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2 c ; SPECIAL AND ORDINARY MEETINGS. • i In a recent issue Tub Index copied an editorial from the Wesleyan Christian Ad vocate, (Macon) with this comment: “It is full of good sense and sound doctrine and we recommend it to the earnest attention of our readers.’’ This editorial propounds, among others, the question: “Whence the great difference in the preaching at the stated services dur ing the year, and during the protracted meeting?’’ “Is it not the expectation of results at the protracted meeting, and the non-expectation of results at the ordinary services ?’’ Opining that an affirmative reply to the latter of these questions will natnrally sug gest itself to every mind, we are impelled to ask : “Would not this calamitous state of thinga, which we fear is crowding the churches with multitudes of mere nominal professors, who hang as dead weight on the body, instead of being corporate, living, use ful members, be remedied, at least, in some measure, by the cultivation of juster views respecting the value and importance of the regular ordinances of Christian worship ? The appointment of meetings for the wor ship of God, and the earnest exhortation not to forsake the assembling of ourselves to gether, are based on a fundamental princi ple in human philosophy. The social ele ment in man’s nature is met in these public gatherings. Under the Mosaic dispensation, all the males of Israel were required to come up to the consecrated sane from all parts of the land, three times in every year, to partici pate in the scenic representation of sacred festivities of the occasions of public worship. The sacred volume furnishes us, in the his toric records of the family of Elkana, and of the mother of our Lord, and others, proofs that women and children, whenever practi cable and expedient, formed a part of the crowds, though not speci tically included in the requirement. • The fulfillment of all these typical sights in the advent of the Messiah, has abolished the law of ceremonial observances, and introduced more spiritual forms of worship, but the social element in man’s constitution is equally recognized and provided for under the new dispensation of grace, by the com mand to “come together in one place,” “to celebrate the Lord’s supper,” etc., and fully illustrated in Holy Writ by the practice of the Apostles and other early Christians. But if we read our Bible aright, the pub lic worship of God in these latter da v s is re quired to consist rather in the stated ser vices, of the Weekly Sabbath,.than in annual meetings prAracted through hiany Jays and weeks/ materially interfering with the pros ecution of necessary toil ip the loom, the farm, the worskhop, the schoolroom, etc., solemnly enjoined by the command : “Six days shall thou labor I” Do we not generally find that after a long protracted meeting these stated services are more than usually neglected ? Doubtless there are occasions justifying extra week- day meetings ; and these might generally be so arranged as to interfere very little with the prosecution of the industries essential to civilized life, like the daily morning and evening burnt offering in the temple service, al which any passer-by might drop in and offer his own prayers, either silently or aloud, to ascend with the smoke of the daily burnt offering and the ac companying incenses. Something like this may be found in the noon-day prayer- meet ings on public thoroughfares in large cities. These occupy an hour or less, in the lull of the days’ lalsir and are characterized by great solemnity, notwithstanding the constant in gress and egress of the worshippers, many ot whom do not spend more than ten min utes in the place of prayer. But may we be pardoned for saying wo can hardly find, in the Bible or out of it, any warrant for meetings such as several we have recently heard of, whose whole aim and purpose seems to have been to bring members into the church. Even] the excite ment originated and fostered by the leading propositions of the preachers, was manifest ly artificial; the young jieople bargaining with each other who should go up on suc cessive nights so as to encourage the contin uance of the meeting, affording them, as it did, unusual opportunities for social enjoy mint. A leader in one of these meetings proclaimed openly, from the pulpit, that conversion was not essential to membership in the church. Whether any ot the scores who, under such influences, flocked to enroll their names on the church books were really Christians, or whether they will stand among the multitude of church members who take no active interest in seeking their own or their neighbors sanctification and salvation, will api>ear in the last judgment. With diffidence we would suggest that if eveiy preacher could come into his pulpit each Sabbath, deeply imbued with the spir it of the apoatolic announcement, “We are embassadors for Christ, as though God did beseech you by us, we pray you, in Christ’s stead, be ye reconconcilvdtoGod!" and make this reconciliation to God the ordinary burden . of his preaching; the necessity of these arti ficial devices, to increase the membership in our churches might be, at least, diminished. Nor are the church members exempt from responsibility in this matter. Many of them seem to feel that their whole duty towards the church is summed up in their attendance The Christian Index and South-western Baptist: Thursday, October 16, 1879. on these protracted meetings, and of such efforts as they may make during its contin uance to gather in their non-professing friends. Now all this has a very deadening effect on a pastor's feelings. It is not in-hu man nature—not even in sanctified huu.an nature—to preach to a church which has gone comfortably to sleep under the satisfied conviction that the harvest has past, and the unsaved must remain unsaved, with a fervor of persuasive zeal such as he might manifest did he know that his church was longing for and expecting results from his preachingi and was well assure that while he was pre paring for the pulpit his people were pray ing that he might be resisted, and his work meet the Divine approval, and be crowned with success. And with how much more fervor could he present the truths of the Gospel and plead, with the sinner to seek the salvation of his immortal soul, if he knew that every utterance which fell from his lips floated to the ears of h;s hearers through an atmosphere of prayer that was wafted Hea enward like a cloud of incense, soliciting the descent of the Divine spirit, which alone can make the truth effectual for the conver sion of sinners, and the comfort and edifica tion of believers. c. SERMON BY REV. I. R. BRA NHAM, D.D., OF EATONTON, GA. Ye are the Salt of the Earth.—Matt. 5: 13. The Saviour makes use of this metaphor for the purpose of teaching his disciples what kind of influence they were to exert upon the world. That we may rightly understand the apt ness and application of the metaphor, let us look for a moment at the properties and powers of salt. One of these properties is its agreeable taste or savor, as it is termed in the text. It has, also, the power of imparting a pleas ant savor to other articles, which, without it, would be positively disagreeable. Hence, among all people, who make any pretensions to civilization, it is universally employed for seasoning food. Another property is its power to prevent and resist putrefaction. It is a fact, well known, that when salt is applied to animal or vegetable substances, and absorbed by them, that it not only prevents decay, but will even arrest its progress. It penetrates, diffuses itself, becomes incorporated with the substance, and “saves it,” as we say. “Now, the grace of God, renewing the soul after his own image; guiding and strength ening the true believer, to obey his will: to I resist and mortify sin, and to overcome it, I makes the Christian, by the outward mani- j testation of that inner, spiritual life begun in i him, to be to the moral and spiritual world what salt is to the material world.” It not only neutralizes the corrupting in- I fluence of sin, arrests the tendency to dkcay and destruction in his own soul, resiling and vigor to all its fkcul- ' ties, but it gives to the Christian the power ' of exerting a seasoning and saving influence upon the world around him. It was designed that this influence should so penetrate and diffuse itself, as to arrest and prevent the destructive power of sin. To this influence the Savior meant to direct his disciples. 1, Its seasoning power should be mani fested in our conversation. The great Ajkm tle gives the following exhortation to the Colossians (4: 6:) “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” One of the elements that should constitute the seasoning of conversation is truth. Paul addresses the following emphatic language Io the Ephesians (4: 25:) “Wherefore, putting away lying, speak every man truth with his neighbor.” So frail is human na ture that it is exceedingly difficult for us to have our speech “always” seasoned with this grace. Yet, it is of the first importance that it be a predominating quality in the Chris tian’s conversation. It is his business to bear witness to “the truth,” and in order that his testimony may be received by the world, with unques'ioning credulity, every word that he utters must bear the stamp of truth. The danger of gross, down-right lying, is perhaps not so great. Self-respect, self interest, regard for reputation, for public I opinion, would restrain these flagrant de partures from the truth. But peculiar cau tion and extraordinsry vigilance are necessa ry in order to avoid prevarication and exag geration. The tendency of the age is to the marvelous and the sensational. We are not satisfied with a plain, simple statement of the truth, but most make some additions in order to arrrest the attention, awaken the interest, or excite the surprise of the listener. Here lies the danger, and here lies tl.e I>oint where the Christian needs caution. Because if confidence in the truthfulness of a 1 Christian be once impaired, his power for useftilness will be materially diminished, If not completely destroyed. Another element of this seasening should be purity. In the same chapter (Eph. 4: 29,) from which the former exhortation of Paul was taken, we have the following lan guage: “Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace to the hearers.” It is need less to say that all obscenity, vulgarity and profanity are excluded from our converse tion by this injunction. The restraints al- , ready alluded to, are, even in men of the world, generally sufficient to repress these grosser violstions of propriety and decency. But more than these are included. Expres sions of doubtful propriety are to be avoided. Indelicate allusions, vulgar insinuations, the use of unnecessary affirmations, commonly j supposed to be harmless,but which are real ly forms of swearing, should never fall from the lips of a Christian. They are but the uprisings of sediment to the surface, indica ting a muddy bottom. The Christian’s con versation, well mingled with this element of purity, should flow, limpid and sparkling, like the clear brook, over its pebble-covered channel. Transparent as crystal, it should bear upon its current nothing that is impure> nothing that is offensive, nothing that is contaminating. Another element of this seasoning in the Christian’s conversation is gentleness. It embraces peaceable and sympathetic words. Rough, violent language tends but to excite corresponding feelings in the heart of the person addressed. How often have you seen the flash of anger leap from the eye of him who has been harshly accosted! How often the angry blow has been provoked by the angry word 1 On ths other hand, how often has the tempest of passion been stilled by the gentle words of remonstrance 1 How often the hand uplifted to strike has been stayed, and relaxed by the calm words of peace I How often the desperate r< salve upon bloody deeds has been checked by the mild persuasions of the voice of love 1 Truly, “a soft answer turneth away wrath, but griev ous words stir up anger.” "Pleasant words are as an honey-comb, sweet to the soul, and health to the bones.” How sweet"To the sorrowing heart are words of genuine sympa thy 1 Like wine and oil, poured upon the wounds of the body, they cleanse, and soothe and heal. They strike deep into the troubled soul, diffuse a calming influence throughout all its faculties, and when the freshet of grief has run off, as it must, they bid it lift up its 1 drooping head, and look upon the subsiding I flood, and hope and sing. But alas I alas! how little ol the seasoning ■ of gentleness is to be found in our conversa -1 tion! It is too often as described by St. James, 3: C: “The tongue is a fire, a world of iniquity; so is the tongue among our | members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell. Therewith bless we God, even the Father, and therewith curse we men, which are made after the similitude of God. Out of the same, mouth proceedeth blessing and cursing." Too ' often the poison of asps is under our tongues, i Our words are as sharp arrows that pierce the very hearts of those at whom we aim them. Let us remember the admonition of him, “in whose lips there was no guile,” anti who “spake as never man spake.” “Let your communication be yea, yea; nay, nay! for whatsoever is more than these, cometh of evil.” Let our convenation be seasoned with the elements of truth, purity, gentle ness-then shall it not only be grateful to our own spiritual palate, but it shall commu nicate to the hearera sweetening, wholesome influence, and prove to him “a saiwr of life unto life.” “Let the words of our mlu.hs, a 8 well as the meditations of our ac ±ble 16 >ur Nedeemer"’* 2. But this spiritual salt has a paving, as well as a seasoning, power. The tendency of human nature, body and soul, is to decay, nay, to complete destruction. Sin, the de structive agent, has become thoroughly in corporated with our very constitution, and is working death in every part. The grace of God is the spiritual salt, which arrests and 1 prevents the progress of decay. So great is its counteracting and restoring power, that even those parts, which have become seri ously tainted with corruption, are renewed and restored to their original purity. When applied by “the Spirit of all grace,”it begins its work in the heart. It restores the purity of its affections, its desins and its purposes. The carnal mind, which was once enmity to God, is now at peace with him. Once filled with hatred to God, and rebellion against his will, love to God is now its con trolling principle, and cheerful obedience to his will, its chief delight. Once, loving sin and having no fellowship with righteous ness, it now abhors sin, and seeks after holi ness. Once, absorbed with its own selfish desires and purposes, its life is now cne of self-denial, looking and plannirg, with all its powers, for the good of others and the glory of God. Having put off c nceming the former conversation, the old man, which is corrupt, the spirit of the mind having been renewed, “a new man" is put on, I “which, after God, is created in righteousness I and true holiness.” This salt, having been sprinkled upon the heart, penetrating and incoqrorating itself with all its affections, emotions, desires plans and purposes, begins to diffuse itself, and its saving power is soon seen and felt in a wider circle. Its influence will be per ceived by all with whom that heart is brought in contact. Obscenity holds its | tongue; profanity shuts its lips; infidelity yields its doubts ; vice hides its head ; anger smooths its frown; hatred exchanges its sul len scowl for a smile; grim-visaged war . sheaths his bloody sword, and gentle peace holds forth her mild sceptre. Ti e soul, being filled with the love of God, soon be ’ gins to overflow in love to its neighbor. It I is this diffuse principle of love, carrying along with it the kindred elements of kind ' nest, forbearance, long suffering, forgiveness, and humility that exerts upon the world the saving power, designed by him, who im planted it in the heart. Who that has lived near such influence has not seen or felt its power? Its power to overcome and resist evil, to subdue passion, to control appetite and to restrain vice? But for its counter acting tendency, all the agents of evil, which are at work upon humanity would soon ac complish its utter destruction, and earth it self would be changed to an intolerable hell. Thus, by their holy lives and godly conver sation, Christians are to become “the salt of | the earth,” resisting and neutralizing the corrupting tendency of sin. Wherever they go, they are to sprinkle this spiritual salt by well chosen words and upright demeanor, which being absorbed by those around, and penetrating their hearts, and diffusing itself there shall arrest the moral taint already begun and effect their completesalvation. We know not the evil or the good that our mere presence may bring to those who are around us. Jonah, by his presence in the ship, raised a storm that came near sending the crew to the bottom of the ocean, while Paul, by his presence, brought safety to those who were with him. The presence of Noah on the earth kept the windows of Heaven shut, and the fountains of the great deep sealed for one hundred and twenty years. The presence of Lot in Sodom restrained the power of the destroying angel and smother ed the kindling flsmts until he was out of the city. So, the presence of God’s people in the world to-day. restrains his wrath, and prevents its immediate destruction. 3. But Christians sometimes fail to exert this seasoning and saving influence upon the world. When this occurs, they are like salt that has lost its savor. Men do not res pect their professions. They have no confi dence in their piety, and hence they are held in contempt, “cast out and trodden under foot" In view of the danger of losing this power, and of being treated thus contempious ly by the world, it becomes us to inquire how such an unfortunate result may occur. Maun drell, a celebrated eastern traveller, in de scribing the Valley of Salt, tells us that, Upon one occasion he examined a mass of the rock, or fossil salt, found in this locality. Just around the mass were lying a number of pieces, which had been separated from the main body. These, exposed to the ac tion of the sun, rain and air, had lost their savor, and become insipid. They had lost all the essential qualities of salt, and were of no more value than the other stones that lay around them. While the analogy does not hold true in all respects may not this inci dent afford us a valuable lesson, and show us the true secret of our power? Severed from Christ, our Rock, the Chris tian is powerless. “Without me ye can do nothing.” The moment we are separate from Him, our virtue ceases. But let the sun of worldly prosperity shine upon us, while at a distance from Him, and soon the seasoning and saving power of grace is exhaled. Let but the rains of ad versity beat upon us, thus isolated, and these precious, preserving qualities are soon dis solved and borne away upon the flood. If perchance, these agents should leave a small remnant behind, let us but take a few inhala tions of the noxious air of worldly minded ness, and almost all that is left is neutralized, and we lie, comparatively, dead and useless, as the broken fragments of fossil salt around the parent rock. If you ask me how this power is to be preserved, the answsy is easily given, and may be drawn fro A the incident already noticed. While alrthe fragments of the rock that had been severed from the main body were unsavory, all parts that were united to it, retained their saltness. The secret of excellence and virtue was found in close union, in identification with the main body. As with the rock, so with the Chris tian; his virtue, his excellent qualities, his saving power, nay, his very spiritual life itself, depend upon his union, his identifi cation with Christ. He himself teaches us this lesson. Jno. 15:7. “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.’’ Here is where our power lies. If the hand of faith but touch the hem of his garment, virtue goes out of Him. How much greater, then, must be the inqiartation of virtue and of |Kiwer, “when we grow up into Him as the Head,” drawing directly from Him spiritual austenarce and life. Mark the prevailing [>ower resulting from this union! “Ye shall ask what ye will, and it shall be done unto you.” Do you want moreof the salt ofgrace to season your own conversation, and to sub due sin in your own heart ? That is em braced in the promise. Do you want more power to resist the corrupting influence of outward temptation? That, too, is included within its scope. Do you desire a grateful influence to go out in your conversation, and a saving power from your godly example, that shall arrest the destructive tendency of sin in the hearts and lives of your friends and kindred? These,also,are embraced within its ample provisions. In short, it is without limitation. It comprehends all that the be liever needs. What he requires is to be eure that he is united to the Kock, that he abides in Christ; then he will never lose his savor, nor lack for power. Is this seasoning, saving [tower exerted by the church upon the world to the extent that it ought to be exerted? Look abroad.' What is the tendency of things in the social organ ism to-day? Is it not to decay and dissolu tion? In what period of your lite have you observed f ewer effectual restraints upon vice than exist at the present houi ? When was sin more bold ? When was Satan more dar ing ? Scarcely more so than when he at tacked the Son of God himself, in the wil derness, and presumptuously proposed that he should fall down ai.d worship him. When was virtue of cheaper value ? When was shame more unblushing? When was robbery more daring? When did murder ever lift a bloodier hand? When warn plight ed faith more disregarded? When was honor less sacred ? Time once was when suicide was left to the maniac, and its occur rence was rare and startling. Now, the best citizens in the land, esteem the life, which belongs only to God, as their own, and with coolness and deliberation, open an artery and let it gurgle out upon the red,' gushing tide, or uncap their heads and scat- i ter their brains with the deadly revolver. A flutter of excitement follows, the dead is buried, the wave of forgetfulness sweeps over the deed, and all traces of it are gone. Vice and violence fill the land. Upon whatever portion of the social body you may look, there are to be seen signs of gangrene. But behold the body politic, if your eyes can bear the sight 1 Who makes your laws? Who interprets them? Whoexecutes them? In most cases, men who revel in the haunts of tbe debauchee; men, who have no fear of God before their eyes; men, whose hands are ever open to receive a gift; men, who sacrifice honor, faith and justice for selfish ends; men, who would deluge the land in blood in order to retain their grasp upon power; men, who regard'their oaths as but the entrance to office and emolument, and their obligations under them, as sufficiently accommodating to be adapted to all times and circumstances. The body politic is well nigh dead. The spirit of life seems about to take its flight. Its miserable carcass now lies prostrate and quivering. Putrefaction has seized some of its parts already; the vul tures are circling around it, while millions) to-day, turn away their eyes in disgust from tbe foul sight. Upon whom rests the dreadful responsi bility of this state of things? I will not say that it rests entirely upon the church, for, doubtless, many causes have combined to produce the result. But the Saviour has declared his diciples to be “the salt of the earth.” Where is their saving power ? They have failed, in a large measure, to exert that seasoning and saving [lower with which he endowed them. They have almost cut themselves loose from him. Many deny his divinity. Many mingle with his pure teachings, the doctrines of men. Many wrest the Scriptures to make authority for their godless practices. The proud and po inting hand of man dares to touch the holy things of God, without fear, and almost with out remonstrance. His foul tongue dese crates the name and doctrines of Jesus with blasphemy, and the world applauds while the church is almost dumb. She has failed to oppose these elements of corruption with words seasoned with grace, and with godly example, she has permitted the boldness of sin to frighten her; the clamor of secular concerns to stifle her voice, and a guilty distance from the Saviuur to weaken her strength. As far as she could have exerted a counteracting influence and has failed to do ' so, from want of activity, so far she is re sponsible. Now, let us look near home! Do we percieve no evidences of decay in own communities? Are there no signs of the corrupting power of sin around our own firesides? Let us look into our own hearts,scru tinize our own lives,listen to our own conver sations. What is our position and power to day? Are we broken fragments, dead, useless, or are we still united to Christ ? If united, where is that warmth of love and fire of zeal, which characterized Our lives when the salt of grace was first sprinkle* upon our hearts ? Where is that willing self-denial and ready self-sacrifice, which marked our early Chris tian course? Where is the effectual prayer, the spiritual power, the omnipotence of faith, which are the evidences of genuine Christian life? O, Christians! Let us be ware, lest we “have the form of godliness while we deny its power lest we have "a name to live, while, in truth, we are dead.” May the Holy Spirit unite and identify us with Christ, so that all around us may take knowledge of us that we have been with him, and enable us, by a godly walk and conversa tion, to make our saving power felt upon a sinful world ! MISSION BOARD RECEIPTS TO OCTOBER 7, 1879. Amout brought up 81116 71 Oct. 7, A. B. H. M. Society, I. H. Corley, 75 00 A. B. H M. Society, C. H. Lyons, 52 .50 A.B.H.M. Society, E. P. Johnson, 17 50 $1,261 71 SUNDAY-SCHOOL’. Oct. 7, Previous Report $ n.t 5s Central Association 6 50 Fairburn Association 3 NO Columbus Association „ 7 05 Western Association 10 00 $141*83 DOMESTIC MISSIONS. Oct. 4, Previous Reports $ 235 61 Central Association 21 55 F. Land for Hartwell 5 00 Woodville Church, Hartwell ... 1 00 Lithonia Church, Hartwell 1 00 Madison Church......... 6 65 Travelers’ Rest Sunday-School, J. E. Devane. Hartwell 4 00 Fairburn Association 25 75 Columbus Association, Hartwell, 875 Columbus Association 13 10 Oct. 7,1879. Western Association, Weir.. 575 “ “ Hartwell.. 795 8337 11 INDIAN MISSIONS. Oct. 7. Previous Reports „ $ 82 00 Central Association 10 60 Travelers' Rest, Marrow 9 10 Fairburn Association 30 90 Columbus Association 15 03 Columbus Association 24 03 Fairburn Association.. 6 45 8184 01 FORKION MISSIONS. Oct. 7. Previous Report 8 1,680 66 Central Association 25 85 I. M. Huie 75 Lithonia Church 1 00 Madison Church 1130 Bev. J. H. Tucker received at Richmond 146 30 Fairburn Association 53 85 Columbus Assoc atlon, D. Hood, 15 03 Columbus Association 28 88 Western Association 30 45 Big Sandy Church 1 05 New Salem Ch., J. G Wools;- 1 70 Antioch Ch.. J. G. W. Woolsy,.. 1 00 Fairbum Association, Tr 6 45 $2,001 17 INDIGENT MINISTERS. Oct. 7, Previous report ,„$ 66 43 Sarepta Association 75 Madison Church, Burney 5 70 Fairburn Association 11155 Columbus Association . 25 35 Western Association 18 00 $136 28 RECAPITULATION, Total S4,OU 11 There is a movement in Boston to I make elocution a regular branch of! instruction in the public schools. The Sunday-School. International Sunday-School lessons. Lesson V—November 2, 1879. THE PERFECT PA TTERN. 1. Pet. ii—l 9-25. INTRODUCTION. This epistle was written by Peter about A. D. 64, and, as is generally believed, at Baby lon on the Euphrates. It was addressed to the Jewish Christians in Asia Minor. It was wntten for tbe purpose ;of comforting the Christians in a season of severe trial, and to enforce the practical and spiritual duties in volved !n the profession which they had made. Our lesson is taken from an exhor tation to servants as to suffering wrongfully. He bids them be patient under such suffer ing, and cheere them with the example of Christ who suffered for us. OUTLINE. I. Patience in suffering—v- 19-20. 11. Christ our example—v. 21-25. EXPOSITION. I. Patience in suffering. V. 19. "This.” The apostle had just ex horted servants in verse 18 to obey their masters, whether gentle or harsh. That is, that they should not make the disposition and behavior of those to whom they were subject the measnre of their obligation, but should obey all out of regard to God. This course is “thankworthy," or acceptable as the same word is translated in verse 20. God looks on such a course with favor, “If." What follows is a general principle which applies not only to the relation of servants and masters, but also to many other rela tions in life, in which Christians are called to endure suffering wrongfully. “For con science toward God." Literally. “Through a consciousness of God,” a consciousness of his presence, inducing a regard to his will. "Endure grief,” things which produce grief. “Sufferingwrongfully."unjustly. It is not suf fering itself that is acceptable to God, but suffering wrongfully, endured because of our recognition of our relation to God. V. 20. “Wbat glory is it?" What credit can you have? The question implies that there |is none. “Buffeted." Beaten. “Ye shall take it patiently ?” There is no praise due to that Patience under just punish ment deserves no commendation. "But if when ye do well and suffer, etc.” Suffering blows where no wrong has been done, blows which come from unjust passion, then pa tience out of regard to God is acceptable. 11. Christ our example. V. 21. "Hereunto were ye called.” When God called them to be Christians, he called them to endure patiently unmerited suffer ing, exercising a kind and forgiving spirit when injured. "Because Christ also suffered for u£” He suffered in doing a work of love for us, and has thus laid us under’an obligation to please him. “Leaving us." The Greek implies leaving behind, that is, when he departed from earth. “An exam ple.” A copy to be imitated, as a pupil im itates a writing copy, for the Greek word here used is that which is used for such a copy. "That we should follow his steps.” Follow closely his patience and his inno cence. V. 22. "Who did no sin." Never in a sin gle instance. “Neither was guile,” deceit. “In his mouth.” He uttered nosinful word. Sinless in deed, and sinless in word, he sure ly did not suffer as an evil-doer. His suffer ing must have been for well-doing, and so he is an example to us. V. 23. Now follows a discription of his actual patience under suffering. " When he was reviled.” Who better than Peter could write these verses. He was an eye-witness to the Lord’s patience on tbe night of his betrayal. He remembered, too, no doubt, his Lord’s patience with himself, brining him with a look of loving reproof to tears of penitence and restoring him afterwards to ' his position among the apostles. “ Reviled not again,” Rendered not railing for rail ing, “When he suffered.” What vio lent malice and rage could inflict. “He threatened not.” Threatened not retributive justice for deeds of cruel abuse, and yet what power he had to punish wrong! He did not denounce sinners because they treated him badly, but how, on the other hand, did he weep tears of sincere pity over I Jerusalem as on the mount he looked down upon the city soon to be given over to des truction. “ Committed himself to him that j judgeth righteously." Left himself and his cause, with all his personal injuries in the hands of God, who is not vindictive but righteous in all his judgments. So should we leave with our Heavenly fother all in juries done to us.not desiring vengeance,but praying for our enemies, V. 24. “In his own self.” In his proper ! person. “Bare our sins.” Suffered their penalty. He was substituted for us. It was not, however, the design of the ’apostle here to prove the doctrine of substitution, which then all Christines accepted, but to show how truly Christ suffered for well-do ing. "On the tree.” On the cross. "That we.” Here the apostle introduces the pur l [wise of the vicarious death of Christ, viz: our holiness. “ Being dead to sins.” De livered from the power and penalty of our sins. “ Live unto righteousness.” As those made righteous before God, and justified through faith in Him. We should live as those who are brought into a relation of acceptance with God. “By whose stripes.” By the sufferings of Christ. V. 25. “Ye were” in time past. An emphatic contrast with their present condi tion. ‘As sheep going astray.” See Isa iii: 6. Peter seems to have that chapter in mind in all these verses. They had been wanderers without a fold or a shepherd. “Are now returned." Rather, have now turned. "The Shepherd and Bishopofyour souls.” The Lord Jesus Christ. He is often called Shepherd, but Bishop only in this place. Tne word translated Bishop properly signifiesjoverseer.and.wasthe common name applied to the elders of the churches and applied here by Peter to the great head of all the churches. "Os your souls.” This ex pression here is used for our entire selves, body and soul. REMARKS, What is done out of regard to God is ac ceptable to him. Christ’s footsteps should be closely followed- The conscientious persons are someties great sufferers from ill-treat ment. Uusually the Christian should bear injury in silence. We should take Christas our example in all things. Sinners, until converted, are always going astrav; but when converted, they are under the care of an all wise shepherd. NOTICE. Bethany Baptist church, county, Ga., has excluded Rev. B. G. Stonlker from its membership, and hit credentials as a minister have been demanded, but he refuses to give them up. The church disclaims responsibility for his future conduct. Done by order of the church in conference August 23,1879, and ordered to be published in Tiie Christian Index. John T. Kimball, Moderator and Pastor. D. W. May, Church Clerk. A telephone between Petersburg, Va., and Wilmington, N. C., a distance of 226 miles is a success. C I