We will call no man _Reverend_. We make this a matter of conscience. There is no more reason or gospel for addressing a preacher differently from other men than there is for a preacher to be attired differently. If a man is not preacher enough to be known as a _preacher_, without the white necktie or the priestly coat, let him pass without being known. We like to treat a preacher, or even a Roman priest, with common civility, but we do all that when we treat him as any other gentleman. We want no preacher’s garb nor titles, and will recognize none of them. Many have those who have never been “born again;” who are not in the kingdom of God—not Christians. PREACHER DID NOT SUIT. We must say a few things in the way of _generals_ before we come to _particulars_. We visited a church some years since, and there was quite a general impression among the members that their preacher did not suit them—that he was not “the right man in the right place,” etc. Many fine things were said, as to the kind of a man they needed, etc., and the idea prevailed that they had better turn their preacher off and get another. We suggested to them in a circle one day that possibly they had not at all discovered the real malady; that possibly the main difficulty was not at all in reference to the kind of a preacher they needed, but to the kind of a church they needed; that possibly the change they needed could be effected by _turning off the church_ and getting _another_ and a _better one_. THE OLD AND NEW TESTAMENTS. We need a vast amount of instruction in regard to both the Old Testament and the New, not only in the sunday-school, but in the church, the family, and to individuals. We need some thorough work in this matter. Much of what is now passing for _teaching_ both the Old Testament and New is in no proper sense teaching either the Old or New Testament. The general idea is, that the Old Testament embraces all the sacred writings or the books of the Bible, beginning with Genesis and ending with Malachi, and that the New Testament embraces all the sacred writings or books of the Bible, beginning with Matthew and ending with Revelation. Such is the sense in which these terms are now used. When it is said, the Old Testament is abolished, the idea generally received is that all the sacred writings, or the books of the Bible, from the beginning of Genesis to the end of Malachi, are set aside, of no use, and not to be studied. This is a very superficial view, and one that in no sense comprehends the matter.