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I u r- . ' . .. I _ ......I. vre.-.- .T' 7. - -- ■ — ... .. .7. , ~, . 1 - , . H. C. HORNADY, ) EDITOR and PROPRIETOR. J VOLUME 111. The Banner and Baptist IS PUBU3HBD EYE BY BATURDAY MORNING, AT ATLANTA, GA. Subscription price—Three Dollars per year, In advance. H. C. Hokxadt, Proprietor. Life's Pursui *. However strongly we may believe that the same Beneficence which regards the falling sparrow adjusts, also, the scale of human destiny, we can not be forced to admiUhat no such thing exists as human responsibility. We are all, more or less, susceptible to outward influences, and we can not always be aware of the amount of influence that is brought to bear upon our actions by the daily associations to which we are necessarily subjected; and yet we are permitted to hold no one responsible for our own acts, either morally or legally ; as the only basis on which society is, or could be, reared, is that of individual re sponsibility. Admitting the primary truth, that ‘no thing is made in vain,’ we must conclude that every thing, animate and inanimate, has it# allotted place in the economy of nature. The only difficulty with which we are called to contend in the premises, is, for ourselves to find that place. With some, the indications from the earliest verge of understanding are so palpable and well-defined, that to ignore or misinterpret them would be to rebel against the higher attributes of the soul, and to defy Deity upon His own threshold. The great apostle, speaking from inspira tion, claimed that a necessity was laid upon him to preach the Gospel, and, with all the energies which God had given him, he bent that lofty intellect to the labor—never doubtLg, and never swerving from its duties. Many of the great minds of the past and present have felt this ‘ necessity,’ and have obeyed it* requirements, giving, in their lives and achievements, abundant testimony of the high authority under which they have labored. But, while in so many striking instances these admonitions of man’s higher nature have served as an un erring directory to his life duties, we know that the way is not always so clear, and that, in the majority of instances, a more perhaps, less infallible system rtf reasoning must be resorted to. The world has affbrdpd abundance of testimony to show that the economy of life demands from each member of society an enlightened and faithful development of the powers conferred ; and that these powers—moral, intellectual, and physical—can be made to accomplish their great end in the conscien tious discharge of the duties of a single vo cation, is as clearly shown. In fact, without exception, it has ever been that the greatest achievements in every department of human energy hive been the result of concentration of thought and action. The brilliant stars in the galaxy of great names have been what may very properly be called men of one idea. The moral inference of the home ly adage, ‘Jack of all trades, and good at none,’ is both philosophically and histori cally true. The great mistake into which, as young men, we are likely ,to fall is not that of attempting too much, but of comprising too j wide a field. The temptations in this di rection are, perhaps, greater in this country than in any other, as there is no department of labor, no possible eminence of honor or usefulness, that is not open equally to all.— j And it is also this feature of our social con- ‘ dition which renders every honest avocation ; honorable. There is scarcely a calling— j from that which brings into use the lowest ; physical qualifications, to that which de-J tnands the highest intellectual power—that has not produced its men of mark, and j contributed directly to the aggregate glory j of our common country. It is, in fact,! never the calling which confers honor, but j always the man who gives dignity to his \ honest psrsuits. We would not infer from this that it matters not what may be our life pursuits, or-that they should lie left to * circumstances over which we hav© no con trol.’ It is clearly the duty of every young i man, if within his power, to street his own vocation, and this he should do with direct reference to his tastes, quaiifimious, and chance* of success. Nor would we make the latter the least among the arguments which should influence him. We believe in no Qui sottish pursuit of imaginary end*; and deeming ******* ss one of the great ob jects of Hfe, hold it to be every man’ ATLANTA, GA., AUGUST 9, 1862. duty to succeed. Again, while we would urge the policy and necessity of continuance in endeavor, we would never counsel war fare when defeat is inevitable. Discretion is always the better part of valor, and it i* never a disgraceful act to change our course of conduct just as frequently as we can better our condition by so doing. If, there fore, we have been unfortunate in the se lection of a vocation, we should lose no time in retracing our steps and starting anew in the right direction. There is no virtue in pursuing a straightforward course, unless that course lead to a desirable at tainment. That there are circumstances over which we have no control, and which do influence action, is perhaps true ; but it is oftener true that we attribute to ‘ circamstances ’ that for which we are primarily and totally responsible. In the majority of cases, it is within the power of our young men to write their own future histories; thereis no point to which they may not reasonably aspire— no necessary limit to hones; ambition. What we would deem essential in this case, then, is: first, the exercise of those faculties which will enable us to make a wise and prudent selection of a calling; and then to pursue that calling with an intelli gent and hearty purpose —deriving its pursuit not merely that which will admin ister to physical necessities, but the perpetu al development of all the nobler attributes of our being. , E. The Chaplaincy. Several articles have appeared in The Banner on the above subject; and while I concur with those who are opposed to the present method of appointing Chaplains to the Army, it occurs to my mind that the strongest arguments against the system have not been published. Several months ago I prepared an article on the subject, and sent it to one of the leading secular papers of the South ; but, either my man uscript failed to reach the editor, or he, like too many of this class of editor* who are unwilling to oppose the “ established order of things,” or to publish any thing that would not please the people, failed to publish it. 1 sent the article to the above paper, hoping that it rbight be read by those who have it in their power to abolish, as well a* to create, so important an office. But to the point. f would advocate the abolition of the Chaplaincy for the following reasons: J. It uan unwarrantable assumption of power on the part of the Government. We had fondly hoped that the “adulte rous union of Church and State” would never be formed again in this once happy country ; but it cannot be denied that, so far as it goes, the present method of sup plying the army with “ religious guides,” unites Church and State—the “iron " and the “clay,” elements which ought never to be united. It is needless to inform the reader that this very principle, the union of Church and State, has caused more blood to be shed than, perhaps, any other one thing that could be mentioned. Do our brothers and sons desire preach ing, while engaged in the arduous duties of the camp ? They need not expect the Church to furnish them with a preacher;— , Cmar has taken the matter into his own hands* ~ke will appoint j ou a something, and you mutt hear him or nobody 1 11. The government, though it has created j the office of Chaplaincy, will not dare tode. j fine specifically what are its duties. Why f j Because this would burst the Government : into atoms. For, if the duties of the Chap laincy were defined to be such a* suit the Protestant, the Catholic and In fidel of every type would revolt at once; or if any dis crimination were made in favor of the Ca tholic or any on* of the various sects all the others would complain. Henee, though the Government has gone so far as to aay there must be preachers in the army, they dare not say what he shall preach—whether Christ, Mahomet, or somebody, or something, else! Now, does it not seem strange that our Government should create an office, when they can not tell what this otflee is—what the chaplain must do, and how he rou*t do ill How is a chaplain to know when he hav done hi* duty, in the absence of definite instructions? Suppose a convert should 1 wish to be “ baptised **: the Government "hh smm orar ns is "im." does nbt tell us what baptism is —whether sprinkling, pouring, or immersion. Will the chaplain do his duty if he “performs ” either one or all of these “ so-called" modes ”? Our Caesar mu9t be exceedingly pious, if all religions arc equally acceptable’to him ! This is, indeed, “ becoming all things to all men”! Well, for myself, I can truthfully say that my self-respect would prevent my creating an office which I could not define. 111. The present method of appointing chaplains, degrades the ministry of God. According to the existing system, Jew, Catholic, Methodist, Presbyterian, Baptist, Infidel, &c., &c., are alike eligible to the chaplaincy. It is in accordance with the spirit and genius of our Government, that “ representation ” and “ taxation ” shall be coextensive. As, therefore, every man in the South is taxed to support the chaplain cy, he is certainly maltreated if he can not have his religious views represented. But to place on an equality with the true min istry of God those who, it may be, deny the existence of God, is to degrade the ministry. IV. The government has no right to tax me for the purpose of disseminating my own religious tenets, much less those I know to be false. The former uproots a radical princi ple in our government; the latter, besides this, overrides conscience. V. The present system fails, in a great degree, to accomplish [what shall I call it? —for the duty of the chaplain is not defined] the good [I will say] which the “ pious or thodox ” regards as desirable. This follows as a legitimate consequence from the fact that there are many unworthy chaplains in the army, and, also, that the soldiers do not have ministers of their own choice. Other reasons might be assigned, but these I deem sufficient for the present. Now for objections *. “Shall our noble sons, while lighting for our country, be deprived of religious teach ers ? ” By no means I would have them much belter supplied than they are at pres ent. This can be done without violating any principle of our government or religion. Let the army be accessible to the different religious denominations. Let it be under stood that these denominations, and not Ccesar, are to supply the soldiers with preaching. Let the soldiers have the liberty of selecting men of their own religious faith ; and, if need be, let their wages be increased, so as to enable them, in some degree, to compensate the preacher of their choice; and, assisted by friends at home, our sol diers will, in a vast majority of cases, be better supplied with religious teacher* than they are at present. A. S. Worrbll, P. S. It should not be inferred from the above that I attach any blame to a preacher for accepting an appointment in the army. The souls of our kindred and countrymen are none the less important, if Cassar has usurped more than belongs to him. A. S. VV. 'Stand for the Right t We were somewhat shocked when we first met with the sentiment of an English political writer, that “If the very devil himself could be supposed to take the place of advocate and vindicator of some point <>f justice, he ought to be, so far, supported.” But is not this simply the reverse side of the sentiment which Paul avows in his let ter to the churches of Galatia ? “ Though an angel from heaven preached any other gospel unto you than that which we have preached, let him be accursed.” Taking in view both sides of this senti ment, we may thus express it: Hold by the right, no matter who stands for it, no matter who stands against it. In j spite of all influence from persons, adhere j inflexibly to principle, for its own sake. J Neither repelled by disgust for its advo-j cates, nor seduced by reverence for its op-j ponents, give the labors of life to it, and, if [ need be, welcome the agonies of death for it. “Battles," Napoleon said, “are not: I won with rose-water ; ” and he who stands; for the right may be sure that no “ rose water” support will be accepted at his | hands Let him count the cost, then, be fore he chooses; and having made the choice, stake all on it, sacrifice all to it.— Where this spirit feigns, “the naked sim plicity of Christ, with what wisdom He is ‘pleased to give,and patience, will overcome ail” adverse fortune. The best definition of * bearing false wit ness against your neighbor,’ was given by a little school girl. She said it was when nobody did nothing, and somebody went land toid of it. Predestination. The Uses of the Doctrine. The Bible presents this doctrine of pre . destination, as I think, only for three pur poses. First, to teach men the character of God, His grandeur, wisdom, and incom prehensibility ; and thus lead them to rendei to Him the which belongs to Him. If the doctrine is deep and mys terious, so is God. Whoever believes in the existence of God at all, believes in an infinite mystery. And since He is himself such a mystery, we ought to expect mystery in His plan and providence., and not quarrel where we ought to worship and bow down before Him, filled with awe at His amazing grandeur. The second purpose is, to repress the au dacity of the wicked. God would have the wicked know that they cannot outreach Him —that with all their malignity they can not even sir* but He will foil them. ‘He ma keth the wrath of man to praise Him, and the remainderof that wrath He will restrain.’ He lets them know that His eternal coun sels are deeper than their- malignity. If they will sin, He leads their minds back behind the curtain which veils His eternal majesty, and lets them know that His eter nal plans are not to be thwarted by the wickedness of man or men* or malice of devils. He shows them that God’s plans encompass them a9 with a net; that He has His hook in their nose, and His bridle in their mouth; and if they sin, their malice will be foiled ; they shall not sin an item but God will overrule it all for His glory ; and all their disobedience and hardihood shall only defeat their own purposes, and bring just judgment on the heads of the willing perpetrators. There is an instance of this solemn and instructive use of the doctrine, where an apostle addresses the crueifieisof Christ: ‘Him being delivered by the determinate counsel and foreknow ledge of God, ye have taken and by wicked hands have crucified and slain.’ Their ‘ wicked hands’ could only carry out His ‘determinate counsel.’ The counsel was His—the wickedness was theirs. Thisdoc trine shows the wicked that there is a plan which lies back of their wickedness—that they cannot overreach (rod, that they are hemmed in on every side by the plan and the predestination of the Eternal One. The third and main purpose of this doc trine is (as 1 suppose), to comfort God’s people. The grand trial of a life of religion is a trial of the heart. We have sins, we have weaknesses and temptations, which tend to a dreadful discouragement. Sin easily besets us. We easily wander from God. Holiness i9 an up-hill work. Our feet often stagger in the path of pilgrimage, and tears of bitterness gush from our eyes, lest such weak and tempted and erring creatures should never reach heaven.— Devils tempt us. The world presents its deceitful allurements, and more deceitful and dangerous claims. What shall cheer us when our heart sinks within us ? Whith er shall we fly for comfort, when our hearts are bleeding, when our sins are so many, when our gain in holiness is so little, when our light goes out, and the gloom of an im penetrable midnight settles down upon our poor and helpless souls ? We can not, indeed, mount up to the in ner sanctuary of God, open the seven-sealed book, and read our names recorded in it by the pen of the Eternal. But we can know that such a book is there ; and that the pen of our Father has filled it with His eternal decrees, not one of which shall fail of accomplishment, as surely as His own throne shall stand. And when we find within ourselves, amid our tearful strug gles, even the feeble beginnings of holiness, ve know that God has commenced His work for us—a work which He planned before the world was ; and that He who has ‘ begun a good work in us, will perform it until the day of Jesus Christ,’ carrying into effect His eternal plan. Just as well | a3 we know our likeness to God, we know I our election of God. We know that our j holiness is His work, a work which He i purposed from the beginning. If He had | purposed it but just as He begun—if it i was a work undertaken from some recentj impulse, then we should have good reason j to fear that some other impulse would drive Him to abandon it. But when we know it forms a part of His eternal coun-; gels, and is no sidework, no episode, no in- 1 terlude, or sudden interposition not before provided for, then we are assured that God is not going to forsake us; but, deep as is: our home-bred depravity, and many and J malignant as are our foes, we are cheered with the assurance that God will bring us j off victorious, and ‘the purpose according j tq flection will stand.’ We love to see our j salvation embraced in the eternal plan of of God; and we know it is embraced there, !if we are His children by faith in Christ i Jesus. We can not read His secret coun ! sels, but we can read His spiritual work- 1 ings within us. We know the counsels by ithe evidence of the workings; and then we : are cheered and encouraged amid our trials | by the idea that God will no more abandon \ the eternal plan which His wisdom formed before the foundation of the world. ‘ Who shall lay any thing to the charge of God’s j TERMS : Three, Dollars per annum., j STRICTLY IN ADVANCE. elect?’ He had their names in Hi*book before they had shed a tear, before a devil existed to tempt them. [ Christian Observer. 4— i —| r > ■ “ Words of Jesus.” It lay neglected in a corner of the tent— the little book, with its lowly yet lofty ti tle, sli unheeded by the careless group who crowded around, sent by some loving mo ther, or sister, or wife, with an earnest prayer that it might lead their loved ones to think of Him who, though “ He be not far from every one of us,” is too often for gotten in this sinful world—it lay., awaiting its mission. The messmates were mostly young; but a few had attained the meridian of life, aud some had begun to wear the look of year*. Several were (or professed to be) Chris tians; but amid the din of war and tempt ations of the camp their religion seemed almost forgotten, or laid aside for a more convenient season. Cards were the usual pastime; and Christian and wordling alike seemed to find more of interest in them than in the weightier matters of “ right eousness, temperance and judgment to come.” " But this afternoon even they were laid aside, and there was a feeling of ennui and sadness creeping over all the party. Finally, one of the group, a noble heart ed man, though one who did npt always remember to walk worthy of his high voca tion, glanced at the little volume, and took it up carelessly to while away the time.— The title was simple, but it grated harshly on his ear ; “ Words of Jesus.” Ah! who amid the tumult of war, the confusion of the camp, ! nd in quiet hours the thought of home, could stop to meditate on Him who was “ meek and lowly of heart,” the heavenly Friend, who “ bare our trans gressions and received our chastisement”? But the Spirit blessed the book, as unthink ingly he proposed reading aloud, “ for the sake of something new,” as was lightly said. And so the reading commenced, at first carelessly, but with gradually ii creas ing interest, until they heard gladly of Jesus of Nazareth, the Saviour of sinners. And as they heard of Hi* weary life on earth, His loneliness, His sorrow and suf fering for sinful men, they forgot them selves awhile to look to Him, the Author of eternal life. “Words of Jesus”!— What rest and security they breathed; how they pointed to the blissful haven above —to the home made ready, the “ house not made with hands, efernal in the heavens ”; and how trivial and unworthy seemed the life below : the strife of men, the struggle for power, the bitter envyings and anger of human hearts. Over them all there came a change, and for that evening at least they were wiser and better men. With their softened feelings came, too, remembrances not only of the tender love of dear ones at home, but their earnest prayers for them, and they felt that, like other blessings with which their lives were crowned, of them they were all unworthy. “Well, Charlie,” spoke up one of the hearers, when the book was laid aside, and with a voice which would be husky despite the light tone, “that was first-rate—better than cards, don’t you think? ” “Yes, indeed,” was the fervent reply ; “ I believe some good angel placed the book there; it seems a message sent to draw us again into the path of duty and true happi ness from which we were so sadly straying; and for one 1 am truly thankful for the gen tle reproof, the timely warning, as well as the blessed hope it gives for a bright eter nity we may some day enjoy. It may be soon.” My readers, does not this show that we may be, at least, instruments in doing good by sending Bibles and tracts to soldiers? Dear soldiers of our Confederate States, perilling your livs, and, far more, your souls, for the sake of honor and home: oh, that we could persuade you to pause awhile each day and think of Eternity—of the joy or woe that word contains for you. We beseech you to abstain from the profane w<!> r ld-—the drink which, if it fails to intox icate, still deadens the mind and heart to all that is noble, pure and good ; to cease the evil-breeding practice of card playing, and to lift yourselves to the standard of true gentlemen. Study the Bible; and though at first you may not see its beauty and pre ciousness, yet with prater they will come. And if it be your lot to be of the number for whom we are called to mourn, may we feel the comfort of that cheering verse— “ Blessed are the dead that die in the Lord, for they rest from their labors, and their works do follow them.” What is that trait which, in childhood, is so precious and endearing to a parent’s heart ? It is, its ready acknowledgment of proofs of love. The loving arms are thrown around the mother’s neck for the gift of a bead, a ribbon, or a rattle. The happy child loves to display it* treasure, and again and again exclaims, “My mama give me i this! ” Oh, let us be children in spirit to ; wards our heavenly Parent. We ask, and | we receive; let us joyfully acknowledge it. — There is nothing lost by an upright and ' honorable walk among men. NUMBER 38.