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THE CHRISTIAN INDEX,
PUBLISHED EVERY WEDNESDAY MORNING
AT MACON, GEORGIA,
BY A COMMITTEE OF BRETHREN,
FOR THE GEORGIA BAPTIST CONVENTION.
TERMS OF SUBSCRIPTION,
Two Dollars in advance: or paid within the year.
If suffered to overrun the year, Two Dollars
and one-half will be charged in all cases.
JOSEPH WALKER, Editor.
Volume 38. — New Series Vol. 27.
POETRY.
For the Index.
The following was written on the death of a cer
tain youth who died in full prospect of eternal life :
A lovely child was seized with pain
And laid upon his bed,
And when all hope of life was gone,
With trembling lips he said.
“ Dear mother, cease to weep for me,
For I must go away,
To dwell with kindred friends above
In an eternal day.
Dear father, you should dry your tears,
From off your care-worn face,
For soon we all shall meet again
In that far happier place.
Dear friends who stand around my bed
To you I bid farewell,
I hope you’ll meet me up above,
Where we shall ever dwell.
Assist me to the window, Pa,
And let me have a view,
Os trees and barns, and fields and plains,
To which I bid adieu.
I feel my life receding fast,
But here is Christ, my love,
To smpoth my rugged, dying bed,
And take me up above.
I see beyond the stream of death
A bright and shining shore,
On which the weary traveler rests,
And sings forever more.”
His parents near his side exclaims
“Farewell, dear son, farewell,
We deeply sigh to give thee up,
But Christ does all things well.
We hope to meet in yonder world,
Beyond the silent grave,
Where amaranthine flowers grow,
And evergreens shall wave.
Gwinnett, Jan. ’59. VISITOR.
SELECTIONS.
Baptismal Discussion.
I now leave philological and histo
rical testimony to reason directly out
of the scriptures. A Baptist needs no
other book than the Bible to defend
his doctrine against all opposers. It
is only because the advocates of sprink
ling have sought arguments to support
their traditions, amid the labryntlis of
Greek literature, that Baptists follow
their example, and with “Greek meet
Greek?
The first Bible argument is based on
the circumstances which attended the
administration of baptism.
We read that the primitive candi
dates for baptism “went out ” to some
place, to receive the ordinance. This
phrase “went ou? may seem to he a
trivial circumstance, and some may be
tempted to ask, what light can it shed
on the action of baptism ? To my mind
it indicates that neither sprinkling nor
pouring was the baptism administered
by John. Had either been, what ne
cessity, was there that hundreds of
persons should leave the city of Jeru
salem, and their homes in the vicinity,
to meet one man in the country; when
it would have been less toil, and so
much more convenient for that one
man to have flung his cloak of camels
hair over his shoulders, and with a
staff in one hand, and a quart mug in
the other, to have gone to the Holy
city and sprinkled the people in the
synagogues, or their own dwellings ?
No, I opine, immersion was the rite
then in use, and the going out was to
find a place suitable for the proper ad
ministration of the ordinance.
As we advance in this investigation,
we see a stronger reason for their go
ing out, for we read that those whom
John baptized, were baptized in Jor
dan —“ en too Jordane.” The Jordan
is at a considerable distance from Jeru
salem, and is it supposable that the
inhabitants of the land would have
gone there to be sprinkled , when they
could have been more conveniently
accommodated, as to that matter, at
home ? Will any one’ so abuse his un
derstanding as to say, they were sprip,-
, kled or poured in Jordan ? No, replies
Mr. Watson, a Methodist minister,
whose sermon on baptism is before me
—they were sprinkled in Jordan, for
the Greek preposition en , may be ren
dered with or at, as well as in. In the
connexion under consideration, how
ever, it would not do to adopt with , or
we should be constrained to say, they
were baptized with Jordan. Now, it
is intuitively certain, that it would be
practicable to baptize in a
riverTthan to sprinkle or pour with a
river. The Jordan would prove to be
rather an unwieldy concern on the lat
ter plan. Nor would we gain much
by substituting with for in, in Mark
4:4., for then we should have to read :
“John did baptize with (en) the wil
derness”—literally and analytically,
did sprinkle or pour with the hills,
valley 8, fields, trees, houses and all ob
jects and substances, which in Judea,
comprised a wilderness! Better retain
‘in a while longer.
But Mr. Watson contends for at, as
the most suitable rendering of en, in
They were baptized at Jor
dan. He is willing to have the can
didates near the river, provided they
can be kept out of the water ; but he
will berate any preposition which
dares to place them beyond the dry
sand. Dr. Carson, who, as a philolog
ical critic, stands head and shoulders
above nine-tenths of those who would
rob this little word of its native im
port, denies “that en ever signifies at?
And Mr. Ilervy in his letters to Mr.
Wtsley, affirms that he can prove en
to have had undisputed possession of
in, as its meaning, for more than two
thousand years. Mr. Wesley is him
self a good witness in the case. In
his translation of the New Testament,
he translates en by in. What need of
farther testimony ? I will add, howev
er, that I lately-examined the gospel
by Matthew, and found the preposi
tion en used more than 200 times, and
translated in 170 times, and might
have been so rendered in numerous
other places. The conclusion, then, is,
according to Carson , Hervy, Wesley,
and the 47 translators of the common
version, that en means in, and that we
must read, they were baptized, not at,
but in Jordan.
But we cannot yet dismiss this
point. While it is clear as the daz
zling sunlight, to the understanding of
every Baptist, that John baptized in
the river ; Methodists continue scep
tical ! If they cannot change the pre
position which designates the place,
they will remove the place itself. —
They seem as assiduous in searching
for a dry spot of earth, as was Noah’s
dove when swooping over the foaming
billows of the flood.
Mr. Watson sagely informs us that
Jordan does not necessarily mean the
river which bears that name. It may
mean the country round about Jordan.
Wonderful discovery ! Now let us
consult the evangelist Mark, to learn
in what part of this vale of Jordan,
John baptized. In Mark, 1:5, we read,
“ebaptizonto pantes en too Jordane
potamoo? The English of this is, they
wore all baptized in the Jordan river.
The word potamoo (from potamos) in
this place, neither means country, vale
nor dry earth, but the water compris
ing a river. So, after all that has been
said to the contrary, it was in the river
John was baptizing.
Strange as it may appear to the rea
der, Baptists are cpnfronted here with
another subterfuge. Finding that nei
ther at for en, nor the country round
Jordan can subserve his purpose, Mr.
Watson will now tell us that John
might have baptized in the river, and
yet not in the water. Ah ! the water.
What a fortunate discovery it would
he for Pedobaptists, if they could find
a dry river ! llow does Mr. Watson
make out his case ? Why, the Jordan
(not the country now) sometimes over
flows its banks, and thus, by its floods,
forms outer banks, which, when the
waters have subsided, are distinctly
marked, and may be regarded as the
limits of the river. Now for the ex
planation. Should John have baptiz
ed between the outer and the inner
bank of this river, it might be said he
baptized in the river, though not in
the water of it. In other words, to
avoid immersion, Mr. Watson would
have John baptizing on the dry sand,
between high and low water mark! I
turn from these quibbles regretting
that a man of Mr. Watson’s talents
and reputation, should have published
such sophistry to the world! Nor
should I have noticed them at all, had
I not known that his sermon on bap
tism is the text book for hundreds of
his brethren, who endeavor to defend
and support the same side of the bap
tismal question.
TRUTH.
t Brown Betty.
Take two dozen fine large apples,
and cut them into thin slices, pare them
if preferred, but it is not necessary. —
Crumb up a loaf of stale bread. Take
a deep pudding dish, put in a layer of
bread crumbs, then one of apple, sprin
kle over them some brown sugar, put
in a piece of butter, and any spice that
may be preferred, then sprinkle in a
very little cold water. Put on another
layer of crumbs, and then the apple,
sugar, butter, spice and water again.
Go on until the dish is full, making
the top layer of apple. Bake in a
quick oven. Eat hot, with sugar and
butter, or wine sauce.—Arthur’s Home
Magazine.
Afraid of the Truth.
It is curious to note how sensitive
most persons are to the truth that
touches their position in life, no matter
how self-evident that truth may be.—
Instead of making the higher and bet
ter doctrine, when seen, a rule of ac
tion, or admitting the compulsive dis
ability that appertains to them, they
grow angry with the ennunciator, and
if they cannot controvert what he has
said, declare that he had no business
to say it. If such people had their
way, there would be an end to all ad
vancement out of error into the truth
that gives freedom and blessedness to
he world.—Arthurs Home Magazine;
CONTRIBUTIONS.
From the Missionaries.
PRAY FOR INDIAN MISSIONS,
“ And for me, that utterance may be given unto
me, that I may open my mouth boldly, to make
known the mystery of the Gospel.”
TO ALL MY BRETHREN IN GEORGIA.
There are many ties which bind me
to you, and by all of them I am en
couraged to hope you will read this ap
peal, and then grant my earnest re
quest.
You are aware that Missionaries
must be sustained by their brethren at
home—that heathens will not support
the minister of a religion to which they
are opposed. Os this you have given
proof by your former liberality, as well
as by your recent remembrances of
my necessities. Has it never occurred
to you that there is the same necessity
for a missionary to be sustained by the
prayers of his brethren at home ? That
if heathen people will not support a
missionary, much less will they pray
for his success ?
You kindly remember our temporal
wants ; and when you read of our af
flictions you perhaps shed tears of
sympathy. You think of the friends
and comforts we have left behind, and
you are convinced that we are not
seeking worldly enjoyments, nor pecu
niary gain. This is well, and you have
our sincere gratitude ; but in all this,
you are remembering only our tempo
ral necessities ; you may yet forget
that, by becoming missionaries, our
spiritual wants are increased more than
our temporal; and that we would rath
er God would strip us of all earthly
good, so that we might be reduced to
brehd and water, than that we should
labor in vain, or spend our time for
naught. The prayers of saints are a
rich spiritual treasure, and that minis
ter who does not possess them is a beg
gar. How can we possess them unless
our brethren at home pray for us ?
What can compensate us for the loss
of those comforts we had in our own
land, when we were surrounded by
relatives and sympathising friends ?
You might build a palace for us and
multiply our salary by three; you
might send us annual supplies of choice
luxuries, so that we would lack for-no
thing ; yet if we were not successful
in our labors, we would be miserably
unhappy. How, then, are we to he
successful, and thus rewarded for all
the sacrifices we have made ? We
must be sustained by the prayers of our
brethren at home.
You know but little of the peculiar
trials of your missionaries. lam con
vinced of this from the various ques
tions that have been asked me while
traveling as agent. Poverty, sickness,
bad fare, exposure to inclement weath
er, by night and by day, and such
things as these, are hardly worth pla
cing on the list of missionary trials,
for they are held in common by many
poor pastors at home. Yet our breth
ren will hardly allow that missionaries
endure more than the things I have
named. We do not wish to boast of
special graces, yet I declare to you
that if my trials were not of a differ
ent character, and more grievous than
the above named, I would never ap
peal to you for special prayer.
These things have been my familiar
acquaintances all my life, and but lit
tle more so since I became a missiona
ry than before ; hence Ido not take
them into the number of missionary
trials. If I were in want, I would ask
for contributions; and they woulp
come with the same good will that
you have always manifested; or, if I
were sick, it would be no more than
what happens to my brethren at home,
and might happen to me either here
or there. lam not asking alms, but I
am beseeching you for that which (I
fear) is harder to obtain, and which I
know to be infinitely of more value.—
An interest in your prayers. The bles
sings that I most need can come from
God only, and in answer to the prayers
of His people ; and the sum of them
all i , that I may he successful as a
missionary.
I need not tell you what a missiona
ry’s peculiar trials are, it is enough to
tell, you what they are not —that they
are not temporal want, sickness, the
absence of relatives, &c.; but are of a
spiritual character, and can be re
moved only by the prayers of God’s
people. We do not wish to say to you,
“ Come, and behold our zeal for the
Lord”; neither would we boast of spe
cial grace, that is not possessed by our
fellow-laborers at home. But are you
not aware that it is very hard to get
missionaries for the Indian field ? We
would not deter others from coming,
and yet we are free to say that, he who
has an eye to the missionary work, and
takes these temporal afflictions into
the number of peculiar trials to the
missionary, is mistaken, and has not
yet counted the cost.
MACON, WEDNESDAY, FEBRUARY 16, 1859.
I have been in want in days past, so
as to lack some of those things termed
the necessaries of life; and I have seen
affliction such as is not common for
families to suffer in the most sickly
climates; but then I had no tempta
tion to abandon my work because I
had few spiritual trials, and had an a
biding evidence that my labors were
blessed, and to some extent apprecia
ted. But now “ the enemy has come
in like a flood.” Trials new, and of a
different nature, overwhelm my soul.
You will all bear me witness that when
Indian missions were pecuniarily bank
rupt, and I was compelled to take an
agency, I had no temptations to aban
don the cause, but declared publicly,
and on all occasions that 1 would re
turn, “ salary, or no salary.” It is e
nough for you to know then, that now,
while I am iii no Special’ want of tem
poral blessings, I more ardently desire
the prayers of God’s people than I ever
desired their contributions when there
was no money in the treasury. When
yon read this PRAY FOR INDIAN
MISSIONS, “ And for me, that utter
ance may be given untome, that I may
open my mouth boldly, to make known
the mystery of the Gospel.”
H. F. BUCKNER,
Micco, Creek Nation.
Jan. 11th, 1859.
For the Index.
Ijaye, Africa, Nov. 28,1858.
Dear Bro. Walker:—lt is still my
painful duty to record ill health with
out very encouraging prospects of be
coming better. At the date of my
last I thought I was improving rapidly
and would soon be up, but I have not
improved but very little since, that I
can perceive.
I thank the brethren of the Benevo
lence Church, very much for their
kindly offered sympathy to me on ac
ount of the afflicting dispensation of
Providence with which I had been vis
ited. But Ido not think it would be
prudent for me, or any other one of
our missionaries to be called home
unless our own health should fail so
as to disqualify us for labor, and
even then much prudence should be
exercised, or the cause of missions will
be retarded by it.
Bro. Phillips has been suffering very
much during the last week from a bil
lions attack. He is improving some,
and will be up soon, able to attend to
his duties. I have been unable to
wait on him but little, because of fee
bleness. Sister Priest has been sick,
though not seriously, but is now im
proved very much.
My heart was saddened much by
reading the announcement of the death
of Sister Murrow, of our Indian Mis
sion. I felt that I could enter fully
into his feelings in such a mournful
bereavement as his.
While I would mourn with Bro.
Murrow, over the loss of the dearest
boon of earth, I would most cheerfully
extend to him the kindest sympathies
of my heart, and urge him to rely up
on the precious promises of God, who
is ever ready to administer the healing
cordial in affliction.
Dear brethren of the Bekoboth, let
not these dispensations of Providence
throw such a dampness over you as to
dishearten you in your efforts to give
the gospel to the perishing. Yon are
well aware of the many heart-rending
trials through which the gospel has
been given to the world. The refiner’s
fire is requisite to extract the pure
metal from the impure. So God tries
the faith of his people, that the true
Christian may be distinctly known
from the faint hearted. Should we all
fall soon, or be compelled to leave our
fields of labor on account of failing
health, it will be right, because the
Judge of all the earth will do right in
all things.
Dear brethren, pray much and ear
nestly for your missionaries and for the
spread of the gospel. Parents talk to
your children while in the family cir
cle, and impress their tender hearts
with the great truth that thousands of
poor souls are perishing daily without
the gospel! Ministers and Sabbath-
School teachers, instil the same great
truth in the hearts of those under your
instruction, and we shall soon have a
strong phalanx of efficient soldiers in
the army of our God.
Yours in Christ,
T. A. BEID.
For the Index.
Eatonton, Jan. 1859.
Bro. Walker—Will you permit one
as weak and far behind as I am, to
suggest the adoption of a few resolu
tions for the promotion of revivals in
the churches 2
Then I will suggest :
Ist. That those of our brethren who
write for our religious papers and pe
riodicals, have an eye constantly di
rected tc the cultivation of the spirit
uality and devotion of those for whom
they write. If controversy becomes
necessary, let it not be shunned let it
be met fairly, not, however, in the
spirit of a champion who might boast
the honors of conqueror, but in the
spirit of love and humility.
2. Let the brethren generally be
careful, in the selection of their read
ing matter to select such books and
papers as will promote in their hearts,
that spirit of love to God and his cause
that will constrain them to 6eek the
promotion-of the one and the extension
of the other. That our reading matter
exerts an extensive influence over our
feelings, and consequently over our
actions will, I presume, not be doub
ted. Let us then select the Bible, the
book of Psalms and New Testament
especially, and such other books and
papers as breathe the genuine spirit of
Christianity, and we shall doubtless
feel our hearts enlarged and our spirit
ual strength increased.
3d. Let each one resolve to be
prompt and punctual, constant and un
tiring in bis and her attendance on the
public services of the sanctuary and
especially the prayer meetings- Who,
that has had any experience in these
matters does not know that the house
of God may be neglected, even by
Christians until they will, to a consid
erable extent, ltfose their interest in
all that is passing there ? Observation
and experience confirm the opinion
that the public services of the Lords’
house have a weighty influence for
good over those who attend upon them
regularly.
4. I ask, in the fourth place, atten
tion to the propriety and importance
of a strict and close self-examination.
We are all journeying to the judgment
bar of God, another year of our time
on earth is gone and the new year com
menced, we know not that we shall
live to see its close, how important in
view of these facts that we cast about
us a little and inquire into our stand
ing in the sight of a holy God ?
stli. I must, before I close, urge up
on all Christians a closer and more con
stant observance of secret prayer. Se
cret prayer, has its own peculiarities
audits own advantages—its own place
to fill, (a very important one too) in
the practice of the duties of christiani-
ty. If a man has any important, in
teresting personal business with his
neighbor, he desires to see him alone ,
that he may speak freely with him
the contents of his mind. llow im
portant, interesting and how personal
our business with the Great Father of
mercies ? and shall we not go to him
alone to confess our sins find urge our
peculiar wants ? Secret prayer is like
the oil that is hidden in the lamp, and
constantly ascending the wick supplies
the glowing flame above. But best of
all, our Saviour has said that if we
pray in secret to our Father who seeth
in secret He will reward us openly. —
If we desire, therefore, to see the
church revived, individual Christians
rejoice, sinners converted, and God’s
name glorified, let us remember to
enter the closet and pray.
J. H. CORLEY.
Christian Courage.
A number of young men in College
became offended with one of their
teachers, and resolved not to recite to
him on the ensuing day. As they
formed but a small portion of the class,
their refusal to recite would be but a
small matter; their whole class must,
therefore, be induced to join them.—
As the majority of the class were well
disposed towards the teacher in ques
tion, one would think that it would
not be practicable to cause them to
combine to perform an act injurious to
one to whom they were under no small
obligation, and in violation of the laws
which they had pledged their truth
and honor to obey. Yet the disaffect
ed succeeded in inducing all the mem
bers of the class to unite with them ex
cept one. False statements were of
course among the means used. When
other considerations failed with any
one, the assertion that all the class
were agreed in the matter, and that
the objector would stand alone was
successful.
There was one, whom the malcon
tents did not approach till they had
gained over every other member of
the class. They then told him that the
class “would not recite on the morrow,
and intimated their expectation that
his conduct would not differ from that
of his classmates. To this intimation
he did not see fit to reply. They then
put the question, “do you intend to
recite to-morrow ?”
“If I am called upon to recite,”
was the reply.
“ Will you set yourself against the
whole class ?”
“ Ho,” was the quiet and not at all
satisfactory reply.
“ You will if you recite.”
“ I don’t see that. * When I entered ‘
college I promised to obey the laws.”
“ A man can’t go in opposition to his
class and remain in college.”
“ Perhaps not.”
“ You will think better of it, and do
as the rest of the class do ?”
“ I shall do as they do, provided
they do right.”
“ Do you think you ought to set up
your opinion against that of your class?’
“ I am not accustomed to set up my
opinion against any one ; but I am ac
customed to do what I know to be
right, or, at least, to try to do it.”
“ I advise you,” said the leader of
the malcontents, very significantly—
“ I advise you to go with your class,
and not set up for a saint. You may
gain the favor of the Faculty, but that
will not outweigh the contempt and
hatred of the college.”
They left his room. He thought the
matter over, but saw no reason for
changing the ground he had taken.—
He was a professor of religion. He
was bound to be loyal to the right,
and that did not depend upon public
opinion, or the vote of majorities. He
saw that he might have to suffer re
proach and abuse, and perhaps be com
pelled to leave college; but none of
those things moved him.
In the course of the evening a mem
ber of the class, a professor of religion,
visited him. “ I think,” said the visi
tor, “ you had better not displease the
class.”
“I had rather displease the class
than displease God.”
“ Certainly; but it is a small matter,
only one recitation. I know it is not
quite right, but, under existing cir
cumstances, we seem to be compelled
to yield.’\
“ Circumstances never justify sin
ning, and a small sin is as truly against
God as a large one.”
When it became known that one
man of courage had refused to join the
combination, others regretted the step
they had taken, and the result was,
that without any effort on his part, the
combination was dissolved, and the
recitation went on as usual. The foil
ed leaders looked coldly on him for a
time, but the mass of the class felt their
respect for him greatly increased. For
the remainder of the college course, he
was the most influential man in the
class.
It is a sad thing that there should be
so great a lack of moral courage among
those who profess to be governed sole
ly by the will of God. It is a sad
thing that so many professing Chris
tians should so often refrain from do
ing that which is right, and should so
often do that which is positively wrong,
from slavery to public opinion.
From the Keligious Herald.
The “Moral Philosophy” of the
UNIVERSITY.
Questions which excite a lively in
terest are often best seen from a dis
tance. It is well that men should
look at them through the eyes of oth
ers, who, from the bias of proximity,
are more likely than themselves to
reach a dispassionate judgment. If
this rule admits of application, to the
subject of the following article from
the Christian Watchman and Reflec
tor, (Boston), there are some things
here in Virginia, which call for prompt
correction. Our cotemporary says :
“A State University , Sectarian. —lt
has been generally thought that a State
University is proof against all secta
rian influences, and Jefferson congrat
ulated himself that the University of
Virginia would be forever free from
such disturbing elements. But some
men are not to be silenced. Neither
time, nor place, nor occasion, can tame
their troublesome tongues. They will
give utterance to peculiar sentiments,
even at the sacrifice of courtesy or
honor. A Baptist student in the Uni
versity of Virginia complains, through
the Religious Herald, that the Profes
sor of Moral Philosophy takes advan
tage of his position to abuse the Bap
tists. He says : ‘The lecturer used,
without necessity, provocation, or oc
casion, that we can see, language of
which the following is certainly the
equivalent, if not the exact words —“ I
am convinced, young gentlemen, that
various denominations of Christians
have existed from the first, even since
the days of the Apostles. I- am con
vinced that sprinkling was used as a
mode of baptism. lam no less con
vinced that in the time of the Apostles
pouring was used ; yes, and dipping,
and washing, and twenty other modes.
And, gentlemen, he is a bigot, who
says that there is only one Apostolic
mode of baptism.” ’ It seems hardly
credible that a Professor, however ar
dent an apostle of Presbyterianism,
should be guilty of such a breach of
good manners, and we await with some
curiosity his reply to this direct
j charge.”
j The statement of “ A Student” has
■ been before the public for two weeks ;
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Number 7.
but Dr. McGuffey has deigned no re
ply, whether by way of contradiction,
explanation, or defence. Perhaps, he
deems that this matter, if left undis
turbed, will die. We beg to assure
him that such impressions are errone-.
ous. It will not die. There is a seed
of life in it, and silence can not kill it.
If that statement be correct, (and of its
substantial, nay, minute accuracy, we
feel no doubt,) his course must strike
Baptists as the invasion of a right
above all price to American freemen—
the right, as Christians, to embrace a
creed, without having that creed made
the topic of official denunciation with
in the halls of an institution, the bur
den of whose support they share with
their fellow citizens. To withhold
from them this right, is to wield the
arm of the State in warfare upon the
consciences of its citizens; thus re
taining the spirit, while modifying the
form, of that error which is deadliest
in the usurpations of the old world.—
Subjected to such wrong, who that
knows the spirit evinced by our deno
mination whenever religious liberty
was the prize to be won or lost, can
question whether they will seek re
dress ! Who that knows the spirit of
the country, can question whether they
will secure it! Seek it tiiey must, or
forfeit the honor which has come to
them as a heritage from Martyr Fath
ers. And if they fail to secure it, the
knowledge that this act of justice can
be denied them, is their due. They
can then intelligently decide whether
their patronage should not be given to
other institutions, whether within or
beyond the limits of the State, where
they may enjoy exemption from such
assaults. And thousands of their bre
tliern, throughout the South, will feel
that they, also, need to entertain the
question. What the decision will be,
under such circumstances, is obvious.
It is due to our readers, that we
should apprize them of a fact, which
adds fresh significance and gravity to
the statement of “A Student.” If our
information does not mislead us, the
language which he ascribes to Dr. Mc-
Guffey, is of a piece with language em
ployed by that gentleman in his lec
tures, for a series of years. We are
repelling, not a single attack, which
might flow from momentary impulse,
and claim for that reason the forbear
ance of a generous opponent, but at
tacks so frequently repeated, as to be
tray the existence of a settled purpose,
towards which forbearance would be,
less a virtue than a weakness and a
folly. It is high time that the issue
should be raised for final decision ; but
we pause again to ascertain whether
and how Dr. McGuffey will meet it.—
We are not ignorant of the manner in
which he has met it aforetime, when
presented to him by the private re
monstrance of a Baptist student: now,
however, when the eye of the public
turns to the matter, and the denomina
tion stoops to take up the gauntlet he
has thrown, we cheerfully accord to
him the privilege of “sober, second
thought.” We wait to see what that
thought dictates.
Cure for Burns by Vitriol. —White
of egg mixed with powdered chalk,
and applied frequently with- a feather
will relieve, very quickly, a burn caus
ed by vitriol or other oil. If these are
not at hand, jeweller’s cotton or wad
ding laid on instantly, and not remov
ed at all, being careful to put on suffi
cient to entirely exclude the air, will
heal the burn without leaving a scar.
—Arthur’s Home Mag.
A Slander Refuted —A clergyman
charged with having violently drag
ged his wife from a revival meeting,
and compelled her to go home with
him. The clergyman let the story tra
vel along until he had a fair opportu
nity to give it a broadside. Upon be
ing charged with the offence, he repli
ed as follows:
“In the first place, I have never at
tempted to influence my wife in her
views, nor a choice of a meeting.—
Secondly —my wife has not
any of the revival meetings for any
purpose whatever To conclude —
neither my wife nor myself have any
inclination to go to these meetings. Fi
nally —I never had a wife.
Calmness under Provocation.—Soc
rates having received a blow upon the
head, observed, “ That it would be
well if people knew when it was nec
essary to put on a helmet.” On an
other occasion, being attacked with
opprobrious language, he calmly ob
served that, “ That man has not been
taught to speak respectfully.” Many
Christians might learn from this hea
then.
‘Doctor,’ said a gentleman to a phy
sican, “isn’t there a disease called the
shingles. 2” “Yes, to be sure,” replied
Galan. “Then I have got it,” said the
patient, “for the roof of my mouth is
broken out in a dozen places.”