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<®ur Correspondents.
For the* Index and Baptist.]
SOT THE“BIMRD QIEBTIOS.”
Let that phrase be kept out of ar
ticles and discussions bearing upon the
plans proposed for increasing the spirit
of benevolence in the Baptist churches
of Georgia. It is a sort of fossil phrase,
that refers to other and different issues,
and not to the measures proposed for
the. Georgia Baptist Convention. It
has done “ benevolence” much harm;
and our schemes, or efforts, for arous
ing the liberality of the churches have
free and full right to feel towards it as
Paul felt, and to speak of it as Paul
spoke of Alexander, the coppersmith,
Oil Tim. iv: 14.) And why ? Because
the phrase invariably suggests, and
gent rally is intended to suggest, some
toet hod or machinery, more or less
;“ut baptistic” outside of denomination
/al organizations or operations ; and its
Ui, > excites a certain degree of preju
ce in many minds, which predisposes
, .ein to he hostile to > ards measures
roposed. I received a letter, not long
ince, from a good brother, who wrote :
“I don’t think your plan will collect
any more money for Missions than the
•present plans.”
My plan ! All the plan I have, or
that I have ever proposed, for collect
ing funds for benevolence, has been
simply such as aimed to induce indi
vidual churches to collect their own
Mission funds systematically and reg
ularly iu the regular and usual channel
of our denominational operations. I
have constantly affirmed that the sup
port of Missions, at home and abroad,
is a Christian church duty; and, that it
is the duty, also, of each church to
collect funds for the support of Missions.
Not only so, but that it is the duty of
each member in each church to give
something for Missions. Nor would I
go, unnecessarily, outside of our de
nominational organizations to effect
this end. I think our present denomi
national machinery amply sufficient for
the purpose.
What we want to do, in our denom
ination, is to set the churches to work,
collecting regularly and systematically
their benevolent contributions.
And, to effect this most easily and
cheaply, what better can we do than
use the established machinery of our
Associations ?
And, as tho Associations co-operate
in tho State Convention, how bettor, or
more authoritatively, can we influence
the Associations, than through the
State Convention ? But how, in the
name of common sense, can the Con
vention do anything without an agent ?
If the Convention will appoint a
committee to influence the Associations ,
and thus get tho Associations to influ
ence thi' churches, and thus get church
es to influence individuals, is it. not ap
parent that tho ordinary channels of
our Baptist denominational machinery,
and those alone, are used, to effect the
desired end ? This is all I advocate.
How is it my plan t It is all Bap
tist usage and custom, as old and com
mon as tin l hills. What has the
“ Board question” to do with this
plan ?
The true aud simple question, breth
ren, is this: “ Shall the Convention
take active measures, at Thomasville,
to induce the Baptist churches of Geor
gia to contribute more liberally and sys
tematically to the mission cause?”
I say this is something the Conven
tion ought to do. That body should
go farther than pass resolutions and
recommendations. It should take some
steps to secure contributions for mis
sions. And why ? Simply because
tho Convention is a missionary body?
In its constitution it proposes to form
and entourage plans for the revival of
religion in the State and elsewhere; it
proposes to aid and give effect to •eeful
plans of the several AsssociationS; and
it proposes to send funds and delegates
to the Southern Baptist Convention.
If all this and >es not constitute it a mis
sionary body, what does ? Yet has it
a plan for promoting the spread of the
gospel in the State ? Has it any plan,
or agtnt, for aiding or giving effect to
the usifal plans of the different Asso
ciations? No. But that is precisely
what it ought to have. Take away our
educational interests, and our Conven
tion is doing almost literally nothing.
Ought it not to do more, or try to do
more, for missions? Ought it not to try
and work up ourchurches to an enlarged
liberality in the mission cause ? But to
do this it must have a competent agent —
a Mission Committee. Shall it not bring
its influence to bear upon the thousand
churches in connection with it, and
upon the 1,500 or 2,000 white Baptist
churches in the State of Georgia, in be
half of missions ? Let the question be
answered affirmatively at Thomasville.
S. Boykin.
Macon, 6a.
Forth* ludox and Baptist ]
GalufM>ilie is the Place lor tlio Baptist Female
Seminary.
Deak Index —Were I called upon to
select a place for the Georgia Baptist
Female University, self-interest and
strong attachments would incline me
to fix upon Forsyth. Some of my best
friends—tried friends—live there.
Some are sleeping there in the city of
the dead. A remnant of my old home
is there. My first born and two oth
ers of younger years is resting there,
near the graves of Curry, Martin,
Dunn, and others.
Stone Mountain has ttractions.
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
That mammoth pile of granite near by
is a world’s wonder. The Georgia
Railroad, the oldest in the State, adds
not a little to tho attractions of the
flourishing young city. Brother J. M.
Stillwell is there, laboring in tho Mas
ter’s vineyard. I have not forgotten
his excellent sermon on the Lord’s
Supper, published in The Index two
or three months ago—wish it was con
densed a little and published in tract
form, for general distribution.
Stone Mountain has good water,
good society, a good church, and,
doubtless, good health, and the citizens
very much desire to make the Univer
sity their adopted daughter. They
would cheerfully give the child a home,
would mature it, caress it, and do all
in their power to make it grow and feel
at home.
For many reasons, unnecessary now
to name, Milledgville is a desirable lo
cation for our University. So is Rome,
Griffin, Madison and others.
But, brother Index, and brethren of
Georgia, self-interest, local attach
ments, nor partialities for persons or
places, should not have a feather’s
weight upon the mind of our Commit
tee, in locating the Baptist Female
Seminary. As prudent and sagacious
fathers, we are trying to provide for
the educational and religious wants of
coming generations. Let us not make
a mistake. Let us try to profit by the
experience of the past.
Will good brethren bear with my
humble views on this subject? I de
siietho greatest good to the greatest
number.
And when I say Forsyth is not tho
place, it is not that I love Forsyth less,
but tho interest of education more.
Forsyth is too near the venerable
Wesleyan Female College on one side,
the Griffin Female College and the
Gordon Institute, in Barnesville, on
the other side. Monroe county has
probably seen its best day. The land
is nearly worn out Forsyth will not
grew much more. She has about
reached her majority. Tho chairman
of the Committee lives in Forsyth, and
no doubt he and the good citizens
would rejoice to get the Seminary to
build up their t.>wn. But it is impor
tant to select a thriving town, which
will build up the Seminary, and not to
locate it to build up a town at the ex
pense of the Seminary. Board in
Forsyth is obliged to be high. The
county is too much exhausted to make
provisions cheap.
Stone Mountain is too near to the
Masonic Female College, the Georgia
Female College, in Madison, the flour
ishing school at Convers, and tho good
Public Schools in Atlanta. Stone
Mountain can never be largei than it
now is, to afford a large local patron
age, because it is in the shadow of At
lanta. Commerce cannot build it, up,
because it is not backed by a suflicient
extent of country.
Again, the parents in northwest and
northeast Georgia are very timid
about sending their daughters down
the country, even down to Stone
Mountain to bo educated.
In my humble opinion, Gainesville
is the most eligible place for the Semi
nary, of all tho towns bidding for its
location. If 1 am wrong, brethren,
please pardou my error in judgment.
Why the most eligible ?
1. It is a fact that upper Georgia is
rapidly growing in population and
wealth every year. It is not true, to
the same extent, of the middle and
lower parts of the State.
2. It is a fact, that parents in upper
Georgia will not send their children
down the country to be educated, while
low eountrv people prefer to send up
the country to schosl.
3. Gainesville is not surrounded bv
other colleges, which would be likely
to divert patronage from our Semina
ry-
4. Board for pupils is and will con
tinue to bo cheaper here than it can
possibly be afforded in Forsyth, Stone
Mountain, or any town applying for
the Seminary.
5. Gainesville has, as I am inform
ed, about 300 females of a suitable age
to go to school. Where is tho town,
bidding for the Seminary, that can sav
as much ?
6. Building material and mechanics
labor are cheaper here, from 25 to 50
per cent., than in either of the towns
above named. So $25,000 hero would
put up a College building, which, in
Forsyth or Stone Mountain, would
probably cost $40,000.
7. The health, water, society and ac
cessibility of Gainesville, altogether,
are unsurpassed, if equaled, by any
city in Georgia.
These are some of our reasons for
believing Gainesville to he the most
desirable location for our Seminary, of
all that are bidding for it.
W. C. Wilkes.
Gainesville, Georgia, April 1, 1876.
1* the Brethren (espeslug the Tallapoosa Bap
tist Association.
Dear Brethren—At your last ses
sion you resolved to send only two del
egates to the Georgia Baptist State
Convention, aud to pay their way to
and from the Convention ; the meeting
of the Convention takes place on the
20th of this month, and your delegates
will want the money before they start.
If they do not get it, your Association
may not be represented in said Con
vention.
Send the money, brethren, to brother
Huey, the Treasurer, at once and let us
not be fouud missing in the Convention.
H. A. Williams.
For the Index and Baptist.]
DRY HOT IS THE CHURCH.
“If the hundreds of our church men and
women who throng depots, rinks, and halls,
to attend the services of professed non-de
nominational revivalists, would throw a
titiie of the same time and energy into our
respective churches, there would result
more real conversions, the truth would be
maintained, and the spiritual power of the
cbm ches would be enlarged and made per
manent.”
The author of the above rather cyni
cal utterance, copied from another pa
per into The Index of the 23d ult.,
needs admonition.
A cynic, is defined to be “a man of
canine temper” —cynical, as “having
the qualities of a surly dog.” Proba
bly a lineal dependent of the dog in
the manger, of classic mention. The
species is of ancient origin, and is not
likely soon to become extinct. In the
time of the Saviour there were certain
persons who received, from Him, a se
vere rebuke because they would neith
er go in themselves, nor suffer those
that were entering to go in.
If the facts could be fully known
and summed up, it would probably be
found that those who are the first
among “the hundreds who throng de
pots, rinks and halls,” to attend Gos
pel meetings, are the very siies to
whom tho churches are indebted for
whatever of spiritual life and activity
they manifest. Realizing that the Sa
viour intended that His followers
should bo workers in the vineyard, and
feeling an earnest desire to sea His
cause advancing, they would fain in
fuse the leaven of their activity into the
mass of the membership ; but their ef
forts ars too often met with cold arid
stolid indifference, with a covert sneer
or with quiet opposition. The church
is comfortably at ease. The regular
routine of public service is maintained
The “prominent and influential” breth
ren, deacons and others, are occupied
with their stock or their merchandize.
Their wives and daughters, w T ith dress,
adorning, and worldly amusements.
Why should they not complacently give
themselves up to mutual admiration?
and what ails these restless ones, that,
they must ever be trying to turn the
world upside down ?
A handful of warm-hearted Chris
tians can accomplish but little under
such unfavorable influences, but when
a dozen and twenty such handfuls can
come together, letting differing views
lie in obeyance for the time, and unit
ing upon a common platform of devo
tion to the Master’s service, and efforts
to win souls, they are apt to “m<'ve
things.” It is not long before the
power of tho Holy Spirit is manifest iu
such a way a*’ to compel attention.
Not only are souls converted, but pro
fessing Christians are drawn within
the influence, and led to examine
themselves ; to take their longitude,
and see how far they have drifted from
their true course. All the churches
round are benefited. Christian love
and Christian activity cease to bo only
names, and become realities. And the
“spiritual power,” not of an insolated
church merely, but of Christ's church
universal, is increased aud consolidat
ed. L.
For Ihe Index and Baptist.;
MAN SIBJFI'TEI) TO IUK lA\ f OF SI'FFKK
-IXO.
By reason of sin, man is brought un
der the discipline of sufferings a neces
sary to bringing and perfecting us iu
all holy obedience to the will of God.
In our present condition, the law of
suffering is a great universal law of
our nature. The history of the world
is the record of this truth. The con
sciousness of every man is its inward
attestation. From the day of the first
transgression until now, the family of
man has been subject to this law. The
first utterances of humanity are cries
of suffering—its last expressions are
groans and sighs. No favored spot of
earth lias been found, no matter how
salubrious its climate, how grand aud
gorgeous its scenery, how clear its
crystal waters, how brave and generous
its people—where the wail of suffering
is not heard.
The generations of men, as they suc
cessively followed each other, have ut
tered the same lamentations over the
miseries of life, and patriarch and sage
and philosopher, have all wept over its
disappointments and vanity. So uni
form, in this respect, has been the ex
perience of men, that they have united
in designating the sceue of mortal life
a “vale of tears.” Tears are the fruits
of that forbidden tree whose mortal
taste, brought death into the world, and
all our woe, with sadness and distress.
From the cries of infancy, and the
tears of helpless womauhood, aud Ihe
wretchedness of disappointed man
hood, and the despair of old age, dying
in sin, from the cabin and the hall, and
the kingly palace, aud the battle field
—what an aggregate of suffering does
humanity exhibit! And yet all is no f .
known, for the artificial caprice of so
ciety seeks to hide its sorrows from
the gaze of the world, and many a face
which is wreathed with smiles would
be & false index to the aching heart.
Nor let it be supposed, dear reader,
that the assertion that humanity ex
ists under an universal law of suffer
ing, is rebutted by the numerous joys
which vary the scenes of life. Neither
the existence nor the universality of
suffering defends upon it* constant
continuance. The very best constitu
tion of our nature is such that were
man all the time subjected to pain, it
would become his fixed habit, aud cus
tom renders agreeable what was crigi-
nallv unpleasant, and even suffering,
if constant, would cease to be suffer
ing.
So, many, who for long years, have
suffered under a painful and incurable
disease, become so accustomed to it, as
to cease to complain, and bear, with
comparative indifference, what to oth
ers would be torture. The great de
sign of God in placing us under the
law of suffering, is best accomplished
by an occasional exemption from the
severity of its pangs. Yet, while it is
adm tted that the sky of human life
is not always black with lowering
clouds to the humble believer, yet there
are bright and beauteous beams upon
the pilgrim’s path, aud joyous hope in
the Beyond !
Our blessed Redeemer, while He
condesended to wear our nature, was
not exempt from its severest pangs of
suffering. Surely it might seem to our
faith and weak apprehension that a
voluntary divesture of His glory for a
season, and the assumption of our na
ture apart from its pains and sorrows,
would have been a sufficient humilia
tion, and an unspeakable manifesta
tion of His love. But not so thought
Infinite Wisdom. When He took
our nature, He took it with all its lia
bilities to ill. It was deemed a neces
sary part of His education for the
great office He was to fill for us, that
He should learn, by painful experience,
what are the temptations and sorrows
of humanity. He was to drink of our
cup with all its bitterness. He was to
know our infirmity, to feel our weak
ness, to utter the cries for help which
we utter, to mingle His tears, to give
us sue -or to our prayers and tears, to
give help, to shudder, shrink, and fear
to die, and to die, and rise again, as
evidence of His saving power.
Christ, the Son of God, has left us
an example that we should learn, by
all of our afflictions, an humble obedience
to the will of God. We need afflic
tion, to teach us submission. By
Christ’s sufferings He was made per
fect, and became the Author of eternal
salvation to all who obey Him, in the
temper of mind which the Gospel, the
Son of God enjoins, and in the way
which it points out.
Who, then, can comprehend the love
of Jesus, who suffered for our sins and
carried our sorrows, and who gave
Himself a sacrifice unto God for us re
bellious and polluted sinners ! And
what ought to be the force and effect
of our love to Him ? To relieve and
comfort us under the law of suffering ?
to save from the cries of eternally
stinging death ? —for the resurrection ami
peaceful joys of Heaven’s rest!
F. C. A.
Washington, Georgia.
For the Index and Baptist.l
TUB HODKL PKAYEB-3IKhTING.
How many prayer-meetings become
uninteresting to I he young, and to many
of the older ones, owing partly to the
monotony that usually attends them,
and partly to the walit of that nnSst
imp .rtaiit element—practicability. It
is true the pastor, or some deacon, or
lay member, leads the meeting, and
does all he cau to make it interesting ;
frequently he even gives a short talk
upon the subject of prayer. It is just
this which makes the monotony.
Doubtless some prejudiced persons are
re-nly to say : “Will you depart from
old customs (landmarks) iu the prayer
meeting ? Our fathers did thus and
so, aud I think we had better follow
them.” Without attempting to defend
these so-called departures, (for long
defenses appear from time to time in
every religious newspaper.) I wish to
tell the readers of The Index of a re
markable prayer-meeting iu one of our
churches in North Georgia.
With the brethren of this church
the question arises, as I think it should
in every church, How can we bestjutilize
the prayer-meeting ? To make it use
ful they have continually kept two ob
jects in view—their growth iu the
knowledge of the Bible and piety, and
the preparation of the young and the
naturally timid, for labor wherever it
may be their privilege to have a Chris
tian influence during life.
For the attainment of the first of
ihese objects, a passage of Scripture
presenting some forcible point of Bible
knowledge is read and diseussed by all
who may feel a desire to da so, each
brother speaking in a very pointed way,
and not occupying a longer time than
five minutes. Then, when a brother
has visited another church, or held an
interesting conversation with some per
son, or had some peculiar religious ex
perience, he is expected to make a state
ment of that visit, conversation or ex
perience, for the bentit of the meeting.
Thus they are constantly on the look
out for something they may do for
Jesus.
To urge the young and timid breth
ren to engage in works for the Heaven
ly Master they do not have a standing
leader for the meeting, but rather take
it turn about till all, even the youngest,
have led.
Aftor drilling and laboring in this
way a year, the brethren think they
are prepared to undertake a more ex
tended work. They have, therefore,
resolved to make mission stations here
and there in the neighborhood of the
village, and visit them every Sabbath
afternoon, except an occasional Sabbath
when they meet together for reports,
for the purpose of holding prayer
meetings and exhorting sinners—iu a
word, to work earnestly for Jesus.
The advantages of this system above
the ordinary system is apparent to every
one who will give it that thought it
should have; and, as the working season
is now at hand, it is important that
churches should begin to adopt meas
ures for more successful work. Breth
ren, fight for Jesus, your inactivity and
cowardice does not make the enemy of
souls less vigilant.
Observer.
For the Index and Baptist .]
CONCLUDING REPLY TO TERFIUS.
It seems to be a very difficult thing
for opposing controversialists to under
stand each other. I do not propose,
now, to waste time or space in notic
ing Tertius’ misunderstandings of my
meaning, m>r of my miseonceptiou of
his, though I thought I was relying
upon his plain definition of the word
ability, accompanied by an illustration.
It seems to me that the sense which,
with his present explanation, he gives
to the phrase, “ as he is prospered,” is
not in accordance with the obvious
meaning of the passage, aud is in con
flict with every commentary to which I
have access, McKnight, Conjbeare and
Howson, etc., etc. But, though, so
far as I know, he stands alone, I shall
not dispute the view he takes, but shall
regard the phrase, in this article, as
meaning capi.al or income, as the cir
cumstances of the case require. Conced
ing this, I think he can scarcely sustain
the position, that the rule given to the
Corintian church is the one aud only
rule regulating church collections. I
have never said, in any article, that
“ there is no rule for benevolent con
tributions prescribed in the New Tes
tament.” I believe that there are
many, and the direction given to the
church at Corinth is one among a num
ber of others.
To present my views upou this sub
ject clearly, I begin with the remark
that the New Testament contains gen
eral and particular commands on the
subject of giving. It is beautiful to
obseive how an infinitely wise God
has adapt and his teachings, in the Bible,
to the varying circumstances and con
ditions of human life. When He
gives a command that is of universal
obligation, it can be obeyed anywhere.
There is nothing in the climate, the
customs, or the national peculiarities of
any people, that will render the com
mand nugatory. Men are commanded
to give. Everywhere, at some time or
other, this command can he obeyed.
Christians are instructed, “as they
have opportunity to do good to all
men.” There are times, often recurring,
in the lives of all, when by contribu
tions they can confer temporal or spirit
ual benefits upon their fellow men
Christians are commanded “to minis
ter” or aid “according to the ability
which God gives.” There is no Chris
tian who is excluded from obedience
to this direction. All universal com
mands are so expressed as to permit
universal obedience.
But when Bible commands carry
strict limitations within themselves,
they apply only to those who are capa
ble of rendering obedience under the
limitations. All Christians are com
manded to give, but are all Christian;:
commanded to give every Sabbath as
they are prospered. This would imply
that all Christians, the world over, can
meet every week, and have means at
their command at each weekly meeting.
But is this true? Overlooking the
state of those who in Arctic regions
are shut up for long periods in their
homes, is it true of an agricultural
people ? Are there not nations of those
who depend for a living on the soil,
whose property is only available at,
certain seasons of the year? When,
of old, God specially directed the con
tributions of a nation like this, He
required payments only on those sea
sons when fields and flocks were yield
ing their increase. Is there less adap
tation to the circumstances of men
under the New Testament dispensation,
than there was under the old? We
can readily see that there was wisdom
in directing a church like that at Cor
inth, or like those of Gallatia, to con
tribute weekly, as they were prospered.
But how would this weekly command
meet the case of an agricultural people ?
On each Sabbath morning perhaps for
nearly half of the year, the Christian
would be compelled to say, “ I have
nothing to give to-day. Months ago I
knew I could have nothing to give to
day. For weeks to come, I may have
nothing to give,” but here is a weekly
command given to nations of people
who, can only render to it obedience
through one-half of the year. Is this
like Him, whose infinite wisdom is seen
in all that He does and says ? There
are commands o* the subject of giving,
adapted to meet the conditions of the
agriculturist; is this rule, which so
inadequately meets the circumstances
of his occupation, to override them all?
I do not know how I can better
answer all of my brother’s arguments
on the subject of collections, than by
giving a brief sketch of what was done
at Corinth. Paul first sends Titus to
present to the Corinthian church, the
condition of the saints at Jerusalem.
Titus then takes a collection and re
ceives the promise of a specified amount
for the future. “We desired Titus,
that as he had begun, so he would also
finish in you the same grace also.”
II Corinthians viii: 6. “For this is
expedient for you, who have begun
before, not only to do, but also to be
forward a year ago.” The verb ren
dered “ forward,” means to will, and is
the same word which refers to the
promise in the verse next to the one
just quoted. Corinthians viii: 10, 11.
Some seven or eight months after this
visit of Titus, Paul directs the chureh
to fulfil their promise by making weekly
payments, and tells them that if the
amount is not obtained when he comes,
he will have “ gatherings.” Probably
about three or four months after this
first epistle, Paul writes a second
epistle to the Corinthians, urging them
to make large contributions, to be gen
erous, not to put him to shame before
the Macedonians, by allowing them to
find that the Corinthians had failed to
pay the amount which had been prom
ised by them. Titus and his compan
ions are seat to read this letter to the
Corinthian church, and then “ make up
the promised bounty.” If the church
at Corinth furnishes us with the only
rule, as Tertius contends, for benevo
lent contributions, he, of all men,
should encourage agents to be perpet
ually visiting churches and collecting.
It is evident that Titus did not simply
gather the amounts, already contrib
uted, as Tertius seems to suppose, for
then there would have been no need of
Paul’s urgent appeals for liberal do
nations.
My brother seems to learn a good
many things from my articles, that are
not in the communications. He learns
from me that notes to a benevolent ob
ject are not considered binding. I
thought the promise of every Christian,
written or unwritten, was binding. I
do not think it would be well to write
on our notes, “ The signer of this note
is expected to break his promise.”
It is true, I c.id not reply to the re
mark made by someone, “ that many
who give are influenced by a desire to
have their names on the published
roll.” Men make a good many incon
siderate remarks, especially in private
conversation, and I am not called upon
to reoly to such remarks. Whoever
the brother may be, I hope he was
mistaken. I believe I have replied to
every thing else, and with this reply to
“ the very successful ageut,” I dismiss
the subject.
For the Index and Rant Ist. I
A REMARK4BLE FACT.
There are many religions in the world,
and people are sincere in the belief of
all of them. False and anti-Christian
religions can show as devoted followers,
as sincere believers, as Christianity.
Many of the adherents of false systems
of religion, and many of the rejectors
of Christ, die sincere in their be
lief. But, is it not very remarkable
that faith iu Christ is the only faith
that ever makes one happy, triumphant,
in death? Is it not denied that re
jectors of Christ as Jews and moral
ists, die quietly, bravely. Neither do
we assert that all professors of the
faith of the Gospel die rejoicingly.
But faith in the merits of Christ, reli
ance on the atonement, does often pro
duce joy, peace,even ecstacy, sometimes
in death.
A short time ago, (January 31st,
1876.) a death occurred in Brunswick,
Georgia, that may well be mentioned
in this connection. Mrs. Griggs, (her
maiden name was Shine,) was an intel
ligent, strong-minded woman, not im
pulsive, but one who reasoned, a woman
of much reflection. She was also a
Bible reader, and a well informed
Christian, and had exercised taith in
Christ as her Saviour, for many years:
Her religion was a constant support
aud comfort, and this was made the
more manifest by her being called to
pass through “ deep waters” of trouble
and affliction for several years. She
retained full consciousness to the
last moment, it is believed, though for
a few hours was too feeble to give
expression of her feelings. Some two
days before her decease, she said she
“ had always prayed that she might be
conscious of her death, that she might
talk to her family and friends—did not
know she was dying, but she might be,
but she was happy if she was dying,
for she had no fears of her acceptance
of the God she loved, for He was a God
of mercy.” She engaged in earnest
prayer for some minutes, and after
closing said, “Lest ye be cast away, but
I shall not be cast away. No! no!! I
know I am not cast away, for Jesus
loves me.” Here she called her young
est daughter, (unconverted,) put her
arms around her neck, and told her how
she had prayed for her, and requested
that she meet her in Heaven.
All this was in sweet, calm, serene
consciousness, mental consciousness and
consciousness of her acceptance with
God, through the merits of His Son.
Who but a Christian, ever dies thus ?
“ The sting of death is sin, and the
strength of sin is the law. But thanks
be to God, who giveth us the victory
through ur Lord Jesus Christ,” Jesus
only can take out, or extract, the sting
of death. W. N. Chaudoin.
Potter’s American Monthly Illtmtra.
tive Magazine. Philadelphia. John E-
Potter & Cos.
In each issue of this instructive and hand
somely illustrated monthly, are to be found a
number of deeply interesting articles connected
with the early history of our country, as well
as short stories and bright poems.
Godey’s Ladts’ Book. Philadelphia.
Midwinter fashions are presented in the eur
rent number, by means of beautifully illumin
ated plates. The reading matter is unusually
interesting, containing, as it does, contribution!
on a wide range of topics, by writers of rips
experience and rare abilities.