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HEXRY II- TUCKER, Kdltor
NO ADVANTAGE IN INSPIRA
TION.
We are sometimes inclined to envy
the men of old who were inspired of
<Jod to write the Holy Scriptures, and
to imagine that there were some
peculiar advantages enjoyed by them
which are denied to us. A little re
flection, we think, will lead to the con
•clusion that if there is any unevenness
in the distribution of blessing, the ad
wantage is on our side.
The men who were inspired, often
spoke more wisely than they knew.
The real revelation, that is, the proper
understanding of the things which
■these men were inspired to say, is
more to us than it was to them. The
revelation came through them a? the
voice of a speaker passes through a
trumpet. He who is spoken to hears
and understands, but the trumpet
through which the sound passes is deaf
and inappreciative. The evangelical
prophet Isaiah doubtless had some
■conception of the gospel that was to
come, and of which he spoke, but his
conceptions must have been very in
adequate.
The Apostles themselves who had
the advantage of all that all the proph
ets had written with the additional ad
vantage of seeing prophecy fulfilled
with their own eyes and who were un
<ler the personal instructions of our
Savior himself were very slow learners;
and from this we may infer that what
what was known of Christ before his
advent, whether by inspired or unin
spired men, was very little as compared
with the knowledge possessed by us.
In a later day when the writers of
the New Testament were inspired for
that purpose, they spoke the truth as
it were by piecemeal. Each contribu
ted his quota, but neither communica
ted all. They are like the various art
isans who make the different pieces of
machinery in a watch. One makes
the spring and another the balance
wheel, and another something else, but
no one of them could make a watch ;
possibly no one of them would even
know how to use a watch. The man
who owns the watch when it is complete
is in much better condition than the
mere mechanics who manufactured its
various parts.
The writers of the Scriptures were
in a certain sense little better than
mechanics; little better than mere
amanuenses who wrote what they were
told to write. Some wrote this por
tion, and some that, but no one of
them ever saw it all. John it is true
outlived all the others, and made the
final contribution to the work, and it is
possible as an object of thought, that
he may have seen all that we have
seen, but it is in the highest degree im
probable, and even if he did he is the
only one of the inspired men who did.
The view of revealed truth that each
inspired man had, was only a partial
view. The bearing of other truths re
vealed to other men on what he him
self had uttered, was not within his
grasp. As all of it is necessary to a
complete understanding of God’s will
as revealed to us, ( for none of it is su
perfluous,) those who had less than all,
had not enough ; consequently the sys
tem as a whole must have been inade
quately conceived by them.
We are in better position ; we have
ita.ll; we are omniscient in this sense
at least, that all that God has to say to
men lies open before us. The best in
terpreter of Scripture is Scripture itself.
This we have, and this the writers of
■Scripture had not. Moreover, the mere
physical form of books as we have
them paged and numbered, and of con
venient size, gives us an advantage
•which is almost inconceivable. More
over, we have concordances and other
books of like character, by means of
which, with a few hours’ study, we can
spread before our eyes all that God has
•ever communicated to man on any
given topic. What would an apostle
have given for the same privilege! In
addition to this we have the comments
and explanations of thousands of the
ablest minds the world has ever pro
duced, so that on any given subject we
have not only all that God has reveal
ed, but all that man has thought; the
wisdom and learning of the race are at
-our command. The apostles and evan
gelists, and certainly the prophets,
might well envy us.
Nor is there anything surprising in
all this. It is to be expected that God’s
goodness will unfold, and develop itself
more and more fully as time advances.
Such is the analogy of providence.
There was but a dim revelation when
it was said that the seed of the woman
should bruise the serpent’s head. Our
first mother in her ignorance thought
that the coming of Cain was the fulfil
ment of the promise. What a crush
ing disappointment there must have
been when she lost one son by death,
and s' other by worse than death, and
inaddition lost her hope! As time pro
gressed things were made more clear.
When the apostles saw the Sun ofßigb
teousness arise, they doubtless thought
they had seen all the glory; but it was
•only the rising that they saw. Nor have
we yet reached midnoon. There is
more glory to come. Not that more
Xruth is to be revealed; we have now
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST: THURSDAY, FEBRUARY 24, 1881.
all that there will be until the advent
of a new dispensation ; but as the world
advances, we shall have abetter knowl
edge of what is revealed. Much proph
ecy is yet to be fulfilled, and these ful
fillments, as they occur, will unlock
many a mystery and make it plain.
Those who come after us will see things
that we do not see; and thus it will
continue until the second coming of
our Lord. Let us thank God for the
glorious privileges we enjoy, and be
faithful in contributing our share for
the benefit of generations yet to come.
We are the heirs of the centuries that
have preceded us; let us transmit the
inheritance with its due increase to the
centuries of the future.
INTEMPERANCE IN WORK.
The great majority of mankind are
too indolent to require any caution
against over-work; but there are those
to whom such a caution is necessary.
These are generally found among those,
1 who would be classed as the very best
' members of our human family. Num
-1 bers of these diminish their own use-
■ fulness, and shorten their own lives by
1 making unwarrantable drafts on their
• powers, physical or mental, or both.
Thus the world is deprived of some of
its greatest treasures, and theconscien
-1 tious but misguided men who are the
' authors of the loss, are themselves the
■ losers of their own greatest reward. It
is speaking well for a man, to say that
his greatest fault is a virtue, for indust
ry is certainly a virtue; but this is not
a fair statement of the case. The fault
is not a virtue; there is no fault in in
dustry ; the fault is the excess. All
excesses are wrong. The command to
pray without ceasing does not require
that we should spend all our time on
our knees. In a sense, the praise of
God should be continually on our lips,
but this does not imply that we should
never speak of the ordinary affairs of
life. Generous giving, and giving to
the point of sacrifice, is a Christian
duty, but we are not required to starve
ourselves to supply the wants of others.
The secret meditations of the closet are
profitable, but it is neither needful nor
right, that we should shut ourselves up
for life in cloisters. The devont study
of God’s word is indispensable to Chris
tian life, but it does not follow that we
should spend all our days in this study,
to the exclusion of everything else. The
most heavenly graces are not to be
exercised in such away as to make
life an impracticable thing. God has
not signified to us, either in his pro
vidence or in his word, that we are to
take the world other than as we find
it, —a matter-of-fact place where the
natural wants, both of our bodies and
of our souls, are to be provided for.
Labor of some kind is necessary to pro
mote these ends, but excess in labor,
like any other excess defeats instead of
accomplishing its own objects. Yet
■ there are those who seem to be blind
1 to this fact, or to imagine that excess
■ in labor is impossible. “After all is
1 done,” say they, “we shall be unprofit-
able servants, and therefore we ought
' to expend all our energies to our latest
breath, and even then we shall fall
short of our duty.” It is true that
even at best we are unprofitable ser
vants, but one who overtaxes his
strength, makes himself more unprofit
able than he would otherwise be. We
are not our own ; we are God’s; and
therefore we ought to economise the
energy that belongs to him, so as to
make it in the highest degree effective.
We should bring the same common
sense to bear on this, which we use in
the management of our own affairs.
No beast of burden is ever put to his
full strength continuously. Even for
short periods, a margin is usually left
between the practicable and the pos
sible, and ample time for rest is allowed
to give the waning powers opportunity
to recuperate. Nor is it mere humanity
that prompts us to do this; the most
heartless of task-masters, having an
eye to their own interest, do the same
thing from policy. We are the Lord’s
servants, and we have the direction of
our own energies. We ought so to direct
them as to waste nothing, and wear
out nothing prematurely. We have seen
some in early manhood, afflicted with
infirmities in body and mind, from
nothing but over-work. We have seen
men of fifty laid aside, who but for ex
cessive efforts in proper avocations,
might have been active, and useful and
happy, till three score and ten. What
a loss to the world I What a misfortune
to themselves! Are they free from
guilt? When one ends his life sudden
ly we call him a suicide. What name
shall we apply to those who by grad
ual process shorten their days? Os
course, it will be said, that there is
a difference in the intention. But
does the end sanctify the means?
When a man does what he knows, or
ought to know is wrong, is he not res
ponsible for the consequences? In
the days of slavery, if a man had been
unwise enough, not to say wicked
enough to require such unreasonable,
service of the laborer as to shorten his
life, would he not have been guilty of
murder? True, in the supposed case,
the intention was not to kill the slave,
but simply to fill the master’s purse,
but this was done in reckless disregard
of human life, sacrificing the precious
gift for lucre. Even human law con
strues recklessness of life into malice,
and malice is at the bottom of murder.
Now if a man is reckless of his own life
is there not in this the germ of suicide?
The excuse to be made for those who
are wearing and wasting themselves
away, is that they have not thought of
these things, and are not conscious of
the effect of their own overwrought
zeal. The object of this writing is to
make them think, and to make
them conscious. No man ought to
work, no man has a right to work
in such way as to impair his own
health, for health is the stuff that life
is made of. The trouble is, that men
injure their health without knowing
it. If appetite or sleep is impaired by
work, the health will suffer for it. Is
fatigue excessive? No animal can long
endure' excessive fatigue, and we are
animals. The ruggedest and hardiest
brute cannot be habitually put to full
strain without succumbing to the cruel
ty. Nor is any man’s power of endur
ance sufficient to sustain him under
daily effort, carried to the point, or
near to the point of exhaustion. Exces
sive weariness is the sign which na
ture gives that labor has been carried
too far; and such weariness frequently
recurring is the protest of nature
against self-murder.
REST.
In another article we have had much
to say about the evils of over-work.
Perhaps what we shall now say about
rest will seem like a repetition in sub
stance of what was said before. If it
be repetition, we trust that it will not
be vain repetition ; moreover, if we re
peat the lesson, we follow a good ex
ample, for the providence of God, in
most of the habitable parts of the
earth, repeats the same lesson every
twenty-four hours. The perpetual re
currence of day and night is the veto
of Providence on perpetual labor, of
some kinds at least, and when men, by
artificial means, supply the light which
God has withdrawn, they must either
compensate for this by rest at other
times, or else submit to penalties.
The weekly recurrence of the Sab
bath on the seventh day, when the ox
and the ass are included in the bless
ing, is another voice from heaven pro
claiming the necessity and duty of
rest. Heaven itself is represented by
the Spirit as a place to be longed for,
because it is a place of rest. Nothing
is more inexpressibly sweet than the
assurance that “There remaineth a rest
therefore for the people of God.” Rest
implies labor, for without labor rest
would not be needed. Each involves
the other, and thus both stand on the
same footing, and both are ordained of
God. Time spent in rest is not time
wasted; but time spent in labor that
ought to be spent in rest, is time worse
than wasted. All the rest that is
needed ought to be allowed ; every mo
ment less than enough is disobedience
to God, every such moment robs God
of a certain portion of energy and ser
vice which is his due; it also robs the
sufferer of his due, and is as cruel as it
is foolish. In our resting hours, when
from the resources of nature we are
importing that strength which belongs
to God, we are glorifying him as really,
and as much, and as acceptably, as
when we are putting forth our mighti
est energies. To the saint, it is a sweet
and comforting thought, that even his
repose is worship. The pillow is soft
and the bed luxurious, when we know
that the hand of the Lord has prepar
ed them, and that he invites us to their
enjoyment, and that he watches over
us with complacency as we sink to
slumber. At mid-day, when tired
nerves or muscles demand relaxation,
and we fall for a few monents on the
couch, or lean back in the great chair,
or recline on the sward, it makes the
air balmy about us, and soothes to hap
pier rest, to think that the smile of God
is upon us, as that of a mother on her
sleeping babe, and that our very inert
ness is accepted as praise.
In our eating and in our drinking
we may glorify God, and when we re
member this, the water that slakes our
thist is more refreshing, and the food
that sustains us is more appetizing, for
then soul and body both may feast to
gether. Oh, if the heart be right be
fore God all is well. For then wheth
er we wake or sleep, eat or drink, or
whatever we do, the peace of God is
upon us.
In active business our thoughts are
engrossed witfi the work before us; we
wrestle with earthly things, and these
wholly engage us; but when the hour
of rest arrives, we may let go the earth
and take hold of heaven. Sleep is
sweet but waking rest is even sweeter.
We are conscious of its enjoyableness
as we are not in sleep, and at the same
time in the very act of rest, we hold
lively communion with God. Here the
pleasure of rest and of activity, of ac
tion and of inaction are are combined,
while soul and body both enjoy them
selves together.
We know not how sweet rest is, nor
how sweet any thing is, unless the love
of God so pervades our nature that we
reeognize his goodness in all things.
Let us then enhance our enjoyment
of this life, and catch a little foretaste
of the bliss that lies beyond, by thank
ing God for night, and thanking God
for the Sabbath and thanking God for
the intermediate periods of repose, and
thanking God for everything.
Our brother R. B. Womack, late of
the Baptist Reflector, abandons his p>
sition as editor of that journal to take
charge of the Arkansas Evangel, to be
published at Dardanelles, Arkansas.
We wish him great success in his new
field of labor, and pray that he may
both be blest and be a blessing.
MORE PRACTICAL.
We have said much in this issue
about self-abuse from over-work, and
about the value and luxury of rest, but
we dealt with general principles, and
made no special practical application
of them. We have now to say that
no class of men in the world are in
geeater need of such counsel*than the
pastors of city churches. Each one
of them has to preach twice on every
Sunday to the same intelligent audi
ence, besides which he must lecture
one night in the week, besides which
he must frequently speak at funerals,
besides which he must visit the sick,
besides which he must be a leader in
all benevolent operations, besides which
he must respond to innumerable other
drafts upon his time and upon his at
tention. Even if the church be a
small one it will furnish work enough,
if the work be properly done, to call
for and exhaust- all the energies of
any living man. If the church be a
very large one, some of the work must
either be wholly neglected or very im
perfectly done.
For the pastor there is no Sabbath.
The day which brings rest to others
brings none to him. Now to come at
once to the point, what we have to say
is this, that a pastor ought to have at
least as great privileges as an ox or an
ass; and as these coarse brutes have a
right conferred by the Almighty him
self amid the thunders of Sinai, to
one day of rest in seven, a pastor has
the same right. As the Sabbath is
necessarily a day of hard labor to him,
he ought to be allowed another day in
the week to take his rest. His people
should cheerfully acquiesce in this, but
whether they do or not, it is his right
to claim such a day. More than this:
it is his duty to himself, to his family,
to his people and to his God to take the
day. Let him select which day he
pleases. On that day he should not
do any work. It ought to be as nearly
as possible a day of perfect idleness.
Let him as far as possible dismiss all
care from his mind. Let there be no
study of any kind, and no reading ex
cept for mere amusement. Let there
be no writing, and no thought of next
Sunday’s sermons. If there can be
no thought of anything, so much the
better. Let there be no visiting except
for his own entertainment, unless in
cases of necessity. Os course his du
ties to the sick and to the dying must
be attended to, even at the sacrifice of
his day of rest. But except in emer
gencies like these, the day ought to be
wholly his own. In general, when
bodily exercise has been sufficient, he
ought to spend much of his time in
the open air. When night comes, if
he has taken just enough exercise to
make his sleep sweet, the day will have
been spent better than he could possi
bly have spent it in any other way.
He will have had his Sabbath—a Sab
bath which he needs as much, to say
1 the least, as the beasts of burden.
feut is it not a pity to throw away
one seventh of his time? Let the in
quirer settle that question with the
author of the decalogue. But if there
were no decalogue, nature teaches that
year by year a man or any other ani
mal can do more and better work in
six days, resting on the seventh, than
in seven days not resting at all. The
day is not thrown away; on the con
trary, many days, and often many
years are gained, by a proper obser
vance of the laws to which God has
subjected our nature. He who made
us knew what proportion of our time
ought to be consecrated to rest; and
if he has laid one-seventh of our time
on that altar, there let it remain.
It is immaterial what day is se
lected ; all we insist upon is that it is
the duty of every city pastor to set
apart one day in seven for rest; a day
not to be infringed upon except for
providential causes.
Every scholar who has studied the Bible
devoutly, has doubtless made for himself by
the aid of such helps as scholars have, most
of the changes which the New Version
adopts. This class of readers will not there
fore be likely to be disturbed by these chan
ges, nor will they cause in such minds dis
trust or skepticism. But a large class of the
most devout readers of the Bible —seven-
tenths perhaps of all such readers—have
never had the question of accuracy in trans
lation once raised, and are wedded by long
usage to the exact words of the Book which
they revere. Let all harsh utterances about
the tenacity with which such cling to their
old and sacred associations be suppressed in
the spirit of charity. Many godly souls
will, of necessity, be perplexed and pained
by the process, which is sure ultimately to
give the revised version general acceptance
among the people.—Hartford Religious Her
ald.
And these remarks are very wise.
Many of our readers, indeed most of
them, make no great pretensions to
scholarship. TJiey will be surprised
and pained at many of the changes
which they will find in the new ver
sion. It is well for them to know that
nearly all these changes have been an
ticipated by the learned, and will be
acquiesced in by them. It is well, too,
far scholars to be reminded that they
must deal gently with those who have
had no opportunity to be familar with
such matters, and that the attachment
which devout but unlearned people
have for the very words of the English
Bible, which has been their life-long
solace and hope, must be treated with
respect and tenderness. We are in
sympathy with the masses on this
question; we love the very words. Yet
we are also in sympathy with the re-
visers; we want better words, if better
can be had.
Various passages, longer or shorter,
will be omitted. We are sorry to part
with them ; still, if they are not a part
of the word of God, we are ready to
discard them. But it is safe to say
that not a word will be omitted which
will, in the least degree, affect any of
the teachings of the Book as we have
been accustomed to understand it.
THE SOUTH.
Some good may come out of Naza
reth. The South is not so desperately
slow and sinful as many represent. It
has lacked the policy to proclaim its
piety and flutter its phylacteries more
frequently before the world. Sound
ing brass seldom fails to draw admira
tion. The South has not found out
the art of keeping showy wares in big
windows, nor the trick of crying figs
in the name of the prophet. This ab
sence of display and pretense has en
tailed loss of consideration, even at
home.
Self-respect begets public-respect.
Clamorous abuse may make modest
virtue itself penitent for its noblest
deeds.
We are not blind to the faults of our
people, nor are we ready to befoul our
own nest.
Men who put to hazard life and for
tune on abstract questions of constitu
tional construction were not wanting
in a keen sense of principle, nor de
void of chivalrous courage. The bee
stings the hand of the robber, though
its act of defense always decrees its
own ruin. The terrapin is submissive,
safe and ignoble. The image of the
gallant insect living for the public
good, but ready to die to avenge the
intrusion of an enemy, is embroidered
on the robes of royalty. The creeping
animal, shut up in self, lives to long
age, but to no honor. A dead bee is
better than acres of living terrapins.
The gory body of Leonidas is dear to
the heart of the world, while the herd
of craven Hindus under the British
yoke is despised.
The South is sneered at for a mini
mum of energy (the favorite word is
“push”), and for slackness in continu
ity. And yet these unarmed agricul
turists, with ports blockaded, fought a
rich, manufacturing, commercial peo
ple of five times the population, (fit
for war, and with the world as a re
cruiting field) for four years. From
the archives at Washington it appears
that four times as many men were en
listed by the Federal Government as
by the Confederate. In the last cam
paign, from the report of the Secreta
ry of War, Mr. Stanton, there were
fourteen Federal soldiers to every Con
federate in the field. These fourteen
men had all the resources of physical
power, railroads, mechanical inven
tions, arms, commissariat, but were
glad enough when their one man,
hungry, ragged, and out of ammuni
tion, fighting against the elements con
cluded to surrender.
The South has been charged with
scantiness of fortitude. Let us turn
back a leaf. When the conquerors at
war had taken away the weapons of
the Southern soldiers and bound them
by an oath to follow peace, then the
squaws—the politicians shunning the
fight, but ever ready to torture prison
ers—were turned loose upon the South.
How they invented new instruments
of insult, how they overthrew the
whole fabric of social and political life,
how the African from the mud of the
rice field was ordered to put his foot
on the neck of scholars and statesmen,
how Judas at home and Barrabas from
abroad joined hands and became the
fiduciaries of the public purse and the
protectors of private rights, how the
fair works of civilization in the South
seem to sink, while the ooze and mon
sters of the deep rose over it—are
not all these things written in the
shameful chronicle of that period?
A Sioux chief captured by a heredi
tary enemy and tied to a stake never
stood with more stoical courage while
the slow fire peeled flesh from bone.
The South endured till Greeley was
shocked, and rebuked the brutal
wretches for their cannibal instincts.
We hear a sneer, from the regions
northward (and sometimes a faint
echo of it near home), at the want of
enterprise in the South. Let us come
to facts. What was the condition of
the South at the close of the war?
Nothing survived in the way of prop
erty that was not indestructible or un
convertible. The loss in personal and
real property (leaving out the slaves)
was two billion, just twice the indem
nity France paid to Germany. This
loss was two-thirds of all the property in
the South. In addition to this loss,
the expenses of the war on the Con
federate side (which was included in,
and represented by, the Confederate
bonds and treasury notes) amounting
to a hundred million, was, as it were,
paid at once by the confiscation and
forced repudiation of these securities
and currency. In addition to these
two vast sums, the South was saddled
with its part of the two and a half
billions of the United States war debt!
And over and above these huge debts
and losses was piled fourteen millions
of private obligations based on slave
property, and worthless. In a word,
the accumulations of two centuries of
industry and economy were swept
away in a day. The loss of so much
reserved wealth drags any people to
the rear in civilization in the modern
struggle for preeminence among na-
tions. And worse. The seed-corn
had been eaten, the ox had fed the
hungry soldier, and the plow fallen
under him in the fight. Mills and the
instruments of husbandry were burned
by the enemy.
Few have ever forgotten the ruin
wrought on Prussia by the enemies of
Frederick. Macaulay paints it as the
most woeful picture of the modern
times, yet Frederick lost only one
hundred and seventeen thousand out
of a population of four and a half mil
lion. The South lost two hundred and
and twenty-two thousand out of five
and a half million. The boys, the
grandfathers and the cripples were left
to redeem a land overwhelmed with in
dustrial, political and financial deso
lation.
What other race on the face of the
earth could have risen? The Greek
never rose to manhood after the Ro
man conquest. It was living Greece
no more.
In a single decade the South built
again her burnt altars, lustrated her
temples of justice, put to flight the
political brigands, turned the balance
of trade of the country by the exports
of her products, and so made good
the war debt of her adversary. In ten
years political power in Congress was
in her hands, and prosperity in her
homes.
It was a triumph of character, for
titude, patience, industry, and states
manship, of prime manhood, over ad
versity without a parallel in all history.
Henry Ward Beecher, returning
from a tour through this section pro
claimed from Plymouth pulpit “that
the South is without a rival in the
annals of nations in all the grand vir
tues that adorn the human race.”
We do not think it worth while for
a Southern man to be ashamed of his
people, nor of the facts of history.
The Romans probably destroyed,
with cunning farsight, the annals of
Carthage, that they might be justified
of posterity for the savage usage of
their rivals. A Phoenician of the
African city suppressing the truth to
placate the conqueror was impossible
to the race that gave Hannibal to the
world.
Let us defend Truth. It’s a Chris
tian duty.— Richmond Christian Ad
vocate.
A writer in the columns of our
highly esteemed exchange, The Watch
man, having undertaken to give a cat
alogue of the heresies which did not
take root in New England, mentioned
two.
Our brother, the editor of that jour
nal, says that spiritualism did not orig
inate in New England but in New
York. Careful students of geography
must be aware that the last named
State is not far from New England;
in fact, the distance is not a hair’s
breadth. He furthermore assures us
that the strongest hold of Spiritualism
is not in New England. The editor is
apt to be right about most fhings, and
may be so in this instance. But any
city must be in bad condition if it is
more afflicted with this distemper than
Boston. The Banner of Light, an
eight-page journal in the interest of
Spiritualism, published in Boston, lies
open on the table before us. We no
tice in it five notices of Spiritualistic
meetings in Boston every Sunday, two
every Friday, and one every Thursday.
The same paper contains the adver
tisements of more than thirty professed ‘
“mediums” residing in Boston, who
offer to heal all manner of diseases.
Send to any of them by mail your au
tograph, with a lock of your hair, and
one dollar, and you will be at once re
lieved of the dollar. In this paper
we receive forty columns of Spiritual
istic talk from Boston every week.
Judging from these we should suppose
that that city is honey-combed all over
with the heresy.
The Investigator telle a different tale,
and judging by that, one would think
that Boston had' pretty nearly surren
dered to atheism; while the Christian
Leader would lead to the conclusion
that Universalism is in the ascendant.
We know that these facts give as
much pain to Brother Watch
man as they do to us. We
record with pleasure the fact that there
are many evangelical papers published
in Boston untainted with heresy, and
among them some of the best in the
United States. We are pleased to learn
that the circulation of the Watchman
is upwards of seventeen thousand. It
is the only Baptist paper in the United
States that is older than The Index ;
it has the advantage of us by two
years. We shall not give up our hopes
of Boston so long as the Watchman is
published. But getting back to the
subject, if the strong-hold of the isms
is not in New England, we should
thank our Boston brother to tell us
where it is.
Acknowledgment.—ln our issue of
January 6th, we published a story by
Mrs. H. E. Blakeslee, with the head
ing “Well Done,” which originally ap
peared in a paper called the Royal
Road, published by David 0. Cook, in
Chicago. By accident or oversight we
failed to give proper credit for the arti
ticle, and having, at this late day, dis
covered our mistake, we make haste to
correct it, and to offer our apologies to
the wronged party.
One of the “Star” preachers of Chi
cago recently announced that “Our
new Mayor” would be the subject of
his evening discourse.