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THE CHRISTIAN INDEX,
PUBLISHRD EVERY WEDNESDAY MORNING
AT MACON, GEORGIA.
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SAMUEL BOYKIN, Editor.
VOLUME XXXIX.
STANDING RULES.
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TIAN INDEX,” Macon, Georgia.
THE DECAYING STAIR-CASE.
Man’s life is a tower with a stair-case of many
steps, that as he toileth wearily up, crumbleth
successively behind him. No going back—the
past is all chaos; no stopping—but ever hasten
ing on, precarious of each foothold.
Onward, upward life’s high tower,
We step by step asceud ;
Sometimes in goodly company,
Anon, without a friend.
Still up life’s tread-mill way we wend,
Its stair-case day by day,
Forgetful as we pregg each step,
’Tis mouldering in deftay.
And as each foothold we forego,
Time quickly doth efface :
The steps which we took yester e’en,
We never more retrace ;
On with Time’s stealthy tread, we go,
E'en hand in hand we climb,
Regardless that there’s no return,
No backward flight with time ;
Till the last step, we now attain,
The last stair we must tread,
It sinks beneath the pressure,
And we number with the dead.
Some fall e’er the tiny foot-path trod,
While others the summit gain,
And oft mid way are taken,
E’er worn by toil and pain.
Columbus, Ga., Aug., 1860.
REVIEW OF “CORRECTIVE
CHURCH DISCIPLINE.”
“Trials of Ministers
BY A. S. WORRELL.
No. 11.
“Can a minister be tried and expel
led without the intervention of a Pres
bytery or Council?”
I agree with Prof. Mell in giving an
answer to this question. The propo
sition, however, is susceptible of clear
er, stronger proof than that adduced
by the Professor, to sustain it. As it
lias been my determination to admit
as many of his positions as truth, log
ic, or scripture might require, it is not
at all necessary to notice his method
of proof. He grants that a church, in
trying a minister, has the right ‘to call
in the aid of a Counciland that ‘in
many instances, it would be highly ju
dicious to do so.’ In this, too, we are
agreed. The propriety of ‘calling in
the aid of a Council,’ should, it seems
to me, be decided by reference, main
ly to two facts:
1. The nature of the olfence; and
2. The character and standing of
the minister accused.
(1.) The nature of the olfence.
If the minister is known to have
committed murder, theft, or such like
offences, there can be no necessity of a
Presbytery or Council. But if the
crime be such as those ordinarily pre
ferred against ministers, it would cer
tainly be well to ‘call in the aid of a
Council.’ Such, I think, has been ‘Bap
tist usage.’
(2.) The character and standing of
the minister accused —should have
some influence in inducing a church to
call upon sister churches to aid in set
tling so serious a difficulty. If the
minister has little or no influence in
the denomination, the necessity for as
sistance will not be so urgent, as if he
were a man of much influence. Ad
mitting that the church is equally
competent to decide the merits of the
case in both instances; it requires lit
tle sagacity to see that the expulsion
of the latter would create a much deep
er sensation hi the mind of the denom
ination, than that of the former.—
When a common lieutenant falls, a few
mourn, but when the General falls, a
nation weeps. It is readily conceded
that the reputation of the most ob
scure minister should be dealt with
tenderly; but the minister whose rep
utation is national, cannot be so easily
deposed, as an obscure one. The de
nomination, generally, may have a sort
of claim to one of the foimer class, and
when he is charged with a doubttul of
fence, the people will not be content
to see him deposed unless it should be
done in accordance with ‘usage.’ If
the minister of wide-spread reputation
organ of % so §ap. Contention: tetofefc to fissions, Religion, ant tfjc Interests of the baptist denomination.
is charged with unsoundness in some
article of faith, or with some ordinary
offence, it would be very judicious ‘to
call in the aid of a Council’ before ex
cluding him. In the trial of such a
minister, the church that refuses to call
in the aid of Council—es
pecially if those who might compose
the Council are as well acquainted
with the facts in the indictment as the
church itself—justly lays itself liable
to the charge of unfair dealing. If her
design was to deal fairly, why not pur
sue the ordinary steps? Why not in
vitG-a Council toassisther? The mas
ses will suspect that this unusual pro
cedure was resorted to for the purpose
of destroying, rather than saving the
minister. They will have little res
pect for the motives of a church that
would not heed the advice of members
of other churches, cognizant of all the
facts in connection with the accusation.
And since the church in trying such a
minister without the aid* of others,
shows no respect to their advice, mo
nitions, Ac.,6he ought not to complain,
seriously, if they are not inclined to
respect her act of expulsion—especial
ly if they believed it was instigated by
jealousy, or any kindred cause.
There will always be a disposition to
take sides with a popular minister,
when his brethren out of his own
church think that he has done nothing
worthy of death, or of bonds. Hence
the great propriety of ‘calling in the
aid of a Council.’
It could not be expected, however,
that a church, after determining to de
grade her minister, should desire the
assistance of a conscientious Council.
It she could know that a Council would
co-operate with her in her work of des
truction, it would certainly be called;
but when it is believed that the Coun
cil would sustain the accused,of course,
she would prefer acting alone. The
tact of a church not calling in a Coun
cil to assist in trying a minister of high
standing, is strong, very strong, evi
dence that she has determined to ruin
him. Her act will be regarded with
suspicion.
Should a number of leading mem
bers in a church avow their purpose
to exclude a minister belonging to her
membership ; should they admit that
they would turn him out, whether they
could prove anything against him or
not; should the brethren in the vicin
ity make repeated efforts to dissuade
them from their purpose; should the
members be admonished, after it is
seen that the church must arraign him,
then to call in a Council to aid them
—if, in all these circumstances, the
church refuses to accept the aid and
counsel of her brethren, and madly
rushes to the deed of destruction, her
motives will be impugned, her hones
ty questioned, and her act of expul
sion will be regarded as a wicked usur
pation of power, since all discipline U
wicked which is designed to destroy a
member. In a case like this no one
can question the propriety of calling a
Council to assist. I mean, of course,
it the minister accused, is guilty of some
common place crime ; but if he is in
nocent, and known to be so, the church
has no right to try him, either alone,
or assisted by a Council. When a min
ister has been guilty of some ordinary
crime for which he ought to be tried,
his church, if it desires to do him jus
tice, will certainly call in wise and ju
dicious brethren to assist them by their
counsel, prayers, Ac. On the other
hand, if the minister accused, is inno
cent of any crime, and the church de
sires to crush his influence, whatever
else she may do, she will not call such
a Council. Why ? Because her meas
ure would probably be defeated—her
victim might escape—a circumstance
which she would greatly deplore.
When such means are resorted to, to
destroy a minister’s influence, the ex
pulsion will be regarded by those who
think properly, as a mere farce, and
they will treat him as if he had never
been excluded.
In any particular instance of such
expulsion, we must, therefore, in order
to ascertain the merits of the exclusion,
inquire—
1. With what has the minister been
charged?
If he has been guilty of murder,
theft, or the like, the church need not
call in the aid of a Council. But if the
charge pertains to some doctrine or
faith, or to some difficulty of a person
al nature—a Council of judicious breth
ren should be called, consisting, if pos
sible, of those best acquainted with all
the facts in the case.
2. What is the character and stand
ing of the minister ?
If he is a man of great popularity,
and the charges preferred against him
are common-place, a Council should,
by all means, be invited to assist in the
trial.
Where a church refuses, in such a
case, to invite a Council, the strong
presumption is—
1. Ttiat she wishes to destroy rather
than save him.
2. That she fears the result, if a
Council of judicious brethren should
be called to assist her. This would be
a tacit admission of the weakness and
injustice of her cause.
‘Men love darkness rather than light,
because their deeds are evil.’
LITER E BOREALES.
Number G.
Providence, R. 1., Aug. 4, ’GO.
Dear Index :
I have seldom enjoyed so delightful
a summer, for weather and tempera
ture, as that which is rapidly wearing
away in these latitudes. We have had
MACON, GA., WEDNESDAY, AUGUST 22, 1860
no very hot season, and scarcely a dav
of uncomfortable warmth ; while not
a single night, if I recollect truly, has
been too sultry for sleeping well. We
have heard of excessive heat in your
cljmate, and we have pitied your dry
vapor baths. I hope we are thankful
for this lovely summer season, which
is also a most abundantly fruitful one
—yielding in a profusion ot early
fruits, and promising us plenty of ap
ples, pears, plums, peaches, grapes,
and what is ofstiy more importance, a
full harvest.
I have mentioned the movement
which is on foot here for the erection
of a suitable monument to the memo
ry of Roger Williams. We are talk
ing and writing about it very fluently,
aud as one of our town wits says—
“several columns to Roger Williams
have already been raised—in the news
papers!” llow much more than this
has been done, I cannot tell: “What
sort of monument shall be raised?”—
Some are for a monument of utility—
as for example, a hospital; others ad
vocate the eternal obelisk ; still others
an ornamental pedestal and statue. —
Whereto place it, is another point of
discussion ; and there is some danger
that all the spirit of the enterprise will
evaporate in these preliminary discus
sions, and the monument go unbuilded.
I hope not, however, —for the honor of
Rhode Island and her many men of
abundant wealth.
A narrow river divides the eastern
part of our city from the soil of Mas
sachusetts, so that some of the suburbs
of Providence are really out of Rhode
Island. In one of these suburbs, the
town of Seekonk—a Baptist church
was organized on Thursday night, the
25th ult. Its constituent members,
nearly twenty in number, were chief
ly the fruits of a recent revival in that
quarter, and had been baptized into
the Third church in our city, with a
view to this separation at an early day.
The new flock have built a neat and
commodious house, and begin their
church life with a promising degree of
vigor. May “the little one become a
thousand.”
In religious aspects our city is as
dull as it is in commercial features.—
It is a time of spiritual drouth. There
are few signs of vitality in any of our
churches, save only the external tok
ens which are stereotyped—such as
stated services and ordinances. Our
Sabbath congregations, indeed, are
very thin, in consequence of the vaca
tion in college and the schools, and the
summer absence of very rnaoy fami
lies. This is the month, moreover, of
pastoral recess. Our city Pastors are
generally away—their pulpits supplied
by strangers, or supernnmerary preach
ers. All these things combined serve
to make the present aspect of spiritual
affairs dull and almost gloomy. We
have to import onr excitement just
now, or else find them in going abroad.
Our beautiful bay affords many de
lightful watering and visiting places,
to which there are daily crowded ex
cursions by steamer and railway.—
Generally a “clambake” or at least a
“chowder” is the main feature of the
entertainment provided at these places.
The “clambake” is claimed as a “pe
culiar institution” of Rhode Island. —
It is certainly a very nbvel one to the
stranger, and a very pleasant one to
the natives. [No reference here to the
clams, who though they may be used
to the baking process by this time,
may possibly not altogether like it!]
The scientific association is in ses
sion in our sister city by the sea —
Newport, and the place is uncomforta
bly thronged with visitors. They are
of two classes, the votaries of science,
and the devotees of the senses. They
are respectively interested in fossils
and follies. The men of science drive
at tangents, while the sensuous men
drive at tandem. The former discuss
such celestial strangers as comets and
meteors, the latter discuss the new ar
rivals from Saratoga or the South.—
Very different beings, indeed, are these
scientific creatures, from the fashiona
ble habitues of Newport.
But just now they are fraternizing
and hob-nobbing delightfully. Phil
osophy and pleasure are shaking hands
at the sea side, and at the proper hours
tumbling promiscuously in the surf
which rolls in upon the Newport
beach. The scientific association is
not so largely attended the prelent
year as in past years. Indeed there is
a striking decline in the public inter
est felt in the sessions of this body,
which I think is to be accounted for,
not by the distaste of the public for
scientific investigation and informa
tion, but only for the selfsh , personal
aggrandizement which has been the
ruling passion of the few who control
the scientific association. It has sunk
into a mutual admiration clique, or
something very little more valuable
and important than this. I am sorry
to say this of it, but I sincerely be
lieve the words to be only too true. —
Os course there are many earnest,
scientific men connected with it; but
the management lacks nobility and
catholicity of spirit and purpose.
The visit of “the little giant” to
Rhode Island, during the present
week, was the occasion of the greatest
popular demonstration we have had
here within my observation. Politi
cally, Mr. Douglas is not the majority
man here, but personally, no politician
now living could have created the ex
citement which attended his visit and
progress in Rhode Island. He was
present at a mammoth “clambake” on
the shore of the Bay, where at least
ten thousand people gathered to see
and hear him, and it is estimated that
20,000 people were in the street, eag-
er to see him, on the evening of his ar
rival here. His progress through New
England has been one continued ova
tion. But thousands who have flocked
to see him, and who have listened to
his telling speeches, will yet not vote
for him.
I am reminded here to say, that the
gross bribery which characterized the
late gubernatorial election in this
State, and which was not confined to
one party, has prompted the Baptist
Ministerial Conference to issue a pro
test, and appeal to the Electors of the
State, against the crime of buying and
selling votes. It appears in the news
papers to-day, and is a judicious and
able exposition- of the evil conse
quences of election bribes—l hope it
will have a good effect.
I am on the eve of departure for
“down east”—my first point of desti
nation being Waterville, in Maine,
where I propose to attend the com
mencement of our Baptist College at
that place, and of which I shall have
something to say to you. Beyond
Waterville, lie the White Mountains
and Canada, aud possibly I shall visit
them both before I date again from the
city of Roger Williams. R.
♦♦♦
In such articles, as this the true
Christian will find food for his hungry
soul.
Christian’s Consoled.
By J. 11. S.
No. 3.
“Bletsed are the meek.”
Exalted meekness will constitute one
of the crowning glories of our eternal
inheiitance. It is the reflective influ
ence of that adorning grace, through
our blessed Saviour, the Prince of
Meekness, that springs our hopes fronf
the eternal rock of faith. The rejoi
cing in hope of that richer adorning
on the one hand, and the fears conse
quent upon our unworthiness upon the
other, constitute the moving—trying
element of the Christian in this life. —
The flesh is against the Christian’s wel
fare. It “lusteth against the spirit,”
operates against all our graces, and
causes our apprehensions. But such
is the wisdom of the great scheme of
salvation, that even in the midst of
doubts and fears, we are compelled by
spiritual instinct to keep a firm bold
upon the cable of the anchor of our
hope. And, our Great Head has not
only designed and arranged all the
special comforts and blessings for the
benefit of his chosen, but has given to
each the glorious privilege of inheri
ting them, as we pass on through earth
to our abode. The inheritance upon
earth w r as a part of our meek and low
ly Saviour's purchase, lie passed
through it, and so must Ilis followers.
And such are the privileges bequeath
ed that each of us may enjoy the com
forts of His grace, while in the inheri
tance below. Yes, the “poor in spirit,”
mourning soul, may ever repose in
sweet calmness, in the midst of all the
storms of life.
But, while we should and do rejoice
with gratitude that we are granted
these privileges in Ilis power whom
we serve, we should remember, that
our great Leader designed that we
should he ‘workers together with Him,’
that He still has a people to be brought
into the inheritance below, with us. —
11 is cause, His enemies are ours—a
war of peace in earth. Thanks to His
great name, unlike all other wars, His
soldiers have but to put on His armour.
In Him belongs the power to battle
and to conquer. To him shall be giv
en all the glory. Thanks again, that
our weapons in this great cause “are
not carnal.” A peace war calls for
peace weapons. The most formidable
one of the few that we have to be arm
ed with, aud the lightest to carry, is
“the breast plate of righteousness”—
Meekness , the centre and circumfer
ence of the glorious light of Heaven
dwelling in flesh.
The unmistakable evidence ofHeaven
began on earth. This is to constitute
the front, the outer dress, the walk
and the light of “the poor in spirit,”
while engaged in “the good fight of
faith,” in the inheritance below, And,
such is the master influence of the
light of this breast-plate, that, while it
strikes the enemies of our Master with
awe and reverence, reproving and
charming them with its attractions, it
at the same time reflects back upon
the enmity dwelling within our own
hearts against Him who formed it and
armed us with it. Hence the blessings
bestowed upon us might be called
double blessings. The power given
to us to war against ourselves brings
blessings iu its exercise, and wonder
ful to tell, at the same time, reflects
without, bringing blessings and com
fort. “Blessed are the meek.”
Fellow “poor in spirit,” mourning
soldier, have you realized the comforts
flowing from the promises of your Cap
tain, your Saviour ? Has it humbled
you in view of your unworthiness ?
Does it increase your love for your Sa
viour, Ilis people, and His cause ? If
you have, ’tis yours to rejoice. You
are putting on the badge of your eter
nal inheritance—meekness. Do you
feel a growing desire to let the light
of your Master shine in and through
you ? Are you saying, Lord can Ido
anything for thee ? May I not be of
some use in thy blessed cause ? Be
encouraged, my brother, my sister,
that you have these heavenly desires
springing up, but try to be sure that
you have on your breast-plate ; your
badge, while you are asking, look with
in, then look without. Jesus will show
all who desire to learn of Him, what
he will have them to do. You that
are trying to serve your Master,
in the way pointed out to you, Do you
teel that your duties are heavy ? Is
preaching a cross? prayer a burden ?
a task to go to the sanctuary of the
Most High ? Look well to 3 our badge.
Look to the Cross, and you* will have
grace to .strengthen. Meekness is a
grand reflector. Here is where we are
to have “grace for grace,” light for
light. Do you feel that of all pretend
ing Christians, you are the most bung
ling, and warbling, in word and in
deed ? that you have no talent, no
learning, you are not eloquent; that
you are in the way, that you help to
block up the inheritance on earth ?
Lou have been looking behind, my
dear brother ; keep your eyes of faith
ever between your great shield, your
King, and your badge. The cable of
the anchor of hope, passes hard by the
Cross, in its soundings from Getbsem
ane to the Sepulchre. Look there and
you shall inherit. This is the blessings;
be encouraged,if yon have on the beau
tiful badge. “Blessed are the meek.”
The powers of darkness have withstood
the loftiest eloquence ever breathed.
The enemies of the cross have- been
emboldened by learning run mad, by
talent refined. But earth’s eloquence
was hushed, when the Prince of Meek
ness stood in the silent power of Heav
en before Pilate. Mad ambition in
learning, was trade to quake with its
kin earth, as this Meek Majesty hung
upon the Cross, and the combined
powers of the ingenious taleut of earth
and hell gave way in hellish ignorance,
at the Majestic triumph of our Immor
tal King, over earth and its powers,
as “He burst their bands in sunder,”
and-rose from the dead. Goon, hum
ble follower, ever displaying the con
quering power. Are you “meek and
lowly ?” you are reflecting the great
power to save. You are engaged in
the war. Would you have continual
rejoicing? Would you have strength
for every day’s march ? Would you
desire to inherit all things as you pass
through earth, so as to glorify God ?
Go continually to Him who has utter
ed the sweet promise ; learn of Him
and you “shall inherit the earth.”
We cheerfully insert the article be
low, being willing that both sides
should be heard at the same time.—
We assure our readers that we had
made arrangements to that very ef
fect, and ask them to have patience.
CHURCH DISCIPLINE.
“It is a great mistake that this is a
local question ; if it were so at first, it
is not so now, and disguise it as we
may, the two prominent parties are
now the representatives of certain prin
ciples.” (J. E. Dawson, in “Index”
July 25th.)
Although Bro. Dawson does not say
so, in so many words, we are left clear
ly to infer that the question to which
he alludes in the above quotation, is in
reference to correct principles of
church discipline. The monstrous the
ory, which of late has been attempted
to be fastened on our denominational
polic}", viz: That majorities must rule
in matters of discipline, though the
laws of Christ should be disregarded,
should be repudiated throughout our
denominational limits. Let this theo
ry prevail, and we ask in all candor,
who is safe ? If by this theory, it is
only meant that the majority in a
church has the right, independent of
other churches, even to do wrong,
viewing it from this standpoint, I
agree to the correctness of the propo
sition. If however, we are to under
stand by this theory, that the majority
of one church may, in disregard of the
laws of Christ, either receive or ex
clude a member, and that her act is
thence so binding upon all other
churches, that they have no right to re
pudiate the unlawful acts of the erring
church, why then, I can by no means
agree to the proposition. In the “In
dex” of July 25th, our good Bro. Hill
yer asks, “What then must be done
with a wrong decision ?” It seems
strange to his weaker brethren, that so
good and so wise a man should have
asked so simple a question. lie an
swers the questions by saying, “Leave
it where Jesus has left it, in the hands
of the church that made it.” Very
well. Then what. According to this
view of the matter, Jesus has organ
ized a system of church government,
the practical operation of which may
be tyrannical and oppressive, and from
the tyranny and oppression of which
there is no relief, but in a returning
sense of justice in those who have un
lawfully oppressed the innocent.
And is this where Jesus left it?
Is it possible that Jesus Christ has
established a system of church polity,
that may, in its practical operation,
become an engine of tyranny, from the
toils of which, there is no relief? Per
ish the thought! Forbid it Heaven ! !
It is true, that an excluded member
can appeal to no higher tribunal, to re
verse the decision of the church that
has excluded him. But all other
churches are equally independent, and
any other church has the right to re
ceive the excluded member, provided
in so doing she violates no law of
Christ.
Indeed, according to Bro. Hillyer’s
theory, a church has a right to receive
a member, even if she does so in vio
lation of the laws of Christ.
Bro. Hillyer does not say this in 60
many words, but this is the legitimate
conclusion from his premises. For a j
church has as much right to receive a’
member in disregard of the laws of
Christ, as she has to exclude him. And
other churches are as much bound to
recognize the unlawful reception as
valid, as they are to recognize the un
lawful exclusion as valid. Does no£
this theory remind one of the Kilken
ny cats ?
The great scare crow in the matter
seems to be about this: If one church
receives a member, who has been ex
cluded from another church, the church
receiving him necessarily reflects on
tlje acts of the church excluding him.
L ery well. .Suppose it dose. Is there
anything wrong in one church reflec
ting on the oppressive acts of another
church? I think not. In fact I think
in doing so, she is commendable. But,
say more, this had better not be done,
as it will create discord among the
churches. There is a mistake here.—
Discord already exists when one church
is unwilling to observe, and another is
willing to observe the laws of Christ,
and the reception of the.unlawfully ex
cluded member, would only be the
manifestation of that discord and not
the creation of it.
The above views of church discip
line and church independence, have
the sanction of Baptists of high stand
ing* who cannot be suspected of having
a purpose to serve.
On page 58, of his “Church Directo
ry,” Dr. Iliscox says: “But majori
ties may err, and do wrong, and their
acts transcend the divine statutes, and
become unjnst and oppressive to mi
norities,, thus forming an unlawful ad
ministration of government; there
fore, the acts of majorities are only to
be recognized, approved, and sanc
tioned, when they are evidently in ac
cordance with the laws of Christ as re
corded in the New Testament.”
_ On page 178, Dr. Wayland, says, in
his “Principles and practices of Bap
tists :” “A church owes courtesy to
every other church, but is under no
obligation to take part with it in
wrong doing. The injured person
may, therefore, apply to any other
church for admission. It is perfectly
competent for them to examine the
case for themselves, and if in their
opinion, the member has been guilty
of no wrong, they may rightfully re
ceive him.”
Again on page 280 of his “Church
order,” the venerable Dr. Dagg says :
“Some have regarded each local
church, as acting for the whole body
ot the faithful; and have inferred that
its acts are binding on every other
church. But this opinion is inconsis
tent with the true doctrine of church
independence, and with the separate
responsibility of individuals and of
churches.”
The three witnesses we have biought
to the stand, are as respectable for tal
ent and position as any of which our
denomination can boast, and they sus
tain our view of the rights and inde
pendence of the churches.
Once more. Brethren sometimes
say tauntingly, that they will abide the
doctrine on this point, as held in the
old edition ot the “Iron Wheel.” A r ery
well. You must not crawfish breth
ren. Onpag. 559, of the “Wheel” we
find the following statement in refer
ence to the excluded member. “There
is [than the church,] no higher eccle
siastical court to which he can appeal.
He may apply to another church, and
that church being an ‘independent re
public’ can receive him, if it is satis
fied that the judgment of the exclu
ding church was immature or unjust.”
I hope all who reaa this article will
refer to the authorities from which I
quote, and read for themselves. We
call Bro. Mell’s attention especially to
this last reference. Now come breth
ren, one aud all, though we may differ
let us love each other, and let us not,
because of our prejudices against any
man or set of men, precipitate doc
trines and principles on the denomina
tion, which will but justify in their
practical operation, the remark of Ma
cauly— that “Republics are the most
despotic of all governments,” and
which if universally applied will des
troy the independence of every church
in Christendom.
E. R. CARSWELL.
Waynesboro, Ga., Aug. 10, ’6O.
INDIAN SPEINGS.
Dear Bro. Boykin :
While we are seeking the health of
our bodies, let us not forget that our
souls too are diseased. Between the
two, it is of primary importance for us
to see that the healing remedy is ap
plied first to our souls. Our bodies
are of but little dignity, or value ; they
will soon mingle with the dflst. But
our souls will live forever.
Then let us all ask ourselves the
question, before visiting these fashion
able watering places, whether the cir
cumstances and associations with
which we are necessarily connected,
when we go there, tend to improve the
moral condition of our nature? Let us
see what these circumstances and asso
ciations are. In the first place, there
are two dancing rooms; and under one
of them, is a billiard saloon an i bar
room. And while the dancing is go
ing on above, the gambling, drinking
and swearing is going on below. —
When we remember that the two
things are so closely connected, it is
strange that we find even Christians,
who, from previously formed habits,
have an almost irresistible desire to
join in the dance, notwithstanding they
condemn it themselves, and know it to
be against the rules of their church.—
It is a sad thought that those who once
took up-the cross, and begin the jour
ney towards Heaven, should love the
Terms of Advertising.
For ail transient advertising One Dollar sqnare
of ten lines for thofirst, and,so cents per eqfcaie for
all subsequent publications.’
RATES FOR CONTRACT ADVERTISING.
1 square of 10 lines per 3 months...* 4 oc ,
“ “10 lines “ 6 •• ............ 700
“ “10 lines 1 year ”*JO 00 ~
These lines are the text advertising lines
charge is for the space occupied by ten such Hr, o
as are used in the body of an advertisement. J.o 1
geradvertisementsin the same ratio.
N. S., VOL. 28, NO. 34.
world so much. Though there are
many instances where dancing has
been the first step towards the ruin,
and downfall of many yoiyig persons;
\et I do not think we are justified in
clasisng it among the most heinous
crimes, or sins, as those who oqndemn
it usually do. I object to dancing, be
cause it is always carried to an excess:
because its indecencies are frequently
sufficient to shock the tnodesty of a
h) face man; and because respec
table young ladies, are ofteu thrown
with men who are vagabonds and gam
blers. I have seen all these things ex
emplified at the Springs within the
past two weeks.
There is one other fact I wish to re
cord, which I have noticed at this
place, and elsewhere, and which seems
to be a general defect of female charac
ter. It is this: they unhesitatingly
pronounce some men, impudent, de
based, scoundrels, and yet they sutler
those very men to sit and chat with
them for hours. So liar from seeking
to get rid of their company” they seem
ingly strive to entertain them. The
tendency” ot these associations is, to de
moralize their nature, and if we can
judge from appearances, it s ieaks bad
ly for the purity of their hearts.
The temptations which surround the
young men are of the very worst kind.
Hie young ladies, 1 am sorry to say,
take the lead at cards. They” not only
join in the game with regular card play
ers, but they use all their persuasive
powers to induce those, whose con
sciences condemn it, to engage in it al
so. They must know, that within a
tew yards of the hotels, is a regular
gaming house, which—as all may see
who walk the public streets —is filled,
at all hours, with these depraved swin
dlers. And it is so convenient to step
across the way, and stake a little mon
ey, just to keep up the excitement,
when the game grows tiresome in the
parlor. 1 was sorry to see there some
good Christians seated at the table.—
Do they forget they are learning at the
time—and by their example, leadim;
others to learn, the standard gambling
game of the world? Oh ! why do not
those, who have to set their faces heav
enward, leave off every thing that car
ries evil with it, strive to lead holy
and exemplary lives.
I might notice a number of other
corrupt influences, that are to be found
at this place. But I know editors like
short articles, and I must hasten to a
close.
With the people generally, the most
frequent topic of conversation is the
weather. But tfiis/is the case
at the Indian Springs. The questions
most frequently propounded here are,
“When are you going away?” “How
long do you expect to stay?” “1 am
going to-morrow”—“and I next day”
—and I next week.” Oh! shat we
could alway T s be asking each other
these questions in reference to our de
parture for the unknown world! Mv
friend, my brother, when are you go
ing away ? how long do you expect to
stay? That gay, laughing girl res
ponds—
“l am in the morning of life; it is
full of hope and promise* now, and I ex
pect to stay a long time.” That stout
hearted man says—
“lt is but noon-day with me, and I
shall stay a long time too.” Oh! be
not deceived, “we know not what a
day may bring forth.” That old grey
headed father says—
“lt is twilight with me now, I can
hardly see the setting sun. I shall
leave you soon, my children.” But
hush! who was that said “good-bye?”
Let me go and see. Oh ! come in here.
It is the Ball room belle. Her jewels
are all laid aside, and her face pale
with death.
“Ah !” she says, “they came for me
too soon ;I am not ready to ; I did
not expect them!” She c. oo her
eyes, and leaves us.
My friend ! how long are you going
to stay ? When are you going away ?
But listen at that heart rending wail!
It comes from the gamblers room. —
Let us go to him. We stand by his
bed side.
“Here,” he cries, “here, take your
money! I poisnoed you with liqnor,
and then stole it from you ! But I’ve
not enough to pay you all. Oh! that
I had more. I’m going away ! It is
midnight, and oh! so dark and drea
ry ! Won’t you go, and light my
way ?”
“No ? you must go alone.”
“Alone! I can’t go alone.” He
struggled, groans and dies. Alas ! he
has left us.
My friend ! how long are you going
to stay ?
But someone else is calling.—
“Come!” Ah, ’tie the old man.
“My children,” he says, “kiss me, I
am going away. The bridegroom has
come, and calleth for me. Give me
my lamp; it is midnight,but it is still
burning. Is the vessel full of oil ?” —
“yes, full to the brim ?”
“All is well then. I go forth to
meet him. Farewell.” He smiles, and
leaves us.
My friend ! b©w long are you going
to stay ? When are you going away ‘
Oh ! life is a sad thing. What would
we do without the Bible? There is
no rest here. Blessed Savior! how
long ere we shall rest in thy bosom ?
“Lord Jesus! come quickly.” B.
Macon, July 30th, 1860.
If there be any of our readers who doubt touch
ing the magic powers of Perry Davis’ Pain Killer
to remove pain, we advise them to buy one twen
ty-five cent bottle and give it a tsfcl. We never
knew it to fail. Sold by druggists and grocers.
Alls well that ends well.