Newspaper Page Text
The Christian Index.
Vol. 57 —No. 4.
Table of Contents.
First Page.—Alabama Department: Chris
tianity a Sphere as well as a Line; Bad
News Mongers; Santified Afflictions; The
Religictw Press.
Second Pagi.—Correspondence: Notes on
the Act of Baptism. No. 48: A Plea for
Doctrine—-J. 0. Hiden; Holding Church
Letters—W. R.; Resolutions by the Baptist
Church at Indian Springs; A Young Pas
tor’s Treats—W: Even the Poorest can
Give—Selections; Sunday-School Lesson;
etc.
Third Pagr.—Children’s Corner: Outside
and In; How God Answers Prayer; Little
Savings; Miss Edith Helps Things Along;
etc.
Fourth Page.—Editorial: Why does War
Demoralize; Are You in Trouble; The
Staff of a Man of God; A Womans’
Church; Georgia Baptist News.
Fifth Page —Secular News Items: Through
Night to Light—Poetry—C. W. Hubner;
A Statement.
Sixth Page.—Agricultural Items; Pars
nips for Butter; Selecting Breeding Tur
keys; Carbolic Acid; Heart Religion. Par
able Misapplied; etc.
Seventh Page.—The Household : The
Crowded Street; A Courteous Mother;
Somehow or Other; Rules for Ladies
Traveling Alone; Seasonable Hints to
Farmers.
Eighth Page.—Floiida Items; Resolutions
of Talbotton Baptist Church; Publishers’
Department. Advertisements; etc.; etc.
The Christian Index.
ALABAMA DEPARTMENT.
BY SAMUEL HENDERSON
CHRISTIANITY A SPHERE AS
WELL AS A LINE.
John Foster, the Essayist, alluding
to a narrow-minded, bigoted religion
ist, jots down this in his journal :
“Mr. T. sees religion, not as a sphere,
but as a line. ; and it is the identical
line in which he is moving. He is
like an African buffalo —sees straight
forward, and nothing on the right hand
or the left. He would not perceive a
legion of angels or of devils at the dis
tance of ten yards on the one side or
the other.” Perhaps the character
of “Mr. T.” is not altogether unknown
in this country as well. But we have
not quoted the above sentence to an
imadvert upon such persons, but to
suufnit sonic prarffcal tlio’ffglits upon
the topic so tersely put by the re
nowned author.
There is one aspect of Christianity
in which it is a sphere, there is anoth
er in which it is a line. There is a
certain round of duties we owe to oth
ers, and to the cause of Christ, and
there is a certain rule of individual
rectitude which every Christian is ex
pected to exemplify. The one we are
accustomed to call a sphere, the other
a line.— as “straight,” as old Bunyan
expresses it, “as a rule can make it.”
On that line—the “strait and narrow
way”—the “King’s high way of holi
ness”—the more single the eye the
more praiseworthy the character. It
is all the more commendable if the
pilgrim sees neither angels nor devils
“ten yards'! or ten feet from that line.
It was something more thana “dream”
when the old prisoner of Bedford jail
saw his “Christian” so often chas
tised and remanded to “Doubting Cas
tle” for his departures from the
straight line.
But then, there is a surface in hu
man society, more or less broad, on
which every disciple of Jesus is ex
pected ami commanded to operate.
He is not only responsible for the care
of his own soul, but he is, in an im
portant sense, the keeper of his broth
er. “No man liveth to himself.” If
he has any light, it is that it may
ghinc—if he has any talents, it is that
they may be used—if he has any in
fluence. it is that it may be exercised.
The obligation inheres in the very con
stitution of his spiritual life. He
might as as well attempt to run from
his shallow as to evade it. Let us
illustrate this sphere of religion by a
symbol which we remember to have
seen used many years ago, by an old
Quaker author—Guerry we believe.
We all know the construction of an
Egyptian pyramid—that it gradu
ally narrows from the base to the
apbx. Now, beginning at the base
and ascending to the top, let each of
the rounds of a pyramid represent a
sphere of pious activity. Let the first
round at the base the broadest, rep
resent the Christian in contact with the
world, in its widest sense, that is, his
business enterprises. W hile in the
world, he is not to be of the world.
In all his intercourse with his fellow
men, he can show that the law of his
God maintains its ascendancy over his
heart and life, ami thus his whole bus
iness career shall be one perpetual ser
mon, enforcing the claims of religion
over the human heart.
After this, he ascends to the next
step. This, although narrower, intro
duces him into a higher circle of in
fluence. Here he can co-operate with
all those agencies which seek to allevi-
SOUTHWESTERN BAPTIST.
of Alabama.
ate the sufferings and provide for the
wants of the unfortunate —such as are
found in our asylums for the deaf,
blind, insane, etc —temperance organ
izations—all those broader charities in
which the better class of our people,
whether Christians or not, are com
bined. This offers an inviting field in
which he can vindicate the integrity
of his piety, and express his “good will
to men,” the very essence of the Gos
pel. From this he ascends to the next
step, the third in the round. This
brings him into a still higher and
purer plane of usefulness. Here he
strikes in the main, the religious ele
ment, in its broadest influence. It
associates him with all those forces
which operate more directly upon
man’s moral and spiritual necessities,
and in which all Christian people can
unite without any sacrifice of their
distinctive peculiarities. Such, for in
stance, as Bible Societies, religious
Imok and tract distribution, and the
like. For certainly there are objects in
which every Christian can unite with
his follow Christian without any sac
rifice of principle or duty. Let us
suppose that the next step he takes
lifts him into the circle of his own im
mediate denomination. Here he feels
more at home. Here, although the
surface is restricted, yet the influence
is intensified. He can labor to more
advantage because he understands bet
ter what to do. From long associa
tion with his own brethren in their
“works of faith, and labors of love, and
patience of hope,” his heart is drawn
out with a more fervid zeal toward
that part of the Master’s work which
falls under their jurisdiction. As a
Baptist, for instance, by how much he
is conscientious in his convictions, by
so much will he give to all the enter
prizes ami interests of his own people
his warmest sympathies, his most earn
est prayers, and his best efforts. While
cherishing the broadest charity for all
who love our Lord Jesus Christ in sin
cerity, he will not forget that his most
effective services belong to those who,
in his deepest consciousness, he be
lieves represent the highest type of
the Christian religion. But then he
takes another step. This may repre
sent his own particular church, his
spiritual home. Here all the consider
ations that have awakened his activi
ties in all other relations, come with
i nugmenwJti prtw»<r, tv hilts others aris#
still more potential. This comes un
der his personal inspection. His fam
ily is here. His kindred are here.
Those who are to be influenced by his
personal example and teaching are
here. Every motive, every tie, that the
Holy Spirit can sanctify, is here in
its fullest force. It is his world in
miniature, in which he is to make up
hi| most important record for eternity,
so’far as his relations to Christ, his
brethren and the world are concerned.
Finally, he ascends the (last round, and i
stands upon the single stone that caps
the pyramid. That may fitly represent
himself in his absolute individual
ity. This is his “Mount of Olives”—
his closet. Here those transactions oc
cur between his soul and his God in
which “the stranger intermedlcth not.”
Here the problem of his own salvation
is wrought out in penitence, faith and
prayer. Here his piety takes on those
deeper shades which fit him for higher
services and nobler enjoyments. Here
i the Master “takes him apart,” to re
veal Himself to him as He does not
unto the world. And here he*receives
his viaticum preparatory to his last
journey to the Heavenly Jerusalem!
Such is the line, and such the sphere,
of Christianity, as we would illustrate
them. Reader! as you pursue the
line, do not forget the sphere!
BAI) NEWS MONGERS.
There is a singular eagerness among
men to be the first bearers of evil tid
ings. Does this eagerness arise from a
secret pleasure in such tidings? Do
such persons really delight in making |
people miserable? Very few would be
willing to acknowledge this. The
Greek language has a word that ex
presses this striking predisposition.—lt i
means literally "joy at the unhappi
ness of others.” There is also said to
lie a word of similar import in the Ger
man language. Our people are no
doubt as depraved as the Greeks and
Germans, yet it is to the honor of our
language, that it contains no word ex
expressive of such an emotion. If any
of us indulge so diabolical a joy, let it
Ikj in silence. Let no word, spoken or
written, in our tongue, ever commemo
rate such unmitigated depravity. The
French have a kind of proverb that
puts the like sentiment very softly to
this effect—That there is something in
the misfortunes of a friend that does
not exactly give us pain.
Alas! if it had been written that
God 80 hated the world, that Ho sent His.
avenging angels to scattter fire-brands,
arrows and death, instead of His Son
to save us, there would have been no
lack of preachers to scatter that news.
Franklin Printing House, Atlanta, Georgia Januray 30, 1879.
SANCTIFIED AFFLICTION.
An old and eminent minister of n I
former age used to say that no “Chris
tian can afford to lose the benefit of
his afflictions.” Still higher authority
affirms that they “work for us a far
more exceeding and eternal weight of
glory.” And the highest authority,
Jesus Christ Himself, declares that it
is through much tribulation that we
enter the Kingdom. That there is a
purifying power in tribulation is abun
dantly taught in the Scriptures, and
as abundantly illustrated In Christian
experience. What is the divine phi
losophy of this thing? What vital
connection does suffering sustain to
moral excellence? It is even said that
the Captain of our salvation was made
“perfect through suffering.” Not that
He was not perfect independently of
suffering, but that this suffering mani
fested His perfection.
There is nothing more worthy ol hu
man ambition than perfection ; nor is
there anything from which we more
instinctively recoil than suffering. And
yet the one can only be reached
through the other. It is a common
method of judgment among men, as
we intimated in a former article, to
measure the moral grandeur of an
achievement by the counterpoise of ob
stacli b, toils and dangers encountered to
accomplish it.
So soon as these difflulties cease, our
admiration of the hero ceases, for he
then descends to the plane of ordinary
men. We have but to transfer this
principle of judging a worldly to that
of a Christian hero, to ascertain its
power in maturing his piety for the
bliss of heaven.
In the first place, these afflictions
come from the best of sources to ac
complish the best of purposes. “The
Lord loveth whom He chasteneth;”
this is the source. This chastening of
the Lord “yieldeth the peaceable fruits
of righteousness ;” this is the purpose.
The remanding of Joseph to slavery
and a prison were the divine method—
his elevation to the Governorship of
Egypt and to save his father and
brethren from starvation, was the pur
pose ; and the one could only be reach
ed by the other.
In the next place, it is only in the
furnace of afllictioi that those many
virtues are strengthened, and solidified
that fit theChristhn for higher
of usofulndts. Thu pfo''FW r s
usefulness are cumulative. "If thou
hast run with the footmen and they
have wearied thee, then what wilt
thou do with horses; and if in the land
of peace wherein thou trusted, they
wearied thee, then what wilt thou do
in the swellings of Jordan.” The
imagery is impressive. It suggests the
trial of strength first with footmen—
then with horsemen—and then with
the swellings of Jordan. If we cower
and sink under those trials and afflic
tions represented by footmen, much
more may we expect to fail in the next;
and still more in the third, the “swell
ings of Jordan.” Thus, under the dis
cipline of the Covenant, our strength is
developed according to the service de
; manded.
Once more—afflictions and the di
vine consolations that accompany them
prepare us to benefit others. “The God
of all comfort, who comforteth us in
all our tribulation, that we may be
ble to comfort them which arc in any
trouble, by the comfort wherewith we
ourselves are comforted of God.” N<*h
ing gives such potency to our advice
and counsels as when they come from
the great depths of our own experi
ences. After we have tested the influ
ence of divine truth in the woes of life,
we can commend it to others with a
fervid, conscious power that makes it
far more efficacious to them.
Reader, do not fret and chafe under
the chastening of the Lord. Accept it
as an evidence of His favor. The souls
of the martyrs now in glory have no
cause to fall out with the sword, the
gibbet, or the faggot, that sent them
from a world of sin and death to their
present glorious home.
—We learn from our exchanges
that
Judge Barrett, of a civil court in New York
city, ordered an eccleaiaatioal body, the Uni
verealist State Convention, to restore to mem
berahip a minister who bad been tried and
diefellowahipped by the body.
What does this mean? There must
be something about it which is unex
plained. There must have been some
civil rights involved, and it must have
been these, and these only, that were
reached by the order of the court. No
rights of any other kind, could ever have
come before a court, whose jurisdiction,
is purely civil. Some of our exchanges
are quite exercised about this matter,
but we must think that their alarm is
unnecessary. However it can do no
harm to inquire into it.
—The farmers ol Wilkinson adopted the
following resolutions st a late convention in
Irwinton:
1. That we are unwilling to pay more tor
standard guanos than during the year 1878.
The Religious Press.
—The Wesleyan Christian Advocate
(Macon) affirms that, most men will
vote for known drunkards—if “nomi
nated they will vote for men who
| “treat in elections.”
Brother Wesleyan We should be
glad to see an article from your able
pen, on the sin of voting for men who
are notoriously immoral, whether
drunkards or not. We promise in ad
vance to copy it. Is it not just as wrong
to vote for a man who can scarcely ut
ter a sentence without taking the name
of God in vain, as it is to vote for a
drunkard? True, these things gener
ally go together, but is not either one
enough, is not any open and shameful
vice enough, to make a man unsuita
ble for high social or political position
among a Christian people? If all the
Methodists and all the Baptists in this
our State of Georgia were to refuse to
vote for such men, they would not be
"nominated.” Will the Wesleyan join
bands with the Index on this line? It
will be a hard battle, but ought it not
to be fought?
We clip the following from the
United Presbyterian (Pittsburgh, Pa.)
“A Jewish paper says that the practice of
visiting churches other than the orthodox
ones is growing among the Israelites, and that
it is no uncommon thing to see a strict Jew at
some of the Christian churches of New York.
It says, also, that the “old prejudice against
entering churches is fast dying out," and that
“it is the sermon that attracts visitors,, not
the services or doctrinesai.d intelligent
people are likely to assemble in any building
where an educated man of talent or genius
preaches to admiring audiences. The manner
of a service frequently attracts as much as the
matter, and people will not regard a man's
doctrines when they know he is sincere, orig
inal and spirited.” Whatever we may object
to in this reasoning, it teaches us this, that
a doctrine can be preached acceptably by one
who knows ths best methods of hie profession.
Very often, no doubt, it is the way truths are
taught, more than the truths themselves, that
drives people away.”
The same paper has the following
excellent remarks on Using what we
have:
“There is a class of persons who habitually
trouble themselves about the things they do
not believe. It is their wish, perhaps, to be
lieve all the gospel, but after much study and
earnest effort, they find it beyond their faith
ee*;*Pl salev and tries them, bnt it .ex
hausts their patience and confounds their
credulity. And because they cannot agree to
accept the roint or poiuts upon which they
have stumbled, they conclude it better to live
practically aiihont any belief} ‘o hide away
wht t they can receive till increasing light will
enable fhem to receive all.
Such persons make a mistake. Their diffi
culty, if they could only see it so, ie not so
much with what they doubt as in their failure
to properly nse what they believe. In other
words, they remain unblessed and unhelped,
became they expend their thought on the
negative side of their theology and make no
use of the positive. They blame what is ob
scure and unsatisfactory, and thus live upon
their doubts and denials, instead of devoting
themselves to the practical cultivation of their
faith, and livirg upon what they feel and oth
erwise know to be true.
—The Western Recorder (Louisville)
thus wisely delivers itself:
“We think it high time that the political and
secular press of the North and of the South
stop this work of crimination and recrimina
tion, which tends only to divide, and seek to
unite the interests of North and South and la
bor for the promotion of the good of the whole
country.”
It is our observation that the Re
ligious Press, in some quarters, is more
guilty than the political and secular
press. The most libellous article against
a whole people that we have seen for
months, appeared recently in a reli
gious paper. Our charity prompts us
to hope that such things are prompted
by a holy zeal for the right, combined
with very incorrectinformation. Breth
ren who say these harsh things are
misled by false witnesses, and thus
their earnest desire to do good, is so
perverted by the Evil One as to pro
mote discord and strife. Oh, if the
truth could only be known, how soon
would distrust and animosity give place
to confidence and love! The Recorder
continues:
“We have bed enough of this tn.candid and
undignified journalism, which tends to en
courage a spirit of distrust and to foment strife
for political ends. We have had <p ite enough
of sectional feeling and alienation. And the
people, instead of following in the wake of a
sensational and strife-fomenting leaderahip.
want to lay aside their prejudices, and begin to
trust one another."
If this is the feeling of the people,
then God bless the people, and give
them speedily their heart’s desire.
—The Methodist (N. K) already
quoted from says, on another subject:
The so-called sacred cone rts in thia city
are unquestionably misnamed, being in no
sense sacred, and they are certainly illegal.
But it is an important fact in our political
circumstances that illegality has no special
discredit attached to it; so many foolish laws
are passed, legislatures are so frequently
merely the tools of rings and the agents of
classes .that law does not necessarily mean
THE CHRISTIAN HERALD,
of Tennessee.
either justice or public opinion. The Sunday
concerts ought to be suppressed, but we have
very little confidence that they will be.
Wo have seen many concerts and
singings on the Sabbath day which
were not illegal, but which were evi
dently engaged in purely for amuse
ment, and for nothing else. Would it
not be just as improper to engage in
prayer for amusement ? In the par
lors of our brethren we have often
heard the dear old songs of Zion, with
interminglings of merriment that ap
peared to us to be very irreverent and
shocking, and this too on the Sabbath
day. Is not some of the Sunday school
music introduced at times rather as a
pastime, and more for amusement
than for worship? We make no
charges, but we think it not amiss to
suggest the inquiry.
—The Western Recorder (Louisville)
treats us to this happy paragraph :
Christianity is a wonderful key to some of
the profouudest problems of life. If there
were no hereaftar, no place where the inequal
ities, the failures and imperfections of this
life could be corrected, where Lazarus could
at last receive his “good things” and Dives
feel the just punishment of his selfishness
and greed, the world would be indeed an in
explicable labyrinth whose gloomy depths
would only grow darker and more horrible the
more they were explored. Thanks be to God
for the treasure which every child of grace has
laid up in Heaven 1 Here the rich and the
poor meet together. The one takes and must
account for his money as a solemn and peri
lous trust. The other feels that a few more
years of struggle an t privation will bring him
to Ins everlasting inheritance. Inequalities
now are but temporary incidents in the jour
ney. The poorest and most suffering saint on
earth will soon be “a king the richest can
only enter the Kingdom of Heaven through
the “needle's eye” of faithful stewardship and
loving consecration of money and life to the
Master’s service.
The lesson which all those years of strug
gle and endurance are te: ching to rich and
poor alike, is that of “patient continuance in
well doing.”
Yes! and this patient continuance
in well doing will be just as certain to
bring about temporal and spiritual
prosperity, as the opposite course is to
result in every species of disaster.
These things are not accidents; they
are governed by fixed laws. As a man
soweth so shall he also reap : and this
applies to communities and nations, no
less than to individuals.
—The Christian Observer (Louis
ville,(comes! in pleasantly thus:
The Bible is the for hard limes.
Have the crops failed ? read the prayer of
Habbakuk. Is there war in the land? read
the Revelation which tells us that the red
horse goes forth only at the bidding of God.
Is the Church corrupt ? do men wax worse and
wort-e ? read the Prophets. Do the evil flourish
while the righteous tuffor ? read the Psalms.
For every trouble there is solace in the Bible;
for every anxiety there is consolation; and for
every doubt a promise.
—The Presbyterian Banner, (Pitts
burg, Pa.,) has the following pertinent
remarks on Illiberal Liberalism:
“It is not unusual for those who are loudest
in their demands for charity and toleration
towards themselves in matters of opinion or
doctrine, to be uncharitable, intolerant and
illiberal towards others who may differ from
them. The men who are most clamorous for
breaking down all denominational distinctions
on the ground that they are iuimical to thor
ough Christian feeling, as well as hindrances
to the progress of the Gospel, exhaust the
resources of language io denouncing and hold
teg up to contempt what others hold to be
true and consistent with the teachings of the
Scripture, in relation to the Church if the
Lord Jesus Christ; thus proving that if the
spirit which they manifest is a fair sample of
what would be the product of the conglomera
tion which they propose and laud, the less we
have of it the better.”
—The Christian Advocate, (Metho
dist, Nashville,) speaks in a similar
vein:
“A man may be a bigot and not know it.
Evon an editor may fail to understand him
self. For example, we have just laid down
or e of our religious exchanges, which, in the
main, exhibits a manly and Christian spirit,
but whose editor is as quick as can be to dis
cover and print any floating item of news or
r umor that reflects upon other denominations
tiian his own. This man is a bigot, but he
doesn’t know it."
And The Index hus seen people in
one section of country take intense de
light in advertising all the evil things
said or done in another section. This
is usually done in the name of patri
otism and religion. On a smaller scale
one neighborhood takes pleasure in
showing up the follies and vices of
another neighborhood. We have seen
the same spirit not only between
Christians, (so-called) of different de
nominations, but between churches of
the same denomination. We have seen
the same thing, (shameful enough to
make our very type* blush) between
rival (I) ministers. How depraved is
human nature! In what grand an
tithesis to this is the Apostle’s glowing
and glorious description of the chgrity
inculcated by the Gospel of Jesus!
The. Watchman (Boston) has this
to say about baptism in cold countries :
“We have board a great many tltrios of the
unsuitableness of baptism to cold Countries,
and tbe nooearity of substituting sprinkling
Whole No. 2354.
or pouring of water for baptism in wa er. The
controversialists who venture on such repre
sentations only show their ignorance, the
practice of the Greek church from the Mediter
ranean to the Arctic Sea, having been uniform
in evety century from the apostolic era.”
The Watchman is one of our best
exchanges and comes to us full of good
things ; but it has so happened that we
have not often transferred them from
its columns to our own. We are in
debted to it, however, for one or two of
Spurgeon’s sermons, and before long
shall, probably, increase our indebted
ness in the same way.
—The London Baptist (England) has
this good advice to give to a pastor in
regard to his visits :
“Never diminish by the smallest fraction,
the profits of your men of business. Keep
out of their way when they are at work, or you
will be voted ‘unwelcome.’ They had bettex
long for visits than complain of their fre
quency and interference.”
—President Hurst of Madison Uni
versity says:
“It takes ten minutes on some Sabbath
morning to annihilate Huxley; ten more to
knock Farrar's “eternal hope” to pieces, ten to
do away with Ingersoll; and about five to close
up on the Second Coming.” What is going to
become of the poor burdened soul who has
drifted-into the service with his bereavements
and broken future and penitent feelings
And the Index thinks that to preach
the Gospel is one thing, and to preach
about the Gospel is another and a very
different tiling. The former is what
the world needs. As for the rest, the
Gospel is its own witness.
—The Southern Presbyterian, speak
ing on the verj 7 same line, says:
“The Bible does not need defence so much
as it needs proclamation. It defends itself
wherever it is known. Deep in every soul there
dwells forever a witness to the truth, whose
clear eye and steady voice will see and respond
to it wherever it is known. We do not need to
implore men to believe the truth—we only
need that they shall apprehend it, and then
we may defy them to deny it. And thus the
Bible, an eternal truth, needs no other argu
ment for its support than itself clearly preach
ed. There are defenders of the truth who
think otherwise. They treat the Bible as a
weakly infant, which must be bolstered up and
carefully sustained, lest it fall. And so they
bring together their learning and philosophy
their human reasoning and research, which
they use as proof to keep the Bible up, atA
trembling all the while less one of these shonk
fail, and the truth, unsupported, sink to I
. hurt. But the Bible disdains all these apmi
aneee. It is no weakly infant. if has null/
than aaiaut’s strength, and cannot only stad
unaided, but can walk forth alone, conquer!/
and to conquer.”
—The Morning Star (Dover, N. 11.)
which on the whole is a pleasant X
change paper, frequently containing
excellent articles, has a correspondent
by the name of Fee, who relieves hi
feelings by speaking of a few millions
of his neighbors, as “men who all life
long have known no law but that of
force-violenceand declares that
“such men can never be reached by
moral considerations” and suggests that
it necessary, “the whole army of the
United States” ought to be brought to
bear upon them. Not so fast, Mr. Fee.
The Gospel has done a good work
among the people of whom you speak,
and the whole community is more or
less under the influence of the “moral
considerations” therein contained. Per
haps you will be surprised and com
forted, to be informed that the stan
dard of morals among the people you
refer to, is perhaps quite as high as it is
I even in New Hampshire. The case
would not be bettered by the “force-vio
l lencc” of the “whole army of the United
| States,” as you gently recommend, but
j would be made far worse in reality,
I than it is now made by your imagina
tions. The Gospel needs no such help
as you propose. You are not the first
who has made a mistake. Some good
men, as good, perhaps, as any in New
Hampshire, once wanted to call down
j fire from heaven to destroy the wicked,
i and you doubtless remember who it
| was that said to them, “Ye know not
what manner of spirit ye are of.” Wo
| have no idea that you would wilfully
misrepresent, but you have been im
posed upon, Mr. Fee. Satan gets pay
of a certain kind for every de
lusion he sends on earth, bnt we hope
he will get no Fee in this case.
—The Western Recorder says:
“The day we believe is coming when it will
be thought, that a man who baa not religion
enough to make him pay bi* debt* ha* not re
ligion enongh to be a church member.”
The same paper in another column
makes the following remarks, which
prove clearly that human nature in his
region is just what it is in some other
places:
“Dun* are good indicator* of character.
Wnon some men get one of tlioso gentle re
minder* of indebtodoess. they a 111 reply at
once and make allmar.nor of apologies for their
remliHiioHS. Other* will write you a long rig
marole of stuff, telling all about their miefor
turns, and promising if they arc O'or able
they «ili pays white others still will get
their back* up. write you an insulting letter,
i raying you are trying to force the paper on
I them, and eio-o without oven promisiny to
I pay. We can form a pretty correct idea of a
■■an'* character by the reply that lie makes to
1 a dun.