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JESSE M. WOOD, / Editor. ' H. C. HORMADY, Americus, Ga. -. L. T. DOYAI-, Griffin, Ga. I v ,-. . J. J. D. REXFROE. Talladega, Ala. f It. P. EVERETT, Florida. I JOS. N. BAKER, Fla. Traveling Correspondent. BANXBR& BIPTIST. TERMS OF SUBSCRIPTION. Weekly, (fifty N 05...) per annum, invariably /»; in adxance, - ..... $2.00 All communications pertaining to the Paper . and Office, should be directed to the “ Banner & Baptist,” Atlanta, Georgia; till private eor respondent** directed to JESSE M. WOOD. Those forwarding names of subscribers or re mittances, should always write the name of Post Office, Coitktv, and State, in full. Morey due the Office, may lie sent by mail at our risk—always mail it in presence of a friend, (other than the P. M.J or procure a friend to i mail it for you—never register" Contributors should write only on one side of each leaf and numlwr the (rages, 1,2, 3, &c. The Editor will he responsible only for his own articles. _ ADVERTISIN'*; .SCHEDULE. •*- | IPCT J/L3 ». >; Jfe. f» M<>. V2Mo. 1 rarkut 2 Lio *500« 706 * 8"<M» *l2 00 *l4 00 •• HO’KS 500 7501000 12 00 18 00 22 00 3 so’RS 700 10 00 12 00 16 00 34 00 30 00 * ho’rs 900 12 00 15 00 20 00 30 00 36 00 5 SQ’KS 11 (to 14 00 17 00 24 00 34 00 42 00 6 W’RS 12 50 16 00 10 00 28 (Ml 38 00 46 00 7 so'as 14 00 17 50 21 00 32 00 42 00 50 00 8 -o'lis 15 00 19 00 22 (X) 35 00 45 (XI 54 00 9 so’ll* 1« <XI 20 00 23 00 38 00 48 (XI 57 00 lOsq'ks ! 17 00 21 (XI 24 0(1 40 00 50 00 60 00 A Square, is t!j<;,space occupied by ten lines of Minion type. One Square, one insertion, $1.50; and SI.OO for each subsequent insertion. Professional and Business Cards, not ex ceeding five lines, $5 per annum; each addition al line sl. Special Notices, fifteen cents per line, for the first insertion ; ten cents per line for each subsequent insertion. School Advertisements.—Our charges for School advertisements will be the same as for others, when not paid in advance. When paid in advance we will deduct Twenty-five cents tv the Dollar from our regular charges. Cash for Advertisements considered due, and collectable, al one half the time contracted for insertion. Yearly advertisements, due and pay able quarterly. JESSE M. WOOD, JOHN II BICE. Proprietors. SCRIPTURE SELECTIONS. Mau l/itfr is horn of a woman is of few days, and full of trouble. lie comoth forth like a flower, and is cut down; he fleeth also ns a shallow, and continucth not. And dost thou open thine eyes upon such none, and bringest. me into judgment with thee? Who can bring n clean thing out of an un clean ? not one. Seeing his days are de termined, the number of his mouths are with thee, thou hast appointed his bounds that he cannot pass ; turn from him, that he may rest, till he shall accomplish, as a hireling, his day. For there is hope of a ; tree, if it lie ent down, that it will sprout i ftfc again, and that the tender branch thereof j Will not cease. Though the root therof j wax old in the earth, and the stock thereof die in the ground ; get through the scent of ►*” water it will bud, and bring forth boughs I like a plant. But man dieth, and wasteth / away : /e.a, man giveth up the ghost, and where ss he ? As the waters fail from the sea, mid the flood decayeth mid drieth up ; ! So man lieth down, and riseth not: till the heavens Ac no more, they shall not awake, nor be raised out of their sleep. Oh that thou wouldst hide mo in the grave, that thou wouldst keep me secret, until thy wrath bo past, that thou wouldst appoint me a set time, and remember me ! If a num die, shall he livem/om / All the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thy hands. For now thou mim lierest my steps : dost thou not watch over my sin ? My t is sealed up in a bag. and thou sewest up mine iniquity. And surely the mountain falling cometh to nought, atid the rock is removed out of his place. The waters wear the stones: thou washest away the things which grow out ot‘ the dust of the earth ; and thou de strovest the hope of mam I hou preiail est for ever against him, and he pasaeth : thou changes! his eountenaniv, and wildest him away. His sons come to honor, and he knoweth it not; and they are brought low, but he perociveth it not of them. But his flesh upon him shall have pain, and his soul with him shall mourn. I (HIMI Ml ITIOU. For the Banner <k Baptist. RELIGIOUS PREJUDICE. It is a fact, observable by all, that : religious prejudice is one of the strongest { passions in the human soul, and that it ex- | ert« a emitroliiig influence over the minds of millions. Pagan, Mahomedan, Christian, all, with very rare exceptions, are swayed bv this debasing passion. It may be inter esting, as well as profitable to us, to examine the principles on which this pas sion is Itased— trace it ta it* true origin— and hint at some of its injurious results him Before entering upon this work, it will be proper to define what is meant by pre yud<ce, and w hat by religious prejudice.— i The term prejudice is derived from the ' lottin pojudtclum, (which is itself derived I from the proposition “peru" {‘before*] and | "judloi," ‘tn judge.’ It signifies, therefore, j jpuxs judgment before baud; i. e. ft> ■ judgment for, or against a person, thing, or principle, before due examination —beforv all the f.v ts in the case arc considered.— ! Helus', a prenHitnrf juJgmeitt in favor oy or I%' term, prejudice, denotes that slate «4* the nund (including the intel tert and cMofAtM.*.) which rveudts fn»tn a prewuttwrv Arwwx of the As the em<4ioi»s (or feelings) ucvewarily arise from the of the judgment, and arc feicuJly. or iuitag«mistie to the person, or thing, with reference to which the derision i« made; the term, prvjndicx*. is uMd. cepe eiaUy. bishmute the fer.Vu w, con-sequent on a |*4vmatuA' Jccrfem >4 tlu- judgment.— Since «‘ur may be in taxor «»t, or a , ’aii-st any ptrtiicular |u<rsmi, or prin ciph»: >t ism uh nt tluit our rre/iajni will be incliius! to jxartakc of tbs' aatnrf nt thr« Tandmatll BaiwiCT $ Ctemtet Sagfist judgment. This is the history of the.wor so far as its etymology is concerned; hi there is a species of prejudice—more e> tensiveand universal than any other—whic r seems to result, not so much from ad( cision of the mind, as from other causes.— !* - t To illustrate. The. son is a Democrat, or Whig, because his father is; or a Baptist Ib-esbytcrian, Methodist, or Catholic, “i ' faith,” because his parents are. Even th little prattler is often ardently attached t< some party, or creed, befiire he knows any thing about their distinctive principles. I is perhaps legitimate to suppose that th, tender judgment, so fir as it is able to ac I al all, in some way hist youthfu I feelings; though it is inauili-st yggt t hy-aJe I cision of his iTi. > •7\ J eT7 weak, wholiii unndiable. It is a fact worthy ol note, that these youthful feelings will cling to one till manhood, and often through life; and always remain with one, in a greater or less degree, until corrected by the after judgment. It argues the mental sup<>riority of him, who, in after life, is able to east aside his youthful prejudices, and examine, for himself, any subject in regard to which he entertained strong pre judice in his youth. From this explanation, it is easy to see that religimt* prejudice is that state of mind, w hich one person, party, or denomination entertains for his own party, or denomination, or against others. And, from what has already been said, it is clear that this species of prejudice may, and often does arise (if it has atty connec tion with the judgment at all) from a de cision of the judgment, very imperfect, and wholly unreliable — that, in the case of those, whose prejudice arises in youth, it amounts to the same thing, as if they had exercised no judgment at all. Os this species of prejudice there are two classes, which, for convenience, may be denominated — 1. Subjective, and 2. Objective religious prejudice. 1) Subjective religious prejudice prevents one from seeing the. defects in his own faith and practice, or that of his denomination, or party, as the ease may be. Ilis feelings rally around these with so much enthusiasm, that his intellect cannot, in ordinary cases, see any thing wrong in them. These feel ings arc, in many persons, so strong as to force the judgment to give decisions, precise ly -oppoaita to the truth, and to wliat it would, under other circumstances, have given. Thus it is that conscience often sus tains those who are in error. Thus it is too that the minds of millions become darkened, so that they believe a lie, and are damned. On this principle, we must explain the numerous absurd rites of the heathen, as well as the errors of professing Christians in zealously advocating, ns the word of (Jod, what the Bible does not teach. Hence the truth of the old proverb— “ Convince a man agninst his will, And he holds the same opinion still.” 2) Objective religious prejudice is that state of mind which prevents one from examining, impartially, the dm'trines and practices of those who differ from him— causes a man to look uncharitably on what his op[>onents believe, or do—is the foun dation of all bitterness, wrangling, hatred, aversion, Ac. It causes one to think him self and his party right, while he feels con fident that every body, differing from him, is wrong. The fatal tendencies, and deleterious re sults of Imth these classes of prejudice will l>e further considerwl after we have defined and pointed out its peculiarities more fully. 2. H’Aence is this prejudice • As the principles by which human livings an' actuated, are either good, or evil; and as th<'se principles exist indepently of man, and arc the standards by which human, as well as all other actions of intelligent beings, are to be tested ; religious prejudice must J have its origin in the anfatjonism existing ■ between virtue and pee —truth and false I hood—iunoceoce and guilt—justice and in justice—God and Satan. It is perfectly legitimate, in accordance with what has been said, for a man to lie prejudiced against the truth, sincerely liclieving all the time that ho is in the right. In this case, ho believes he is right— mistakes false h<M»d tor truth, and acts as zealously as it he were right. The poor blinded man thus liccomes the advocate of Satan’s cause, though he snpp»>ses he is fighting for God. The explanation is simply this : Ilis ow n I principles are in unison with the principles ' of veil, and. as a consequence, he opposes I any thing good; being led by Satan, the ! guardian of all evil. That this view is correct, is evident from the fact tliat if there were no evil in th« world, there could be no prejudice; and ■ vice versa, if there were no good, then could l»e no prejudice. 3. What is the moral tfualdy of rrligiout , pre/WuT .* In order to olnaiu a correct answer t< : this question, we have but to trace the act lor mental state, to the principles fetus I w h’w h it proxsecds. If the act proceetls form evil, it must itself be evil; if frmn gxmd good. It is not net'essary that the motive in view of which an act is performed should be evil, in order for the act itself t< be stamped with evil; if the direct motiv i lie good, amt the aet is in unison with th principles of evil, the act will be evil, taooi motives are aov.«mr» to a good action, bu gvsd motive* do tu4 cuou II If thi* is not *o. then right is referable ATLANTA, GEORGIA, THURSDAY, JULY 12, 1860. - ■ cd merely to the human mind—takes its origi ut in man’s depraved heart; but this woul x- exempt him from obligation to God, whic eh is absurd and atheistical. e- A Wrong action, performed from goo - motives, must, therefore, be wrong ; an a an action which, in all its externa! appeal st, ances, seems to be right, is wrong, if pei in formed with a bad motive. A right actioi ie therefore, is one which is in union with th to principles of right— with Go(f s law— and i y- prompted by ,a good motive. It The question next arises, Is religion ic prejudice in unison with God’s law ? Tber :t can be but one—viz: a negative, answer t< it this question, wh.-u ibis pl--iudi<e 'J ; lipciLligainst-111..; d and practice it. All such prejudice must >f necessarily be sinful. But what of that g prejudice which is entertained against thosi h who hold and practice error ? Is it sinful a or not? This is an important inquiry, and y deserves a careful answer. d To form a premature judgment, respect s ing any doctrine, party or denomination ?, and base our action on this judgment, it n not the part of reason. Reason says, “Ex ■- amine before you form your conclusion — i, don’t lake a position igainSf a principle, s party, or denomination, until yon have first , seen that opposition is demanded—after n you have, dispassionately looked into tht i. fads, then it is time enough to oppose.”— t Now. the question arises, Is it sinful to act ; unreasonably I A rigid morality would re ’• ply, “Every unreasonable act —if the act - be an important one—must be sinful.” 1 The essence of religious prejudice is op , posed to the spirit of Christianity. Christ s taught the sublime doctrine, that his people 1 should love their enemies. Now, it is self evident that prejudice contains nothing of ? love, but that it is, to the extent of its posi -1 tive existence, opposed to love. It follows, therefore, that prejudice, even against er rorists, is sinful. A. S. WORRELL. , [to be continued.] ( ■» ♦ For the Banner & Baptist. ’ SOMETHING FOR ALL.—No. 5. BY W. N. C. Well, dear Banner: Some may want something, but be it so. ant will be your .master,” as used to be said to me, and my experience has long since-verified the truth of the remark. ILLUSTRATION, &c. Returning home from a religious meet ing, recently, we for a time, were in fine spirits. The large number of us together, the destination— home, sweet word—all ’ made the starting pleasant. The first regular P stopping place though, our number was much lessened. The terminus of the rail road was the place of another separation, some taking one direction und some an other, to meet no more on that trip. A day I or two more and our original companions 1 all left, myself and brother traveller persue 1 the balance of the journey alone ; no, not ■ quite, perhaps, for ere it is quite comph-te, I 1 may lie left to finish it all alone. Thus, thought I in my musings, is life’s » journey; and with how many of my dear ■ readers ha* it been thus, as well as with the ■ writer ? With what a number did I liegiu > mv career! How pleasan!ly, tor awhile, did we travel on. all so merrily, so <-heer- • fully, *o free from care, and even the des- I tination, as it loomed up in distant fancy— -1 oh, those air-castles?—lent a charm to our • journey, like that of home to the traveler. But ah! what means it? Why here up s on life’s journey are places of change, of 1 parting. A.parting word, the last look and , bow, and on we are whirled, the number s sadly lessened. Some have taken one diree i. tion, some another, and we another, perad t venture in the chain of inscrutable provi t deiuvs, to meet at some depot on life's great thorough-tare, jM'vhaps not. We weep; -for a time sadness steals over us. but the f excitement ot the way. dashing into vari<*l s and new scenery, awakened all at one,' to 1 the fact that life is a reality with as, ai«l I concerned aG>ut our future, we grow earn s less, mitii another and a sadder parting has s come, and we must hesitate and “pay th< f last tribute of res|M'ct ’t<» some—and deal s ones too—who liegan the journey with us. -. Ah !my soul, and how true the picture I. i Here I am. whirling on. dashing forward n in a strauge land. At one {mint my road « lisl off from nearly all, both relatives and s triends, with whom 1 commeneed life, leax e iug me almost alone, till acquaintances were made among the strange passengers n At a depot, long, long ago, my mother was e , put off. ami buried, when I was hardlx I. f conscious of it. Back yonder, I stopper c j and buried my father. The g*«xi. old coun ■ sellers of my early life, one after another w i have all changed roads, or the end of their: ! has come. Hen* I am, with one soliinrt o s friend, not one with whom I began the jour t, I m-y, but with »hwa 1 soon "fell m” with m and with whom 1 promised to travel unti in i 1 should luive to stop and bury her, or sh- d, I me. e, I I mean the "friends of my youth” are al J, gone, with the above exception, es. as k> ; pen these few lines, memory, with faithful re : ne*s. brings to mitui, as in bright visioii le i the names, then the f>r>ns, features, au< k! i ages ot those friends; cireumstanees. unde nt! which we met. termed and strengthens d, ! attachments never to be broken. The des* le J hills, and neighborhooti roads; the “sulphtt n. “HIS BANNER OVER” US IS “LOVE” fin springs’’, and other p’.aco of resort : the ild first stroll my youiigTcmale acquaint ch ance; and among all the others, the “old cool spring meeting house, rudely con od structed of.beech logs, where several of us, ad early in.“life’s journey,” were made to re ir- joice together “in hope of the glory of God,” ir- because of the evidence (J pardoned sin, n, and all other ties, strenghtened by the tics lie grace, of religion. | is Dear reader, I wifi not njk your pardon, tho’ I have imposel upon—as I now find, us after wiping away imbidden tears—a per re sonal reverie, a practical article, :6 which I purposed trv M ell, I r- atii cJeJr. "Bift, dear it reader, once more, let me ask you to charge it your mind with the fact that you must ie reach the end of life’s journey soon. Upon I, the recent occasion referred to in the com d mencement of this article, my absence from my own dear flock was but a few days t- duration. i, But it was long enough for one dear young sister, stout and well, to sicken and (- die; and that ever memorable sweet, re - tiring, yet confiding wife and Christian, no ?, more sheds light around the hearts of it “loved ones at home,” or cheers by her r presence the hearts of her brethren and e sisters, and pastor especially. Now, sinners may die just as soon as this ’t young Christian did. But oh ! how unspeak :- ably different the occasiofisT A dying chris t tian. There is no such thing. They “sleep,” their bodies sleep in the dust awhile, but >- their spirits sleep not,vbiit live, and live t on ; so r “When they’ve been there u-u thousand years, f Bright, shining as the sun; They’ve no less days, to sing God’s praise, Than when they first begun.” But the sinner dies. Yes death— sad ’’ gloomy, horrible thought—death is his, spiritual, temporal, eternal. “Death is swallowed up” but only to victors. “The king of terrors,” he will be sinner to you. Upon the confines of eternity, you must linger for a time in temporal death, which, with all its horrors, will be but the pre monition of death eternal. You (“an have no hope then here, for it’s too late, and in the future, the sentiments, expressed in : verse by another, you will have to adopt “ as yours, and say, “Infinite years in torment pend. ! That will nevciv novr'r. Btit I mnt*t He in torturing J a umnif yearn an For the Banner & Baptist. QUESTIONS FOR THE AGE. I Transient Rest, Nash, N.C., i June 19th. 1860. l i Dear Bro. Wood: ' lam pDasod with the whole aspect of > the Banner A; Baptist. It well deserves ' the name ‘Baptist’; and the little ‘Banner’ is* not inappropriate. It looks well, and 1 ' like to sit under it; or to march in its direction. f But particularly with your creed, (if you » will allow me to call it so,) in issue of May 24th, I readily accord ; if 1 may except the s Sth article. For your relief, however, I r add, before 1 proceed farther, that, in ob a jeoting to your creed, 1 object to, nearly, it 1 not quite, a universal opinion. If. indeed, ’ the principle questioned be an error, and a ' universal mistake, then I need not notice it 1 as yours, but as the deviation of Ihe relig ious world of this age. r The error alluded to, relates to the order ■ and fellowship of Christ's ]*eople, viewed as *" the church, or kingdom of Christ. But still more directly to what is termed, the gov J ernment of (bid’s people. 1 There lurks about my thoughts the Ivar, that Baptists, (for them [ am chiefly von oerned,) have suffered themselves to l>e l " overburdened with undefmable terms and 8 phrases. ’’ Church (a name of our English version.) e kingdom of heaven, kingdom ofG<al, (lioth in our present version.) govern, rule, obey, “ (all three scriptural,) organization, cousti tntioii, e.xeeutix e, djjd'.eat ion, lav man. doctor I of Divinity, and others, must be defined. s Particular attention, at present, is due e to three terms, namely, organization, gov r eminent and executive. 1. What is tirgaiiizjition, as it relates to ’ Christ’s people ? According to the current ’’ opinion of organizing a ehtin h, where did the baptized believers in John's day stand, until Christ organize*! them into a church ? Prior to such organization were they niem s hers of his church, or not members ! What ' element was created, added, or given in l " order to render th* Kiptiz. d a church ? I ■' can not but esteem it Important to under stand what our blessed Savior did in his ’’ own name to organize a church, that he did r ’ not do it through John’s ministry. If eal ling, inspiring, and sending abrua<l the dis ciples. wa; not otga izing, then what was r it? Jf no church was organized under John's ministry, then. Bro. Wood, what is ehnreh “ > organization ? Does not this term K ‘ | "Ltad to bewilffi-r.” ‘ if it d< *es wot di j -Dazzle to blind?** li 2. What is charehgovernment ’ Who il- is law-giver ! Who are the governed .’ and n. What is their law ! It Christ is Law giver, id whom lias he appointed his Executive on er earth .’ It seems to »v, that either he gov ?d ems by his written word, or else by a viee ar gerent. If by a\i«-g«-rent. or vicegerents, ur who is he? Or who are they ? If one mem- 3 her, or all the members are - then which one, or ones, are Wh< 1 is delegated to govern the rest ? And wha - is the precise power or law, which he mus , execute? Power? Power in the church - In whom is it vested ? Power, it ’ men? Who, I ask again, is td exercise W , Discipline is what ? Is it the p s power, or of law? What law, what poWeri Church Discipline? Baptist Discipline.ti , Lord right our tottering notions. Pfebipjinc , is learning after Christ. LordJjfiJgjis fie ■ remember it. Power over disiaples is a , dangerous thought. Ruling - ? Gox r ernuig church Afajoi’ities rule? Minori ties rule ! BlessSlNborcL chase back.Um conception! Grace flies trom the seed! Blood flows from its sprouting. Equal members of Christ’s body, GOVERNED! and that, by MEN! O, Savior, let they word rule in our hearts, richly; and let no vain heart imagine, nor usurping hand touch the government of Christ over his kingdom. 3. What is the Executive jmwer in the Church of Jesus Christ? If there exists such a thing, I know not where to find it. The law of Christ will be executed; but it will lie before a tribunal beyond the in vented clerical courts of human decorum. If 1 have not become a mental vagrant, why may I not conclude that Christ’s people were an organized church in John's day, under the government of the New Testament, xvith none but- Christ to govern them ; with no such thing as power : that one member has as much power as all the rest put together, and all the others as much as that one : that, to notice immoral conduct in al! the members, is the duty of one member, as much as it is the duty of all the rest to notice it in the single mem ber ; and as binding upon one member to withdraw his fellowship from a hundred other members, for heresy and vice, as it is upon the hundred to withdraw' from one, for such cause. The power, then, to compare the behav ior of our brethren with the Scripture rules of Christian duty, and to withdraw our fel lowship from the impious and unholy, is all the power that our, or all the Church of Christ ever had. And this is more like de clining to exercise over our brother the power we might have had, than it is like exercising any delegated power over him. It is indeed to retreat from a>ow;er, and re tire'Tievou<t'TTu",“iu:TFA.-. •* ----- In conclusion, one individual has as much right to judge for himself, as all the world has to judge for him. All the people of God never possessed, jointly, power enough to bind upon the weakest Christian, one tenet, or one ceremony, against his will. I believe that the contorted, and miscon ceived use of words and terms is doing much to bewilder the people of God.— Brethren would do well to be cautious how they distinguish between kingdom of God, and Church of Christ, and what they may speak, or allow of church organization: and never speak of ruling, or governing with distempeied latitude, but banish all ideas of authority from churches, from majorities, ami minorities. MARK BENNETT. For the Banner & Baptist. CHRISTIAN UNION—No. 1. “That they all may be one, &e.” “One fold and one shepherd.” Can it ever lie ? Will tins poor sin-stricken w’orld ever be hold the lieautiful sight ! Witness Zion's watchmen, seeing eye to eye, and all speak ing tho same things. Will this glorious str«“iigth ever be Zion’s ' In it will she ever array herself for the conflict and go forth to conquer a rebellious world, conquer for Jesus? “That the world may Mfrthat thou hast sent mo.” And is tho consequence of union among ehristiaiis so vast? Is the conversion of the world suspended upon it? With what importance then does it rise up before us as something not only to lie de sired, but labored for, yea sacrificed for. Who ! ah! who that c*»utemplates il, in • the light of the gospel, will dan- to feel a , sectarian sentiment, or labor t<» promote a i schism ? Reader, dear reader, if you are a lover of Jesus, answer; not I. Would you lie willing to divide an interesting and lovely family ! Would you be willing to scatter the fold of which you are a member? So vast is the importance of Christian union in the estimation of God’s people on earth, that, scheme after scheme, device : after device has been formed for it, and plans have been proposed by the lea*liug i minds iu christendom. The last great per j adventure was the establishment of “Union I Prayer Meetings.” Admiring thousands ] watched their progress, and the innocent ; pious ho[K“d almost to see the niillenial I glory in their day. (They little knew or underst*K*d the nature of the zeal which carried the leaders of these meetings to the house of prayer.) The press both religious ’ i and secular, proclaimed their praises, de nounced their opposers, and eagerly an | luxineed their glorious results (7rave DD.’s wrote with unction on the gloriou* ; subject of Christian union—and I, even I. ,! whose hard heart tastes so little of the gior [ ’ ions sweets, began to hope something woulc i melt me. But let us mark progress— i ' Where is the union ! Echo answers - j where ? Are Drs. Barnes and Brantly an) - better friends than Itefore these gloriou: , “free" prayer meetings in Philadelphia , I suspect not. Does any body know of ani d, body' else who has been itnited? Arc we io as Christians any nearer to union now than ■ it then ? Are the different denominations any . st nearer together now, dear reader, than ’ ? w'hen you can first remember? Alas! the - nt breach grows wider, Do you know any j ■|i cfenofhination, the internal divisions of >f which have been or are likely to be heal ed ? There are just as many different kinds -of Presbyterians, Methodists, &•£., now, as e ever, and if there is any union among the j p denominations,-it is a union of the sects a agmiist tiie Baptists, and Baptist are divid- i-).•■'^Tl.et,^WllOß^ ‘■' ; l*<klrl does no Leal .quieker I : and one shepherd ? J What is Christian union? ! Is it tho union of the various so-called V i orthodox denominations in a soeietv, such t! as the Bible or Tract Society, tee. ? You .1 : smile at the simplicity of the question, for > s > you know that this is not Christian union, i ; Well, is it Christian uiiibn, the union Christ: 3 ' prayed for, and prophisied of, when chris s ; tians lay aside their denominational peculi . ■ aritles (any such spoken of in the New t ; Testament.) and go into a “I nion meet- - . ing” or Union Sunday School ? Who in tho : fear of God, will say, yes! ? • : Nay, 1 tell you, these are not Christian ’ i unions. They are the unions of anti-Christ i ’ j against tho truth. The most plausible union i we know of is the “union prayer meeting;” ■ 1 : and yet with what singular motives men !go there. Each with the secret hope that his party will bo benefitted; ail with the 1 mental reservation to give up nothin" for 1 the sake of .the union about which they I make such pretty prayers. The Presby- ‘ 1 terian goes, tlie Methodist goes, the Bap-1 * ■ tist goes, and all the others; and they each i ’ go to lot the others know that they possess I a large share of charity and Christian liber ality, and are very catholic in their views. ■ No one likes to be called bigoted, and how ever sectarian a man is or feels, you will ; ■ insult him to tell hi in ho is a schismatic. 1 Is it Christian union when different sects i ■ commune together? Is it not the. very ! 1 mockery of the thing. Are Presbyterians | : and who commune together, I united. Ti you wish to hear a Methodist I ‘ well abused, put a Presbyterian at it. 1 Nothing will destroy his dignity so quick ! as to say, Methodist, to him. unless it be to i tell of some immersion by a Baptist. And 1 mimes with Calvin's follow er, on the next i I denounces what he holds dear as life. And : 1 the same may be said of pulpit commun- 1 ion. Allow it innocent, and is it Christian . ‘ union ? It is the very last and least, and 1 most pitiable effort to exhibit what no sect ■ j can truthfully claim, catholicity. \\ ould it i 1 ! be ehristian union t<» form from all denom inations a universal one—each agreeing to I allow the claims of all others to orthodoxy 1 —would this conglomeration be union ? 1 As an American citizen and sound union * man, I sav, “the union upon the constitu- 1 tion;” as a citizen and subject of the king 1 dom of Christ, I say the same. When the I Union of the United States was formed, ( each State entered the I nion by signing 1 the constitution, so let it be with the chris- •' tian union: let each member sign the con- ' stitution. Christian union, when attained, will, in ! . inv humble judgment, be the union of all ] 1 ehristiaiis upon one platform ; there l*eing ■ but one kingdom —there will be but one 1 i church organization—“ One fold and one ' shepherd.” This will be when Christians I ; seek the truth— not triumph. 1 propose in short numbers to discuss I i the following points or queries, respecting | ■ this union, of which I have written thus far j introductory ' Is it desirable ? 5 Is it attainable and practicable? ■ Should it l>c lalmred for, and how ? ’ Is there any denomination of ehristiaiis j ■ upon whose platform or confession all can • unite ? 1 Are they united ? And are they doing 1 their duty for the union of all ? 1 I hope, Bro. Wood, 1 will not prove too 1 tedious, either to yon, or your readers.— I 1 write only for the advancement of what J is to me dearer, I hope, than life—the j > Truth. W. M. V. I P.S. —I may be slow in furnishing what I promise, as 1 have but little leisure. i ' e j For the Banner & Baptist. OPEN COMMUNION. A private letter has been sent to the n Editor of the Banner, bearing the initials, s “R. IL A.” The writer of the letter seems t to be an honest seeker of truth, and re | quests the Editor to give his views on cer r tain poiqts connected w ith “Ounmunion h but the Editor, l»emg pressed with other e matters, has requested me to answer hi* s correspondent's questions. He wishes to know— i- I. Who are the proper subjects of com-! e i muuion? « 3. Who is responsible— the individual I. i rommunicant, or the church—when r- an individual partakes of the Supper d unworthily j In reply to the first question, I answer— s. Those, and only those, are entitled to par-: y : take of the Sup; kt, who have liecome pro/xir | subjects —i. e. who have la-en qualified ac-1 ? ■ cording to God's Word. But what are the y! Scripture requisites. ( TERMS S 2. ( ALWAYS IN ADVANCE. 1) Belief in Jesus Christ— belief to the I “saving of the’soul.” 2) Baptism—i. e. immersion— by a prop , erly qualified administrator. i These are the indispensable requisites to ! church-membership, and, of course, none ought to partake of the Supper, but mem bers of the church. But our correspondent asks, is not. a man to examine himself, and so cat ; if so, is not'each individual to judge, and decide for himself, whether he will c.otnrnune or not? It is readily coneeded that “a man is to examine himselfbut there are others 1 w hose duty it is to judge also of his worthi uess to e;;t. Each individual church must lireidc lor ii«-rseli, who shall and who shall i not partake of the Lord’s Supper. If this j be not so, then the infidel, thief, robber— all may “examine” themselves, and judg i ing themselves worthy Io eat, may ap ' proach tho table, and none can dare forbid i them. But, if this be the correct view of this subject, communion cannot be a church \ ordinance any more than it is an ordinance of the world. There is no stopping point : short of a imfrersaZ’communion, unless the church is to judge of those to whom she will administer the ordinance. So we see that, while each must, “examine himself,” the church also must decide who shall, and who shall not partake of the Supper. Our correspondent says, “It is the Lord’s Table, and therefore we have no right to say, who shall eat.” For this very reason the church has no right to admit any but those whom Christ admits. If it is the Lord’s table, He has the right to say wh<> shall be his guests. No church has the right to go outside of the. church to hunt up guests for Him. Christ himself has estab lished the necessary prerequisites in those who shall partake of the Supper, and no one has any authority to change what he has established. The fact that Christians cannot eat to gether “here,” docs not prove that they cannot eat. together “hereafter.” Many, who have never attached themselves to the church, or made any profession of religion publicly, will, 1 have no doubt, be admit ted into Christ’s heavenly kingdom; but no one would think of allowing such to par take of the Supper “here,” while in this state; yet no one can give any plausible reason why then* should be discord be tween such persons and the open and true -foiltfttOTs- -W- J.esus, wJnai all th* \eileeme-l shaft he housed seeurdjur 1 leaven. AV*-, cannot tell what will take place in the future world. 2. Each communicant, as well as each church, is individually responsible for the purity of the ordin nee, as observed by each church. Each individual must examine his own hcßrt, and see whether he can partake of the emblems in the spirit required in the New Testament. For his own decision, each is accountable to Christ. The church is to decide whether th- applicant is a member of Christ’s Church—anil whether his walk is such as to accord with his pro fession of Christianity. The church is com petent to hear a man’s ‘‘experience of grace” and to judge whether he. has been immers ed by the proper authority, as also to judge whether the applicant demeans himself as a follower of Jesus. If the church faithfully performs her duty in those respects, no blame can attach to her, even though the communicant may be a hypocrite. The Hum of the whole matter is this—- 1. Communion is a church ordinance — hence none but members of the church have any right t*» commune. 2. Eoeb member must “examine himselt, aud so eat. 3. Each church, being responsible for the purity with which she observes the ordinance, must decide to whom she will administer the ordinance. Hoping that these views may satisfy “R. H. A.” and others who have been troubled in the same way, this article will be extended no further for the present. A BAPTIST. THINGS LOST FOREVER. The following beautiful words, from the > pen of Lydia IL Sigourney, are full of in structive meaning: “ Lost wealth may be restored by in dustry ; the wreck of health regained by temperance; forgotten knowledge restored by study ; alieniated friendship smoothed into forgetfulness; even forfeited reputa tion won by patience and virtue. But who ever looked upon his vanished hours, re cal’.ed his slighted years, stamped them with wisdom, or effaced from Heaven’s re cord the fearful blot of wasted time. The foot-print on the sand is washed out by the ocean wave; and easier might we, when years are fled, find that foot-jtrint than re call lost hours. ’ . Drunkenness is now admitted by ! medical men to be a constitutional disease, sometimes hereditary, sometimes acquired i just like any other malady, and, like other mala*li(-«, the subject of scientific treatment and cure. The New York Inebriates’ Hos pital recognizes this fact, and the public also seem to be awakening to it. Though the Hospital walls are m>t yet completed, the trustees have received applications from 3,132 persons for admission. Os these, 28 are clergymen, 3<> physicians, 42 law yers. 12 editors, 3 judges, 7 army and navy officers, 179 merchants, 55 farmers, 515 mechanics, and 410 women from the higher j walks of life. < Be just and fear not. j VOL. 1. ( NO. 39. .