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ESTABLISHED 1821. The Christian Index. Published Every Thursday, Cor. Ivy St. and Edgewood Ave. J. C. McMICHAEL. Profkiktoil Organ of the Baptist Denomination in Georgia. Sobscriition Prick: One copy, one year- • S-OJ» One copy, six mouths 100 Obitvabim.—One hundred words free of charge. For each extra word, one cent pe wora, cash with copy. ~ To COBBioroNDXNTS.—Do not use ahrevis tions; be extra careful in writingproper names; write with ink. on one side of paper; Do not write copy intended for the editor and busi ness items on same sheet. Leate off personal tties: condense. BvsiXKaa—Write all names, and poet offices distinctly. In ordering a change give the old as well as the new address. Ihe date of lane I indicates the time your subscription expires. If you do not wish it continued, order it stop ped a week before. We consider each sub scriber permanent, until he orders his paper discontinued. When you order it stopped pay up to date. kbmittaxcbs by check preferred; or regis tered letter, money order, postal note “The people in the country,’’ said a Baptist minister not long since, “are so poor that they cannot be Christians.” Strange, then, that one of the signs of the Messiah should have been: “To the poor the gospel is preached.” Why not preach the gospel to those whom it can not make “rich in faith,” “rich toward God?" But there are no such classes. The people in the country can be Chris tians, and some of the best Christians are found among the poorest of them. That very minister’s name stands high on the list, though like Moses in many a better respect, he is like him also in this that, as regards the matter before us, “he spake unadversedly with his lips.” From a single Episcopal church in England recently, “twenty-seven men and women spontaneously and simulta neously offered themselves for foreign mission work.” How strikingly and strangely a fact like this contrasts w ith the paucity of foreign missionaries from the 1733 Baptist churches and 147,317 Baptists of Georgia! Docs it not look almost as if our hearts are not at all en listed in the glorious work of the evan gelization ol the world? Let us pray the Lord to put away this shame from us. We ought to “covet earnestly” a larger share in the triumphs crowning the labor for i lie conquest of the nations in their Redeemer’s behalf and in their own, for these two are one. Dr. Dennis, in his new book, “Foreign Missions After a Centnry” says that the conver sions in the Protestant, Evangelical mission fields in 18112 numbered at least 100,000, nearly 2,000 every week, more than 280 every day. Alas, how slight a pait of these results can be traced to labors and prayers and gifts of ours! Shall we not do more for time to come? That magnificent work, the new “Standard Dictionary,” the first volume of which is now in course ol distribu tion by the Funk and \\ agnails to., N. Y., defines an “Anabaptist” as “one of those who insist on adult Baptism only,” etc. Pray, now, what is "adult bap tism?” The Dictionary itself gives us no help towaid the answer of this ques tion. We find no definition of the term under the word “baptism” or under the word “adult.’’ The term strikes us as misleading and inadmissible, as it at least seems to imply that the title to baptism is suspended on “adulthood” (one of this Diction ry’s word’s) as a necessary condition, in thaVadulthood” is a qualifying condition ami confers the title to baptism,-two things on which nobody ot Christians ever yet “insist ed.” Those who require faith as pre requisite to the reception ol the ordi nance could not without flagrant con travention of their own distictive, vital principle, refuse the ordinance to the Phebe Bartlett whose wonderful expe rience of grace is recounted by the Ehler President Edwards, on account ot her tender age; and no one surely will speak of “adulthood” as unwrapping its mantle of dignity around this little girl just four years old. Besides; we note that the Dictionary gives no place to the term “believei’s baptism,’’though this is as legitimate information as the terms “infant baptism” and “adult baptism. ’ and does not lack for reputable use in Baptist literature. Well, nothing is more than imperfectly perfect. There is much suggestiveness in the following paragraph written from Eng land to the,New York Examiner by Bev. R. Shindler. We hope it may in crease our reliance on the old Baptist Bible facts and our zeal for its mainte nance and diffusion: “The Baptist body in Great Britain is not making rapid strides. Notwith standing the large increase in some of the London, and in a few of the provin vial, churches, the progress is not at all commensurate with the increase of pop ulation. The cause of this we do not profess to determine. Certainly is it not because the terms of membership are too stringent, for they are lax rather than rigid. Nor is it by reason of apathy on the part of either pastors or people, for, as a rule, there never was greater activity. New schemes have been and are being tried, and all kinds of novel at tractions are being freely used; Nor is it the poverty of the body as compared with other denominations, for never was there so much money among its members. Nor is it to any large extent the want of liberality, for some of its wealthy constituents are free and princely in their gifts to the cause. The reason must be sought elsewhere than in these things. But it is only saying what none can question when we affirm that the grertest progress has been made where the good old gospel in its simplicity, such as our fathers loved, has been fully and freely proclaimed, and little heed been given to novelties, whether in doctrine (or methods of work, that success has been greatest.” Roman Catholics evidently dominate the city o f Chicago as Catholics fill the following offices in that city: mayor, chief of police, chief of the fire depart ment, postmaster, State’s attorney, clerk of Circuit Court, clerk Probate Court, clerk of Superior Court, a number of judges forty-five out of sixty-eight aidermen,9o per cent of the Police force, 80 per cent of the members of the fire department, 67 per cent of the school eachers. The Moody Meetings in Washington City are largely attended and good re sults are expected. THE CHRISTIAN INDEX. FROM FLORIDA. CHORDS AND DISCORDS. We have had a touch of weather, in fact several touches, even unto a grip and hold-fast for some time. We’ve been keeping count, we have had rain every Lord’s day this year save one. We can’t adopt the lofty senti ment of the poet, who said, “First it blew; Then it sn<-w And then it thew,” but we can say “It rains, it pours, it blows, its cold stormy weather,” and perhaps next day after the cold we have August heat and swelter in our coolness ; by the bye, our ladies sometimes “come out” in white muslins one day and in heavy wraps and flannels the next. ’Notwithstanding all this, the farmer is putting in full time. Much preparation has gone for ward and prospects for early and large plantings are encouraging. Oats are uncommonly fine and far advanced, the oranges are blooming, gardens are inviting, the plowman fieldward plods his weary way and we think the hard est and worst of the hard times are past. Oranges rule low, but the crop is larger than first expected. One good Baptist brother in Hills boro county realized $500,00 an acre on five acres. Is not that better than corn, cotton, or any thing? lam satisfied that Florida is a “fine cane-break country” for poor men and those of moderate means. Was a woman ever unequal to an emergency, “Are they not al ways FERTILE IN EXPEDIENTS? It was at the monthly meeting of the N—Mission Society. In order to liven up things and at the same time increase the revenues for Foreign Missions, a good sister proposed “That each member bring at the next meeting, as an offering one cent for each year she had lived.” After interrogations, ex planations, discussions, et cetera, it was agreed to, said the mover, pleased with her success: “And now I will have to give about fifty five cents.” “Fifty-five cents in deed,” said her sister in the flesh, who was sitttng by—“ Yes you’ll not get off with fifty-five cents, I’ll assure you.” “And how much pray you, will you have to bring,” said the first speaker. The sister replied, when she was informed that ‘twould’nt do, “you can’t play off in that way here.” A general discussion followed. pected difficulty. A Gordian knot. How to Untie it? It wasn’t untied at all, but the revenues will be augmented all the same. A box is to be provided, each one will de posit her pennies or coin “palm downward,” after all have con tributed the total will be ascer tained and no one will be the wiser as to natal days. See? When will good men learn to give up POST-MORTEM DEVISES and distribute their estates during life and see the fruits of their toils go whithersoever they will them to go? Constantly we read of the will of some beneficent devisee be ing dragged into the courts by ob scure, insignificant, unworthy heirs of remote kindship and con tested in order that benevolent and educational institutions may be robbed of bequests. If men could give their money out right, execute their own wills and see the good work inaugurated, how much better for themselves and all concerned. In his most valuable biography of Dr. Boyce, Dr. Broadus .shows how, when the Baptist ..Seminary at Louisville was threatened with ruin, after so many tears, prayers and years of toil upon the part of its friends, how Senator Joseph E. Brown, of Atlanta, came forward nobly, and “planked down” SSO, 000. It was an epoch in the his tory of the Institution, and the donor still lives to see the. great good his gift is accomplishing. No legatees cm ever get that $50,000. The reading public remembers sadly that Hon. Sam J. Tilden’s magnificent bequest of five million to found a free library and build ings for New York City was lost to all intents and purposes by in consequential heirs at law, lawyers and courts, but if Mr. Tilden had taken time to erect the buildings and open the library! if he only had! Daniel Hand, ol Connecticut, willed to the American Missionary Association half million of dollars. For three years this matter has been hung up in the courts, the end no one knpws. Mr. Kellogg, of Montpeiler, Vt. gave by will $300,000 for a public library and died. The city was to have received $300,000, but after litigation is glad to compromise with $45,000. Is not the lesson clear? To give while we live, see it at work for God and humanity. The sad news comes to us down here, that the will of Mr. Sampson, of North Adams, Mass., is being contested by remote kin. Maybe all his million of beneficient be buests will be lost, among them the $70,000 bequeathed to our Stetson University. How heirs can make up their minds to break wills [and ATLANTA, GA., THURSDAY. MARCH 1. 1894. appropriate property that the I owners never wanted them to have and never dreamed of their get ting is beyonu my ken. Is it an other case of “Love of money be ing a root of all evil?” DASHES Your “Jottings” by the way, are unusually bright and interesting reading. The sermon by pastor O’Kelley of Griflin must do much good. Rumor whispeis that sev eral other churches down here will soon be vacant. I am not suffi ciently sure to say, but hear that South Carolina is after one of our very best men. You robbed us of Gardner, so far his place seems not to have been filled. Success to you. Flotsam Jetsam. ’ For the Christian Indbx. AN INTERCHANGE OF VIEWS WITH A "HOLINESS” MAN THAT ACTUALLY OCCURRED. In the following I will make H. represent my opponent and I my self. H. “You Baptists and others who oppose us treat Christ with great injustice, by limiting his power, when you say, that he is not able—through prayer and faith in him—to root out from us all “in bred-sin”—depravity—and there by make our hearts or nature per fectly pure in an absolute or un limited sense. Let us appeal to the law and testimony :See 1 John 1 :o, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all un righteousness.” Here we have positive Scriptural proof that a man can be cleansed of all unrigh teousness. And I believe further more, that it is quite possible for a man to live entirely free from sin. In other words, to attain to per sonal Christian perfection in this life.” I. We do not limit the power of Christ, that was done by his Father in the agreement on cove nant entered into by the persons composing the trinity for the re demption of the human race. The offices and specific work for Christ and the Holy Spirit were assigned to them by the Father, the Sov ereign of the universe, and they have no inclination or authority to go beyond the circle of duty that God prescribed. It is not a ques tion of power, but a question of what Christ is authorized to do in the great scheme of redemptiod. Again, in 1 John 1 :q, you have quoted a passage that is mainly re lied on by your fraternity to prove that a man may have thorough con fession of sins and faith in Christ the depravity born in him entirely rooted out during this life. The strong point in our argument is the phrase : “cleanse us from all un righteousness.” John here has no reference to the depravity born in us. “Unrighteousness” is the act ual transgression of God’s law, and nothing else is sin. I also object to the phrase “in bred-sin ;” it is misleading and in correct . To be born with depraved hearts is no sin, unless we allow such hearts to develop wicked thoughts and acts. We can no more help the former than we can help being born with two hands and feet. We cannot get rid of this natural “moral taint” during this life, and its removal is not promised until we are resurrected and made perfect as Christ is per fect. We are not instructed to pray for its removal, but for grace to control it, and help us to live the life of a Christian in despite of it. The natural depravity in man’s heart[may be linkened to the nest of serpent’s eggs, representing not a single species but the whole genus of serpents. If these eggs [are al lowed to hatch, the offspring will embrace the whole catalogue of sins, to wit, slander, hatred, envy, malice, drunkenness, swearing, lusts, etc. Now the specific work of our re ligion, aided by the Divine Spirit, is to keep these viperous eggs from hatching out : and if they do, to keep them in just as [puny a con dition as possible, that we may be able to live the lives of consistent upright Christians. Here is the great battle field— where the converted soul and un converted flesh wage war against each other. The poet truthfully says, “I must fight if I would reign increase my courage Lord.” Now, if we could get rid of this natural depravity during this life, our probation would immediately end, for thereafter, there would be no reasonable ground upon which probation could be based; and that is not all, we could no longer de pend upon the merit of Christ for final salvation ; for we would be fully qualified to keep the whole law by our personal obedience ; and if morally qualified to that extent, we would be required to do it in every jot and tittle. Our proba tion then would hinge upon law and not Christ. 1 John goes on to say, “If any man sin we have an advocate with the Father, Jesus Christ, the righ teous But if a man could by any means, get all of the natu ral depravity born in him, rooted out, and his heart made perfectly pure, and then sinned after that, upon ’ what ground could Christ plead for him? Will you please tell me? And to prove that a man can live entirely from sin in this life, you also quote part of the 9th v., 1 John 3rd chapter. “Whosoever is born of God doth not commit sin.” Why don’t you give John a fair showing? He didn’t consider it necessary to be all the time quali fying his expressions. Now if you make John contradict himseff, you rule him entirely out as reliable authority. Turn ba*.k to hi:, first chapter where he qu difies h.mself, and you will see whnt his real posi tion is. Bv. “If W'3 say we have no sin, we deceive 'ourselves and the truth is not in u<.” Remember that he was address) ig Christians, and the verb “have’’is in tl e pres ent tense ;as much as to say. though Ido not know all of the houghts and acts of your lives, I know that you are not living entirely free from sin; for that is impossible with mortal man : al.d if you say you are —the truth is not in you. He says again, 10th v. “If we say we have not sinned, we make him a liar, and his word s not in us.” All that is necessary to say on this passage is, that “have sinned” is in the perfect tense and embraces past time up to the nresent. As much as to say, yoi are sinners now. But I can no longer dwell upon points without being too lengthy. If parents could get rid of the de pravity born in them, their off spring after that would have hearts perfectly pure. Children inherit their depravity from their parents, and if the latter were rid of it, where would the children get it from? Please answer. And moreover, they would be placed under the law of works for salvation and not the law of grace , and would be debarred from plead ing the merit of Christ for the blot ting out of their sins ; and in that case they would be saved upon a plan contrary to the gospel, if saved at all. But no such scheme has been provided. There is no salvation in the law. James says, chap. 2 :io, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” And Paul says, Gai 3:21. “If there had been a law given which could have given life, verily righ teousness should have been by law.” But no such "'ivL is given. .Again says Paul, I€ojL‘J3 :20. “By [the deeds of the law i left shall no flesh be justified in his sight.” And why? Because the law requires perfect obedience to all its require ments, but the best Christian be ing falls infinitely short of meas uring up to the divine standard. As to the second blessing, there is no Scriptural authority for it whatever. Show the Scriptural proof and it will suffice. We some times hear you remark : “I have at last obtained full salvation.” What do you mean? “Well when I was converted or regenerated, I obtained the first half salvation ; and when I obtained the “second blessing”—that is, got rid of all the depravity born in me, I obtained the other half—and so now I have full salvation —glory to God!” J. Well a man with only half salvation is fit neither for heaven nor hell, and if he should die while in that moral state —where would he go? 11. “I will talk with you again some other time. lam in a hurry now—good morning. Judson W. Oliphant. Matthews, Ga. THE AMERICAN INDIANS- W. B. m’GARITY. Where is the boy who does not like to read about the Indians? Part of the money we give to Home Missions goes to Indian Ter ritory and supports our preachers out there. We ought to send them the gospel because we drove them from their homes and took their lands. Forty years ago the Indians were driven from east of the Mis sissippi River before they had learned the rudements of civiliza tion. They naturally became very hostile to the white man and his religion ; so much so that in the Creek nation, missionaries were forbidden entrance and the natives who accepted Christ were put to death. Since that time a marvellous change has taken place. We find in the territory one hundred and eighty-nine ordained native preach ers, sixty-six Sunday-schools, thirty six hundred teachers and scholars, about three hundred Churches, and thirteen thousand baptized believ ers. All this has been done in forty years. The gospel has had no greater triumph anywhere in the world during the same period. Yet a large bod}’ of our “Native heathen,” have no true idea about God and are as superstitious and as far from correct ideas about Christ and his work as the most benighted heathen in Asia. Read the Imdex, THE SABBATH WAS MADE FOR MAN, NOT MAN FOR THE SAB BATH- MATT. 12:8. MABK 2:27, LUKE 6 :5- BY HON. J. G. m’CALL. In a recent issue of the Index ap peared an article on the Sabbath — Sunday—Lord’s day. The w .ir sought to show that a Sabbath of rest followed six days of labor, and that the Creator set the example of resting from his work of creation —which by special arrangement followed the six pro ceeding days of labor—not so much for the sake of rest, but for another and more important reason. The Creator needed no rest. It was shown that the Sabbath was no special day, that there was no difference between the 7th day and other days, and there was not so much the Sabbath as a Sabbath. That the physical part of God’s creation needed rest and not so much on any special day as on one seventh of our time; that rest fol lowed labor, and not vice versa. That it was absolutely necessary for man to rest one-seventh of his time ; that this necessity existed be fore the fall, and gave birth to the fourth command of the Mosaic decalogue ; that a refusal to rest one-seventh of our time was a malum in see, as much as a malum prohibitum. We desire now to note, that when the Jews were organized into a theocratic form of govern ment, that they, the Jews, had re ceived from God, directions as to how they should keep and observe the fourth command. That the Jewish observance of the Sabbath was never enjoined upon the Gen tile, and that when Christ came, he changed the mode and spirit of ob serving it. Fie was a Jew; he kept the law perfectly, not so much however in mode as in spirit and truth. And when he sought to teach the truthful observance of the fourth command, the Phari sees charged upon him the viola tion of the law. They understood the Sabbath was to be glorified ; that men were to be the instruments of magnify ing the day ; that human suffering must yield, must be endureu, rather than to violate the mode of the ob servance of the Sabbath. This was their mistake, and hence the needed change in the observance of the Sabbath. Our text declares “the Sabbath for man.” The Saviour dia not became indignant at the presump tion and audacity of the Pharisees, but condecend to argue the sub ject of their charge upon him, and proves from Jewish history that he had not violated the spirit of their law. David had eaten the shewbread. That the priests had entered the temple on the Sabbath and were blameless. He assured them that one greater than the temple was there. The Pharisees recognized the force of the Saviour’s argument: the right to depart from the letter of the law in cases of necessity. David and those with him were hungry and they ate the shewbread to sustain life in its normal and just demands. Again he says : If ye had known what this means —I will have mercy and not sacrifice —ye would not have condemned the guiltless. Many of the Pharisees were learned Scribes ; they had studied the law and understood something of its literal meaning, but alas! pro foundly ignorant of its far reach ing and spiritual significance. Christ had not violated the spirit and intent of the law. Their law was given to men for man’s good. They had misconstrued law and failed to interpret the author’s de sign in the law of the Sabbath. The great Creator had given us the benefit of his example of simply resting after six days of labor. That much labor demanded one day of rest, and that is just all there is in the whole history of the subject. “The Son of man is Lord even of the Sabbath day.” The word Lord signifies master; the words lord and master implies authority and power. Jesus Christ assumed, as he had a right to do, not only the mode of aprroaching God in worship from the use of altars and the sacrifice of bleeding animals to a simple approach to him rn the prayer of faith far away from tem ple and altar alike Sabbatarians will say very good, but by what authority was the first day of the week substituted for the seventh ? That is the question, we say very good, we will see next time. Quitman, Ga. WONDERFUL AND LONG SERIES OF ARTICLES- LET EVERYBODY HEAD THIS. Dear Index :—I demand ample space in your great paper to pub lish a series of articles on a vital question that has long agitated the minds of generations. The time has come for this matter to be finally settled and I believe that I am the man to perform the wonderful feat. The question is: “What is the difference between Tweedledum and Tweedledee? ” This has been discussed and repeated forages and yet here it is before us with all its accumulated perplexities of centu ries. Some have sought to cut the matter short by saying that the difference was only the difference between dum and dee, and that dum is a latin adverb of time and that dee is a latin preposition and hence it only amounts to the differ ence between these parts of speech. But that cannot be true for the final syllable in Tweedledee has a double e and the latin preposition is only de with one e. This settles that point. The only way to fix this matter is by long and tedious discussion, and a full and elaborate analysis ana this shall be my plan. Hence I wish to discuss, elaborate, analyze each word in all its details and thus exhibit it in all its parts in perfect conspicuity. I wish to name some of the points for discussion, but I want to state that other issues will arise in the development that will necessitate many additional articles and will fill more space in the Christian Index. 1 propose first to consider “Twee dledum” in (1) its perpendicularity. (2) Its Horizontal Bearings. (3) Its Internal Dependence. (4) Its Exaggerated Tendency to Obscu rity. (5) Its suavity. (6) Its Met aphysical Obtuseness. (7) It® Algebraic Mysteries. (8) Its Pon derous Detonations. (9) Its Un known Secretions concerning its true syntax. (10) Its Etymological Quintescence of Shaded Energies. (11) Its Consequential Inwardness in its Embryotic Hypothesis. (12) Its Bombastic State of Exotics. And now I come to the consider ation and elaboration of Tweedle dee in (1) Its Serio-comical and Emphatic Deteriorations under Hydraulic Condescension. (2) Its Sensational Pensiveness under the Oppressive Attitude of Multiplied Concoctions. (3) Its Fabulous Relations to Interior Extremities. (4) It c ’ T orticultural Trend to In cubatic . ith Proper Atmospheric Flystatus. (5) Its Abstruse Con ceptions under Voluminous Con currences. (6) Its Capillary De tractions into the Unlimited Cos mos. (7) Its Salient Concentra tion upon Oceanic Problems in Heavenly Visions. (8) Its Exces sive Torpidnetes in Elatorailun and Diagnosis. (9) Its Proneness to Interment in Non-penetrated Ten ebrosity. I must add a few on the mutual relations of the words, one to an other, as (1) the mathematical as pect, as x square plus 2 p x equal to the square of the difference be tween the two words. (2) The profound instincts of the ebullitions from the mutual dependencies of the emotional preponderences. (3) The internal theory of each verbal extraneous limitation. These ex traordinary points will give just two dozen articles of two to four columns each and in the full dis cussion at least as more will natur ally be eradicated, and thus for one year I can till your paper with my cogitations, opinions, dogmas and theories. And moreover, it will furnish me an excellent opportuni ty to refute all enemies and strike at heresy, for until this mighty question is settled, rank and vicious heresy must stalk abroad in the earth, and spread its venom among all nations. Settle this now and forever and all will ;be peace and sunshine. I shall seek to uproot all heresy, for I count all heretics of evil intent who do not agree with me in all details of our belief and unbelief. So I look for the rapid destruction of heresy and the gathering to their fathers of a huge heap of unsaved heretics. John Thomas Jones. P. S.—l expect to provoke great controversy and arouse many mighty adversaries but I will be ready for them. J. T. J. THREE REQUISITES TO EFFECTIVE PREACHING. BY REV. G. W. GARDNER, D. D. It is much easier to tell how a thing should be done than it is to do it. Many of us have observed that the editor of any country newspaper can direct farmers, with unerring certainty, as to the very best methods for conducting their farming operations. And yet there is not one In a hundred of these knights of the quill who can put his own admirable advice into practice. Some years ago, the best paper on farming, and the one which secured the prize from an agricultural fair, was written by a man who was a complete failure as a farmer. He knew the requisites, but he did not know how to use them. He could plan, but he could not execute. And so of preaching. Many of us know how it ought to be done. There are men in the pew who on no account could be induced to open their mouths in the assembly of the saints, and yet, VOL. 71—NO. 9. they know just how the gospel should be preached, and they are not slow either in pointing out the defects which detract from the ef fectiveness of preaching, and in suggesting remedies tor overcom ing them. Indeed, I do suspect the pew often feels, that if the pul pit would only stand aside, it could do it as it should be done. Ah! Who feels more than the true gospel preacher the presence of difficulties which meet him on every hand and which detract from the power and effectiveness of his preaching? He knows that as the rays of light are effected by the color of the glass through which they pass, so may the pure and blessed gospel be effected by the medium through which it passes, and fail, on that account, to reflect its true spirit and power. Hence, over and over again and again, the question forcesitself up on the conscientious preacher, How shall I preach so as to present the gospel with spirit and power? There are three prime requisites. 1. Simplicity.— Simplicity in the man, both in his manner and his message. No man will ever be an effective gospel preacher who does not study simplicity. There is a beauty and attractiveness abdut it of which many, who have never considered the subject, ever dreamed. Not only does it con tain these elements, but it has in it spirit and power- The most effec tive men the world has ever known, the greatest and the wisest have been men who were simple in manner, and who labored to so ex press themselves as to be under stood by the common people. The man who is too exalted to study this art will not only darken coun sel with words, but he will evi dently fail to reach hearts which are most in need of gospel truths. We might all sit daily at the feet of Jesus, and learn from him the attractiveness, the power and the beauty of simplicity. What an ex ample John A. Broadus, scholar, learned exegete, theologian, author, and the greatest preachers of the age, furnishes of the power of simplicity! You hear him, he grasps not only your intellect, but he takes hold of your throbbing heart, and pours red hot gospel truths into your very intellectual and spiritual being, and you are enabled to go for many days in the strength which you have received. But it takes a great man to be as simple and childlike as Dr. Broadus, xr.a“v>.of n® ir«. .fail’”. n the matter of simplicity. Let.,us not despair, however ; for we may make progress if we shall only try. Failure to comprehend the mean ing of the preacher is one reason for so much preaching going for nothing. It is as a sounding brass and a tinkling cymbal. Mr. Emer son tells us that a venerable and pious lady said to her grandchild, just recovering from sickness, “Now you must be thankful.” He adds, “But the poor little child did not know —could not guess the mean ing of thankful, and was afraid to ask. So her excellent instruction was lost upon the child.” So it is with much of the instruction given from the pulpit. And it is a sin and a shame that it is so. 2. Unction.—This, I guess, is what the fathers called “liberty in preaching.” Worcester defines unction as, “that which excites piety and devotion, that which melts to devotion ; emotion.” This is the thing which a preacher must unite with his simplicity. They are the Siamese twins. Separate them and there is death to effect iveness. A man may be a fine ex egete, explaining the Scriptures with great clearness; but, if he has not unction, his preaching will lack spirit and power. We have all heard men preach who were skillful in the arrangement of their discourses, as literary productions they were admirable, yea, more, they were brimful of gospel truth ; but the man lacked unction, and so his otherwise admirable produc tion fell still-born upon an un moved audience. There was a chill about it which made [one feel like drawing his cloak about him lest he freeze to death. But give a man unction, and he will preach in such away as to assure the people that there is heart and soul behind the message; a soul red hot with love for Christ and for men. There is a power in unction which can be atoned for by no other excellencies. If you have it not, you may talk pious and cry, but the people will sleep or shiver, according as each one may feel inclined, and there is no rem edy for it. We who try to preach know how unction helps us. It lifts us up, and enables us to carry the people sometimes to the point where we experience feelings which the poor human heart can never express in words. 3. Earnestness.—We love earn estness at no place more than we do in the pulpit. A man may be tame at any other place with hope of toleration ; but he must not ex pect people to tolerate tameness in the pulpit. Have simplicity and unction, with which combine earn- (Continued on Bth page.)