heavenly world, love will still be in its youih of vigor; but had not faith laid hold on the Saviour, the affections could never have centred on Him. Faith, then, produces love, and love evidences the exist ence of faith. And so, if we ask whether we have the proper views of tho Messiah, we are brought to a correct answer by being able to realize that we love Him. If conscious of a willingness to give up all for Him, if sure that He is dearer to our hearts than all things else, then we have the charity that never faileth, ar.d this charity is founded on the faith of the gospel— saving faith. W. M. D. Re-Baptism —A Second Beply to Brother G* T. Wilburn. Baother W. quotes from the Revised Ver sion, to set himself right in regard to my criticism, and then bases his argument on the original Greek, of which, I must confess I am totally ignorant But, as brother W. made quotations from, and in reference to, ancient authors, (not, however, touching the main point in dispute,) I will take the liberty, for the benefit of the general reader, to give them Dr. Sherwood’s notes, and Dr. Gill’s comment on the text and subject in dispute; as these men are renowned for their critical knowledge of the Greek, and other ancient languages. Dr.- Sherwood. “1. Disciples who had received John’s baptism as Apollos had. 2. Holy Ghost since ye believed. The extraordi nary gifts, no doubt, are meant; for, so soon as imparted, these persons speak with tongues and prophecy. This is proof, as the common gifts did not confer power to speak different languages. Nut so much as heard, &c., for they may have resided in some obscure place in the country. But they could not be recog nized disciples and believers, unless the Spirit had changed their hearts. 3. Baptism! John's Baptism. 4. Baptism of Repentance, baptism in relation to, because of, or on evi dence that, the recipients had repented or professed repentance : for John would not baptize, unless there was a profession of re pentance. See Matt. 3:7, 9, where, when ihey demanded the rite, on the score of rela tion to the patriarch, John requires the evi dence of repentance, saying unto the people that they should believe, &c., Christ Jesus. 5. Having heard John’s preaching, they, the people, were baptized in the name of the Lord Jesus, by John. Having heard, is a partici ple, Ist a., and this is not in the original. Others suppose the sth verse are the words of the hist rian, Luke : But why nos a con tinuation of Paul’s relation of John s words and services ?” Dr. Gill : (Omitting, for the sake of brev ity, the first verse, we commence at the sec ond.) “He said unto them, have ye received the Holy Ghost since ye believed ? and they said unto him, we have not so much as heard whether there be any Holy Ghost.” Mean ing, not the special regenerating and sancti fying grace of the Holy Ghost, for that is supposed in their being disciples and be lievers, nut the extraordinary gifts of the Holy Ghost, for it follows since ye believed— that is in Christ: which is taking it for granted that they had received the special grace of the Spirit of God ; for this believing is to be understood of true, spiritual, special, faith ir. Christ; and they said unto him, we h'ive not so much as heard whether there be any Holy Ghost; by which they could not mean the person of the Holy Ghost; for they must have known that there was such a divine Person as the Holy Ghost, frojn the writings of the Old Testament, with which they were conversant; and from the ministry of John, in whose baptism they were bap tized ; who saw the Spirit of God descending on Jesus, and bore witness of it. Nor could they mean the special grace of the Spirit, which they themselves had received : but the extraordinary gifts of the Spirit of God, which they, at present, knew nothing of, and which were afterwards bestowed upon them. They knew that there were prophecies in the Old Testament concerning the effusion of the Spirit in the last days—in the days of the Messiah; but they had not heard that these had had their accomplishment; they had heard nothing of the day of Pentecost, and of the pouring out of the Spirit upon the apos tles, then, noi of any instance of the kind since; they did not know that the Holy Ghost was yet. John 7 : 39. The Ethiopic version, to avoid the difficulty of the text, renders it — we have only heard that there was an Holy Ghost. 3. “And he said unto them, unto what, then, were ye baptized? and they said, unto John’s baptism.” The Apostle takes it for granted that they were baptized, since they were not only believers, but disciples; such as not only believed with the heart, but had made a profession of their faith, and were followers oi Christ. And they said, unto John's bap tism. Some think they were never baptized a all with water baptism —only had received the doctrine preacned by John concerning re pentance, and remission of sins, and were baptized unto him, professing the same doc trine he did, just as the Israelites were bap tized unto Moses. Others think they were baptized —but very wrongly—being baptized in the name of John, and not in the name of Jesus Christ. And so, as it was not Chris tian baptism they had submitted to, it was right to baptize them again. But neither of these is probable, for it is not likely that they should receive Johu’s doctrine and not his baptism; that they should be his disci pies and followers, and not attend to the more distinguishing branch of his ministry ; and it is still more unlikely that they should be baptized in his name, who preached Jesus Christ to his followers, and pointed out to them the Lamb of God, and declared him to be greater than he; it seems, rather, that they were baptized in the name of Christ, as John’s disciples were, as the Apostle affirms in the following words: 4. “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him—that is, on Christ Jesus.” Then said Paul. In reply to their answer, understanding them that they were baptized by John, he takes it up and gives an account of John’s baptism : showing how agreeable it was, and that it was the same baptism with the baptism of Christ, being administered in his name. John verily baptized with the baptism of repentance , which required repentance antecedent to it, wa9 a fruit and effect, and so an evidence of it. Saying unto the people : the people of the Jews, the common people, the multitude that WHOLE NO. 2447. attended on his ministry, that they should be lieve on him, which should come after him, that is, on Christ Jesus. So that he preaohed faith in Christ, as well as repentauoe towards God ; and made the one as well as the other a necessary pre-requisite unto baptism, which shows that his baptism and Christian bap tism are the same. Dr. Gill, after giving his opinion on verae sth—that it is an account given by Paul of John’s baptism—of the scccess of his minis try —showing that he baptized the people in the name of the Lord Jesus, he remarks, that “verse sth is not the words of Luke, the historian, but the words of Paul. “The historian reports two things : first, what Paul said, which lies in verse 4, 5; then, what Paul did, verse 6; where he repeats Paul’s name, as was necessary ; that he laid his hands on them, which was all that was need ful to their receiving the extraordinary gifts of the Holy Ghost, having been already bap t zed in the name of the Lord Jesus; which sense is the more confirmed by the particles men and de, -which answer to one another in verse 4,6, and show the words to be a con tinuation of the A postle’s speech, and not the words of the historian, which begin in the next verse. Beza’s ancient copy adds, for the remission of sins. Inasmuch as brother Wilburn requested me to answer his rejoinder, as I suppose I had done myself the credit, in his estimation, of being a Greek scholar, and a reader of the new version of the Scriptures,—while the former I know but little about, and the latter l had never examined, —I shall decline any further discussion, and leave it to those who can discuss with my antagonist, in the use of technicalities of Greek and Hebrew, in refer ence to a correct version of the sacred Scrip tures. Asa Chandler. Legend in Alsace. Know’st thou, Gretchen, how it happens That the dear ones die I God walks daily in His garden While the sun shines high: In that garden there are roses Beautiful and bright, And He gazes round, delighted With the lovely sight: If He marks one gayly blooming, Than the rest more fair, He will pause and gaze upon it, Full of tender care: And the beauteous rose He gathers, In His bosom lies But on earth ate tears and sorrow, For a dear one dies! —Louisa Stuart Costello. Belay Not. Whatever work we have to do Should never be delayed; Because the same excuses, too, To-morrow will be made. Delay is dangerous, and it turns To trouble in the end ; But chiefly in our soul’s ooncerns It must to ruin tend. Expository Preaching. 1. It provides a very pleasant variety in the services of the Sabbath, so far as the department of religious instruction is con cerned. 2. The minister who is in the habit of ex pository preaching will have to rack his brain for only one set sermon “for next Sabbath,” instead of two, as a great many, It is to-be presumed, find themselves doing under the ordinary plan. Those who are overtaxed by this inexorable necessity, will obtain a very considerable relief. 3. The expository preacher will also find himself getting into the way of systematic, close Biblical study. It is to be feared that study in ijiis direction is not unfrequently nor uncommonly neglected by those who ought to give the greatest attention to it; and if such will undertake the continued ex position of a particular book or portion of sacred history, they will find themselves spurred up to this important duty in a won derful degree. 4. In time the expository preacher will find himself coming to this habit of Bibl.cal study for its own sake, that- which was once a means to an end having now grown into an end itself; and his expository efforts will be come a natural and unlabored product of this study. 5. He will find almost any portion of Scripture unexpectedly fruitful in thought, adapted to all phases of Christian experience and to all forms of irreligion and unbelief; and that, while the use of it in the way in dicated cau be made eminently practical, it also admits of being used with excellent effect for purposes of doctrinal instruction. 6. In preparation for expository preaching, many a solid nugget of that which is “ more to be desired than gold ” will be brought to light, ready to be worked up some day into a set sermon. 7. Expository preaching will awaken the interest of the people in the Bible as scarcely any other method can. Is not this diviue Book its own best witness? To demolish much of the unbelief which is arrayed against it, and to overcome the apathy with which men naturally regard it, we have only to hold it up in the light where its beauty and power can be seen. The Bible is capable of ighting its own battles, if we will only give it room to strike.— lndependent. Dying Words. —lt is now the fashion in Paris cemeteries to engrave the dying words of the interred on the tombstone. We are lold that “O, mamma !” is the general excla mation with children, and “O, God!” with adults. % Thoughts and Words. —Rev. W. Kuibb, an English Baptist missionary, once said: “There are two books which l have studied, the Bible, and Johnson’s Dictionary.” Reverence. —Daniel O’Connell, thp great est of Irish orators, never sjioke the name of God without removing his'hat. We com mend his reverence for the Divine name to all platform speakers. If the Jews were super stitious in Refusing to pronounce the sacred name, many of our orators, lay and clerioal, use it too flippantly. The Poor. —Did any one ever see a He brew beggar, or a destitute Quaker? The fact is, that Christians may learn muoh from the thoroughness and efficiency of the ar rangements which these two denomination! employ lor taking care of their poor. Thei main idea is to help the needy to help them selves, and thus prevent them from talunj into pauperism. They believe in applying t< men the proverb, “A stitch in time savei nine.” And then they believe, and act or their faith, that their poor must be takot care of by themselves, and not by the Stat< or general charity. Romish Statistics. —The N. Y. Methodit holds that the statistics of American Roman ists are unreliable, since “no priests in the United States have a list of the people be longing to their congregation. Tney repor to their bishop only estimates.” It showt moreover, from official figures that the pre gress of the Romish church in this couutr; “cannot stand any comparison with that t the Methodist, Baptist, Presbyterian, an many other American churches.”