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Dur Comspmiknts. Pur Ibc Index and Baptist.] THE TREE OF LIFE. Dear Index.— The first mention of the Tree of Life in the Word of God occurs in Gen. ii:2: “And on the seventh day, God ended His work which He had made, and rested on the seventh day from all His work which He had made. And God blessed the seventh day and sanctified it; because that in it He had rested from all His work, which God created and made. The solemn observance of one day in seven, teaches us, as a day of holy rest, and holy work, to God s honor, is the dispensable duty binding on us a I, to whom God has revealed His holy Sabbath—to keep it holy. Sabbath sanctification is the good old way, and walk therein, and ye shal find rest for your souls —Jer. :16. The writer has learned, by experience, there is no sub stantial rest for the soul, until we first learn to keep the Sabbath holy unto the Lord, to sanctification ot the on ward, progressive life. Sabbaths are as ancient as the world, and I see no reason to doubt that the Sabbath, being now instituted in inno cency, was religiously observed by the people of God, throughout the patri archal age. The Sabbath of the Lord i“ truly* honorable, for its antiquity, and for, the sanctification of the first Sabbath by God Himself, and in obedience to Him, by our first pa rents in itinocency. It is a blessed day, and wo should bail the ever re curring Sabbath with delight, and make preparation for it, for God blessed it, honored it, appointed us on that day to bless Him, and prom ised to meet and bless us. We read, “Out of the ground the Lord made every tree to grow, that was pleasant to the sight and good for food; tho treo of life, also, in the midst of the garden.” Its uso, in tho unfallen and sinless world, is also, subsequently described, or rather im plied, in those words: “Lest he put forth his hand and take of tho tree of life, and eat and live forever; therefore tho Lord God sent him forth.” Wo read, also, that the cherubim and tho flaming sword, ap pointed “to keep the way of the tree of life.” Thus things continued, as far as we can ascertain, till the de luge. Man was kept within sight of Eden, and the flaming cherubim, and the tree of life, visible to all that looked, as if to teach him that having lost tho original righteousness, which entitled him,in his unfallen condition, to gather the first of that glorious tree, he must now be provided with arightoousnes.at least as perfect as that which he had lost, before his access could be re stored, and thus only could ho recover the condition of joy, and freedom, and life, which was forfeited. The second paradise, wo are sure, is the counterpart of tho first, only fairer and more beautiful by far, the second Adam, who is tho Lord from Heaven, and his ransomed and spotless bride, shall re-enter and dwell in that pre dicted and nearing paradise, in which blight, and death, and docay shall be strangers forever. Tho treo in the midst of it shall not be the monopoly of a few, but tho privilege and posses sion of all—tho sacrament of our im mortality—tho symbol of our depen dence—tho evidence of our creature ship, and the testimony to a witnes sing and surrounding universe, that God alone is the fountain of all being, the source of all happiness, and that on Him the universe depends. The word “tho treo of life,” is literally “a word of life,” and seems to me to be associated in Scripture with the cross of Christ, for it is the same word which is used in Acts 5:30, “whom ye slow and hanged on a tree;” and also in I Peter, 11:24, “He bare our sins in His own body on a tree.” May it not mean that tho atonement shall be, and be seen to be, in Heaven, what it has been felt to be by believers on earth, the source of spiritual life ? Thus the instrument of death becomes the source of life—the emblem of shame, that of honor; and Paul may sing in glory, what he so heroically proclaims in g raco _“God forbid that I should glory, save in the cross of Christ, by whom the world is crucified unto me, and I unto the world.” So should we, too, sing and act, and say, as did the blessed Paul. The leaves of this tree are said to bo “for healing of the na tions” of the earth. Tho promise, therefore, implies that the leaves of this tree will boa glorious contrast with the fig-leaves which Adam formed into a raiment for himself, in order to hide his sin, but which, in his and all other cases, perished in the using. The leaves of this treo shall possess everlasting verdure, fragrance and beauty, and bo evidence to all the mil lennial company that there is nothing ia creation which sin has blasted which God has not retouched, restored, and beautified. The leaves of trees are ■useless to man now, the fruit alone is of service to him; but in that better state nothing shall be supernumerary, noth ing useless; there shall be nothing that does not serve; all shall bo precious in itself, and practically minister to the joys of the people of God. If this tree of life be as some re gard it, the symbol of Jesus Christ himself, then it sets forth Him as the origin and fountain of life to all living beings. “In Him is life,” says the evangelist. Every creature now re ceives life from Him—alike the mean est reptile and the mightiest angel; but especially may we suppose that this tree represents the Lord of glory, as the great fountain of spiritual life to His believing people. The life of jus tification is not the least important blessing that we receive from Him. Being justified by faith, we live; yet not we, hut Christ liveth in us. “Whose eateth my flesh hath everlasting life.” In Him, we derive a life of holiness; because He is the Holy One, we are saints ; He makes us holy upon earth, that is, like Himself, and presents us spotless to Himself, when we shall see Him as He is. God’s life in the heart now effloresces into holiness of charac ter then, so that the outward man be comes the reflection and exponent of the inward soul. Christ also is the fountain of our life of happiniss. “I sat down under His shadow, and His fruit was sweet to my taste.” He will open to us visions of happiness and joy, such as angels have never seen. The air we breathe and the waters we drink shall be happiness; He is the fountain also of a life of dignity and royalty. We shall bo kings and priests unto God; we shall wear not the perishable crowns that are reared by human hands, found in human palaces—but crowns of glory that fade not away. He also will be’to us the source of progressive life ; how glorious and beautiful to tho eye of “ faith,” to march on through Im manuel’s ground around the Tree of Life, to fairer worlds on high. This is the essential characteristic of real life, of true greatness. All living things grow, and surely that Divine life shall not be an exception. Endless ages generation after generation will add to, not diminish in the least, or dilute the happiness of the people of God. Baptism and the Lord’s Supper is a vis ible sign, a standing monument, the “Tree of Life.” Buried with Christ in baptism, we rise from the watery grave to walk in newness of life and glorify God. Baptism, by living faith, “doth also now savo us (not the putting away of tho filth of the flesh, hut tho answer of a good conscience toward God) by the resurrection of Jesus Christ, who is gone into Heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him.” Baptism is a religious rite. The Lord’s supper is a religious rite. Jesus Christ erjoined tho performance of them by all His followers. By obeying His commands in this re spect, we show that we have faith in Ohi'ist ac our only .Saviupr j that we love Him, acknowledge His authority over us, and desire to be like him. May we, as followers then, with our dear, dying Lord, and now risen and ascend ed Saviour, seek more sincerely and heartily, a place in glorious Christ’s magnificent church, before the throne of God and the Lamb ; and so sit securely and sweetly beneath the shadow and eat of the pleasant fruit so sweet to the taste, the “Tree of Life.” F. C. A. Washington, Ga. For the Index and Baptist.] MINUTES OF THE GENERAL MEETING FOURTH DISTRICT MIDDLE ASSOCIATION. Corinth Church, Effingham Cos., Ga., \ January 28, 1876. J The General Meeting of the Fourth District, convened with the above named church at 11 o’clock a.m. The introductory sermon was preached by elder J. C. Edwards, from I Cor. 1 chap. 30-31 verse. Letters were read from the follow ing named churches : Corinth, New Providence, Springfield and Turkey Branch. The names of messengers enrolled were as follows: Corinth—Elder R. L. J. Grant,Elder J. C. Edwards; Dea con J. A. Edwards; New Providence— Jno. M. Spier, Wm. Cannet, Wesley Cannet; Springfield—Deacon J, J. Hiuely ; Turkey Branch—Henry A. Wallace, Jas. Edwards. Elder R. L. J. Grant was elected Moderator, and Henry A. Wallace Clerk. On motion the meeting then adjourn ed till 10:30 o’clock a.m., Saturday. SATURDAY SESSION. Met at 10:30 a.m. After prayer by Rev. H. T. Alexander, correspondents were invited. Brother C. T. J. Siu gellton, from the 2d District, accepted. Minutes of yesterday’s proceedings read and adopted, after which brother C. F. Foy reported as messenger from Elirn church, and was received. The attention of the meeting was called to a resolution of the Associa tion, inviting the Sabbath-school to meet with us by messengers. The Moderator extended the invitation, and the following schools accepted, and the names of the messengers were enrolled as follows : Corinth School—Dr. R. G. Norton, Miss Sarah Edwards, Miss Bertha Lee, Miss Mattie Remly ; Pine Grove School —A. S. Cannet, brother Futrell; Turkey Branch School—H. A. Wallace. The Missionary’s Report was then called for, read, and unanimously adopted ; it is as follows: missionary’s report. I began my labors as your missionary No vember 14th, 1875. Since that time I have kept up regular preaching at sister Mallett’s, on the Savannah river, Thursday night before the first Sabbath in each month. I consider this a good field, and one that ought to have Sabbath preaching. Igo from there to Mr. McFales' and preach the following night, where I have very good congregations. Igo from thereto brother Helmly's, where I preach THE CHRISTIAN INDEX AND SOUTH- WESTE the first Sabbath in each montfi. Here the con gregations are good. I consider this a very important field. I also preach at Crawford’s Mill the second Sabbath in each month. Here the congregations are larg£ and attentive. Bv special request, I have established a regular station for monthly preaching at brother Hun ter’s, near the Ogeecbee river. I also preach once in each month at Bush Arbor. This I consider, truly, a missionary field. .1 have preached one time at brother Pitman's; twice at Burgstiner Academy; one time at Pine Grove Academy, and at private houges. I have visited of the churches as possible. I have been engaged 46 traveled 411 miles, preached 25 sermons ; 6 pray ar meetings; visited 4 made 47 family visits. Brethren, pray for me that the work may prosper in my hands, and that I may be an humble instrument in the hands of God in bringing many to the knowledge of the truth, as it is in Christ Jesus our Lord. R. Lys. GittNT January 28th, 1876. wwfflksion.ary. For the Index and Baptist.) “PASS UNDER TUHTCOD.” It has been said by one of old time that “The Lord doth not willingly af flict, nor grieve the children of men,” “But though He cause grief, yet will He have compassion according to the multitude of his tender mercies.” How surely would i*<.poor, erring mortals rush on to destruction, were it not for the interposition of Divine power; in the pursuits 6-f business, in the eager search for money, in pleas ure’s giddy whirl, in k peeling. humble devotees, at the shrine of capricious fashion, we forget, in the enjoyment of the gifts, the goodness of tho Giver, on whom our noblest, most exalted thoughts should dwell with rapture and thankfulness; unmindful of the things that pass away With hurrying time, which bears us so swiftly on to an eternity of happiness or woe. We should not inurmer at the intervention of our Heavenly Father, though He lay a chastening hand upon us ; though we are checked in our mad career, our reckless sporting in the pathway to the tromb, we should he thankful for those tender mercies. The Omnipotent Euler casts into the crucible our words, thoughts and deeds, and tries them by the fire of affliction till the dross of our character is consumed, and the gold purified to living brightness. Why does the dark cloud of afflic tion hang loworingly o’er the life of that honored man who is surrounded with wealth and every luxury of life, and to whose will that of others bends ? though his home has hitherto resound ed with music and laughter, it is now .the house of mourning ; for the angel of death has entered aud bourn away the darling of the liwUuild, and he weeps unavatlftig teftWlrW-tferifraiV casket, that held the immortal spirit of the idol he worshiped and found it clay.” Dry thy tears heart-stricken mourner, thy afflictions are but the tender mercies of Him who smites to heal; perform, more strictly, thy du ties to thy fellowmau, and thank fer vently the Chastener for calling thee, ere it was too late, so, bow in submis sion to His will, and in accents divine, said to thee in thy mighty sorrow: “I love thee, I love thee, pass under the rod.” In our tempetuous passage from “shore to shore,” our frail life barque would be wrecked upon the reefs of disappointment and sorrow, and our craft, with its precious cargo, would be plunged into tlie dark waters of des pair that flow around us, were it not for our Heavenly Father, who pilots us safely o’er the stormy deep. How calmly, sweetly, we can sleep when wo know that He, in His own good time, will bid the troubled waves, “Peace, be still. ” Ida Lou Murphy. Cusseta, February 2, 1876. ACKNOWLEDGEMENTS. Editors Index —Please allow me to acknowledge, in The Index, the re ceipt of the following sums, to aid in liquidating the indebtedness of the Home Board : Prom S. A. Leonard, Mt. Zion church, $6.60; Eev. E. D. Mallary, Thomasville church, SIO.OO ; Eev. P. Smalls, Grahamville church, S. C., $2.00; A. G. Parrott, Saulsburry church, Tennessee, $5.00; G. R. Hughes, Mt. Moriah church, Missouri, $4.35; Mrs. M. J. Williams, Macon church, Mississippi, $2.00; Fork, of Broad Eiver church, $4.75 ; C. J. Miles, Dixons’ Mills church, Alabama, §ll.OO. Total, $46.95. S. Boykin. Macon, Ga. For the Index and Baptist.] CORRECTION. Dear Index —ln your last issue, I see it stated that Rev. Jas. Kilpatrick has left the school at Hephzibah, etc. As my brother has never been connect ed with the school at this place, I pre sume allusion is had to myself.' I beg to state that I have not with drawn from the Hephzibah High School, but have simply been excused, for the present, by the other teachers. Yours, W. L. Kilpatrick. Hephzibah, Ga., January 31,1876. The Only Way to Cook Cabbage Right. —Parboil in milk and water, equal quantities, then drain and sherd up ; put into a stew pau with a small lump of butter, a tea cup of cream ; add pepper and salt, and stew till ten der aud done. y —We are likewise indebted to Rev. E. M. Northen and J. M. Rushing for pleasant calls. The trials that come upon us are only the faithful performance of God’s everlasting engagements. Select fftscdlaim. nr THE DEAD. She lay in her chamber, peaceful and still, And silent, as all of us some day will. Her hands held fast, on her marble breast, A lotus-lily, in dreams of rest. Her eyes were shut on the world of men, Never to weep, and grow dim again At the sorrowful story of grief and loss, Or darken with pain at the weight of a cros And her lips were shut close, as if to keep The secrets of death and its wonderful sleep. 11 Waken, darling.” he cried, and laid His hands on the clasped bands of the maid. “ Or is it slumber not that holds you here, In this strange white silence ? Answer dear; “ Open your lips, as a flower unfolds, And tell me the secrets your silence holds. “ Lift from that are waxen white, The gold of and let the light “ Of eyes, the sweetest I ever knew, Like the sky at sunset, tremble through. “ I forget ! You are deaf to th'j words I say, The soul that would answer has gone away. “ Dewl't ■lead ? Oh, you are not! It cannot be ! Waken, darling, and answer me. “See ! here is a rose, a great white rose, Sweet as true love is, and pansy-blows “All wot with the tears of the angels. Wake, And take them and wear them, for love's sweet sake. I clasp your hand in my own, and cry, s it u?h a terrible thing to die ?' “ The hardest lot is to live, and know That a face is hidden in grass or snow, “That was fairost of all things under the sun ; To think that the droam of all dreams is done. “To know that tho years, bathey many or few, Will be years of longing and grief for you ! “My swoet, dead rose ! If I lay by your side, If I had died on tho day you died, “ And the same low grave that will cover you Could shut us botli from the the world we knew, “Away from the woe and ills that fret, From loss, and longing, and all regret, “ Oh, love, such slumber would be so sweet, Wrappod in daises from head to feet, “ Or snow that is white as the cheeks I kiss, Where tho roses were that I so much miss. “ But that cannot he ! You will rest and dream, Like a lily asleep on an eddied stream, “ While I g j on with the tide of life. And think of you in its fiercest strife, " Think of my love with tho pansy eyes, And tho somotimo gladness of Paradise. “ For over there, when the end shall come Of waiting and sleeping, no longer dumb “ To tho words I utter, your lips will moot My own in a kiss that is wondrous sweet. “ Oh, pure, white love! Take one last long kiss, To keep while the time of our waiting is ; “ And give it back in that realm so fair, With Paradise-bloom on your sun touched hair ; "Andso—good-bye! But good-morning there}'’ From the Ixn<lon Bintistuj ‘ 1 -m 1)R. ANGUS ON THE REVISION OF THE NEW TESTAMENT. In a lecture delivered at Accrington last week, by Dr. Angus, one of the committee appointed for the revision of the Bible, some curious incidents were mentioned showing the difficulties which the revisers found in fixing upon a suitable English word or expression to literally interpret the Hebrew and Greek. What, asked Dr. Angus, was the original text of Scripture, and what were the views of ou* - modern transla tors ? How far might they confide in them, and how far might they trust them ? It might illustrate the im portance of those questions if he took an instance or two. There was the passage in Timothy which said, “With out controversy great is the mvstery of godliness; God was manifest in the flesh.” As corrected the text read, “ Great is the mystery of godliness, who was manifest in the flesh.” There was another passage in John, “ No man hath seen God at any time, the only begotten Son, who is in the bosom of the Father, He hath declared Him.” If that text were corrected as it needed to be, it would read, “No man hath seen God at any time ; God only begot ten, who is in the bosom of the Father, He hath revealed Him.” In those two instances—in one case the word God went into the margin, and in the other came into the text. In Acts viii: 7, was a text they, as Baptists, were just ly proud of. It was the question of the eunuch and Phillip’s reply, “What doth hiuder me from being baptized ?” Phillip said, “ Dost thou believe ?” and he replied, “I do believe.” Now, as a matter of fact, there was not a single ancient manuscript that contained that verse. “ That was a bad thing for the Baptists,” some might say. He did not know about that. He dared say they would find the truth somewhere else, but their purpose was to ascer tain what the words of the inspired writers were, and to keep them from no man. There was no necessity to advance truth by misrepresentation. Those three passages touched upon the Unitarian controversy and the Baptist controversy, and it was important that they clearly understood what the Scrip ture was. Whether the passages re mained as they were or were altered into the margin, the two great truths they taught were practically uutouch ed. With respect to the verses about Phillip and the eunuch, the explana tion of how it came there was because it was the question put to the converts when they came to be baptized, and some copyist probably inserted a mar ginal reading into the text. They had lost a text but gained a confirmation of a piece of history. In illustration of the difficulties of finding suitable English words to represent the Greek and Hebrew, Dr. Angus said he believ ed that no translation could do perfect justice to] the Greek or Hebrew. For !RN BAPTIST. instance, there was the word “ publi cans.” The New Testament Eevision Company spent more than two hours over it. It was said on one side it was dishonoring a respectable class of peo ple to class them with sinners, and that it was extremely desirous to strike that out. What should they put in its place? A farmer of taxes, said one ; thereupon a bishop rose and said, “ I must implore my brethen not to in sert that, or we country clergymen shall never hear the last of it.” “But it is farmer of revenues,” said the sug gester. “ Ah, but the farmer is there,” said the bishop, “ he will never mind the revenues, but will say you have put him among the sinners.” The fact was that they had not a word in Eng lish that would represent it. The;Eo raans used to let out their taxes to be gathered the same as we did our toll- they had to get what they These revenue gatherers were ■pur toll-bar would be with •kble of many would ■ - rBBB- word. Tlioti the worn “bishop” Areateda dif ficulty. The word meant one who took an oversight. iTo doubt over sight and overseer would be a good word if they could venture to use it. The bishop of Gloucester said that whatever satisfied his Dissenting brethren would satisfy him. He said, “ if Dr. Angus likes to be called Over seer Angus, I have no objection.” Now in his district an overseer meant one who looked after the poor, and collected the poor-rate, and they rather objected. The difficulty was to get a word that would be justice to it. They had never been able to translate the word penny. The Eoman word was denari. When we read, “ Agreed with them for a penny a day,” we were apt to think it was very little, whereas it represented some Bs. or 10s. of our money. Two pence was as much as a good man could earn by two days’ work. It was said they should put half a crown, but that would be inac curate, as there were no half-crowns in those days. It was suggested they should do as their Anglo-American brethren had done, translate it “ Agreed with them for a denari a day,” and the Dean of Westminister said, after tak ing it over for a week, it might be read, “ Agreed with them for a dean ery a day,” and they would think that was not very bad pay. Another source of difficulty was that when the former translators did their work they thought it juster to Scripture to rep resent the same Greek word by the .%nunjftr of different English words, 'so as to bring out more rfllty the sense. The effect of that rule had been most disastrous. Take the single word ordained. It had this meaning theologically defined, predestination. God ordained so and so, destining and determining what should be. Eccle siastically it was an important word, because the Church of England spoke of ordination and ordained ministers, and Nonconformist ministers some times spoke of the same thing. If he wanted to know what the Scripture taught upon that point he would look in “ Cruden’s Concordance,” and find out the passage where it was mention ed ; but when he found out that it meant different things in different places, the concordance was of no help. Asa matter of fact, that word “ordain ed” represented ten entirely different words in the Greek, and in three fourths of the passages where the word was used it did not represent ordained in either of the senses, but au entirely different Greek word. In passages referring to future punishment they had the same thing occurring. The word “hell” was used to represent two entirely different things. In one place it was a place of torment, in another it meant the unseen place into which all passed, a place that included Paradise on one side, a place of suffering on the other. When they turned by a concor dance to such passages, where hell was used it was simply misleading. A CHEERING REPORT. At a grand temperance entertain ment given by Wm. E. Dodge, Esq., at his residence in New York, Dr. Mc- Cosh, of Princeton, Dr. Hopkins, of Williams College, and James H. Eaper, of the British Temperance Alliance, made earnest and impressive appeals in behalf of the temperance reform. Among other notable statements made by Mr. Eaper was the following : There are at this time within the province of Canterbury alone upward of one thousand parishes in which there is neither public house nor beer-shop, and where, in consequence of the absence of these inducements to crime and pauperism, according to evidence before the committee, the intelligence, morality and com fort of the peop’e are such as the friends of temperance would have anticipated. —The Patrons have gone to work n earnest to raise funds for the purpose of building a National Grange Temple at the headquarters in Louisville, Ky. For this purpose they have insti tuted the new “Degree of the Golden Sheaf,” which can be taken by any member of the Order, or others, who will contribute one dollar to be expen ded in building the temple. Camp Spring Grange, No. 388, “has not lost a member in two years,” (and always prompt in reports) writes brother W. J. Joiner, W. M. For the Index and Baptist.] THE CHRISTIAN INDEX. Few people outside of the craft have any idea of the “trials and tribulations” of the managers of newspapers, es pecially of religious papers—more es pecially of Baptist papers. The suggestions, eritieisims, fault findings, threats, etc., on the part of subscribers are some of incidental trials, to say nothing of they editorials, the correspondents, the selections, the proof reading, the, press work, etc. Having had a glimpse of these things, by reason of my occasional visits to the Index office, my heart has been drawn out in sympathy to newspaper men, especially to religious newspaper men, more especially to The Index men. Many thing connected with this paper I do not know, some things I do know. I know, 1. That the proprietors are trying very hard to make a first-class paper. They spare rjxither pains nor expense to do this. tiAjst to think of SIOO worth of stamps at one time ! At least three , men at the desk all day and part of thew night! A letter written to nearly evervj preacher in the State ! 2. That they listen kindly and pa tiently to all the suggestions, and criti cisms, and endeavor to profit by them ; they bear meekly the faultfindings, and endure with fortitude the threats, and mourn over any mistakes which they may make, or which their brethren think they make. „ 3. They try to supply the paper with just such matter as shall promote the interests of the Baptists of Georgia and the South, and advance the glory of God. 4. They want short, newsy letters from all parts of the State ; they want to make The Index a medium of com munication for Georgia Baptists. 5. I know they sometimes publish articles which their judgment says ought to be abridged, or go to the waste basket, for fear of giving offense. 6. I know J. P. H., is one of the hardest worked men in Atlanta,J and withal, one of the cleverest: Brethren, sympathise with The Index men; pray for them, and —pay your subscription. t SCIENUE AND EDUCATION. Eev. Dr. DeWitt Talmadge is lec turing on public schools, and the fol lowing are his arguments in favor of retaining the Bible in the schodl? : 1. To decree its removal, is ta de cree that three-fourths of the peoples shall have no religious culture at alL 1 Millions are not in Sunday-school, ancU can only hear of God, Christ, and Heaven, as they hear of the'jjible in the common school. ‘ t 2. It would be to make war on the consciences of the people. They be lieve in the Bible, and have built on its foundation. A Bible conscience is the' best conscience. 3. It is a book especially adapted to the common schools. 4. To take the Bible'from the school* implies the right to take out every other book which has any religion, morality or God in it. 5. To remove it is a slur on the book itself. 6. The Bible is the supreme book, and has a right to go everywhere—is a proclamation from the Throne of God Almighty. 7. The best patriots of the past and of the present, have favored religion, as Washington and Webster. 8. The common school is a child of Protestantism, and she has a right to do what she pleases with her own child. You have a right to put a gold chain around your child’s neck, and the ob jections of strangers are not to be heard. Protestantism has put thb golden chain of God’s Word around the neck of her child—the common schools ; outsiders cannot quarrel with her for so dressing her own child. 9. God has taken this country under His special protection, and evidently intends it for a Bible-reading country. 10. Secular education without re ligious culture, is worse than none at all. Cultivate the head alone, and you have an infidel or atheist. Cultivate the heart alone and you have a fanatic. Educated villains are the curse of our country. Christian people must waft up and not let this contest go by ej/f fault. “ The Farmers Friend ”is the title of anew paper published in Griffin, Ga., by S. N. Van Praag, Esq. It announ ces as its aim the advocacy of Direct Trade, passenger steamers between the South and Europe ; immigration, etc. These are all excellent objects, and We are glad that our new contemporary will devote his evident abilities to their attainment. —At a recent session of the Virginia State Grange, held at Eichmond, Mr. J. M. Blanton was elected Master. He receives a salary of SSOO per' annum, and his expenses. About two hundred delegates were present. The Order is reported in a prosperous condition, and likely to accomplish much good. —The best ground untilled, soonest runs into rank weeds. Such are God’s children overgrown with security, ere they are aware, unless they be well ex ercised, both with God’s plow of afflic tion, and their own industry in medita tion. There is no path so safe as that of duty.