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* • s'™*: mm 1 nm “ONE LORD, ONE FAITH, ONE B APTIS M."~EPHESIANS IV: 5. SERIES, YOL 2-NO. 14. COLUMBIA, S. C., WEDNESDAY, DECEMBER I, 18G9. OLD SERIES, YOL. IV.-NO. 67. I 060^'° * \i |tributor* who f*ai » on Scj- ffy £**!«»* ^isilor iP# B FUBLIStlRD fiVifiRY WEDNESDAY »T RUDE & MILLER. ID1S: I^tnuix Vwro* la tomUlwd to aob- wlben *t $X» l>« J*"* If P*‘ d i“ *>l»»nw- ft.I. ri»m th«r Widow*, and Student* of du,r S 1-d * 5 00 ye * r ' ' f t * l<l ln •dvjne*. r»- ftiaM artK. do oo« pay wi‘hlu Mtra* *&W* U*r jrr te*W. ..It, iu „*«, be charged Hft.v mat* addtuooaL , jt ks or iDVEHTtaixo: lor ooa *4»* rv (“*• inch of ooion.u). Fin* iaaertton. » <* » 00 O. alTertaatwot. of three aqwres and np. nrdi a diacount «l 10 per reot , of Bee «,oan-a arf .mid*. 30 p*r cent., of ten *qu*re* and mwarda. 40 per cent , andwf one Iretf «*•»■ xad upward*. SO per cent. wiU be deducted (cm the «bo»e/»t«*- Obiuuric*. »he« more titan 0»e line*, lee creta for eigtit card* payable in adrance. rootage—Pro cents per qoarwr XSg~ PIoa.ee remombor *1 boeteeaa letttcr* fo>uM bo etbireuod to Kxv. A. B. BUCK, CWtuaMo, S. C. Black woe* I Writer can . Gomnnmicationa. • Hi thorough . For the Luilier.in Viator. jvmhst utL Dancing ■ - 109.. T1AK4LATED FROM TH* DKUninTM, 00p*MUK. 00 “ “ oo “ **■ Lithe Kirckeuztihtng: 1 can uot re train from dropping you a few lines 00 “ “• about the constantly increasing love 00 44 4 “ of dancing, which in our day is cap- oo •* — jivating the hearts and spreading to such an extent, that it prevails uot oo “ “ only among the children of this world. oo - - aud ill the city-halls, but also- in the country, and even in the l.on.es of those who are called Christians. ill lie allowed’ Many atteud church every Sunday, Thou four uml waut to have the name 'of beiug ■tew, will te true ami faithful followers of Jesus trass. -t effcctiTe ter the etire bin or Kup- laa received it Pbjoiciano do not Iwnt- IH< with Her k wearer can ledy that will I hi j |: u. far Cor I as a support «*. Ankieta, Incase Ttdaa, La and Cbil- Irior article la HectoaL In* l a. Corratore 00, ■ . JH-f* i:;, r .T» ** Christ; they also send their children to the Sunday School, that they may he taught the doctrines anti the duties of the Christiau religion; pains are taken to teach them the eouin.aud.ne.ita, the creed, etc., ete.; nail they are made to commit scrip tural texts; hut at the same time no means and efforts are left untried to make these very children good dancer*. They are carried to church on Sun day, and sent to the dancing school ou Monday. There they are taught the steps and the figures, to tnni about aud to jump ; and in vaiu does the minister, in .vain do faithful Christians raise their voice against it, and declare that it does not become Christians to engage in rjueh practices. Its advocates assert that dancing is not a sin, that it is only an amuse ment, and an innocent recreation. Sa.v, they even quote Scripture for it, aud especially Ecclesiaste*, the third rhapter ami the fourth verse. Many m i that it is written iu the Bible, that we should be gl».i aud rejoice. So we should, bat mark : in the lord-, for it is written, Phil, iv, 4: u fiejoice in the Lord ^ways ; and again 1 say: Rejoice.” And in Cdossians Hi. 16-17 : HLet the word of Christ dwell in you richly in all wisdom; teaching and admouishing one another,in psalms,and hymns,and Spiritual songs, singing with grace in your hearts to the Lord. And what soever ye do in word or deed, do all *B the name of the Lord Jesus, giving thank* to God and the Father by Him.* And also in Galatians v. 1<>: *'Thig I say then, walk in the Spirit, «xl ye shall'not fulfill the lust of the 24: “ And they that are Chrisfs have crucified the flesh, with the affection* and lusts.” We leant from these declarations ■of the Won! of God, that to dance m to do wrong; because it belongs to the lusts of the flesh, aud we can Hot belong to Christ, if we do not ***% the lust* of the flesh. L John ii; 15,1(5,17: “Love not the »orld, neither the things that are in “* world. tf any man love tlicr the love of the father is not n> him. For all that is iin th* world, he last of the flesh, and the Inst of ™* ‘“yea, and the pride of life, is not w the Father, but is of the world. And the world passeth away, and fust thereof, but he that doetb e will of God abideth forever.” . H i* expressly forbidden to * ^nfld, and the things that in and of the world; bnt daucing * <me of these things. L Corin- »tan» t: 31: “ Whether therefore drink, or whatsoever ye, do, 8,1 10 g>ory of God.” But, reader, if you are to do what- ct you do, that is all things, to ” "lory of. God, then should yonr dancing also glorify Him. If you do this, if yon dance to the honor of God, then is it right for yon to dance, for yon do not commit a sin. Bnt if yon do not dance for this pur pose, then is it sin; then do you commit n sin, whenever yon dnnee. Colossiuns iii: 17: “Aud whatso ever ye do in word or deed, do n‘l in the name of the Lord Jesus, giving thanks to God and the Father by Him.” Therefbre, dear reader, you do well, if, before yon go to the ball room, yon kneel down and pmy: “GraciousGod, I am now going to a bail, and I intend to take part in all that is done there, and because Thou requirest that ail things shall he done to Thy honor and glory, let my dancing be acceptable unto Thee. Bless my every step and figure; ray hops and my leap*; my turnings and my twistings; that in so doing I may honor and glorify Thy holy name. Amen! “ Listen then to the voice of conscience. If your prayer i» sin cere, the answer and the right de cision will most assuredly follow. It is enstoinnry in ma-iy places to have a band of music at weddings, and the greater part of the pieces played are dances of various kinds. Mnny persons who have never been at n dancing party or a ball imagine that they do not. violate the dictates of conscience and the reqntrmcnts of the Word of God by conntenanring this fashion by their presence; bnt if is better by far to call on the Lord to bless the wedding—to ask Tlim to look down in mercy on the twain, that hnve become one; to entreat Him to guard them from the calami- ties and evils of this present life; to commit them and ourselves to Him, and to place our confidence wholly in Him. Parents ought, therefore, when their sons nud daughters are married, to silence the musicians when they play dancing music, fa it lends both young and old to for get God; it degrades cliristians to the level of stage-players and danc ing 1 tears, and Imnishc* from many a marriage frost the favor and Messing * if God. The laird will, that all men should honor and serve Him. May these simple words prove a blessing to all who read them. DEB KI.\\SE”fF>EB. Sermon. Christianity the only Belifioa tor [A Sermon, preached bg request, before the Graduating Classen of the Male and Fmale Collet/e* at Due H7*f, A C., on the Ilf* of July, 1869, by Her. It. G. PkiUipn, of IrtuisTille, Georgia.] coxcuuen. In every avocation, circumstance, and condition of life, iu every clime, jungle and fastness, at every period of life, from hoary age to the trudging school boy, state answers to state, clime to clime, and age- to age, saying—let Jeans Christ be King to the glory of God the Father. The sire imbibed it when, alongside bis mother's knee, his little upturned confiding pye of faith was first point ed away to Halem’s reigning King. It grew with his growth, nnd strength ened with his strength, and cheered nnd unstained him throngli life. Aud lie has left it at last as his last sacred legacy to his son, far “richer than Mammon’s for a single heir.” It has adduced, formed nnd modeled, very much of the best cultivated, most active nnd efficient intellect on earth, by simply throwing its sublime ideas into contact with miml. These in stantly wake op an interest every where. They are discussed alike in the sacred desk and around the equally sacred liearth stone, where they distil upon yonng opening mind M Like Ilermon'* dew, (lie dew (list doth On Zion's Hill descend. For there the Moms* Ood command*— Life that ititoll mew end." This religion ha* its place and its own legitimate part freely accorded to it everyw here; in the bridal lull, and in tbe chamber of death; at the baptismal tout, and by the open coffin; in the pnbKo forum where mind clashes with mind, and by tbe laborer at his daily toil; in the mar ket place of the city where business jostles business, anil mi the calm couch of peaoeftil repose. It throws a shield and a buckler around help less infancy; it gives wisdom to the simple, to the yonng man know ledge and discretion; and it cheers, soothes and gives music to the whispered adieu of the worn-out veteran as, with staff in band, he steps aboard for his eternal voyage. Ubiquitous as the air we breathe, and powerful less than omnipotence alone, it has fixed Its deep impress upon every eiviliied esc. — government, law, art, science, home, out before you and Invite yonr gen social relation nnd human condition crons rivalry and vh-toriona grasp, on earth. Ita history lit a grand and ! And you can even sec away off in brilliant wnrccaa. From that day when Simon said: “land, to whom shall we got tin mi host the word* of eternal lift*," down to this day, It' has thrown abroad a light of cheerfol hope—a sweat, ealm, soothing halo, which the world’s great throbbing, toiling, laboring, grieving, bleeding heart has seen, frit, enjoyed and said— •On Um paU ohsl ut dsb mwUm u4 roam ■re bfereMsg. And beaut* knmun*) awake* (Wan lire hast’ And the mouth of the Lord lia* promised that it shall still perns for ward, sulxlue and conquer until a redeemed world and a ransomed raee shall all join in that song which is “aa the voice of a great multitude, and as the voice of many waters, ami as the voice of aiight.v thun- derings, saying. Halleluiah! for the Lord God omnipotent reigneth.” in the cin-timstalters of happiness me most aflbetionatelv to root- which are have sketched, to the My Hmr Yonng friends of the tm. Grtutmating t’lnan; At yonr own re quest these thoughts have been arranged, aa wrell aa I could <lo it, expressly for you. With them per mit mend to your earnest attention tbe high and sacred ctaioi* of ltilde Christianit y —a siaqile,child like faith in the Lord Jreus (,’hnet as a mighty Saviour God—that religion of the heart aud life which looks away lovingly and confidently to him when* he reigns and says, “My Lord end my God.” Three powerful consideration* urge yon to ij: 1st. Kuril of yon must am! win have a religion of some sort. Ton now. Yon may not he, the dim, nlmost immeasurable dis tance, honored old age sitting in quiet iteace hi the midat of a happy home, with life’s labors all well done, or perhaps sitting aa ttta the morn tug star. 1 grant that thia is no dream of youth, but a sober reality. I pray God It may so prove to each. And yet nil this is not enough now, and when realised will net be enough. The religions nature will assert its da Ibis, and like the daughters of tbe llorar leerii cry, “giveI give!P It is that naan- demand which has agi tatod ami revolution!sad the aural world for sixty centuries ami made it like the troubled ocean, which can not real, whose waters cast np mire ami dirt. It has proceeded to this extreme >n yonr own day and com try. And although it may net proceed to all t bis wthl extreme la your individual cases, yet It most amt wiH produce a fretiog of disquiet, of seed, of uareat, hw ehccrlessncas, and make yon sigh for more when most ’• enjoyed. Ho that the very innate demand* of Voar own nature will force yon, even have one swan* of it possildy, for its form may uot lie hilly dfvelo|>e«L And yoo mm now vary that form at plea.Hnn<. Bnt its element* are al ready in the heart, abont to take' form. What sluill it be t Will yon go sway from rrvmled Christianity T ! Win you reject the Raring of the I saver scion of a religion of some sort. None ran meet those demand* but Bible christlauity. Bnt possibly this pictnre of ha|r pineaa which err have drawn for yon may be over wrought. I wrve dr serving of severest upwlnuidou. It, at this yonr moment (f joyous tri umph. I cnnhl find in my heart with foul fratricidal hand to mingle one single hitter ingredient in yonr foil of pleasure. No! Be happy i while yon may. There are painters, however, who eonld throw oar stroke I of a master’s brush •mas that pic I tmv of ha|>pine«s which yoo have | drown and change its every line 1 from light to shade, nnd yet leave it i eqnnlly trw to life. It seem* to mi lint a few days, yot it was twenty three years ago, when I was rifling where voa ass, aad as pan ant listen I ing. not to a tyro, twit to the won I* Bible t Your education sad rending „ , , have necessarily Im.ught yot. mto ! ^ “ ^ *»! from tho lips contact with a multitude of religion*, both of the olden and moih-ni time. Some of them are beuutifnl—many of them fueciantiug—and to you they all have the charm of novelty. I There is danger of yonr Iwing de reived by their hollow piamuMlity, enptivateil by tbeir sparkling beau ties, or rcndenwl iufldel to tbe Hilde by thrusts at it aud their wrangle among themnelves. Your education may guard ytm against all these evil*, or render you more liable to j any of them. It is certainly a pain fol truth that the teudency of tbe great public mind of the country- even educated mind—is not to tbe impossibility' of atheism, but worm*, to infidelity and pantheism. And tlie inflections and development* of I of one who is not here today. He baa long since gone on tA join the general aaermhly and efiarrh of the i first lots whose mimes see written in heoven. The levy bonne in wkieb | we were then assembled is I yielded to the nmiie power of | time. That honss was then. I now, densely crowded with bi| ! hopes and Idand exportation*. TVv ; day my eye wanders anxiously round ' (or ohl familiar faces, ami find* bnt one Imre and another there, and they | no deeply indented with time w I and smiMith tear-riiannel* aa to scarcely recognized. My mind i ri.nna-.illy ask*, where are all those young, buoyant associates of y day! And get this answer: “One went ap 1 wight in intellect aa the society for the lost scon* of year, are *’ “ ,d '"‘T**/"* ,,M * swiftly displaying the character of ~ *** tha fortmma rf tlie religious from w hich they cma- W * r ’ BO * ae aatong fnetal* uatc. You will need pure Bible Christianity which has stotsl the storm of ages, to shield you against that insidious infidelity which, Uan>>e like, is slavering over and trying to sw al | low up every thing «a<-red, lovely and valuable fn society. * ' 2d. You will nwd it to make you tranquil aud li.vppy in this life. I know many of you think it strange of his gisalnesa multiply them a thousand fold ! And then they were not enough without Christianity. Your minds have been trained long to habits of systematic thought. In it you will flud much happiness. You have, been brought, at least-, into contact with the learning of the past and tlie sublime lessons of nature. All this will furnish food for thought, and so a rich fund of happiness. lieir to, we know nothing. God in kindness conceals them tor the reve lation* of the great coming day.” Much is real life, nud I know this picture is not over drawn, for I have tried.it. Life may iMMwibly be such with yon. And to sustaiu and buoy np, to clteer and make happy, strong, faithful iu such a life, God ha* made You have formed associations and ] no nura provision except the hope# friendships here to be as sweet and and consolations, the power and proa lasting us life. You will now re-viait pacts of the ebriatiau religion, long absent homes where iufaney ;vl Ton will n«cd it to fit you to was dandled, childhood sported nnd ' oo-o|terate in that great struggle of youth bounded free, joyous and elas- Hf e which is going an around you, tie aa the morning air, and where ; am] in which yon are compelled to many sweet cares*es await you by j take a port, whether willing or not. those who are dearer to you and You came unto tbe stage of active to whom you are dearer than life : life at a most nnspicioos, yet a most itself. fearful period. There is a Wide- Many of yon uow begin immediate j spread, wild fanaticism aud infl- preparation for the eventful career; delity, very superficial in learning, of life—almost ready to burst upon • but very - powerful In numbers, which its busy stage of action. O, how ' by open war and Joab thrusts, are the yonng and generous heart tkroba ! trying to supplant Bible Christianity, and flutters with delight at tbe and with it tear down all law and thought! All the honors, profits 1 order, all morals and established nnd renl pleasures of life He sprend ! customs, all that has been considered valuable and lovely in society, and substitute tor them a uow order of things. It is must fearfully like the ouud.tion of things which ushered in the French Revolution, and fed it iu the last century. We have aeeu and frit much of its social effects, aud even today rioiMl neck-deep in the sweeping tide of ita muddy, putrid waters. Nothing ever lias been able to arrest it in tbe past—nothing ever can arrest it but Bible Christianity. We need soldiers to stand up for Christ aud kin crown. You have educated u.ind*. male pnd female, which give you very greet advantage iu the field “Gaothai Heautou.” You will exert a very powerful influence for good or evil—tor good, if you arrange yourselves (inmiptly on the side of para Bible christiauity—for evil, if against it, or neutral. Then let each of you abide in hi* calling, whatever calling he or she may choose. But there let each our stand up with armor on and face the field —let each one stand np aa expert, an educated witness for God aud for truth. And If you have no country j now, male one. As you would Honor ' your young, getx-ron* minds, which ' have been trained for useful»<■** by miu-li parental aolleitudc—aa you would see your country rise from her ashes—aa you would see |M>nr suffer j ing humanity raised up and made happy—a* you would bear au honor able |*trt In the noble work—os you * mi Id glorify God and be ba(>py—lie ' lliblr christ iana. Muy God give you each a happy, i useful life, and at last cluster >..u as two unbroken classes around bis throoe in Heaven. A men. Selections. Pry* Ore A. R. hubpanu. Tbs fisrpssL. In tbg Old Testament the tenn Serpent on-ura about thirty-three time*. In Ilebraw there are four word* rendered serpent : Nahaah. Anrapli. Zili«l aud Taunin. Tbe lust, when retah red serpent, utx-tir* only in ommexion with the rod of Aaron and thirer of the magiriaiuL It is sup- lareed to have been a Urge wator arqwnt, aa it is the same that in Geo. it 21, is translated wluilea Nabaah iwcun* about twenty-right time*. The form of the reruture so n.tmeil, i* nowhere dmerilird. It ia purely a matter of ittfervuce. The nahaoh into which Moara* rod was changed, had a “tail.” Xabash would bite and *tlny. was poisonom, did bisa, was doomed to go u|irai his bt*Uy, and was cursed above all cuttle. Sew, looking through all patnnd history, we find nothing except the arrpeut, that emliudie* oil these at tribute*. Hence there is a good rraaun tor liriieving that the \ahash of the* Old Testament was the same a* the serpent now, as there is for believing that the I*h of tbe Old Teat* me ut was the same as the man t now. home; but they are tagrtlier gone from the stage of actioo. Home I went to foreign countries to solve the | problem of lift-, and MI*there; others still remained amid tli« aUruetiona of borne, and toll them. Some wasted away under the power of diacuar eoiitraeted" at scImsi! “and some were worn out with early toil ) and the heavy burden of lito. Horae ,, , ,, - , remain, though scattered and lost to that I should say so. It is neverthe , . ’ * * j a T mrh other, and each are aay.ng, lea* true, as you will find ,t I am <thr , |mrt knoweU , |u . Jrr ,, wis we 1 aware yot. have a multitude of 1 , |d a ^ ^ Ilot full channels oT happineas open la-ton* ^ xhf , 1<wl nclips Uld hmtUtti son, yon without chritjmrt^. My God | ^ ^ ^ crosses, aud sorrows, the bitteme** of life, aud tbe ills'that each waa Suppose now, we should say with dfrtain exiMwitors, that Nahaah, the tempter of Ere, waa the onu.g-nutang, Ikiw then would certain Scripture* read f Pausing the first examine, which ia the one in dispute, let ns try tbe next three : Gen. xllx, 17: “Dan shall he an orang-ontang by tbe wqy—on adder in the |iath, that Mteth tbe home’s heels, so that his rider fiftieth back ward*.’ Ex. ir, S, 4: “Ami he (Moses) cast it (his rod) upon the ground, and it became an onuigfoatang; and Most* fled from before it. Ami the Lard said unto Moses, pnt forth thy band, ami take it by the taiL Ami he put forth Ids band anil caught it; and it became a rod fit his hand.” Nnm. xxi, fi-ft: “And the Lord sent firry orangoutangs among the people, and they bit the people; aad much people of Israel died. There fore the people came to Mom**, and said, We have nil.noil; for we have s|K>ken against the Lord and ngainst thee: pray the Lord that He take away the orang-outang* from ns. Ami Moses prayed foe the people. And tbe Lord said unto Moses, Make thee a fiery (serpent—is supplied here by the translators), aud set it upon a pole; and it shall come to pas* thsl every one that is bitten, when be looketh upon it, shall live. And Moses made an orangoutang of brass, and put it upon a i>ole; and it came to pass, if an orang outang had bitten any man, when be beheld tbe orangoutang of brass, he lived." Reader, do you know whether to laugh, or weep! The barbarous clang of such a rendering is supremely ladicrous; but suck a mangling of the Holy Scriptures ia lamentable aud horrible. And yet, In each, of the remaining places, in which sakask occurs, the substitution of orang ontang, or any other real or snppoeed Mped, would be as bad as in the above quotations. Nor in the difficulty at all obviated by tbe supjiorition that sakask in the third chapter of Getiesis, has a moan ing altogether different from that which mast necessarily attach to It in all otlier places throughout the BiMe. To assert this, ia to asaut the very point in debate. But let It be granted, for a moment Thtfs Mtsa-s aud all aubaniuept writeta, have written in a manner ada;ited to lead their readers to the conclusion that they were not different, lint the same. Mirer* knew the difference, or he did not If he knew it, why did lie not guard against the mistake t If he did uot know, where waa tbe Iu*|drotion guiding his pen so that be coaid make no mistake f Or was it a matter of indifference f Shall ae conclude that aabash was really m. orang-outang, or some other biped, hut that it suited well enough for Cod’* |miple. from the days of Muses till now, to think that it was really the si-rjM-.it t And that the Hcrijitu- ral use of the term, should, by all fair rule* of criticism, have an adap tation to lead them into this error I From the days of Jacob to those of the prophet Isaiah, sakask ■scil to deuotr tbe setpest. The lat ter, to the close of his prophecy, use* thia phrase: “And dost sluill he the aer;ient's meat.” He bark, and evidently refers to the curre- on nahask. IHtl he know that sakask WO* the orang-outang, or someth >ug else, but not the serpent f Haul, too, in the rimplieity of hw heart, joined to to perpetuate the error. Hence be wrote to the Corinthians: “But I fear, lest by soy means, os tbe arrpent beguiled Eve through his subtility, so minds should he corrupted from the *iui|ilirity that ia in Christ.” Had h«- written thia to Hebrew, it might have been plead that He used hash, not to the sense of serpent, hut ef orang-outang, or of what cmt rise any wild imagination mar conjure np. But he wrote in Greek, nnd was under the necessity of translating nnha*h into Greek. But he used no term that denotes any ape or gorilla, quadruped or twpcil. He want the Greek Opkia—snake. Poor I*iml! How mnch in the dark! Had yon lived till the light of tbe Binotocnth century, you would have learned heHcr/fiSj Nor did John, the last inspired man an earth, have any other under standing of this matter. He, too, has written about the “old serpent,’ Optus—snake. It is conceded hv all tbe “orthodox” that the real tempter of Kve was tbe Devil, Hatan. the father of lies, the “murderer from tlie beginning.” And to is easy to believe that then, as now, be worked with some instrument. That instnnneut was not likely to be forpittci., I nit would, almost of neces sity, become to man a constant and impressive symbol of evil. We do uot find in Hie Hrriptnre*, or in mythology, ancient or modern, any allusion to tlie ape, or any bifted, as a symbol of evil; but tbe serpent lias, universally, been so regarded. Venomous reptiles, uo doubt, have a natural adaptation to symbolixe evil. Between them and mankind there is enmity, and a literal bruising of heels and head*. Dn( originally it w as not so. When man had the domiuton, and all things to him, at least, wore very good, there was no occasion for such enmity. But when ii..... trai.sgreaaed, the serpeut be came to lilm very bail—a fearfol thing. This change of relation, though natural now, was judicially made, just as death in the human family, though natural now, is also a judicial infliction. Aud it is as easy to believe the former as tlie latter. As death in tie human family, though natural now, is the constant symbol of siu (see the Mosaic law respecting the touching of a dead body); so the attitude in which the serpent race now stands towards mankind, though natural, constitutes it, especially when considered as the instrument of the temptation, the fittest symbol of the tempter, the old adversary, the Devil. Henco, New Testament writers have not hesitated to call tbe great enemy of God aud man “tbe senieut” and the “old serpent.” If the instrument of the tempta tion was tlie orang-outang, or any other Edenic biped, is it not very strange, that aucient mythology con tains no trace of snch a tradition, the “sacred tree,” the “grove*” of* the her. p tun-*, would grow very natu rally out of a tradition respecting the “tree of life;” tbe “fire-worship of the East,” out of one respecting the “ flaming sword and the wor ship of composite figures, out of one respecting tbe cherubim. In like man ner,the V isbnoo of the ancient Hindoo encoded by a serpent which bites his heel, and the serpent crushed by Vishnoo, presents a translation of Gen. iii: 14,15, as correct as could have been made in the language of statuary, or painting. The fitbulous dragons and hydras of tbe ancients also all look in the same direction. It ia, therefore, a question which ought to be auswered, why myths, and symbols, and Scripture, refer so often to the serpent, as the represen tative of evil, but never to any of the bqieds, set forward in modern times as tbe instrument of tbe temp tation. On tbe eappoaitiou that the serpent was that instrument, all is natural enough; but on the supposi tion that it was some animal, shaped like man, it follows that the fact waa early lost by tradition, foiled toenter into any anrient symbolism, was overlooked by inspired writers, and mankind early adopted, as tbe repre- aeutative of evil, an auirnal that Had no connexion with the introduction of evil. Let those who are able, be lieve aU this. That sa hash must have bad the hands of a man, in order to take the fruit of the “ tree of life” to give it to Eve, makes a very good argument for those who are simple enough to receive this “ taking and giving,” as a tact. But it is badly spoiled by tbe discovery, that tbe record contains nothing at all of this. Tbe writer was napping, or presuming, then. Nor is it certain that sakask required the human organs.of speech, to con verae with Eve. There is a language of symbols. God himself lias often used It to convey thoughts to man kind. And David writes: “ The transgression “of the wricked saith within my heart, there Is no fear of God before his eyes.” Many readers, doubtless, will feel do interest in this exposition, because they never have had any other thought than that “arrpeut” is the correct rendering of nakask. But some bare adopted adifferent render- . ing for it, in the third chapter of Genesis, tort, sre requested to eon aider tbe difficulties surrounding the new translation before they finafly adopt it. Feeble mind? may bold both troth and error, without per ceiving their conflict; but one error, held pertinaciously by a logical mind, requires not ofl.v the immediate abandonment of its antagonistic truth but also a gradual abandonment of many related truths. If not cast out, it becomes a leaven that will, eventually, leaven the whole lump. EXPOSITOR. A Death-Bed Sermon. A gentleman died last week at bis residence, in one of our up-town fash ionable streets, leaving 111,000,000. He was a member of the Presbyterian Church, in excellent standing, a gdcsl l.usbaml and father, and a thrifty citizen. On his death-bed, lingering long, be suffered with great agony of mind, and gave continual expression to his remorse for what his conscience told liim had been an ill-spent life. “Oh I" he exclaimed, as his weep ing friends and relations gathered about his bed. “ Oh! if I could only live my years over again. Oh! if I could only be spared, for a tow years, I would give sit the wealth I have amassed in a life time. It is a life devoted to money-getting that I re gret. It ia this which weighs me down and makes me despair of the Hfe hereafter!” His clergyman en deavored to soothe him, but he tamed his face to the wall. “Yon have never reproved my avaricious spirit,” he said to the minister. “ You have colled it a wise economy and fore thonght, but I now know that riches have been only a snare for my poor soul. I would gir« all I josses* to have Hojio for my poo* soul!” In this state of mind, refusing to be con soled, this poor rich man bewailed a life devoted to the mere acquisition ot riches. All knew him to be a pro fessing Christian and a good man, as the world goes; but tbe terror and remorse of bis death-bed administer ed a lesson not to be lightly dismissed from memory. He would have given all his wealth for a single hope of Heaven.—New York Star. Employment is so essential to hu man happiness, that indolence is and ancient symbolism no represen- justly considered as tbe mother of tationof the fact! The worship of misery;