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CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. VOL. 50—NO. 19. {s3 00 A YEAR.} A RELIGIOUS AND FAMILY PAPER, PU 3LISHED WEEKLY IN ATLANTA, GA AT $3.00 PER ANNUM, Invariably in Advance. T. ,J. TOON", Proprietor. Firm in. the Faith. We find this bit of verse in the Independent. Though not very poetical, it has the homely merit of truth, al belt the tact of being brought up bv “ a Baptist mo ther ’’ is not as strong a reason for constancy as the truism that “what’s right is right.” This talk of waiving minor points 'Tis not well to begin ; What’s right is right, what’s wrong is wrong; To yield to wrong is sin. I want, for one, to hold my faith Unmoved by joy or grief, And not for any man on earth I’d give up my belief. Yet, sometimes, ’tis a heavy cross; l can remember still Mv feelings when I was a girl And worked in Haverhill, And a young man, a Methodist, Kept company with me, A few small points of difference— “ What matters it?” said he. “ I love you well. Because you’ve been A Baptist all your life, Is that the slightest reason why ‘ You should not be my wife?” And I said, “John,” (bis name was John,) « I can’t do what I list; I must be true to my belief, I’m not a Methodist. “ You’re dear to me. I won’t deny; But, marry you or no. The Baptist meeting is the one To which I ought to go. And John looked hurt. “You have your choice, I love you, Jane! ’ sal< * ~e ' n t “ But, when I marry, 1 will want My wife to go witn me. ’Twas hard to speak ; I knew how much In losing him I missed. , .. T “ You must not tempt me, John, stud I, “ I’m uot a Methodist. «I have no right to go with you, And thiDk auother way; A Baptist mother brought me up, A Bap.ist I shall stay. So there we parted, he and I, He’s prospered well since then , I’ve never had, nor hope to have, So good a again. He’s married, with three children now; I’m poor ad single still; And from that time I have uot liked To go to Haverhill. And yet I don’t regret my choice, 1 Ins life, at best, is briel; What’s right is right, aud, come what may, I’ll bold to my belief. —Mat lan Doughs. Mors Ways than One. “And now, brethren, in conclusion,” said the energetic and unwearied pastor ot “ the Working Church,” whose noble example was u living “rebuke to all idlers in the vineyard, “ And now, brethren, in conclusion, let me sav to you, that there are more ways than one t,, preach the gospel. We all have our va ried oifts, for which we are responsible to the great s Head of the Church : let us see, then, that we do not bury them, whilst the com mand goes forth from our Divine Master, ‘ Occupy till l come.’ Go from this place, O yc believing ones, and thrust in the sickle to f,.,. tl“ hsr'est of the earth is ripe. Do not; I stand idly by, while multitudes are per ishing around you ! Invent some method to reach them with the word of life ! On to the rescue ! Clear yourselves from every man’s blood ! Work while it is called to-day !” Such was the advice given by Pastor Good man ; and his words were felt, for all knew what a self sacrificing life was his, both in pub lie and private ; how untiringly he labored to bring men to the cross of Jesus. Young Robson carried away two thoughts, which revolved theniseves over and over a„ain in his mind, as he sat in his room. More ways than one to preach the gospel,” he soliloquized ; “ but what can I do? 1 have no talent for speaking ; how can 1 preach ? 1 wonder what Mr. Goodman meant by say ing, ‘ Invent some method to reach them with the word of life V Oh ! 1 wish I could do some thing ! I must not be idle! It is shameful! It bTsinful ! There are thousands around me who know nothing of Christ’s love; I must help to make it known to them.” His eye, at this moment, chanced to light on a hymn book on the little table before him, and, re membering there was a favorite hymn which the minister often gave out at prayer meet ings, he turned over the pages until he found it. He read the first two verses in a whisper, but began the third aloud— « We all must speak for Jesus, Where’erour lot may fall; To brothers, sisters, neighbors, In cottage and in ball, We all must speak for Jesus, The world in darkness lies ; With Him against the mighty, Together we must rise. We all must speak for Jesus, ’T will oft’times try us sore, But streams of grace to aid us, Into our hearts He’ll pour.” These two last lines gave encouragement to Gid. Robson, and he thought if he could not speak, he would ask grace, and guidance, to invent some method whereby he could bring the word of God and its great message of sal vation to the ignorant and the lost. After prayer, in which he pleaded with God for strength and power, he felt assured that his work would be accepted, if he went forth with pureness of motive and singleness oi eye for Christ’s glory and the good of perish ing sinners around him. Lot us not, however, imagine that Bro. Robson was an idle Christian. No, indeed ! In many quiet ways he had accomplished much already, but he thought it little, very little, in comparison to what he could have done. He knew, when he took that quarter of a pound of tea, and the two pounds of su gar to widow Needhelp, he could have invited her unconverted son Jack, (who was home on a short visit,) to attend prayer meeting next evening, even if he had said no more to him ; and when Bill Ftannagan—who came to town after a year’s absence—called on Gid and invited him to the theatre that night, it was a golden opportunity to relate his experi ence to Bill, aid tell what great things the Lord had done for him. But he only refused Flannagan’s invitation by saying he had an appointment for that eveniug. These, and many other omissions of duty, weighed on the conscience ot Gid Robson ; and, reflect ing on the past with a sad heart, ho felt more desirous than ever of filling up every spare moment and seizing every opportunity to work fdr his Lord and Master that might hence- forth be given him. Gid’s bedroom was in the third story, and his window overlooked a side street in whieh, almost under the window, was a street lamp. About 10:30 o’clock he retired to his room, and looked out of that window, as he had often done before, and saw men and women of suspicious character w alking up and down, as he had scores of times on other such occa sions, when he felt inclined to look down on the street below him. But this time, he felt particularly anxious of doiDg those poor, err ing night "walkers some good. A thought flashed across his mind—suppose he should provide himself with plain, pointed tracts, and drop them silently down, might not some weary one, by the light of that lamp, read the blessed story of a present and free salvation to lost and needy sinners ? The next day Qid, though possessing little means, bought a package of neatly gotti-n-up tracts, tinted paper, with clear type, and prepared for work that night. Committing those silent messen gers in prayer to God, he dropped one first, which, on its way, gyrating hither and thither, now threatening to fall far out in the street, and again returning against the wall of the house, until, whirling round and round, it fell on the sidewalk, very near the lamp post. He had not long to wait, as two fam ished, gaudily dressed females drew near, and one of them stooped to pick up the tract. “ Lord, bless Thy word now, to these poor creatures,” was Gid’s prayer. “ What is it!” said the companion, as she with the tract drew near light. “ Well, I declare!” said she, “did you ever! Why, it says ‘A Friendly Message.’ God help us, then ; we have no friends to send us a message; but let me read it; ” and she with the tract ( read a few sen tences, until Gid thought—as he listened, with his hand behind his ear to catch every word—that she read in a choking voice the following passage: “But remember, sinner, though thou art lost to home and friends; though thy heart is gashed, and thy soul marred with sin and crime, I have a message from God unto thee. He loves thee, sinner, but He hates thy sins. He sent His dear Son into the world for thy sake, to suffer and die on the cross of shame. Oh ! think of Christ’s tears and blood ! Turn from your evil ways and live; for why, oh ! why should you die?” Gid could not now be mistaken ; audibly were the sobs heard from both girls, and she with the tract said, “ Carrie, my poor mother said them words to me, and when she saw I wa3 growing careless and wild, she said one day, says she, ‘ Jennie,’ —measured steps were now heard around the corner, and the girls hurried away, as the policeman appear ed in sight. A tract lay on the ground before him. He picked it up, and, looking at it, he read aloud, “ The precious blood” and then added, “ Good ! Some one who loves the Lord is sowing gospel seed. May God bless both seed and sower.” Gid Robson knew the voice, —it was William Leary, the converted policeman, who occasionally exho: ts at the Mission chapel. Another footstep approaches. A nobby looking individual picks up the tract lying before him, and reads the title, “ The judgs ment to come.” Dashing it on the ground, aud hurrying away, Gid could hear him in an angry tone of voice,saying, “ Bother! that spoils me for the night. ‘Judgment to come.’ Bah !” and he passed on. Night after night, Bro. Robson took his place at the window for one hour—sometimes more than that—and he has reason to believe that God blessed his work. Briefly let me record other ways of preach ing Christ, adopted by Gid. He had two large cards, with appropriate texts of Scrip ture, and one or two mottoes, framed and hung up in both waiting rooms at the railway depot, for which he paid a small amount. He went occasionally to the watering place near by, selling Bibles and Testaments to the loungers of the place. He had a text, with - question, printed on his envelopes, and he heard of the conversion of a postmaster re sulting from one of those questions which Caught his eye It re-ad, “ Where, oh L where will you spend Eternity ?” Another way of doing good which he adopt ed, was, having a number of cards with no tices of the church and prayer meetings neatly printed on them. Those ho kept in his pocket and handed them to customers in his office, to strangers at the depot, mailed them to re spectable non church goers, and visited the poorer parts of the city, politely handing his cards, and inviting the people personally to hear the gospel. The result was, the church was filled on Sundays, and the lecture room on Wednesdays. When Gid Robson re moved to another city, he was missed in a thousand ways. The church deeply felt his los# I am happy, however, to add, that young Mr. Dale and Willy Redmond are do ing a similar work of late. But now comes the strangest part of my narrative: There were actually some—not the unconverted, but church members—who took every occasion to slander Bro. Robson, and sought to hinder him in his usefulness. Deacon Carnal said he was an impetuous, egotistical, inexperienced youth.” Mr. Cheat said with sundry winks and nods, “ Robson know’s what he’s up to;” to which wise re mark Peter Lazybones replied: “’Twill all end in smoke, and he will soon be es ablished like ourselves.” To the credit of Mr. Lazy bones, however, I will say, that, being a money-grubbing, world-lover, he always boasted of “ never having engaged in God’s work by word or deed ;” he dare not even pray for sinners, as God would do it all him self; and as for him, he “could not make out why Parson Goodman should encourage Rob son, or preach such sermons as he did ; but I know he (the minister) is not sound. Didn’t you hear him say, last Sunday, ‘ work while it is called day,’ and then quoted from John Wesley ‘all at it and always at it?’” “But,brudder Lazybones,” said a little man, with a thin, piping voice, “ you forget dat brudder Robson filled de church, and put us all to shame by his zeal.” Three or four frowned upon him and were about to reply, but the singing of the first hymn called them into their seats. Many members of that church caught the spirit of Gid Robson, co operated with their good pastor, aud the few lazy, idle, fault finding, money-loving mem bers, shrinking into themselves, were more of a curse than a blessing to “ the working church.” Reader, what are you doing? Do you hon estly deserve praise or blame ? Are you doing all you can do? Reflect on these things. “Hark! 'tis the watchman's cry, Wake! brethren, wake! Jesus, our Lord, is nigh;. Wake! brethren, wake! Sleep is for sons of night. Ye ure children of the light, Ycurs is the glory bright: Wake! brethren, wake ! Heed we the steward’s call, Work ! brethren, work! There’s room enough for all: Work! brethren, work 1 This vineyard of the Lord Oonstantiabor will afford ; • Your’s is a sure reward: Work! brethren, work. G. C. N. Geography. By this study, a man’s views are consider ably enlarged. He will become accustomed to looking upon that which is differeut from his usual way of acting; he will see that many things can be well done, though not done in the way he would do them—that there are excellencies abroad as well as at home. Thus will his mind be free from prej udice; thus will he be better prepared to cherish “ a decent respect for the opinions ” of others. By acquaintance with the man ners and customs of nations, he will always find something useful to bring before the con sideration of those with whom he may be associated. Possessed of information of this kind, he will find a welcome wherever he goes—in the company of strangers when away from home, or around the social fireside in his own community. Questions of a geographical nature are fre quently of an interesting kind. VVe mention, for example, that which re lates to the peopling of the American Con tinent by the (American) Indians. FRANKLIN PRINTING HOUSE, ATLANTA,-GA., THURSDAY, MAY 11, 1871. it seems to be the general opinion, that the Indians came over to America by way of Behring’s Straits, crossing in canoes or on pieces of ice. We think, however, that it is equally probable, that what is no w Behring’s Straits and the Kamtchatka Sea, was once land, and that the Indians \i n -Asia) in the neighborhood of the straits and of this sea, came over before Asia and America were separated. We suppose that this separation took place either by some great convulsion, or by the gradual action of the water on the, land. We see no objection to this view. Virgil relates that there was a tradition that the island of Sicily was once united to Italy. So, also, we suppose that the island of Ceylon (in Asia) was once united to Hindostan. If the opinion expressed concerning Beh ring’s Straits, etc., seems to any an extrava gant one, we would say, that a distinguished geographer took the ground that even the eastern portions of the Eastern Continent were once united, and that the Indians crossed over on land in their different latitudes, thus peopling America. He does not think it probable that they crossed only at Behring’s Straits, and afterwards found their way to the more southerly portions of the Continent. Reason is against the supposition that the inhabitants of the Western Continent and western portions of the Eastern Continent who were living in the Torrid Zone, found their way to the Western Continent by Behring’s Straits. Those living in the Torrid Zoue would naturally shrink from a journey to the frozen North. They might be willing, how ever, to take a journey westward, the tem perature being the same. The eastern part of South America juts considerably into the ocean, and so does the western part of Africa. There are several islands io the Atlantic Ocean, between Africa and South America. It is worthy of consid eration, if these islands were not once moun~ tains. If there bo nothing unreasonable in what has been advanced, it may assist us in answering another question: “in what manner were Ihe islands inhabited I' The opinion is also in accordance, we think, with the teach ings of levelation. In Gen. i: 9, 10, we read: “ God said, let the waters under the heaven be gathered together unto one place, and let the dry land appear; and it was so. Aud God called the dry land earth, and the gathering together of the waters, called he seas.” It does not seem to us that there is anything unreasonable in the supposition, that the whole body of land once lay together. Thus, living creatures could easily be scat tered in various parts of the earth.* B. W. Whilden. * A full view of this subject will be fouuj ia Morse’s Universal Geography, Ist vol., pages 78, etc. Faith the Gift of God. Christ, the object of the Christian’s faith, is universally admitted to be a divine gift. “ God so loved the world that He gave His ouly begotten Son.” But some good people do not believe that faitbjthe medium through which the benefits of Christ’s death are con ferred upon the soul, is the gift of God, but simply the act of the creature. I understand, however, that faith—the ability to believe — as well as the object of faith, is the gift of God. , , The Scriptures certainly sustain this posi tion. The apostle Paul, when exhorting his brethren to run the Christian race, sajs : “ Looking unto Jesus, who is the author and finisher of our faith.” Faith is to be taken in a very comprehensive sense in this passage. It is synonymous with salvation. Looking unto Jesus, who is the author and finisher ot our salvation. Christ is the Author of salva tion. He conceived, and executes the whole plan of man’s redemption. Faith is a part of the plan. It is a primary, and I do not know but 1 might say, the primary article of our holyreligion. Without it no man can be saved. Take another passage : “By grace are ye saved through faith, and that not of yourselves ; it is the gift of God.” What is “ the gift of God ?” The same, the apostle says, “is not of yourselves,” viz, salvation. “By grace are ye saved.” Your conviction, repentance, regeneration, faith, preservation, final redemption, and sanctification—all are of grace. We are taught by this passage that our whole salvation, from beginning to end, is of grace. If the whole be of grace, of ne cessity all the parts must be. For what is true of the whole must be true of the parts composing it. It has already been remarked, that faith is the great essential to salvation, if we can esteem one essential to salvation to be of more importance than another. Therefore, faith is a grace—the gift of God. “ Unto you it has been given in behalf of Christ to believe on Him.” I mean more, however, when I say faith is the gift of God, than the faculty of faith. This is itself a divine gift. All men, irre spective of rank, grade, or class, possess the faculty of faith. The faculty of faith is a gift of nature, the same as the faculty of hearing, smelling, seeing, feeling, etc. And it is by this faculty men accept or reject Christ, just as they do any other proposition. That is, we do not have a faculty with which we reject or accept secular propositions, and another distinct faculty by which we dispose of moral or divine truth. But we sit in judgment upon, and decide in reference to every proposition, be it secular or divine, by the same faculty. Again: Man is qualified by the faculty of faith to believe in the ex istence ot the Son of God, and all that the Good Book says of Christ, as confidently prior, as subsequent to his becoming a Chris tian. I cannot remember the time when 1 did not believe that Christ was the Son of God—that He came into the world, suffered, etc. This I have always believed with the same assurance that Ido now. And I have no doubt but there are many impenitent sin ners who believe a9 confidently, even this moment, that Jesus Christ is the Son of God, as they will when they shall be enabled to cry “Abba, Father.” They believe it with the same degree of assurance, as they believe there was an Alexander, a Csesar, or Napole on. I claim that all men have the faculty of faith, and that it is as perfect prior, as subse quent to regeneration. But when I say faith is the gift of God, 1 mean more than the faculty. It is a fact established by observation and experience, as well as God’s Word, that while all men have the faculty of faith, it does not in every ease appropriate alike the proposition believed. VVe know that two men may, alike, confident ly believe a certain statement, while the effects produced upon the parties are vastly different. It will also be admitted as a fact, that the same proposition believed will not always produce the same effect upon the same party believing it. I would, therefore, state, as a general principle, that the effect produced by the belief of a ’proposition, other things being equal, will depend upon the relation of the one believing it to the proposition be lieved. For instance, lam credibly informed of a death. I believe it. But it is the death of a stranger. I never knew him. No spe cial impression is made upon my heart. Take another case. It is the death of a friend; one whom I have antimately known from my childhood —a brother, or a sister, or her whom I first learned to love—my mother. How different the effect produced m the latter case to that of the former! Y r et the information in each case is received through the faculty ; and the evidence upon which 1 predicated my faith, equally convincing—_*Xbe intensity of feeling produced in the ont case, over that produced in the other, is. to oe accounted for by the relation which I sustained to the parties themselves. One was a stranger. I never knew him. I felt no special interest in him. The other was my friend, my pa rent, for whom I experieno-ul the tenderest sympathy, and strongest attachment. In the first instance, the subject ot-death was com municated to the brain, and, consequently, ef fected nothing else. I received the informa tion only as such. In the other, however, faith communicated the information through the brain, and appropriated it to the heart. I believed ; I also felt; I wept. Because the heart—my affections as wed as my mind, were affected. Let us see if we cannot make an applica tion of this to the sinner. lf e has the facul ulty of faith. He can, anjlyjpes, in many instances, believe in Chriscr That is, the sinner may believe that Chrvt came into the world, lived, died, and was-Lft ied, and rose again. But he believes it as a historical fact. He doe 9 not feel that he siuWms any special relation to the Man of He only thinks of Christ, and His suftw|li|j£*at»d’death, as a matter of history, in _it any design or The sinner may even believe all tag Bible say 9 in reference to the Saviour, arj yet Christ be to him as a root out of a dry ground, having no form nor comeliness, haffng no beauty that he sho’uld desire Him.. Therefore the information makes no impression upon the heart. It has only been dPjJfmunicated to the head. Consequently, tiniptnpenitent man lives on without experien&Skg any. special feelings for Jesus, though of the knowledge of his death and fojsurrection. But let the sinner be rnafc) to realize that he is a sinner, and stands greatly in need of a Saviour. And let him b» led by the gra cious influence of the SpirL -to see Christ as just the Saviour he neoasKund how vastly different will be the effect produced upon his life! He looks upon Christ no longer as a root out of a dry ground, hiring no form nor comeliness, nor beauty that,-ho should desire Him. His faith now appropriates the object believed, to his heart, and the name of Jesus stirs his soul to its He can no lon ger remain indifferent and without feeling. This changing the sinner’s relation to Christ, or, rather, the ability by \vl;ich the sinner is enabLd to see their relation —to look upon himself as justly doomed, and to see Christ at the same time, suited tojmeet his necessi ties, is peculiarly the weak of God. The Holy Spirit quickens amlf makes alive, not the faculty of faith, but ths moral powers of the soul. It shines into the-dark heart, light —divine light—by \vhich~%* is made to see its sins. It also illuminated the mind, so that the sinner learns, to some’ extent, the holi ness of God ; and sees, in a very limited de gree, it is true, the corruption and depravity of his own heart. Enough? however, to kiq dle a flame of love for Hijrv who alone can wash and make his soul clev>. So that when the preacher proclaims he reads it in God’s Holy Book, “God loved the world that He gave Hfo*ouiy. b’Wotteu Son, that iifcoweVer beVievetu in m&wbtiiu toi per»u, but have everlasting life,” ttie sinner receives into his heart and appropriates, for the first time, the benefits of death and glori ous life of intercession. T*fis appropriation is made to the soul by tiie Spirit of God, through the same faculty with which the sinner either accepted or rejected the history of the Son of God prior t<> his regeneration. Then, he believed with the head. Now , he believes with the heart. His old faith was a dead faith. But his new faith is a living faith. “ For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” F. M. D. Guthbert, Ga. The “Olive Branch” and “The Healing Waters.” For years past, the minds of Baptists in Georgia have been agitated, more or less, re garding the removal of Merger University. Last year this agitation culminated in a lengthy discussion of the question, and in the decision to remove; but, our people went up to the late meeting at Cartersville, oppres sed with a greater apprehension of trouble than was felt at Newman. With our College suspended, many grave law suits in the pro spective, our good brethren at Penfield feel ing agrieved, the solemn protest of the Geor gia Association weighing upon our spirits, the partisan feeling, which was believed to exist directly affecting the interest of Mercer, we were, as a people cast down and perplexed. But the Lord reigns. Many of our brethren went up to Cartersville, praying that this leading interest of our people might be pre served and blessed. “The Olive Branch” wa9 held out and the “Healing Waters” flowed ; and the Convention reached a solution of difficulties which, it is hoped, will be satis factory and permanent. “ This is the Lord’s doing, and it is marvellous i>i our eyes?” When all the influences, which affected our brethren,are considered, we are impressed with profound obligations of thanksgiving to God for the result which was reached, and, at the same time, feel proud of a people who can so widely differ in opinion, by tbe operations of mind, yet come together in heart and sit at the feet of each other. In this estimate it will be remembered that many voted to remove, not because Peufitld per se was to them an objec tionable location, but because, on account of dissatisfaction to the place, in the mind of others, they thought it better to remove. — Many voted for removal, who personally preferred Penfield to any spot in Georgia. At this place, so retired from the whirl and excitement ol large cities, linger their fond est recollections. To some, there is not a tree in the beautiful Campus, not a retreat for private prayer, nor one t or the interchange of the offerings of social friendship, but is hallowed in memory, and will be until the end of life. Then came the just claims of the citizens of Penfield and the regard which should be had to our mother Association hav ing so spotless a history and such venerable names. Os those who, for any cause, voted for removal, there are many who preferred some other locality than Macon, and for grave reasons. If, therefore, we have reached a solution of the difficulties, which will unite all parties, can we not see the hand of God, and will we not, as a people, offer Him abounding thanksgiving? It is proper that we should pray God’s special favor upon Mercer High School as well as Mercer Uni versity, in it? prospective enlargement.— Equity, the memory of the fathers, the rights of the citizens of Penfield as well as the auxiliary connection which Mercer High School is to hold to the University, should indicate its place in our affections, and not that we should look upon it as a mere scape goat from threatened difficulties. Many a Baptist boy may be sent to this retreat of their fathers and receive useful instruction, who will never be able to attendjhe Univer sity, and many others will here- be prepared for the higher privileges of the University. Now, that the “ Healing Waters” are flow ing, may not the writer off* some sugges tions? 1. It would be well for personal happiness, well for the prosperity of Mercer University, and Well for our loved Zion, for brethren who have become alienated in any way, to seek reconciliation. We cannot afford to be divided ; there is too much at stake! Time is too short, our work is too solemn, too pressing, for cross firing or divided action ! 2. Glowing out of difficulties connected with the University, directly and incidentally, friendships and estrangements have so operated as to form personal associations, so that there was the appearance of partisan feeling. This created some disposition to change of ficers of the Convention. There never was a more auspicious time to bury the past, so far as relates to differences in any way con nected with Mercer, and to unite from the mountain to the sea-board, to make the In stitution what it ought to be. Let all emu late the sentiments of one in position, who is reported to have said “ that he knew of no personal sacrifice so great that he would be unwilling to make it to secure the perma nent prosperity of the University, even should that require him to leave the State.” This is quble and worthy of imitation ; and those v ho feel so, may know that Georgians have a use for them, and cannot let them go. 3. North Georgia. Having given the strength of manhood to Cherokee Georgia, I can as properly say what follows as any one else. It is to-day a source of thanksgiving to Him whom I serve, to know that I shared the confidence and Iriendship of as many good men in the home of this period of life as any.one’who haslivedjin Cherokee Georgia, and I hope that those who remain will hear me. For a great while there has been a de sire to build up a Baptist College in that beautiful, fertile region. For a time, the Cherokee Baptist College promised success ; but Mr. Sherman and the balance of the war power desolated the country, and burned up the College buildings. The existence of such an Institution, suggested the necessity of the Cherokee Baptist Convention to nurse it, which was accordingly organized, and then, in turn, a Baptist paper appeared a necessity. It pleased God to scatter the pop ulation, lay waste the country, and, as a con sequence to permit these several enterprises to be so crippled as to make it unwise to at tempt to resuscitate them. Although Chero kee Baptists elected me as Chairman of the Convention so long as I would consent to act in that capacity, and then, by a unanimous vote, requested mo to edit the paper, still, I am not oblivious to the fact that they may have made mistakes in common with myself. Nor am I ashamed of this people who, in their inmost hearts, desire to glorify "God. 1 propose to them to accept the situa tion ; come back to the State Convention, aud let us build up Mercer Univesity. The time uiay come at no distant day when such a school, as is now proposed at Penfield, will be a necessity north of Atlanta, and another in South Georgia ; but, we can make them auxiliary to the University, Permit me to say to the brethren gener ally, that I ask their charitable forbearance regarding the allusions to myself as well as the suggestions to them. It has been, per haps, the fault of my life to speak too frankly for the times in which we live. But I cannot separate dissembling from guilt, and would I utuer live and dm blamed ib«n guilt?. Let my apology be this: I love you better than any other people on earth, and desire the prosper ity of these controlling interests of our de nomination. J. M. Wood. The Messiah’s Triumph. O North, with all thy rales of green ! O South, with all thy palms! From peopled towns and fields between Uplift the voice of psalms. Raise, ancient East, the anthem high, And let the youthful West reply. Lo, in the clouds of heaven appears God’s well beloved Son 1 He brings a train of brighter years, His kingdom is begun. He comes a guilty world to bless With mercy, truth and righteousness. O Father! haste the promised hour, When at His feet shall lie All rule, authority and power, Beneath the ample sky; When He shall reign from pole to pole, The Lord of every human soul; When all shall heed the words He said, Amid their daily care 9, And by the loving life He led Shall strive to pattern theirs; And He who conquered Death shall win The mightier conquest over sin. Library of Poetry and Song. The Tour of Pindom, and what I Saw by the Way.—No. 2. In my last I left you at the Chimney Moun tain, and I was on its summit. On descend ing to its base, thejfirst thing that attracted my notice was a stake in the ground, marked with red paint, 3039; and on looking further, I saw others like it, except the figures, ex tending north as far as I could see. These stakes marked the located line of the Mis souri, Kansas and Texas Railroad; and the first thought that occurred to me was, if any thing can add aught to the beauty of this lovely scenery, it will be a railroad bearing the iron horse as he snorts and screams by the Chimney Mountain ; but my second sober thought was, What will become of the Indi ans, whom l love, when the waves of ad vancing civilization break over them? What we do for these people, must be done quickly. Liquor, and ruin to the uncivilized, will come on. the first train of the cars; and none but those whose minds are fortified by education and religion, can withstand the overwhelming flood. The apathy in refer ence to the preservation of the red man, is passing strange to me ; and stranger than all, the members of peace societies, abolition societies, humanitarians, so-called, and those who would move heaven and earth to prevent cruelty to dumb brutes, are the very people who would “cry havoc,and let loose the dogs of war ” to exterminate the Indian race! Should w’e not save some of them, if for no other purpose than as curious specimens of hu manity ? How can a man love a fossil and hate an Indian ? How can a man love God, and hate the work of His hands? Is it. not time that our hatred was turned into pity, and that we try to save the last remnant of those whom we and our fathers destroyed ? This is why I propose that Baptists build for them an Indian Orphan Home, for the intel lectual and moral training of their orphan children. But I am constantly digressing; and unless I watch myself, this will be a sentimental tour. The next thing I saw wor thy of note, save the prairie and its scenery, was The Creek Agency. Os all the changes of this changing world, nothing was more changed than this place. Not one white man or one Indian that ever smiled upon me before the war, was there to greet me, while the mud and-stick huts of the non-Indian and non white man race, defaced the face of nature as sb many pig styes in the Central Park would deface the works of art. It .was almost night, and it became necessary for me to look out for lodging. Upon inqui ry, I learned that “Big Sarah” kept the only tavern, and to that place I reined my horse. On learning that I had arrived, I was soon surrounded by a number of “uncles” and “ aunts,” that had known me in better days for them and me. It would have done you good to hear the exolamations of joy at my arrival, by aunts Aggy, Sophy, Mary, and a host of others who knew me before the war. “I 'clare goodness exolaimed aunt Sophy, “ that is brudder Buckner ; de bery same man ; he no change de least bit;. I tell una all Ood He is a great man /”—reverently meaning that God is great in our preservation. 1 hastily visited eleven families of these freedmen and women, and sang and prayed with 90ine of them. It was pitiable to be hold the destitution, and want of everything in their miserable cabins, save children in rags ! I asked one of them, how is it that you are all so poor, after having been free several years? “Lor' bless you," replied she, “we been too pore for make a start!" The truth is, they had never beeu thrown upon their own resources; “ de Buyo" and the Agent had fed them in their laziness, and now that there is no agent and no beauro, they are in a stealing condition. Poor things! thought I, it is not your fault; and my sympathies for them made me wish most heartily that they were as. well fed and cared for as in the days of slavery, so called. Purchasing some paper, I retired to my hut, and thought I would write a letter to the Index ; but a rap at the door, after being answered within, introduced me* to the pro-agent, who had come to do me the hon ors of an official call, and I was compelled to be polite towards him until late bed-time. Government having failed, after three ap pointments and confirmations of the Senate, to secure an agent for the Creeks, this man, of whom I speak was doing the honors of the office; and well did he honor it. He was the son of Scipio Africanus, whom I knew before the war; and he was the son of Ham, who was the negro boy of Noah. It would have ente'rtained you to see him put on airs! I love to see everybody and everything act out nature. I would not have a dog that was not a good fighter, a peacock that would not strut and sport his tail, nor a negro that would not put on air 9. Give me* none of your ashy negroes; 1 want those who can put on airs like this man, who crossed his legs, leaned back, sported a large brass watch chain, and with thumbs in vest, talked in thundering tones of “ de new Conse cution," vulgarly, called Constitution, in a towering speech, long, windy, and wordy! This is the /. m. c. that suits my fancy. All these who were settled around the agency, were Southern negroes; I mean, that they were with us during the war, and their sym pathies were with U3. The next morning, as I proceeded on my journey, it was my lot to meet with those who left us, and fought on the Federal side; for all this region round about is inhabited by darkies. The first I met was Haloche (Harry) Islands, the former servant of Joseph Islands, both of whom were sustained by the Southern Baptists be fore the war. He was more reserved, and less glad to see me than the rest. I tried to get him to go with me to the house of my old negro interpreter, Catch, to see if he would not go with me to my appointments and interpret. “Blcs9 goodness!” said he, “ you no find Catch as he used to he; you find him stifF now.” “What!” said I, “has he quit preaching?” “No; he no quit preaching; but we no interpret for rebel till he ’less; we no pray wid rebels ’dout dey ’fosa H “Ob l if that ia all,” said I, “ 1 am ready to confess right now; my oonfession is this: I never stole horses nor cattle during the war; I never abandoned the Southern Board after being supported by it; 1 never stole horses and saddles to run off to the Federals; and lam sorry —very sorry —you all did.” He laughed at this, for he knew it was true; and I was not sorry to leave him behind, not caring to incur the additional ex pense of a dollar for his ferriage across Ar kansas river. I found, on crossing, that Har ry’s account of the negroes that went North, was true. They would not worship with the rebels, but preached that there was a South ern God and a Northern God; and did all they could to draw away disciples after them. This I learned from the Indians, by all of whom I was welcomed with every token of affection. I saw no difference with them; for they knew no North, no South, no East, no West; but of this I will speak more here after. I have only proceeded half way on my Tour of Pindom, and my next artiole will contain an account of the natural curios ities that I saw on my way. H. F. Buckner. Atioco, Creek Nation. Does God Promise a Return to Those who Give in Accordance with His Word ? This is simply a question of fact, and can readily be settled by referring it to the in spired record. If God does not promise a return in mate rial benefits, then all who so teach misrepre sent Him, and are found to be false witness es of God, “To the law and to the testimo ny; if they speak not according to this word, it is because there is no light in them.” Isa. xviii: 20. “ Honor the Lord with thy substance, and with the first fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” (Prov. iii: 9, 10.) “ He that hath pity on the poor, lendeth to the Lord ; and that which he hath given, will He pay him again.” (Prov. xix : 17.) “And I wilt rebuke the devourer foi* your Bakes, and he shall not destroy the fra it of your ground, neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” (Mai. iii: 11.) ’“But seek ye first the kingdom of God and His righteousness, and all these things” (temporal ones) “ shall be added unto you.” (Matt, vi: 33.) “ Give, and it shall given unto you ; good measure, pressed down, and shaken together, and running over shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again.” (Lukevi: 38.) “ Then Peter began to say, Lo, we have left all and followed thee. And Jesus an swered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gos pel's, But he shall receive a hundred fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutionsj and in the world to come, eternal life.” (Mark x : 28—30.) “ But godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” (I Tim. iv : 8.) From these Scriptures, we see that God does promise present good to those who give, or do, or suffer lor His sake; and will any one say that the Almighty appeals to im proper motives to induce men to do right? This would be blasphemy, and, of course, no one desires to commit such a crime against God. If there is any promise is the Bible, not addressed to man’s love of happiness and glory, it has not been my fortune to find it. Or if there is any passage in the Bible which teaches that man should do anything without regard to the effect it will have upon his present or eternal welfare, then I have not seen it. God has promised blessings for the obedi- {s3 00 A MR.} WHOLE NO. 2539. ent, and threatened curses for the disobedient, and all the talk of men about the practice of virtue for its own sake,is unmeaning jargon; for I think that the reward of righteousness is a part of the thing itself. God shows us that there is a necessary connection between a state of righteousness and a state of happi ness, as there is between a state of sin and misery. When men give fcfr Christ’s sake, and to honor His word, the promise is, they shall have a return in this present life, as well as the one to come; but a man who dees this will not consume the gifts of a bountiful Providence upon his lusts. On the contrary, he will continue to give, that he may have means to give. # Transcendentalism in the discharge of our religious duties, is just as reprehensible as selfish sordidness. Angels obey God, not because it is right only, but because it is best. And can men be expected to act from purer motives? Take from men the love of happiness and glory, and the promises might just as well be addressed to stocks and stones as to them k Oh ! that we might understand the truth as it is in Jesus ! H. C. H. Joy in the Household. 1 read in a late Index and Baptist, an arti cle by the venerable and aged Bro. Campbell, giving some interesting incidents that occurred in pastoral visits many years ago in Georgia. I am sure every reader of the Index must have been pleased with that article. I now suggest, with your permission, to the readers of the Central, correspondents, pastors and laymen, to give the peculiar and interesting incidents in their history that have animated their hearts, and invigorated their souls to work for Jesus, which, if published, would have like effect on other .Christian hearts. Such articles certainly would be as interest ing, and perhaps as profitable to the mass of your readers, as learned and metaphysical articles on the “ Intermediate State,” “ Feet Washing,” etc. Years ago the writer read many articles of this kind in the American Messenger, which perhaps is one reason of his fondness for a narrative of those incidents in which the power of a covenant keeping God is so clearly, and often thrillingly manifested. I will here relate from memory one l read long years ago. Anew pastor had been called to the care of a city church with a large congregation. He resolved to visit all the families of his congregation for personal conversation and prayer. After much prayer for guidance and help, he started on his mission. The morn ing was bright fjnd pleasant; soon he entered the mansion of a wealthy merchant who was absent at his store, but the wife and mother was there, and with a group of interesting children, met him with smiles and kindness. Soon he told the object of the visit. The smiles left the face of the mother, and for a moment a cloud of sadness settled there. After a short but painful silence, she said she was glad he had come if he would make her one promise, and that was, not to name the subject of religion to her oldest daughter, Mary. In every other respect she was kind and dutiful. If you name it, she continued, she will insult you, wound my feelings, and 9et an example before my other children which 1 would avoid. The bell rang, and soon the family were assembled in the parlor, Mary taking her seat alone on the sola at a front window, manifesting the utmost indiffer ence, playing with the tassels of the window curtain, laughing and talking to acquaintan ces as they passed. Meantime the pastor was affectionately and earnestly conversing first with the mother, then with each of the children, of “ the one thing needful”—their souls’ best interest—after which all bowed in prayer, except Mary. He poured out his soul in prayer, praying for father, mother, and each of the children by name, except Then taking each by the hand, bid them adieu, each by name, Mary excepted, who continued her hvity, still looking out of the window. He left the room without speaking to Mary, reached the hall door, when conscience spoke, under the energy of the Spirit, “ You have not done your duty ; that young lady has an immortal soul, going down to ruin, and you would leave it to perish without one word of warning.” Retracing his steps, he walked to where 9he sat, still playing with the tassels with the same appa rent indifference and levity. He spoke, “ Mary.” A slight pause, during which Mary turned, facing him. He continued, with a solemn, deeply earnest voice, “ Mary, it is a faithful saying, and worthy of all ac ceptation, that Christ Jesus came into the world to save sinners. Are you willing to be saved, Mary?” With tears beginning to stream from her eyes, she exclaimed, “Yes, I am.” Every heart present was thrilled, and every eye suffused with tears, as she continued, “ Oh, pray for me, too, for I am the chief of sinners.” By that sofa were gathered father (who was sent for,) mother, children and pastor; and angels were there, God was there, as they bowed in earnest prayer for the salvation of the penitent Mary. All*day long, until late in the evening, they wrestled in prayer, when Jesus spoke to the troubled soul, “ Thy sin 9 are forgiven,” and there was a peace the world cannot give, a joy the world knows not of. Oh, there was joy in that household; there was joy and faith, and strength in that father’s heart; there was joy in heaven. — S. W. C., in Central Baptist. “ I Press Toward the Mark.”— There si a story, I remember, told of a modern sculps tor, who was found standing in front of his masterpiece, sunk in sad reverie; and when they asked him why he was so sad, “Because, he answered, “I am satisfied with it. “ I have embodied,” he would say, “ all that I can think or feel. There it is. And because there is no discord between what | dream and what I can do, 1 feel that the limit ot my growth is reached.” Unless we saw an ideal far above us, the actual would never approx imate toward it. . . . The very characteristic of the idea of growth in grace is the indefinite approximation to an infinite perfection. The type for us is the express image of God, the complete man, Jesus Christ. To that su preme beauty our nature is capable of un limited approach.— Rev. A. McLaren. Kind Thoughts. —“ When thou wishest to delight thyself ,” wrote the noblest of Pagans, the Emperor Marcus Aurelius, “ think of the virtues of those who live with thee ; for in stance, the activity of one, and the modesty of auother, and the liberality of a third, and some other good quality of a fourth, bor nothing delights so much as the examples of the virtues, when they are exhibited in the morals of those who live with us. Whercs fore we must keep them before us. Giving.— We need to give as much as oth ers need to get. The Arabs have a proverb: “The water you pour on the roots of the cocoanut, comes back to you, sweetened and enriched, in the milk from the top;” and every libation we pour upon the roots of Christian enterprise, we receive into our own mouth again, in the sweet draughts of per sonal growth. If we find little blessing in giving, it is perhaps because we give so lit tle, or exercise in giving so little self-denial.