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SOUTH-WESTERN BAPTIST. VOL. 50—NO. 48 A Religious and Family Paper, PUBLISHED WEEKLY IS ATLANTA, GA., AT Three Dollars per Annum, Invariably in advance. J. J. TOON Proprietor A Methodist Conference. The Louisville Conference of the Meth odist Episcopal church, South, has just closed its sittings in Eowling Green. The very air seems impregnated with the odor of Methodism. Tho word has sounded upon my ear till its echoes seem still to be ringing around me. The Conference has closed, and one draws a sigh of relief. Methodism is the hardest, most unyield ing machine that ever found a place in a free country. Never was the word “ mon archy” more appropriate than to the sys tem of Wesley; for monarchy is “the rule of one,” and no throned king among the old world dynasties more fully con centers authority in himself than a Methodist Bishop. At one time during the proceedings, a sort of assessment was laid upon the members in behalf of a church in Washington City; that is, the Bishop stated the case, made the appeal, and then the Conference roll was called. Nearly every one gave something; but the responses were rather dry, and you felt they didn’t deserve much credit for liberality. One poor fellow was rash enough not only to break ranks by not giving, but, more rash still, to assign his reasons. He was sharply rebuked by the Bishop, and told that he was expected simply to give or not give, without expla nations, and stammeringly took his seat. Many things—many little things—con tributed to the impression that you were among men who had surrendered their freedom. The very way in which they addressed the Bishop—the way in which he addressed them—the difference when any one else presided—the feeling of void —of emptiness—that a Presence was gone. The culmination was reached in the address of Bishop Wightman, before examining some young men for admission to the Conference. The whole scene made such an impression on me, that I almost recollect his words. “Your presence here, indicates your adhesion to the polity of the Methodist church. Had you entered the ministry of the Presbyterian or Baptist church, you would now begin to look about you for a field of labor—for a church with which you might make a mutual agreement; that you are here, is a declaration that you have renounced forever your right to choose for yourself your field of labor" It was but the declaration of a fact with which those present had long been famil iar ; but it had not often been so nakedly presented or so directly applied. You could feel a thrill pass through the audi ence. The words were like the grating of some ponderous prison door. There has indeed—l do not say it for effect— been a kind of oppression upon me when ever I have been present at the sittings of this body. The air seemed heavy to my Baptist lungs. 1 found myself wonder ing that they could be so cheeeful. I could not help feeling queer when 1 looked at them. Great prominence was every where given to the duty of accepting an unpleas ant appiutment without murmuring. When they were examining characters, that of one preacher halted considerably in its passage, because it was suggested that he had not accepted his last charge with suf ficient alacrity ; and the pains taken to clear up the doubt showed the importance attached to the matter. The constant refrain to sermon and speech was the vir tue of unquestioning submission to the decrees of the appointing power. The Moslem who dies in battle following the standard of the prophet, infallibly recom mends himself to the favor of Allah. One might think that the corresponding qual ity in an itinerant preacher was the one referred to. No wonder that the whip was unflinchingly applied to enforce con formity to a feature so vital to the sys tem, and one so apt to produce rebellion. I noticed, indeed, that those who most strenuously insisted upon implicit obedi ence were the Bishop himself and some of tho more favored ministers, Avho were made to revolve around rich city churches. But surely this was fitting, since it was both easier for them to give the exhorta tion, and more necessary for the others to receive it. I have observed in my own denomination that the delights of laboring in a hard field, impelled by duty alone, uninfluenced by either avarice or ambition, are most eloquently described by those who occupy lucrative and prominent posi tions. The majority of the members spoke but little. Nor is it surprising that the edu cation they receive should fit them rather for service than debate. 1 pould count upon the fingers of one hand those who did the talking, except when the charac ters were passed and the presiding elders reported from their districts. One who elaborated a point too long was curtly in formed “ the Bishop wants to get through by ten o'clock,'’ and it seemed to be accepted by all as decisive. If we could have a somewhat similar effect, with out the cause, in our General Associations and State Conventions, it would not be objectionable. The general appearance of the Confer ence was not marked by intellectuality. They wore the air of worth and respecta bility, but their countenances had not the sharply defined cast of thought. Os course there were exceptions. I speak of them in the aggregate. These men do not rest long enough for contemplation to write its impress on the features. The predominant type was that of muscle. The Methodist ranks furnish the sappers and miners,; the hewers of wood and draw ers of water ,of the ministerial army. It is not the province of the itinerancy to do more. The educated and cultivated will not submit to the conditions which the system of Wesley imposes: As many as may be shelved away comfortably in the College, city church, or—calm seat of re pose—the Bishop’s chair, are retained : the rest seek the fold of Episcopacy. We may be thought to have spoken harshly in the preceding remarks. We have drawn with no shaded lines the hard, unbending character of Methodism as it has appeared to us —a complicated ma- \%%m A YEAH.} FRANKLIN PRINTING ILOu.oi,. ATLANTA, GA,, THURSDAY, NOVEMBER 2, 1871. 1m A YEAR.f chinery, where the individual is nothing and the system is all. But we have not spoken censoriously. We have not been looking for defects, and we can equally appreciate excellencies. Is the church of Wesley despotic ? I believe that the ma jority of Methodist preachers- are influ enced by pure motives, that they bear the hard condition the Discipline imposes as a means of doing greater good, and sacri fice their freedom upon the altar of their devotion to the cause of Christ. However their judgment may be at fault, I know of no spectacle more sublime than such hero ism presents. Methodism is grand, too, in its unity, its consistency. It is as perfect as a poem. It surrenders everything else for efficiency—and gains its end. How could it be otherwise ? It lias developed to the highest point the value of system. It is a machine with not a pebble to disturb its motion. Does it destroy individual free dom ?—repel educated men? Are churches often dissatisfied and preachers incommo ded ? These are the expenses which are cheerfully paid for unprecedented success. Its first centenary reckoned communicants by the million. I do not envy these achievements, nor would I dim their glory. My view' is not so contracted that it cannot render the meed of praise to that arduous toil and undying devotion which at the same time has made the face of the circuit rider familiar to a continent, and amid privations and vicissitudes en dured by no others, carried the news of a crucified Redeemer. B. Kent achy, Oct. 16 th, 1871. “Go Labor Thou.” In idle grief I sat and sighed, With folded hands fur love and light; But darkness brooded far and wide, And silence sealed the lips of night. ADd still t.s blackness changed to gray, And star by star died out above, I wept mv foolish hoaM away, And feebly sighed for light and love. But when the Alchemist on high Flashed into gold each ruddy streak ! —■ A new-born breeze, careering by, % 1 Leaped up and kissed me on the cheek ! Then came a murmur from the plain And music from ti® waving grove, And earth to happy toil again Awoke with praise for light and love. “ I take it for a sign,” I said, And rose like Lazarus from his grave; “Leave folded hands unto the dead ; Leave sighing to the galley-slave;* For all the sighs from all the lands, And all the teavs that men can weep, Could waft no love to folded bands, Could rain no light on wilful sleep. “ For never slumbering, to the morn Earth’s earnest eyes forever move; And from her million sons are born No idle sighs for light and love; But labor, labor slays the night And speeds the day : God’s chariot-wheels Labor, love given, father’s light; And light to labor love reveals.” Then gathering up my newest sighs, I shaped therefrom a bark of air; With the last offerings of my eyes I freighted it, and called it Prayer. Its sails were set, its masts were strong Well found in airy bolt and bai; I watched it as it surged along, And hid behind the morning star. And as I turned with braver tread Across the barren mountain side, Methought some whisper softly said, “ Go labor thou, whate’er betide; Oo labor thou, and be content! Thy little hark, like Noah’s dove, Shall seek thee when the day is spent, Deep laden then with light and love.” Intemperance in the Churches —The Re 1 sponsibility of the Ministry. Your correspondents, Alpha and B. W. 1., have shown, very conclusively, that intemperance is a monstrous evil in the church and the world, yet neither has shown the responsibility of the ministry upon the subject. Ministers are expected to lead public opinion. If it is wrong, they are expected to correct it. No re ligious community is likely to rise higher in their views of morals than the stand ard erected by their pastors. If mem bers of the churches are habitual dram drinkers, and the pastor in charge never preaches against their practices, and does not urge his more orderly members to bring to discipline those of irregular hab its, it will not be long before they will begin to think that their habits are en tirely harmless. One says, I have been a moderate drinker a long while, and my pastor knows it, and yet he has never given me a single private reproof upon the subject; and from his silence upon the subject, I am almost inclined to be lieve that he regards my conduirt and ex ample as harmless. Yet, when I reflect upon my course, I must confess that the habit of using strong drink is growing upon me by indulgence, and I think I can see that my example is exerting a dama ging influence upon my associates, and yet it seems that my pastor’s true posi tion upon the subject is doubtful. Would that he would come out. I want to know where stands. If he would take a deci ded stand, it would help me. Another brother says, I know it is a great evil. Some of our members not only drink, but they make and sell it, and there is not one of them but knows it is wrong. Our pastor, too, knows it is wrong, and he sometimes preaches against it, but in a way that it is difficult to de termine whether he is in earnest or not. He says it is wrong to make alcohol or to sell it, or drink it as a beverage; and says tbe members that engage in these practices, ought to be dealt with ; but he does not come out with emphasis, and say to the church, .you must deal with these men. There'has been nothing emphatic in his preaching, and hence his position, to my mind, is doubtful. He is on very intimate terms with some of the most in fluential members of the church, who are steamed up to the highest degree, and whose cheeks are as red as a fire coal, and whose breath, from the fumes of al cohol, is intolerable to the smell, and yet, from the intimacy of years with these men, it is doubtful if he has ever been the instrument of correcting, in the least de gree, these bad habits. And still, occa sionally, he says these 3tilLers, sellers, and drinkers of alcoholic beverages, ought to be turned out of the church ; and yet he does not come down with force and say they must be turned out. It is also true, in regard to same of these men, that they possess large influence. They go to the Associations and Conventions, and are: placed on important committees; and they have money, too, and if their influence were directed against the pastor, they could at any time oust him froin his posi tion as pastor, or, if they were to with hold their contributions, they could mate rially curtail his Salary; but I would in deed hate to think that my pastor, as highly as I esteem him, could be influ enced by such considerations ; yet he is human, and I think we ought to make his case a case of special prayer, that he may be delivered from the fear of man, and that he may be bold to life up his voice like a trumpet, and cry aloud and spare not, and tell the house of Jacob their sins, and the house of Israel their transgres sions. These thoughts suggest to my mind the case of two members of the church who were in conversation, on their respective habits. One was a poor man, and the other was rich. The former said to the latter, How is it, that -when I get drunk a great noise is raised about it, and when you get intoxicated, it is all right ? The latter responded, putting his hand upon his packet, I am one of the paying breth ren. Zeta. Ministerial Importation. I do not know that the above is the right caption. What I mean to notice, is the tendency of our Southern churches, of the different States, to try and fill their vacant pulpits, from other States than the one in which they exist. This practice may obtain at the North, and in all parts of Christendom, and it may have been pursued amongst us in former days, but there can bo no doubt of its existence now. So soon as a pastor resigns, imme diately the church contracts the fever to import from beyond the State lines. No tice the workings of this mania. A large church in Baltimore builds up an interest in an important part of the city, and sends out a colony. The colony takes with them the old, faithful pastor, leaving the mother church to supply her self as Best she can. She imports from Atlanta. Atlanta immediately imports from Louisville, Louisville having previ ously imported from Mobille. The Mem phis churches lose their pastors by death and resignation. Immediately State lines are crossed, and one imports from Ala uflma, and the other imports from Savan nah. Savannah at once attempts, but fails to import from Raleigh, but succeeds, for a time, by importing from Virginia. In the providence of God, Macon has to fill her vacant pulpit, and, following the example of the others, the quiet of the Charleston brethren is disturbed by an effort to import their pastor, which having failed, a contribution is laid upon tho sons of the prophets, and Greenville is asked to allow an importation. But Elisha’s attachments for his young prophets is too strong to allow him to be imported. Then the Chattahoochee is crossed, and Mont gomery is called upon to allow her pastor to return whence Montgomery had im ported him, but she declines. Washing ton, D. C., imports from Augusta, and Augusta imports from Missouri, while Rome imports from S. C. There are others, but these are enough to show the tendency to import. Why is this ? Can it be because each State discredits the ability of its own ministry ? Or is the ministry in bad odor at home ? Christ says, a prophet hath honor save in his own country. Native Born. He that is First in his own Cause seemeth Just; but his Neighbor cometh and Searoh ethhim—Prov. xviii: 17. My attention ha3 been called to an ar ticle in the Index of October 19th, in which the writer, speaking of the Oosta naula Association, says it was vehemently opposed by myself and some others ; and every thing in our power was done to break it down. It is now too late for a satisfactory settlement of questions that would of necessity arise in discussing this matter, as good brethren, whose conduct would be involved, have departed this life, and I humbly believe have gone to their rest. I can only say, for myself, that while, with others, I may, for certain rea sons, have regretted the formation of that body, under the circumstances, I am not sensible of saying a word or doing an act the tendency of which was to break it down. In the third year after it was formed, I was obliged to desist from the ministry, and did not attend Associations any more till 1860. For, what may have been done in that ten years I cannot an swer ; bat I do not think the brother can refer to a single official act by church or Association, which could interrupt the prosperity or growth of the Associations. I will just say to him, that, among Bap tists, words or acts of individuals do not count much in such cases. I was present on the occasion last referred to, when the question of the delegates having authority to vote the Association into the Conven tion was up, and my opinion was against its being done. In this case, it was mere ly an expression of opinion given by breth ren present, and that, without any author ity from the Convention; so that Ido not think the Convention ought to bear the blame, if any exists. The dear brother may rest assured that no direct or indirect interference with the rights of the churches will be sought by that body. Should an Association, by any such act, be brought into her connection, a proper shoeing that it was an encroachment upon the internal rights of the churches, would cause them at once to set it aside, till all things were righted. I am sorry that the desire manifested the brethren for the union of the As sociation with the Convention, should be construed as officiousness by my bro ther.’ We do desire this union, because we believe it is for their good. I would hope that no one has ever urged it from any other than the best of motives. We desire it for the glory of .God and the good of our brethren. We would have the army of Jesus all doing battle against sin under- the same banner. We would like to have “the watchmen upon the wall of Zion all see eye to eye,” and “ speak the same thing.” We do desire to see the time When “ nothing shall be done through strife or vain glory,” but all of Christ’s servants “be of one accord, of one mind.” For- this we shall continue to labor, and (Will endeavor to exercise the spirit which animated Paul to love the more the less he was lovedso that we expect to con tinue oiir efforts to win over our brethren, and believe it is right to do so. It is really curious to see how brethren will reason about these things. The writer of that article is very much troubled about the efforts of brethren to have the dele- gates vote the Association into the Con vention where no official authority was in volved, and yet he knows that almost the last act of that very Association was an act obstructing and interfering with the internal rights of the churches. He knows, too, that this act was urged and carried by those who agree with him in sentiment. The question of uniting with the Baptist State Convention, had been submitted to the churches by an act of the body at the previous session. At this session nine churches reported in their letters having decided to unite with the Convention ; three churches reported ad versely. There are churches in connection, and, accordingly the rules of all deliberative bodies, silent churches should have been set'diwn in the affirmative. This the nine voting chui'ches were entitled to, and it would have given them a count of eighteen to throe, thus carrying the question by a heavy major ity. But the question was no 4 allowed to be decided in this way ; on thji contrary, it was decided by vote that another year should be taken for considering the ques tion, though it had been certainly twice referred to the churches. Our brother can show nothing like this in tlie acts of the Convention, nor in those r>i any truly Missionary Association. un derstand lus errors ?” We uie all in dan ger of making these, mistakes, and there fore should look with charity upon each other’s failings, and love nornTthe less. C. 11. Stillwell. Official Morality. It is a sad truth, that what is called the political morality of many of our public men, has reached so low an ebb that the terms “politician” and “trickster,” have become lamentably and alarmingly synonymous. We have learned to make (one of the most unfounded and danger ous of all distinctions) a distinction bet ween the private and the public morels of the same man, and to entertain one of the most monstrous of all absurdities—that a man be privately a gentleman, and politi cally a scoundrel. Our offices of trust —legislative, execu tive and judicial, may be, and too often are, filled by drunkards, gamblers, adul terers, and even by notorious thieves; and good, sensible men, who ought to know better, will, and d#, from party motives, or else from a criminal indiffer ence, cast their votes in an important Congressional election, for a man with whom no gentleman would allow his wife or his daughter to associate, on account of his notorious villainy and his gross personal immorality. Ought any decent man—to say nothing of a Christian man—to choose as his representative in the legislative council of the country, one whom he would refuse to employ as his overseer, and that on the ground of his habitual drunkenness, or his general lack of principle? Let us have honest men in our offices of trust. Htden. Wilmington, K. G. * J jf What One Man Did. The Saviour’s commendation, “ She hath done what she could,” shows, that while nothing beyond our ability to per form is required, yet earnest use of the power and influence that is possessed, meets with the Divine approbation—an approbation often expressed in Success. We cite an instance in point. To drink liquor, and to offer it to guests, was, eighty years ago, the practice every where and among all classes. There were a few persons, however, who, for the sake of principle and a good example, were willing to be considered “singular.” Benjamin Tappan was one of these. He was willing to be unpopular for the sake of doing good. Wo are told, in the biography of his son, that, “at one time he had for a guest a young minister from a neighboring town, who, in the morning, took a flask of bitters from his pocket, saying, ‘Friend Tappan, if you will furnish me some wa ter, I will prepare a drink for us before breakfast.’ The surprise and grief that he expressed at this request, produced such an impression upon the young preach er, that in after life he reminded the faith ful reprover of the incident, and said, ‘I gave up that bad practice immediately on hearing your kind and Christian ex postulation.’ He afterwards trained sev eral young men for the ministry, and im pressed upon them his views and princi ples in reference to abstaining from the use of liquor.” Who will do likewise ? He that eon verteth one sinner (tippler)TrYom the error of his ways, shall save a soul from death. B. W. I. An Indian Relic of the- War. The following piece of -writing came into my hands in the Choctaw Na tion, and is sufficiently interesting to merit a place in the Index. It was written by a full blood Choctaw Indian, then a pris oner of war, and seems to be a compari son of Indian and white civilization. Shortly after writing this, the poor fellow died, and was buried by the Masonic fra ternity of Johnson’s Island: “ Savage and Civilized.” On the 26th day of August, 1863, I was taker! prisoner and kept in Ft. Smith, Ark., until the 19th of September, and removed to Gibson, and on to St. Louis. I was often asked by the Federate,, whether Choctaws are living in wigwams or houses, or pursuing the habit of hunting for if living or farming. In reply, I say lam 26 years old, but never saw any Choctaw live in wigwam, or follow after game for living. I was raised in the habit of farm ing, and many Choctaws, I shall say a majority, live in good log houses, just as well as any civilized white men. Many times asked of me, if Choctaws have any schools or churches. In reply, I told them “Yes, sir;” and at St. Louis I was asked if I can read, or write my own name. I said, “ Yes, sir.” On and on I went till I got to Johnson’s Island, where I see many officers, holding high rank in the Confederate service. All surprised to see me, “Indian.” Some will say, “wild Indian.” I thought strange and lonesome. No friends, no acquaintances, no help for any dependence whatever, no friends to write to. I thought and felt mvseff verv noor. and when Sun- day came, I went to hear the preaching, and went in and hear very attentively. But I was surprised to see and hear many things going on during the meeting. While preaching in lower room, some loud knock ing and hammering in upper rpom. At evening prayer, will be very few attend ance. While reading Scriptures, some laughing, some whistling, some playing cards, and some dancing, some betting and some profane language. That strike me with great surprise, astonishment and amaze. I thought to see every man listen and attentive, hut see all and altogether another way. “ Savage ” Choctaw Indi ans, as they are termed, attendance on preaching is quite different. In some meetings there will he 150 or 200 persons attending. When the preaching is to commence, every man take their seat, children as well as old men and women. Whole congregation is silence—no laugh ing, no giggling whatever. All sit there till preaching is over ; only preacher will speak. Choctaw is not savage in preach ing, and not living in wigwam, or making their living after hunting buffalo or deer. They live in good log houses; they live on farming, raise corn, raise potatoes. Some raise wheat, and some cotton, and spin and weave clothing of their own manufacture. My father raise me in farming, and I am-now a prisoner on this Island. Simeon E. Hamilton, Capt. Cos. “B,” 2nd Choctaw Cavalry, C. S. A. The above is a sad picture, and, I have no doubt, a correct one, of the prison life of our men during the war. No wonder God refused to give us victory. He honors those who honor Him. Blessed is the nation whose God is the Lord. ‘ J. S. Murrow. Atlanta, Oct. 24, 1871. Our Foreign Mission Work. In a recent issue of tho Index, we have a letter from Bro. Taylor which dis closes the very discouraging fact, that Southern Baptists are not supporting their Foreign Mission work. The case is be coming so desperate that Bro. T. is really fearful that it may become necessary to transfer the work to others. He asks, “Is there no remedy?” and answers it thus : “ The remedy is easy, and at hand. It is only for every lover of Jesus to bring before his church or churches these facts, and ask for a contribution.” Now, this should certainly be done by every pastor, to meet the present distress. But is it a remedy that will prove perma nent ? In a short time, will not the same necessity be again upon us ? And is not this manner of carrying on the work, as it were, by sudden jerks, v*ry precarious —liable to failure at any time ? What we wish to find now, is a remedy which will prove a sure and permanent one. Will not this do ? Let every church immediately adopt some system, best suited to its own cir cumstances, by which it will be enabled to send, to Bro. Taylor, at stated and regular (intervals, monthly, if possible, its contributions to this branch of the work. This is all of it—short and sim ple. Surely there are brethren in every church, who, together with their pastor, can devise some plan which will bring about this much-desired result. It is not necessary that all the churches adopt the same system ; all we want is, a channel by which our offerings to the Lord will flow regularly into His treasuary. We can have it if we will; if every pastor will at once set about it in earnest. We, therefore, most earnestly appeal to the pastors, that, at the next church conference, they have this most important matter brought before the church. Breth ren, you can do this, and successfully— if you will. Will you not be held re sponsible, if you fail to do it? Jason. Correction: —Please made the follow ing corrections in ray Review No. 2, (of the Essay of Bro. Hinton,) published in the Index and Baptist of sth October. The first occurs in the first column, in the paragraph commencing—“ Error No. 2, is, That he chose the former instead of the latter definition, to show by what author ity the latter, (instead of latter, it should have been—apostles) were sent to preach. The second and last occurs in the same paragraph, and consists in the omission of the words —on this point, at the close of the sentence which reads thus : “ There being, therefore, a difference of meaning between these two definitions, and it be ing lawful to use but one of them to show by what authority the apostles were sent to preach, wo are bound by another law in grammar, called propriety, to use that W'hich comes up most fully to the teach ings of the Divine law” —on this point. I am not at all surprised that these blun ders occurred in my manuscript; for, while writing it, I was barely able to sit up, and was suffering with such intense pain in my head that it was with great difficulty I could hold my mind on the sub ject. " Server. At Jesus’ Feet. Lord Jesus, life is hard, as Tbou dost know, And hours of peace and rest are very rare; But it is sweet, after the toil and woe, To nestle close to Thee with thoughts of prayer. II Thou wilt lay Thy haud upon my head, I shall arise refreshed and comforted. Dear Master, I am sitting at Tby feet; I would not miss a look or lose a word; The hour is very holy when wl meet; I would fain see and hear none but the Lord; I long to lav aside joy, grief, and feaT, And only feel and know that Thou art near. The world’s discordant noises ever more Clang round about my ears and weary me; Thrre were rough hands, ungentle hearts before That troubled me; but now I come to Thee, 0 Jesus! quiet me with tender speech While up to Thee my wistful arms I reach. In life’s bewildering strife and eager rush, I lose so much ot Thy sweet gentleness; But in the peace and solace of this hush Strengthen and soothe me with Thv blessedness; Give to me what Thou wilt; here at Thy side, Whate’er it be, I shall be satisfied. —London Christian World. Indulgence of Feeling. —There is great danger in ungovernable feeling. The temptation is great to indulge from mere pleasure of indulgence, and from the admiration given to feeling. It is easier to gain credft for goodness by a glistening eye, while listening to some story, than for self-sacrifice, by patient usefulness. It is easier to get credit for spirituality, by thrilling at some impas sioned speech on the platform, or sermon from the pulpit, than by living a life of justice, mercy and truth. And hence re ligious life degenerates into mere indul-, gence of feeling, the excitement of reli gious meetings, or the utterance of strong emotion. In this sickly strife, life wastes away, and the man or woman becomes weak instead of strong. Saturday and Sunday. Saturday. —Snow, rain, wind and mud! “John, it is a very unpleasant morn ing. You must wrap up well, and take care of yourself.” “ Oh, never fear for me. I shall put on a water-proof and thick boots, am' trudge through it. If Saturdays will b wet, there is nothing for it but to put up with them.” Sunday. —Snow, rain, wind, and mud “John, it is a very unpleasant mornin again. I suppose you will not venture oi this morning ?” “No; I don’t think it will be right. It is such catch-cold weather, really one needs to take care of oneself, and it would be wrong to brave such a morning as this.” Saturday. —“ You look very tired thi3 morning, John.” “ Oh, no; nothing to speak of. Be sides, we must not give way to it. I have a busy day. There will be a good market, and I must make the mo3t of it.” Sunday. —“ You look very tired this morning, John.” “ Yes, lam tired. I shall rest to-day, I think, instead of going to chapel. A nap on the sofa will do me good. It’s a special sermon, I remember; but that can’t be helped. Saturday. —“ Oh, Mr. Smith, I’m sorry to come so late. But here’s a gentleman wants to give you an order. You’re tired to-night, I dare say, but ” “ Oh, not at all—not at all. I’ll be with you in a minute. Oh, no ; never felt less tired. Certainly ; most happy to come.” Sunday. —“ Oh, Mr. Smith, sorry to disturb you. But we are very much in want of a teacher this afternoon. Could you oblige us ? You are tired, no doubt; but it is a good cause.” “Well, really, no, I cannot. I am thoroughly tired out. You must try and find some one who is not so much engaged during the week.” Saturday. —“ John, what do you think of that easy chair ?” “Ah, yes; I’ll order it to-night. We have had a good week, and will treat our selves a bit. We may as well be happy.” Sunday. —“ John, some one has called to see if you will subscribe to the mission ary society.” “ I am sure there’s always some claim. Well, I suppose it won’t do to refuse qt.ite. Give them a shilling.” Saturday. —“Mr. Smith, there is a meeting of townsmen to-night, to talk over some improvements. The mayor hopes you will be there.” “ Thank you, yes. I shall be happy to attend, although it is my busiest even ing.” . Sunday. —“ Mr. Smith, there is a prayer meeting to-night. We are told to meet the Master at the Mercy Scat. Shall we have the pleasure of seeing you ? “ Thank you, no; I shall be unable to attend. Several other matters claim my attention.’’ — Marianne Farningham. Future Punishment. The doctrine of future retribution was generally believed by the Jews in the time of Christ. Os course this cannot be de nied. It was the current belief, except among those who disbelieved in any future existence. Now, it is said by Universal ists that one great object in Christ’s com ing was to reveal universal salvation, as against the prevalent “ partialism.” Look then at the following facts, which we be lieve no one can gainsay. (1.) So far as we can judge from the four independent narratives of Christ’s teachings during his public ministry, He never once con tradicted the prevalant belief; uttered not a word against it; dropped not a hint, however remote, that would have suggest ed,to the Jews that this belief in which th"%y had been nurtured was wrong. (2.) Christ spoke of future retribution just as the Jews were in the habit of speaking of it. He employed the familiar terms em ployed by them, without the slightest in timation of some occult sense different from that in which they would naturally and necessarily understand Him. (8.) The only salvation he ever made known to them was one conditioned on individual repentance and faith. He did not whis per to them a single hope in respect to the future world which He did not hang on their reception of Him as their Messiah and Saviour.— Watch, and Ref, Spanish Testimonies on Baptism. Rev. Dr. Lorimer furnishes to the Watchman and Reflect&r, u some honest words” on this question, which scholars and divines of the Romish church in Spain, “dreading no opposition,” have written : Padre Sqio, the translator of the Roman Catholic Bible into Spanish, and annota tor of the same, writes on Acts viii, (Phil ip and the Eunuch,) “ Baptism was ad ministered then, and for a long time con tinued to be administered, by immersion.” Under Col. ii: 12, he says: “The im mersion of the body in the water of bap tism, as it was accustomed to be adminis tered anciently, is a sure and efficacious sign of the spiritual death of the old man,” etc. Francisco Ximenez, in his “ Paraphra sis of the Epistles of Paul, the Apostle,” published Madrid, 1789, says, under Rom. vi. 4, —“ Here Paul alludes to the ceremony employed in his day for the ad ministration of baptism, which was done by plunging in the water the whole body of him who was baptized.” And here fol lows a fact worthy of note. Throughout the epistles, in the first edition,, this au thor employs the word., immersed wherever baptized occurs; but in the second edi tion, issued after his death, this plan is re versed by the Romish revisers. Were they afraid, as this work might be read by men of ordinary education, to leave so clear a condemnation of their system ? In the recent Spanish Etymological Dictionary of Felipe Monlau, baptize is simply defined by the word immerse, with- WHOLE NO. 2563. out further explanation. And this is true of the Literacy Encyclopaedias, without exception. The Catholic Theological Dictionary (11 vols., Madrid, 1867,) makes the following statement : v ‘‘ With regard to the ablution, the practice es the Latin church differs entirely from the usage of the ancient church. We perform the ab lution by sprinkling or pouring; the apos tles did it by immersion ; and this was the universal practice until far in the Middle Ages; in the middle of the thirteenth century, sprinkling or pouring was rarely practiced. In 1820 a Council of Cologne sought to maintain the ancient usage.” . . . “ How is it that the Catholic church has abandoned this ancient, primitive, clearly and incontestably apostolic usage ? How is it that this abandonment can be understood and justified ? Immersion is not exempt from inconveniences,” etc. “ The church has not ordered baptism by sprinkling or pouring, but it has simply permitted it.” But why? That is the question, and the editors can give no an swer satisfactory even to their Romish minds. God Answers Prayer. While I was living in South America, a young man came from England to Bue nos Ayres, and there entered a mercantile house. After continuing in this position six months, his nineteenth birthday ar rived. It was the 19th of August, 1867. When the duties of the day were over, he sat down in his room and his thoughts naturally reverted to his friends at home. “ What is my mother doing at this mo ment ?” The reply which rose to his mind was, “My mother i3 praying for me.” “ If,” said he, “ my mother is praying for me, I ought to pray for myself.” The thought became so overpowering, the im age of his mother pleading for his salva tion became so vivid, that he knelt upon the floor, at once, to pray. He tarried long with God. He pleaded earnestly for pardon and peace. He did not rise until he had promised to give his heart and life to the Saviour. From that hour the ob ject, the purposes of his whole life were changed. A divine, a joyous love to Christ sprang up in his soul. By the next mail he wrote to his mother a full account of his new and happy ex perience. She, too, wrote to her son im mediately after his birthday. Their let ters crossed on the Atlantic. She told him that she set apart that day as a dav of prayer for the conversion of her boy*; and added, “ That night I felt confident that God had heard my petition. I be lieve my child will become a child of God, and yet preach the gospel.” That young man is now in the United States studying for the ministry. 11 umblc Piety. I would give more for one poor woman, whose poverty only makes her laugh and sing ; who is contented with her humble lot; who bear»*her burdens with cheerful ness ; who is patient when troubles come upon her; who loves every one and who, with a kind and v genial spirit, goes about doing than for all the dissertations on the doctrines of Christianity that could be written, as a means of preventing infi delity. I have seen one such woman, who was worth more than the whole church to which she belonged and its minister put together; and I was the minister, and my church was the church ! She lived over a cooper shop. The floor of her apart ment was so rude and open that you could sit there and see what the men Were do ng below. She had a sort of fiend for a msband—a rough, brutal shipmaster. She literally, night and day, went about doing good. Ido not suppose all the ministers in the town where she lived carried conso lation to so many hearts as she did. If a person was sick or dying, the people in the neighborhood did not think of sending for any one else half so soon as for her. I tell you, there was not much chance for an infidel to make headway there. If I wanted to convince a man of the reality of Christianity, I said nothing about his toric evidence; I said, “Don’t you be lieve mother is a Christian?” and that would silence him. Where there is a whole church made up of such Christians as she was, infidelity cannot thrive. You need not be afraid of its making its way into such a church. The Word of God stands sure under such circumstances, so that no thing can successfully rise against it.— Beecher. Welcome to Jesus. A poor young soldier lay on his hos pital pillow, pale, emaciated, and fast sinking. A tract distributor passed through the ward and laid upon his pillow a number of beautiful tracts. The sol dier reached out his thin hand and ex amined them attentively, though the ex ertion was very great for him. At last he paused at one, which had in gilt letters on its purple cover, the words, “Welcome to Jesus.” “Please, sir,” he whispered, “place that in the window, where I can see it without turning my head.” The visitor did so, and the dying man reached out his hand to express by its feeble pressure, the thanks he had not voice to speak. In the morning he was gone ! The last object his eyes rested on was the precious message, “ Welcome to Jesus." Ah, what a'ble9sed word for all of us! Not one of us but needs it as much as this departing soldier. This is the “good tidings ” we are commissioned to teach to all repenting sinners. No one so high in station but he must receive this pardon with the lowly spirit of a little child; no one so degraded, but the depth of mercy can reach even him. “ Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Growth in Grace. —Grace to live from day to day an increasingly Christian life, without being inordinately anxious about the morrow; faith in Christ as the only and all-sufficient Saviour for us; and more success in imitating the example of Him who is Lord and Master, are, and must be, the great ainl of every Christian, and if reached and realized, will prepare him equally for death and life.—x>r. Q. Wil son, 'I ■ v*-. mj •> v