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CHRISTIAN I.MM.V :;Mi SOUTH-WESTERN RAPTIST. VOL. 50 —NO. 47. A Religious and Family Paper, PUBLISHED TTEEKLT I2f ATLANTA, OA-, AT Thres Dollars per Annum, Invariably in advance. J. J. TOON Proprietor “Scriptural Communion/’ —By Rev. J. B. Jeter, DD. Knowing the ability of the author of the pamphlet bearing the above title, and having read numerous and unqualified commendations of it, the writer sent for some twenty or more copies to distribute among some young persons who had lately become members of our church. I have read the work with both pleas ure and profit, and I know nothing of its kind better suited to the young members of our churches, and, with a single excep tion, add my hearty commendation to the many already given. And I confess this exception surprises me, not only as com ing from the author, but in being over looked by its many reviewers. I quote from page 68: “ Whether Baptists should commune with them’’—Disciples—“ is a question to be decided, not by individuals or even by a single church, but by the churches in association —by the denomi nation.” If the author of “ Scriptural Communion” holds that the question of communion with Campbellites can only be decided by a Convention of Baptists,would he not hold that the entire question of mixed communion, and all matters in dis pute, must be settled in the same way ! What, then, becomes of the boasted inde pendence of Baptist churches, and in what will we differ from other denominations, who dispose of all matters in dispute in organizations outside of, and above, their churches ? If by this language is meant that one church cannot settle it, but all in concert, I would reply: If the argument of this pamphlet is true—founded upon the teachings of the Scriptures—then the question is settled already ; and for one, or all the churches to decide upon it, would be usurping legislative power which belongs only to the one 'Law-Giver, and their action would be null and void. Again. I want all honest readers to see the “gross inconsistency” of Dr. Jeter in affiliating with Pedobaptists in the pulpit, while he refuses to commune with them at the table of the Lord; and how unan swerable every argument he brings to the support of Restricted—“ Scriptural Com munion,” is, when arrayed against pulpit communion. Hear him : “ With whatever views Pedobaptists may bo invited by Bap tists to the communion table, the invitation will,by them and by the world,be held as an admission of the validity of their baptism, or, at least, that baptism is a thing of no importance. We should be promptly and very properly told that baptism precedes communion, and that in receiving them to it, we indorse their baptism, or are guilty of a gross inconsistency. All the argu ments for mixed communion offered by Pedobaptists presuppose the validity of their own baptism, and they neither ask nor desire to commune with us but on the condition that we also shall admit it. Let those who can, with a good conscience, make the admission: for our part, we can not.” Pages 37, 38. Who can escape the force of this argument ? It works its way into the dullest mind. And now, in the name of Jesus, truth and common sense, I ask, will not the argument restrict pulpit communion ? Do not all Pedobap tist ministers accept invitations from Bap tist ministers or churches to occupy their pulpits, with the understanding that their baptism and ordination are admitted, or “at least, that they are things of no im portance?” And will it not always be true that the laborer is worthy of his hire? If one labors, is he not entitled to eat ? Dr. J. can never cram the world with the belief that it is right or “ consistent” to work them and not allow them to eat; nor can any unbiassed mind attach more im portance to the ordinances of the gospel than to the gospel itself, or see that the former are hedged in with restrictions from which the latter is free. “All the arguments of Pedobaptists for mixed com munion “in the pulpit,” presuppose the validity of their own baptism, and they neither ask nor desire “ affiliation” with us, but, on the condition, that we also shall admit it.” We ask the Presbyte rian and Advocate to speak out on this point and let it be known if we have mis judged them. They would spurn Dr. J’s invitations upon the ground that he did not recognize their baptism and ordina tion ? And moreover, they understand that all the preaching they do upon the invitation of Baptists, is official —that they are properly baptized and ordained, and therefore authorized to do this very work ; and so the world invariably understands and accordingly decides. Nor can it be doubted that, so far as our standing with the world goes, and the influence which these things exert, it would be far better for us to eat with others, and refuse pulpit affiliation ; because our views of truth, to be preached, widely differ, which the world is not slow to appreciate; while, in the matter of communion, the difference does not appear; and besides, preaching is wholly public, while the supper is gener ally observed in the presence of only church members. The difficulty is not removed by admit ting that there is a character of preaching not “official:” who does not admit it? Will Dr. J. allow any one who has not been, or who, for any considerable time, and without sufficient reason, neglects to be, baptized, to preach the word even un officially ? The question is not, Shall new born souls be allowed to “ tell sinners ’round what a dear Saviour they have found?” but, Shall those who decline obedience to the command to be baptized, or, as is true of Pedobaptists, substitute another and different act for what the Master requires—and this Dr. Jeter be lieves of them—be allowed to preach the word, and shall, we affiliate with such ? The examples of the Scriptures, and ar guments founded thereon, to establish the precedence of baptism to the Lord’s sup per, show with the same certainty the pri ority of baptism to all other Christian du ties : let this not be overlooked. It is very desirable to know the date of ihe dis covery that preaching is not official. We strongly suspect it was never known be fpre “ Landmarkism” raised its abomina {WO A YEAR. \ FRANKLIN PRINTING HOUSE, ATLANTA, GA„ THURSDAY, NOVEMBER 30, 1871. {53.00 A YEAR.} ble head in the land, which, like the ghost of Banquo, will not down at the bidding of these official Doctors of Divinity. As there are so many “ thousands, in all religious communions, governed by fashion rather than principle, by interest rather than duty, by feeling rather than truth,” I hope it will not be regarded as impertinent or irrelevant, if I should sug gest that such characters are as likely to be found among those who affiliate with such as “ corrupt church ordinances, and subvert the order of church building,” as in those who desire to commune with them ? The truth is, if Pedobaptists are in the visible kingdom of Christ, they “ entered it by baptism, and their ministers are or dained and authorized to administer its or dinances. Their consciences are at ease on these points—most of them. They are regarded as orthodox, and by the world received as accredited ministers of Jesus Christ; and we must either drift with the current, now swelling and beating against us with great force, or we must, with a fidelity equal to death, hold on to the truth, and brook the taunts of the world. Again on page 44: “ They have cor rupted the ordinance of baptism and sub verted the order of church building; and we must neither say nor do any thing that implies our sanction of these errors, nor place ourselves in a position in which we cannot bear consistent testimony against them; and in precisely this position we should put ourselves by the practice of open communion.” This is well and plainly said, and I agree with the Dr. ex actly, and I verily believe, if Solomon and Paul could rise and speak, they would have no more sense than to say that, when Baptists affiliate with those who have “ corrupted the ordinances of the church, and subverted the order of church build ing,” we are doing the “ thing that im plies the sanction of these errors,” and “ place ourselves in a position in which we can not bear consistent testimony against them.” Where is the Baptist minister who has borne testimony against these errors when affiliating with them ? And who will dare say that such affilia tions do not modify, even when away from them, the truth which is preached ? Again. Dr. J. declares that “ open communion tends to the destruction of Baptist churches;" first, “logically and practically to mixed membership, and mixed membership to the gradual aban donment of Baptist principles.” What led to “mixed communion?” Is it not clear that affiliation effaced the line that strict communion drew ? and when out, there was no bar to mixed or open com munion, and at last none to “ mixed membership,” and then began the aban donment’of “ Baptist principles.” “ Un der the demoralizing influence of open” pulpit “ communion the progress of Bap tist principles will bo greatly retarded in” America, and “ all who desire the extinc tion of Baptist principles act consistently in supporting mixed” pulpit “ commun ion Avhich as inevitably leads to our overthrow as “ mixed communion,” and which, if not restricted, will ere long find the Baptists of America as the Baptists, of England. May our people awake to the true issue and oppose the entrance of error, which is so much easier than its expulsion. Geo. F. Cooper. “To Die is Gain.” When of death I feel the pain, 0! what treasures I shall gain. Then shall cease this mortal strife, Then I shall awake to life; This vile body then shall be Wrapped in immortality. 0 er my sin-beclouded soul Then the waves of light shall roll; Then shall I, from bondage free, Taste the sweets of liberty. When of death I feel the pain, O! what treasures I shall gain. Then will bloom the chastening rod, With the wondrous grace of God. Tears, a stream of life, shall flow. luto joy—-will brighten woe; Pain will sweeten into rest. Trial be my sparkling crest, Rough affliction’s brightening hand Fit me with my God to stand. Through His artifice diviue, 1 will then in glory shine. When of death I feel the pain, O! what treasures shall I gain. What a glorious company, Then my eyes, unsealed, shall see 1 Drooping, weeping, now no more, They will stand on the bright shore, Where no shadows ever lies, Where are heard no mourner’s sighs, Clothed in robes of spotless white, Waving crowns of dazzling light, In triumphant songs they sing: “ Where, O Death, is now thy sting !” And, O ghastly grave, o’er thee Shout eternal victory 1 When of death I feel the pain, 01 what treasures I shall gain. Farewell, sorrow, sin and pain 1 When in death my crown I gam. Farewell praying, wrestling hours! Conflicts with all evil powers ! Farewell now, languishing bed! Aching heart and drooping bead ! Farewell sorrows, sighs and tears! Farewell all my doubts and fears! Faces pale and fading eycsl Land, where sickens, sinks and dies The. heart’s loved ; ye sacred graves, Which so oft affection laves With her toars, and heaves her sigh That she may soou meet on high, Bright us holy angels are, Precious ones now sleeping there: Farewell all ye scenes where dwell Sin and sorrow, r.ow farewell 1 I have reached the land of light; The blessed land where is “ no night.” When of death I feel the pain, 01. what treasures I shall gain. Then I shall with Jesus be; God of glory, be with Thee, — Hear Thy voice and see Thy face— See the wonders of Thy grace— Know what Jesus did for me In His dying agony. On thy wondrous mystery, Bethlehem and Calvary, Shall a flood of glory shine, Breaking from the Throne Divine : Such as I ne’er saw before, But shall then see evermore. 0! with Christ my Lord to be— Christ, my Lord, who died for me: Saved me from a burning hell I In His presence ever dwell— Hear the Lamb, for sinners slain, Tell of all His wondrous pain— See His glory; feel His grace; Look forever on His face; In His perfect image shine, And to know that He is mine; Feel each throb of His dear heart Fresh delight to me impart— ’Tis not death, my God, to die ; No! ’tis immortality I Death l dread death! thy sharpest pain Is my everlasting gain. W. H. J. tVa-desboro, A T . G., Sov. 10,1871. Devils Believe and are Immersed. Campbellites some times find some hard nuts to crack. An old brother, in his zeal against them, referred them to Matt, x : 28—33. The devils knew Christ to be the Son of God, and confessed it by cry ing out, at sight of Him, “ What have we to do with thee, Jesus, thou Son of God ?” The same, and only, confession required by Campbellites of a candidate before baptism. We read, further, that they besought Him to send them into the herd of swine, which request being grant ed, “ the whole herd of swine ran violently down a steep place into the sea.” They, after making the confession required by Campbellites, were immersed. Did they receive remission of sins ? W. B. C. Cambridge, Ala, Hawks’s Censures Repelled. I much regret that the brother who, through the Index of the 9th inst., has pounced down upon my brief article, headed “A Call from Zion,” did not pro ceed in a straight line, as hawks generally do when they dart upon their prey, but must needs describe a^circle, that he might strike a blow at a church once prosperous, and ever noted for its liberality, but now in a very reduced, impoverished aud en feebled state. If “Hawks” knew that church as well as I do, and had a particle of the “milk of human kindness” in him, (not to say Christian charity,) he would as soon have sought to cast odium upon his mother’s darling son, as upon the worthy members of that church. The offer of S4OO by that churoh, is more, in proportion to its ability, than the offer of $20,000 would be, if tendered by some city churches I could name, that are giv ing their talented pastors the pitiful sum of only $2,000 or $3,000. Instead of censure, that church well deserves a com mendation, like that bestowed by the Sa viour upon the poor woman who cast her little mite into the treasury of the Lord. If “ Hawks ” doubts this, I would refer him to the following well-known, able and truthful ministers of the gospel —viz., brethren Bailey and A. B. Campbell, of Ga.; Smith, Manning, C. D. Campbell and the venerable Ardis, of Fla.; and, I may add, the Cor. Sec. of our Dom. Miss. Board, at Marion, Ala. But enough. “Hawks,” upon due reflection, I am per suaded, will regret, as sincerely as I do, the uncalled for and unmerited censure he has cast upon the aforesaid unoffending church, in the day of its adversity—a church as honored, and as worthy of honor, as any that ever extended to him the hand of fellowship. I do not believe that the brethren, either at Greenville or Richmond, have taught, or ever will teach their pupils what “ Hawks ” says he hopes they have taught — i. e., that they should demand, a3 a compensation for preaching the gos pel of the grace of God, a salary propor tionate to their ability, or equal to what they could make by pursuing some purely worldly calling. I do not believe this, for two reasons : 1, They are too loyal to their Saviour to teach contrary to the bill of instructions He has given them in the Sacred Scriptures. 2. I know many who have issued out from both of the places named, who have served churches for salaries not commensurate with either their abilities or their necessities. (One of them is now my highly esteemed pastor.) Like Paul, they labored with their own j hands, to make up for the lack of ability ] in their respective churches to supply their wants. From this we must neces sarily infer one of two things: either that they have not been taught to make mer chandize of their gifts and graces, by refusing to impart the benefits of them to churches that are unable to pay them in proportion to their real or supposed abili ty ; or, that their teachers are men of in ferior ability, unable to mould the senti ments, and shape the future course of their pupils, as teachers of ability usually do. As I know the teachers in the insti tutions at Greenville and Richmond are not inferior to the teachers in any other institution in our country, I am constrained to adopt the former of the two supposi tions—viz., that they do not teach what “Hawks” hopes they have taught. If I am wrong in this, the public ought to know it; for there are many contributing aid to these institutions who would never contribute another dime, if they thought that efforts would be made by their teach ers to infuse into the minds of our young ministers that mercenary spirit which would lead them to decline to serve a church that could not give them a salary proportioned to their abilities, even though the salary offered was sufficient for their support, and the prospect for usefulness, of the most encouraging character. Ver ily, the fictitious name assumed by my censor is very appropriate to those who are actuated by such a mercenary spirit. The Lord has decreed that the poor shall have the gospel preached to them. Were we to judge of “Hawks” by his article in the Index, we should infer that, if he had the power, he would add to that decree a supplementary clause, restricting the rights of poor churches to poor, un educated ministers, and guaranteeing to rich churches the exclusive privilege of enjoying the labors of talented and edu cated ministers ! From his sneer at un educated ministers—“ ministers of S4OO ability ” —I suppose he would have all his brother ministers educated. Now, I would respectfully request him to consider what would be the consequence if all our ministers were educated, and if all refused to serve a church unless they were in sured a salary proportioned to their abili ties. Would not at least nine-tenths of our churches be left to go down for the want of a preacher, and nine-tenths of our talented and educated ministers be compelled to abandon the work of the ministry and resort to a secular calling to secure a salary proportioned to their ability ? Look at that picture attentive ly, my talented brother; study it well, and PRAY over it; and I do not think you will ever again sneer at your poor brethren, question their piety, impugn their motives, and represent that, when ministers of superior ability preach to them, they “ throw their pearls before swine.” If the Lord’s poor disciples are swine, what are his rich ones ?—camels ? “ Hawks ” construes it as “ an insult to a large and respected portion of the ministry,” that, in my call for a pastor, I avowed the unwillingness I feel to aid in inducting into a pastorate, one who de mands a salary proportionate to his abili ties, or equal to what he could secure in some worldly calling. Now, as none but they who make such a demand can feel insulted at my refusing to aid such in securing a field for their pastoral labors, I consider his remark as a very unjust and injurious reflection upon the whole Baptist denomination. It is equivalent to an assertion that “ a large and highly respected portion of the ministry ” in our denomination as§.of such a mercena ry character that they demand salaries proportionate to thpir abilities, ete. —ft quid pro quo —for all the services they render as heralds of the cross ! This I deny. That there are some in the pres ent day who make such a demand, I read ily admit; that the aumber of such is on the increase, I will nt»t deny. This latter fact is the cause of my adding to mv “call” what has proved offensive to “ Hawks.” It is probably, also, one cause of the falling off in the ratio of our de nominational increase of late years, noted by Mrs. Ford in the last number of the Christian Repository. Others may afford their aid and sym pathy to whom they please, but I pray God I may never be permitted to encour age any young minister to demand, on entering upon his career as a minister, a salary and a field proportioned to what he conceives to be kis abilities. Such demands were never-ado by our Mells our Shavers, our our Taylors, our Sumners, at their ending upon the work of the ministry. SuTh were never made by Baptist ministers N>f fifty years ago, whether old or youHj|i Such were never made in apostolic tin es, not even by the intellectual Paul, or the eloquent apostles. To such demands, I ihnll hereafter show, (D.V.,) no sanction is given in the code of heaven. I would i not vote for one as pastor in my own church, who claimed the right in question, were he as eloquent as a Demosthenes or as versed in the Scriptures as a C'onant, as popular as a Spurgeon or a Fuller, as polished as a Brantly, and as honored, withal, as a Curry and a Wellborn. By the way, tire brother last named abandoned a lucrative and honorable office that he might devote himself to the work of the ministry, and is laboring for churches that are not able to pay him half as much as he was wont to receive, while seated on the bench, or in the halls of Congress. I will venture to warrant he never demanded a salary proportioned to his ability, or felt insulted at my stating my unwillingness to afford aid to any who made such a demand. “Hawks ” has charged me with repre senting those who hold office “thievish carpet-bag ruler,” as “thieves,” and sought, apparently, to excite their indignation against me, as one that had accused them of being a part and parcel of “a clan of thieves.” An honest man may hold office under a “ thieving carpet bag ruler,” and thereby render important services to his country, as recent events have demonstrated; but as my accuser may have been rendered incompetent to comprehend this simple fact, through some temporary obscuration of his mental pow« ers, I will not charge him with having wilfully borne false witness against me, though his charge tjut.shadow of a foundation on which to rest. A merce nary minister, holding office under a cor rupt administration of the government, may render valuable services, as already admitted; but, so long as I believe God’s Word, so long mu3t I believe that such an one, in a pastoral office, would prove a curse, rather than a blessing to the church. Hence the position I have taken. I have occupied so much space in re plying to what is personal, in the article of “ Hawks,” that I must reserve, for another number, a discussion of the main question at issue between us, which is this : Do the Sacred Scriptures authorize a minister of the gospel to demand a sal ary proportioned to his abilities, or equal to what he could secure by pursuing some worldly calling ? Observe that the question is not, whether churches ought to afford their pastors a comfortable support. Nor is it, whether it is laws ul for a church to pay her pastor more than is necessary for his support. Nor, whether there is any propriety in a pastor receiving a greater salary than is needed for his comfortable support. I conclude this article by requesting “ Hawks ” to explain wherein it is more unfair for one of two combatants to fire from behind a tree, at the other, who oc cupies a position in an open field, than it is for a writer to assail, under the screen of a fictitious signature, one who writes and publishes his articles over his own proper name. Jos. S. Baker. The Signs of God. How long will this people provoke me ? and how long will it he ere they believe me, for all the signs which I have shewed among them. —Num. xiv : 11. The man of faith can see the signs of God. In the religious, the historical and the political hemispheres, they come forth and proclaim in tokens for good, the favor of the Lord, or in dark., threatening clouds of evil, His anger towltrd the nation. Some of the latter have shown themselves above our uational horizon, and are fast making their way to the zenith. Should not Christians look upon them with fear, and cry unto the Lord for deliverance ? Ist Sign : Want of reverence for those in authority. There never has been a time in our his tory as a nation, characterized by such a general disregard of the teachings of the Bible on this subject. God commanded Israel, saying, “ thou shalt not curse the ruler of thy people.” Paul remembered that command when ho inadvertently re torted upon the high priest, and he in stantly acknowledged the error, though he knew the officer was guilty of wrong. Reverence for, and obedience to all in authority, he constantly enforced, declar ing they were ministers of God, as all power is from God. Jude teaches the same lesson in giving us the example of the angel when contending with Satan, he would not bring even against him a railing accusation, but said, the Lord re buke thee. The present condition of our country is such that one can scarcely take up a secular paper without seeing the most violent abuse of the officers of the law, from the highest almost to the low est. 2nd Sign: The provocation for this practice. The writer is no politician. Knows nothing of the truth or falsehold of the terrible, charges of corruption which ere continually floating around the country. If true, then, surely the Lord has given us over into the hands of the wicked. Was there ever so corrupt a government before, where all in power seem banded together to oppress and then to fatten upon the sufferings of the common people. Surely the Lord has been angry with us, or He would never have suffered us. to fall into such a miserable condition. Ilis Word declares that “wicked men and seducers grow worse and worse.” 3rd Sign: The indifference of God's people to this state of things. Has the Lord given us over to hardness of heart ? Perhaps His children have partaken somewhat of that spirit of self ishness and covetousness which has de moralized the people, and the Lord is “ choosing our delusions for us and has put “a hook in our jaws,” which will draw us as He did Pharaoh, to destruc tion. Where are those that sigh and cry for all the abominations in the land? The papers and the pulpit are almost silent on the subject. Perhaps no cry goes up to God from prayer meeting or family altar, but all are so near “ at ease in Zion,” that sleep is falling upon them. When John M. Berrien died, we said, there are three men left who are, under God, the conservators of the peace and prosperity of this*nation.' If they are taken away by death, and leave no suc cessors to their devotion and influence, as statesmen, this nation will soon get into trouble. The last one of these three had not been dead five years when our horri ble war broke out. The Lord hath broken, and only the Lord can bind us up. He hath brought this great darkness upon us for our sins, and His hand is stretched out still. Heav ier and sorer trials may come, and if the hardness continue, may He not say to us as to His people of old, “ Prepare to meet thy God, O Israel.” C. 11. S. Fundamentum Stabilis. O Christ the Rock! On Thee is fouuded My blissful hope of heaven; No powers can shock That hope, sure grounded On grace which Thou hast given. How vain the hope From self-reliance! There is but one true base ; Why will men grope, And prate of science, And still o'erlook God’s grace ? O precious Name! True consolation I now receivo, rich, free, And when I gain My full salvation, I still shall sing of Thee. —T. Pearl Briqgs, in Watch. <& Ref. A Relic of the Seventeenth Century. In a supplement to the Athenian Ora cle, published in 1691, there are 23 que ries propounded by a Baptist. The 19th query has reference to transferring into our English version, instead of transla ting, the work baptisnta. The respondent replies, “ Your Design about the Modus is not material; we have comply’d with the Emphasis, and told you our Church denies Dipping to none, but rather enjoins it. See her words in the Rubrick. Then the Priest shall take the Child into his Hands, and shall say to the Godfathers and God mothers— Name this Child- and then naming it after them, (if they shall certi fy him that the Child may well endure,) he shall dip it in the Water discreetly and warily, saying, etc. But if they certify that the Child is weak, it shall suffice to pour water upon it,” etc. I have copied not only verbatim but literatim, retaining the capitals with which they begin every substantive. The book from which the foregoing is extracted, shows the usus scribendi, as well as the usus loquendi of the times. J. S. B. The German. Rev. Herman Bokum, by the invita tion of Rev. Dr. Wills, addressed the stu dents of Oglethorpe University yesterday, on the subject of the German language and literature. The important events which occurred in Germany during the last few years invest this subject, as al most every other connected with Ger many, with more than usual interest. We give below the remarks of Mr. Bokum, substantially, though not altogether liter ally : The German language and literature •enter into the sphere of history under very peculiar circumstances. I need not tell you what an impulse the spirit of a people receives when it has successfully struck for independence. Os this your own history furnishes a most beautiful illustration. A similar impulse was given to the German tribes by the victory of Arminius over Varus in the Teutoburg for est, since it virtually secured the indepen dence of the Germans. This victory, and others which succeeded it, inspired the Germans with the first German songs known in history. Almost coincident with this victory an event of world-wide impor tance took place. Christ was born in Bethlehem. When the Christian religion reached the Teutonic tribes, it found a large portion of them ready to embrace it in the spirit of entire self-consecration, and to lay the foundation for the testi mony which it has since borne to the truth of God. At the very gate of the history and literature of Germany stands the translation of the Holy Scriptures by Ul filas, a bishop of the Visigoths. The union between Christianity and the spirit of the German people was the principal cause to which the first classical period of its literature is indebted for its rise. To it belong the Nibelungen Sagas, and the poetry of the minnesingers. It is a period which bears the character of piety, gentle ness and valor, the most distinguished rep resentative of which is the Emperor Fred erick Barbarossa, Os the house of Hohen stauffen. On the Roncalic fields of Italy he erected his standard, and on it was in scribed, “Ho, every one that stands jp need of it, let him come and receive jus tice.” On his crusade in the Holy Land, he received the news of the death of his son. While the tears are rolling thick and fast into his white beard, he exclaims: “ My son is dead, but Christ lives : let us move on, my men!” So deep was the impression which this Emperor made on the German mind, that for centuries the tradition has been handed down, that he still lives, and that he will return in due time to re-establish the unity and the power which the Empire of Germany en- joyed in his day. The Nibelungen Sagas is the gathering up of several poetic nar ratives belonging to different periods, and to different "regions of Germany. Though embodied in antiquated language, it has the interest which a well told tale of he roic deeds and human joys and sorrows must ever have to the imagination and to the heart. In the 16th and 17th centu ries this poem was forgotten, as was also the fact that there had once existed a united and powerful Germany. The great events of the last few years have called these Sagas from their graves,and in them Germany now possesses a national epic worthy to be placed by the side of the Iliad. With the times which succeed this pe riod you are familiar. The church became absorbed in the world, until the conscience of the German people revolted at the fear ful decline, and sent forth its mighty pro test. According to a prophetic dream of the elector of Saxony, a pen went forth, moving on and on, till it reached the tiara of the Pope, and made it tremble. It was not a bishop at this time, but a humble monk, who was the leading spirit of this movement, and who, by his translation of the Holy Scriptures, made the language of that translation the medium of inter course between all parts of Germany. You are also a\fare that this religious movement was the cause of the superiority in life, in theology and in literature, of the Protestant over the Roman Catholic part3 of Germany, and that two hundred years after the reformation the German conscience awoke once more and protest ed against the subjection of its literature to that of Greece and of Rome, and against the literary and social abuses which the age of Louis XIV had intro duced into Germany. The way was thus prepared for anew classical period ot German literature. Great indeed wei’e the difficulties which had to be overcome before this period could be ushered in. In the language of Schiller : “ Ry no kind Augustas reared, To no Medici endeared, German song arose." Frederick, in many respects so great, had no heart or taste for German produc tions. The Nibelungen Sagas, he pro nounced not worth a charge of powder, and a great drama of Goethe he declared to be a detestable imitation of some of the worst English pieces. But if these dis couragements tested severely the patience and endurance of the German people, the efforts by which they were overcorao de veloped in them moral and intellectual powers of the possession of which they h. ■' ’>ardly been conscious. Yon are fa miii v/vith the character and the names of many of the literary men and poets who arose in the last century, and who have endeared themselves to the firesides of many outside of Germany. The hu miliation suffered in consequence of the war of the first Napoleon and the great war for national independence which suc ceeded it, gave anew impulse to German literature. What the events of the last few years are likely to do for the cause of German literature, may be judged from the reawakening of the popular songs, many of which extol the union of the German nation, and sing of the joys and sorrows in which their authors have had a share. As in times of old, they meet with an enthusiastic echo in every part of Germany. In connection with what has been said, I beg to present very briefly three trains of thought: 1. German literature, unlike all other literature, has had two classical periods. The life of the Greeks, as reflected in their literature, was that of a joyous youth, blooming with wonderful splendor. But when its bloom had passed, its pro ductive power seems to have been alto gether exhausted. Very different, we have seen, is the case with Germany. Twice has it been her privilege to reflect in poetic works of the highest order, her inner and her outer life. 2. As on the relation in which a nation stands towards God depends its permanent success in literature, as Well as in every other effort, it is worthy of note that the present union of Germany is brought about under the influence of men who tear God, and who may, therefore, prove fit instru ments by which Germany will be placed more and more securely on the foundation of the Christian faith. That that faith will bear off the victory in the end there can be no doubt; that Germany, as a na tion, will continue enlisted under its ban ner is not so certain, in view of the unbe lief and the lifeless orthodoxy which greatly prevail there. But assuredly, for a long time to coine, will Germany prove the great store house from which the arms will be drawn by which to overcome unbe lief. 3. Whether your attention be directed to the richness of German literature; whether you turn to its wealth in the dif ferent departments of philosophy, theol ogy, law and medicine ; whether you re flect on the vast strides it is making in the various departments of science, or, whether you regard the popularity which the German language enjoys on account of the many facilities it offers for the car rying on of business, in each and in all these cases, motives are presented to you which may well induce you to devote your selves to the study of the language and the literature of Germany. —Atlanta New Era. Our Sacrifices. All that we need to know of a man is to what he sacrifices; for life is altogether a series of choices, involving innumerable sacrifices, conscious or otherwise. Even of deliberate sacrifices, there are seldom so few as one for every moment’s choice. If the perfection and fullness of every good could be enjoyed simultaneously, any certain test of our bent would be im possible. As it is, no man can serve two masters. Even if there be no necessary contradiction between the two services, there is not time enough in one life for both. For every thing done or gained, many other things must be inexorably re jected. There is no possible gain without loss. One says, “ I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord.” There is no doubt of that to which such a man sacri fices, or of the things he will sacrifice to WHOLE NO. 2567. that. Another says, “I am for that too. But then I must have a full and rioh sen suous life besides. I mean to live with my whole nature foil-orbed, in full har mony. [An undertaking simply immense.] I think I can, I think God meant it, ana I mean to try it. My dinner shall be a study and a business, for one thing. Mem sana in corf ore sano, and the last first, to secure the first. My person, equipage, lodging and apparel shall illustrate the perfection of God’s good gifts and of my own assiduous culture. Travel, sooiety, music, painting, sculpture, literature, the drama, the dance, and every innocent charm that can be found in life or nature, shall generously divide my soul. And all the residue I will give to” nay, what matters it how the pitiful residium is dis posed of ? There is hardly enough left of that life for a proper observation of cur rent events. There is no more doubt of the direction of this man’s cultus than of the other’s. Where the heavy sacrifices of which every life is necessarily made up do not fall first and sternly on the lower life, they have to fall on the higher. There is no evading this. Sacrifice, then, is, on tin whole, the inevitable expression or exercise, and therefore the accurate practical equivalent of worship. Many, indeed, contrive to mix the upper and lower worlds in their sacrifices, so as to make an equivocal look ing average. But there are two oommon little words that will separate the elements like the touch of the poles of the battery. They are “ may” and “ must.” The sacrifices that I will make if I may are my own sacrifices, and that for which 1 make them shows the direction of my cul tus, as unerringly as the magnetic needle points to the North. Those that I make because I must, go for nothing, and the things so sacrificed, are surely on the side that my heart is on. They are my neces sity’s gifts, not mine. Now, the man who will have the service of his whole sensu ous existence as simple and limited as good conscience will say that he may, and will forego an exercise of benevolence or devotion only as necessity or duty dic tates that he must, is one who serves God and eschews evil with a perfect heart. The direction of his bent is wholly upward, and there is no trace of proclivity, or moral evil, in his life. He who will have all the pleasure for which he can get leave, and will give to God and his neighbor just what duty exacts, is precisely the opposite kind of man, no matter how scrupulously he minds his may and must, or how close ly he may contrive to approximate a blameless adjustment, lie may stand in many respects at the same point in prac tice with the first (conceivably:) but the two stand back to back, looking opposite ways, and it is the direction, not the dis tance, that makes the man.— IF. 0. Co nant. The Grace of Giving. 1. We, and all that we are and have, belong, in the most absolute and compre hensive sense, to God. 2. He could with equal easo have ac complished all Ilia purposes of grace and salvation, by His own immediate power, without the instrumentality of His people, or the employment of their resources of any kind. 3. One reason why He has not so done is, that, in His great love, He has chosen to bestow on us the high honor of admis sion to fellowship with Him as co-workers with God. 4. In the accomplishment of this pur pose, He has so organized the dispensa tion of the gospel, that as we respond to His property in our souls and bodies by the consecration of affections, faculties and powers on the altar of His service, in the exercises of penitence, faith, love, obedience and labor; so are we called upon to respond to His right in our pos sessions by the dedication of our free-will offerings to His treasury. 5. Thus the offerings which we lovingly make of gold and silver, lands and pos sessions, are as truly acts of spiritual and acceptable worship, as aro the plead ings of penitent faith, or the breathings of filial love. 6. Whilst the Levitical tithe is not im posed on the gospel church, no follower of Christ is thereby released from the duty of giving; but the rule of Christian be neficence is, that “Every one lay by him in store as God hath prospered him.” 7. The Church is therefore under an obligation which she cannot evade to take effectual measures to secure from its mem bers an intelligent and affectionate per formance of this essential duty and at tendance on this means of grace. Assumption. —At the institution of the supper only the apostles were present with the Master. It has been assumed by some that the former were not baptized, and that therefore baptism is not prerequisite to the Lord’s supper. But is not the pre sumption really, as in the case of infant baptism, all the other way ? The Saviour himself had been baptized : what reason have we to suppose His first disciples were not ? If they were not then, they never were, and the argument would prove as valid against the necessity of baptism as against restricted communion—unless, in deed, we concede their case to be excep tional and above all rule. But then the concession will cover one ordinance as well as the other.— Ex. and Chron. Episcopacy learning Modesty. —The Bishop of Exeter, England, at a recent ordination service, stated that he had no hesitation in saying that he looked upon the ministers of every denomination in the country as true ministers of Christ. He knew no test by which their work could _ be tried which would not come to that re sult, because he saw that men under their ministry had accepted God’s truth ; that the Lord had so blessed their work that he could not doubt for- oire moment that their work had His approval, and that He had sent them. The Banner Church. —The Presbyterian church in New York, of which Dr. John Hall is pastor, supports four mission Sunday schools, the expenses of which last year were SB,OOO. Each of these sohools is a part of a well organized whole, under the supervision of pastors and officers of the church.