their hearts are as stubborn as ever, and they as impenitent and disobedient to the gospel of Jesus Christ. If giving thanks to God for the blessing received at his hands is performed with words only, with simple hosannas, and hallelujahs, and "gloria patris," and psalms, and hymns, then I presume it is done very efficiently, (?) though our lives are provoking to his majesty. It is not the office of a friend (?) to bewail a friend with vain lamentation. To be thankful to God is not to say God be praised, or God be thanked, but it is to remember what he desires and execute what he commands. A dying Roman once said, "It is not the office of a friend to bewail a dead friend with vain lamentations, but to remember what he desires and execute his commands. It is the office of the friends of Christ to remember his desires and carry out his instructions. If we do so we are thankful, and if we do not our thankfulness is nothing more than mere talk."

Jesus said to his disciples: "Ye are my friends if ye do what I command you." And again: "If a man love me he will keep my words; he that loveth me not, keepeth not my sayings." Again: "If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free."

Those who love God love his cause. When that cause prospers they rejoice; when it declines they are hurt. When clouds and darkness are round about the church it is time to double our diligence and pray to God for help. Circumstances, over which no human being can have control, sometimes cause sluggishness in the character of a church. The hearts of God's people are often deeply affected by witnessing the indifference and carelessness of the people, and still more affected by a falling off in their numbers. When the godly man ceaseth and the faithful fail from among the children of men, it is distressing; but such is the lot of man that we are often called upon to witness the truthfulness of the prophet's statement. All true Christians love the godly because they are faithful. The term faithful implies truth, sincerity and fidelity. Christ, our great example, is called the faithful and true witness. The use of the term in our religion indicates believers in Christ—obedient believers—faithful brethren in Christ. Col. i: 2. Sometimes it is equivalent to the word true, as in 2d Tim., ii: 2—"Faithful men;" the fidelity of the persons alluded to had been tried—proven. And again, it means a Christian, in opposition to an infidel, as in 2d Cor. vi: 15—"What part hath he that believeth with an infidel?" A good man is faithful in his business transactions; faithful to his profession, adhering to the principles of the gospel and laboring to be faithful to death; faithful in the discharge of his duties; faithful in the employment of his talents; faithful in all things committed to his trust; faithful to his promises; faithful in his friendship. These men fail and cease by means of death. The fathers, where are they? And the teachers, do they live forever? The visitations of death are often mysterious to us. Sometimes the most brilliant in intellect and the most useful in talent, also the most pious and useful in the church, are cut down, while mere cumberers of the ground remain.

The profession of some is only transient; they soon disappear from the assembly of the saints. Some improper motive, some peculiar excitement may have moved them, or their goodness of heart may have left them. They have possibly been stony ground hearers or thorny ground hearers. The world allures thousands and kills the vitality of their religion.

Judas betrayed his master from the love of worldly gain; and Demas, an acceptable preacher and companion of Paul, abandoned his profession, "having loved the present world."

Many fail by endeavoring to unite the world and their religion, maintaining a good moral character, but are destitute of energy in Christianity.

When this spirit gets hold of a man, and he is disposed to secularize his religion, or subordinate it to his worldly interests, he is sure to fail sooner or later. Some fail by falling into temptations of various kinds, and disgrace their profession; and some fail through intemperance. Many fail through the influence of error and the enemies of Christianity. These frequently beguile the unwary.

There never was a time in our history when unbelief and skepticism was more determined in its opposition to the Christian religion than at the present. There is an incessant attempt to instill into the minds of the young principles in opposition to, and destructive of Christianity. Many have split upon the rocks of infidelity, and stranded upon the quicksands of doubt and skepticism, in spite of the fact that Christianity presented them an example, which is the light and life of men—a character without a blot! And this example is the only foundation upon which to build a moral and pious temple in which the Lord does, and the creature may dwell.

OUR INDEBTEDNESS TO REVELATION—THE TEN ATHEISTS IN COUNCIL—No. II.

BY P.T. RUSSEL.

A rap is heard at the door. It being opened, Christian enters. "Good morning, gentlemen. I am very glad to find you all here. Since our former interview I have been very anxious to continue our investigation of the evidence of the existence of God. I presume, as you are 'Free-thinkers' and lovers of truth, you are by this time ready to give a scientific reason for the existence of the idea of God, and, as you agree with me that we only obtain ideas through the aid of the five senses, our only idea of color by the eye, of sound by the ear, etc., I wish to ask you to account for the idea of God. Will you oblige me?"

Atheists—Certainly. We have consulted on this theme since our last interview, and now declare it to be the work or nature of the imagination. It is a scientific truth, as you will readily admit, that imagination can and does get up some singular and unreal forms. We now assume that the idea of a God is but the thought of an imaginary being.

Christian—True, gentlemen. Fancy, or imagination, does, in active moments, bring for our amusement some fantastic pictures. Her work, however, is never simple, but always complex. This that we are in search of is the idea of a simple being—a being that is single, and not duplex. I will now illustrate the extent of the power of the imagination. Taking a walk through nature's flower garden, we gather one of every variety, and examining them closely, one by one, we notice their difference in form, color and size by the eye. Their fragrance we note by the smell. Thus, by the aid of the senses, we note all their sensible properties. Now, allowing that memory is perfect, we have in store all the peculiarities of each and every individual flower. Gentlemen atheists, am I correct in this conclusion?

Atheists—Well, yes.

Christian—Very well; then I'll proceed. Having learned, by what we saw, the art of combining, we can and will imagine all these single flowers blended in one large conglomerated flower, containing all the peculiarities of each and every single flower. Now, gentlemen, is not this all that the imagination can do?

Atheists—It is.

Christian—Very well. Is this a simple or compound idea?

Atheists—It is a compound idea. It is simply the blending of the idea of each single flower.

Christian—And this is all the imagination can do? Then, gentlemen, do you not see that as the idea of God is the idea of a single person, it would be utterly impossible for imagination to be its author? It is not a conglomerate idea, but a single one. Now, if there is no God,