Newspaper Page Text
charge of recency “will not hold good
against Baptists, nor the claims for an
tiquity hold good in favor of other de
nominations, so far as the act or mode
of baptism is concerned.
THE CHRISTIAN INDEX.
SAMUEL-BOYKIN, Editor.
TELEGRAPH POWER PRESS.
MACON, GhA.
Wednesday, Dec. 5, 1860.
The Friendship Association.
We had promised certain brethren
whom we met at the Columbus Associa
tion to attend the Friendship ; and when
the time to do so came we set out for A
mericus in company with brother I. T.
Tichenor, of Montgomery, Ala., who had
just arrived in the State, for the purpose
of canvassing it as Agent tor the South
ern Theological Seminary at Greenville,
s. c.
At Ft. Valley, brother Tharp got on
the train ; and we three on our arrival at
‘Americus hired a pleasant conveyance by
which we reached the house of brother
Whitehead just as the shades of evening
were casting a mantle of darkness over
the face of nature.
Brother Whitehead, received us most
hospitably and bade us make his house
our home; and seldom have tired and
cold travellers enjoyed a blazing fireside
as we did his.
We match Georgia Baptists against the
world for whole-souled hospitality, and
we speak from experience. And when
the day is damp and windy and cold, and
when night draweth near, and when we
are a stranger in a strange place, com
mend us to one who gives a cordial wel
come, hospitable entertainment and seats
around one of those good old capacious
firesides that from its brightly burning logs
sends forth volumes of heat, fills the room
with a ruddy glare and makes cheerful
ness to dance upon every feature—and
such a one was bro. Beunet Whitehead.
Nor do we believe that the brethren who
around that fireside discussed in such a
friendly way the most interesting topics
of church faith and order, will soon for
get it.
We ought to speak of the table that his
good lady provided for the entertainment
of her guests; but passing over all else
we say, reader, if you like fried chicken
cooked to a charm, lightly browned and
tender, inquire of our late hostess the
method of so cooking it, for no little art
does it require.
Bro. Whitehead is surrounded with ev
ery comfort and his manly countenance
appears free from care and full of love to
God and man.
On Saturday morning a bracing w r alk
of three quarters of a mile brought our
company to the Shiloh church. The day
was cold and uncomfortable. Bro. S. W.
Durham gave us a fine introductory ser
mon on the text, “For I have given unto
you an example.”
lie pointed out many particulars in
which Christ had given his people an ex
ample, but dwelt mostly upon his self-sac
rifice and diligence in doing good. He
exhorted the brethren of the Association
not to permit the hard times to interfere
with their efforts to promote the cause
of Christ; that the day of trouble and
misfortune was the time iu which Christ’s
people ought to show their devotion to
His cause.
After dinner, which was spread by the
generosity of the neighbors on long tables,
the Association was organized by the elec
tion of Rev. T. Id. Murphy, Moderator,
and T. 11. Cheves, Clerk. The letters
were read, most of the churches complain
ing of coldness. The only letter that
came near breeding trouble was one from
Union church. To explain this we wall
remark that the Preston church having
been divided in opinion by a case of dis
cipline, settled the difficulty by corning
together, giving each member a letter ol
dismission and disorganizing the church
entirely, with the understanding that as
many as chose might unite themselves
into anew church with ihe name of U
nion, and, as such, send delegates to the
Association. This arrangement was ac
ceded to by all parties, 24 uniting and
forming anew church and about 30 hold
ing letters.
The delegates of Union church were
received and the body proceeded to busi
ness. As might have been expected, we
were kindly permitted to present the
claims of the Index, which we did by tel
ling of some of the many good articles to
be forthcoming, and of the variety that
should spice its contents, of the good
spirit that should animate it, of the Bap
tisticness which should characterize it
and that after all, it was their own paper
in a sense. A good many new names
were taken by us and a good many dol
lars received.
On Sabbath bro. B. F. Tharp preached
a good sermon from the text, “For ye
know the grace of our Lord Jesus Christ,
that though he was rich, yet he became
poor, that ye thro’ his poverty might be
rich.” 2nd Cor. 8 : 9.
I. Jesus Christ was rich because he
possessed all things and if there was any
thing he did not possess, he had the pow
er to create it.
11. He became poor—by his incarna
tion, his low birth indicates his poverty —
so offerings of the turtle doves and pig
eons, dwelling in Nazareth, being a day
laborer, not having a home when Birds
had nests,* &c., not having rnondy to pay
his taxes, his crucifixion and burial in an
other’s tomb. k
111. Connecting link between his rich
es and his poverty on earth—that ye
might be rich. His poverty was not acci
dental, but had that purpose.
IV. Was this purpose accomplished?
Is the child of God rich ?
Answered by an Inventory of the prop
erty of the child of God “all things are
yours.” 1 Cor. 3 : 22.
Paul and Cephas—ministers are the
property of Christians.
The world —it would not have existed
without them.
Life—its privileges, to pray, do good, &c.
Death—is the Christians, as a means by
which he is called to see God, get to
heaven and flee from the troubles of
earth.
Things present—all things work together
for good, &c.
Things to come—whatever the future con
tains of good is the Christian’s.
Ye are Christ’s —the Christian has him for
a Master, a kind, loving, protecting
Master, who secures from want and af
fords everyjoy.
Y. By what tenure does the Christian
hold his property ?
It is the gift of God through Christ,
and the title is good until God changes.
All came through Christ’s death and res
urrection.
Application :
On this the Apostle founds an argu
ment for benevolence, for the support of
missions, <fcc.
In the afternoon brother W. TANARUS, Russell
lectured in an interesting manner on the
necessity of a Revision of the Bible.
On Monday the business proceeded with
great harmony, unanimity and dispatch,
thanks to the efficient presidence of bro.
Murphy.
As items of interest, we will mention
that brother Wood was present and rep
resented his printing establishment in At
lanta as prepared to print and bind books,
&c., being determined to erect a regular
publishing house : that it was resolved to
act independently of the Boards and Mis
sionary operations: that Jas. Perryman,
T. 11. Murphy, Wra. Ross, W. Weekly,
11. Camp, J. B. Deavours, J. Hart, S. W.
Durham and Jno. Howell, were elected
delegates to the Convention: that 21
churches were represented by about 42
delegates : that $340,50 were sent up for
missionary purposes; and that the next
session will convene with the Antioch
church in Taylor county, on Saturday be
fore the 3rd Sabbath iu October next.
Bro. Tichenor made a neat and telling
speech in favor of the Theological Semi
nary at Greenville, S. C., which so gained
the favor of the members of the Associa
tion that in a few minutes $750 were sub
scribed. We will give the names and
amounts. B. F. Tharp, SIOO ; James
Perryman, SIOO ;* Isaac Hart, $100; S.
W. Durham, SIOO ; Win, Ross, SIOO ; W.
B. Stallings, SIOO ; F. 11. Cheves, SIOO ;
John A. Hixson, $25 ; John Howell, $25.
Bro. Tichenor convinced all that he
was soliciting for a good cause and one
that comes near to the Baptist heart, as
is proved by the aid and comfort he re
ceived from the staunch Baptists named
above.
Just here we wish to say that in aiding
this Seminary Baptists are doing as much
for their cause and Denomination as they
can do in any way. And they should re
member that $170,000 out of $200,000 has
been raised for this College, and that if
the balance, $30,000, is not raised by May
next, that the whole will be lost. For it
is given conditionally and by note. This
great project is too near its consummation
for Baptists to let it fail ; and the Bap
tists of Georgia especially are reminded
that their last Convention voted to raise
$25,000 in the State, only about S6OOO of
which is subscribed. Bro. Tichenor of
fers to take the subscriptions in 3 annual
payments, the first to be made in January,
1862. Let all subscribe when he asks
them. Thanks to the Kind friends with
whom we staid, we returned safely to A
mericus, dined with brother S. S. Ken
drick, (whose acquaintance and that of
his family we were happy to form,) and,
taking the cars reached “Home, sweet
home,” Tuesday night.
* Bro. P. agreed to “lock horns” with
brother Tharp and give as much as he, if
it should amount to SSOO. Is it not bro.
Tharp’s duty to secure 1 or 2 thousand
dollars to the Seminary by’ giving half
that amount ?
The Revised Version of the Gos
pel BY MATTHEW
BY DR. T. J. CONANT.
Published by the Am. Bible Union.
The obscurity of the meaning of Bap
tizein, the word employed by our Savior
when designating the initiatory rite of
Christianity, has resulted in vast, incalcu
lable harm to the cause of pure religion on
earth. The form of this rite symbolizes
ideas, a just apprehension of which is ne
cessary to a full comprehension of the
scheme of Redemption; and our Saviour
intends that it should symbolize those
ideas. Those ideas were that the uncon
verted in becoming converted had died to
an old life and risen again to anew life—
that Christ, overwhelmed with suffering,
died, was buried and rose again, as the
procuring cause of new life for the singer :
all these ideas were significantly symboli
zed by an immersion in water and an
emersion therefrom.
Dead and buried to sin and” risen to a
new life of holiness and this as the result
of Christ’s death, burial and resurrection
-tis the ground-ihovght of Christianity. And
this is the thought, the idea symbolized
by the immersion of a believer. And
whenever that act is performed a most
significant sermon is preached to the
mind, the heart and eye. Abstractions
are exemplified—the Gospel is symboli
zed ; and the consenting convert expres
ses his full assent to the Gospel idea and
compliance with its terms. By no other
act can this ground-thought, this central
idea of true Christianity be expresed or
symbolized: by no other act can the re
cipient of this rite be made to feel that
by-a lively faith he is dead to sin and to
the world with Christ and under obliga
tions to live anew and holy life in Christ,
being raised, anew creature with him,
and entitled to hope for eternal life thro’
him.
How lamentable that an act so signifi
cant of the atonement and of justification
through the merits of Christ, as immer
sion followed by emersion,should be deem
ed'a “matter of indifferency,’,’ and others
substituted, of various significations, the
performance of which is a simple intro
duction into church-relationship, thereby
establisning a mysterious connection with
Christ which involves the idea that the
act in itself is efficacious for good! Hence
this act instead of embodying the essen
tial ideas of Christianity, is employed to
bring the subject into a mystical, meta
physical connection with “the body of
Christ” —that is a sort of regenerate state.
And hence infant baptism. That act is
not made to signify great truths of Chris
tianity, but simply an efficacious sacra
ment, contrary to the design ot its Insti
tuter : an act procuring benefit rather
than a signification of assent to and reli
ance upon God’s method of salvation.
Now to any one who will so incontro
vertibly establish the true signification of
Baptizein, as to settle forever the baptis
mal controversy and establish that mode
of baptism which symbolizes all these
ideas, will be rendering a good service to
Christianity.
This Dr. Conant has done.
We have examined carefully his appen
dix to his revision of Matthew and we find
that by the advancement of many quota
tions from the Greek writers of every age
that has any authority in the matter, he
has established that the ground-idea of
Baptizein is to put into or under water,
(or other penetrable substances,) so as to
submerge entirely. In a period of 2000
years the Greek literature does not furnish
an example of a different meaning, and
the immersing substance is usually water ;
but other substances are mentioned as
wine, blood, oil, fire, brine, mud, the hu
man breast and the human neck. In the
use of the word when referring to the
most familiar acts as well as in metaphor
ical uses of the word the idea of immer
sion is still preserved. In its usage by
the Christian Fathers when they use the
word of the Christian rite or describe the
rite in other words; where it is used in
describing the practice or requirements of
the Greek, Latin and Anglican churches ;
where it is used in various versions of the
Bible, its meaning is always the same, to
immerse. The testimony of the most dis
tinguished scholars are given, and all con
fess that it means to immerse.
Now no one supposes that Christ inten
ded to be misunderstood when he used
this word ; hence he could not have used
the word in a different sense from what
it has ever invariably signified.
Dr. Conant has settled the meaning of
this word forever.
As to the Revision itself we are much
pleased with it and consider the new ver
sion in many places an improvement on
the old. The expression, John the Bap
tist, in the Ist verse of the 3d chapter is
retained in preference to saying John the
Immerser ; and the reason given is that
Bapttstees was actually the surname of
John, and ought to be translated no more
than Jesus the Christ should be transla
ted to Jesus the Anointed. We notice,
by a reference to Josephus’ Antiquities of
the Jews, xviii. 5,2, that he says, “Now
some of the Jews thought that the des
truction of Herod’s army came from God
and that very justly, as a punishment for
what he did against John, who was called
the Baptist,’’ <&o., thus showing that the
Baptist was the surname of John.
Os course the word Baptizo is transla
ted immerse in every instance.
We feel every way disposed to encour
age and commend the Bible Union ; it is
engaged iu a great work; and we are sorry
that President Crawford considered it his
duty to discourage contributions to it.—
We think it a work that ought to go on
despite political changes and troubles. Its
success and beneficial results will not de
pend upon the state of the political heav
ens ; and we do not see why contributions
to it should cease, even tho’ a dissolution
occurs, provided the money is always
faithfully appropriated. Be it known also
that we insist upon the translation of the
word doulos into slave, since such has
been declared to be the proper rendering
of the word.
Let the friends of a pure version at the
South then retain their friendly attitude
and help in this time of need this great
enterprise ; for we deem the South una
ble to achieve a successful consummation
of the work should she undertake it by
herself.
The Anti-Mission Spirit.
We heartily disclaim the intention of
asserting that our anti-board brethren
“are at heart opposed to the spread of
the Gospel, and (that) all their expres
sions of devotion to the cause of missions
are mere cant,’’ or that they are “in spirit
the promoters of strife and division.’’ If
the words of a late editorial of ours bear
no other interpretation, we retract them :
we intended not to impugn motives of
brethren ; but we meant simply so assert
that the opposition to the Boards so per
sistently engaged in was having an inju
rious effect upon our Denomination—up
on its missionary feeling, upon its mission
ary contributions, upon the fellowship of
the churches and upon their efficient ac
tion. The expression “anti-Board advo
cacy,” (in the sense of “Board opposit
ion,” without reference to motives,) will
exactly express what we meant by, what
turns out to have been the unfortunate
expression, “anti-Board spirit.’’ That the
anti Board advocacy is working mischief
in our denomination, we can fairly assert,
and not impeach any man’s motives, nor
impugn any man’s purposes or intentions.
The advocacy of Christianity itself might
in some circumstances do harm ; and yet
one should not be censured for asserting
his belief of the fact. On the contrary
a calm and christian-like undeavor ought
to be made to oonvinee him that he is mis*
taken—that such and such causes do not
produce certain asserted effects —that
their tendency is iu an opposite direction.
. Our hope and prayer is that we may
be mistaken and that the present mission
ary plan agitations may result in good
and be the cause of securing improved
systems of missionary operations and
more enlarged contributions to the mis
sion cause.
We do know that the devoted Bowen
regretted, before his deprrture to Brazil,
that he had engaged in this agitation, ad
mitting that the results were unfortunate.
As to brother Chaudoin, he told us
himself that we had misquoted him—that
his idea was that the tendency of Board
opposition was towards anti-missionary
ism. We freely give him the benefit of
this correction.
Will brother H. have the magnanimity
to give us the benefit for this explanation ?
MISLAID.
We are sorry to say that we have mis
laid a very complimentary set of resolu
tions passed by his church, in regard to
bro. T. J. Miles, who is about to move to
another State. If a copy is sent we will
publish them with pleasure.
Dr. Dagg’s Replies to ‘‘Enquirer.”
tr
[The questions propoundedtoDr. Dagg,
in last week’s Index, was from one of the 1
first men of our denomination, himself a
Doctor of Divinity. Without informing
Dr. D. who “Enquirer” was, we sent him
the naked questions, requesting him to
answer them, for we wanted each ques
tion answered on its own independent
merits.]
1. Did not God commit the faith as well as
the discipline of the gospel to ‘‘His churches,
with a full knowledge that they are composed
of fallible men and has he not laid on them
an obligation to keep the faith, as well as to
exercise discipline, according to his law and
their best judgment ?
Ans. Iu the most important sense, the
Christian faith has been committed to the
Holy Scriptures,where it is preserved, free
from all human error. This is equally true
respecting the rules of discipline given by
the only Lawgiver of the Churches. With
a knowledge that the churches are com
posed of fallible men, the wise Law giver
has not committed to their judgment or
even to their tradition the doctrine to be
believed, or the rules of discipline to be
observed, They are under moral obliga
tion to receive the Bible as the only infal
lible rule of faith and practice ; and church
es and individuals are bound severally to
exercise their best judgment in interpret
ing the divine oracles. Oiir faith is com
plete when we believe all the truth which
is revealed in the Seriptures ; but Church
discipline is not complete when the rules
given in the Scriptures are correctly ap
prehended ; they need also to be applied.
And here a difference exist between faith
and discipline.
2. Is not purity of discipline of as great
importance to the prosperity of the churches
and the honor of Christ, as soundness iu the
FAITH.
Ans. I think not; but both are impor
tant.
3. Are not a corrupt discipline and a cor
rupt faith generally united ? Do not false
views of doctrine lead to an unseriptural dis
cipline ?
Ans. Yes.
4. Are not churches quite as liable to err
in the discipline as in the faith of the gospel ?
in the interpretation of the Laws as of the Doc
trine of Christ? And may not corrupt disci
pline be as just a ground for a breach of fel
lowship, as unsoundness in doctrine ?
Aus. Human fallibility renders church
es liable to err in interpreting both doc
trines and the laws of the Holy Scriptures;
and the degree of liability is perhaps equal
in the two cases. But there is a further
liability to error in the discipline, arising
from imperfection of human judgment in
applying the laws of discipline when cor
rectly interpreted. Errors of the latter
kind, as we have no divine rule for cor
recting them, do not appear to me to con
stitute an equal ground for breach of fel
lows!) ip.
5. Has a church any more right to judge a
sister church iu regard to a departure from the
faith than from the discipline of the gospel ?
any more right to receive persons excommuni
cated from a church unsound in the faith than
from one unsound in discipline ? I must beg
the particular attention of the Doctor to this
point. If he will furnish the precept or exam
ple for receiving persons excommunicated from
churches that have departed from the faith, he
will do much to relieve this subject of embar
rassment.
Ans. It is the right and duty *of every
church, in extending its fellowship to oth
er churches, to judge of their faith and
order by the Holy Scriptures ; and this
right and duty are equal and perfect with
respect to both faith and order. Un
soundness either of faith or discipline, con
sisting in a departure from the Holy Scrip
tures, may justify s breach of fellowship,
and the admission 01 excommunicated per
sons. But I cannot affirm, much less prove
this concerning mere errors of judgment
in applying the rules of discipline given
in the Scriptures, Ti e command, “Come
out of her, my people,” —Rev. 18: 4, is di
vine authority to the people of God for
leaving a corrupt church ; and, when they
have left it, the obligation not to forsake
the assembling of themselves together—
Heb. 10: 25, binds them to seek connec
tion with churches that maintain purity
of faith and order.
Higher authority than these two texts
of Scripture furnish, it seems to me, no
church can need for receiving the fugitives
from a corrupt church, if they have dis
charged all the duty which they owe to
the body from which they are escaping.
But I ani unable to make out a like plea
for persons who leave a church which ad
heres to the faith and order of the gospel,
but merely errs in its judgment of facts
when applying the known and undisputed
rules of scripture.
L as tly—Does not the refusal of a church to
regard the decisions of another church, deem
ed unsound in the faith, in the exclusion of its
members, involve all the objections and diffi
culties urged against the reception of members
excluded in violation of the law of Christ?—
IK** not one fallible oburch In that case sltln
judgment on another fallible church ? If a fab
lible church interferes in the case, “it needs
divine authority for the interference.” May
not the interfering church be wrong ? Has
not Christ made every church the sole judge
of its own Doctrine, as well of its own Disci
pline ? Is not an interfering church quite as
likely to err in regard to the doctriue as in re
gard to the discipline of the neighboring
churches ?
Ans. In this one member five ques
tions are included, to each of which; I sup
pose, the principles laid down will suggest
to thoughtful persons the appropriate an
swer. Fallible persons may err in judg
ing a neighboring church to be corrupt;
and fallible men may err in leaving a
church which, by mistake of judgment,
they suppose to be corrupt; but a sense
of fallibility does not release individuals
and churches from the obligation of judg
ing, by the Holy Scriptures, to whom her
fellowship ought to be extended. But in
dividuals and churches err if they exalt
their own judgment of facts into a rule
equally authoritative for determining to
whom their fellowship is to be extended.
However we may be perplexed in answer
ing any of the questions which have been
proposed, we ought to maintain unwaver
ingly the supreme authority of the Scrip
tures, which have been given to us, as a
divine rule in whatever they teach ; and
we ought to discriminate carefully be
tween this rule and our own unauthorized
judgment on questions of fact which the
“Sferiptzures do not attempt to decide, but
which they leave in each case, to the judg
ment of the particular church which is
bound to take cognizance of them.
J. L. DAGG.
[Not conceiving that Dr. has right
ly apprehended the leading idea of.Dr.
Dagg’s article, and doubting whether .our
readers paid careful attention to it, we,
without an expression of opinion, sum up
our understanding of it below, beginning
with the leading idea that independence
and fellowship are to be preserved and
that while correctness of faith and a right
apprehension of the laws are enjoined, a
mere misapplication of the law through
an error ofjudgment, does not, necessari
ly, render a church unsound, nor make
breach of fellowship a duty.]
The Independence and the Fellowship
of the churches are both to be preserved.
The right to exercise independence is
restricted by the duty of preserving fel
lowship ; and the duty of preserving fel
lowship is limited by the obligation to pre
serve the purity of faith and practice in
the churches, which purity is preserved by
a just exercise of independence.
The difficulty is to perceive the line of
action where Fellowship and Independ
ence harmonize or are compatible with
one another. When a church introduces
corruption into the churches, breach of
fellowship with her becomes an obligation.
This breach of fellowship is effected by
an act of independence. But where a
church does not introduce corruption into
the churches, then the duty to preserve
fellowship forbids independence,-rightly
exercised, to disturb that fellowship.
A church has the independent right in
the sense of power, to break fellowship ;
but as this is not right, (for it is agreea
ble to the will of Christ that the unity of
his churches should be preserved,) she
has no moral right to do so without suf
ficient cause.
Now Christ has laid down his laws and
doctrines in the Bible, and required each
church to understand them correctly and
apply the laws, when necessary, in disci
pline ; and he has done so with a full
knowledge that, through the imperfection
of human judgment, his laws may be mis
applied. Consequently, he has made pu
rity of faith and strict adherence to his
law's, and not infallibility ofjudgment, the
foundation of fellowship. If a church be
comes impure in faith or practice she fur
nishes ground for breach of fellowship ;
but does not do so, by a mere error in
judgment of facts in applying the known
and undisputed law’s of Chist, for she
does not, by that error, introduce
corruption into the churches. To receive
the excluded of another church is a breach
of fellowship.
To apply the foregoing :
If a church becomes unsound in doc
trine, independence and fellowship har
monize in withdrawing from her ; for it
is a duty to preserve pure the faith of the
churches.
If a church applies any other law than
the law of Christ in a case of discipline ;
or if she disregards the law of Christ, or
acts contrary to them, independence and
fellowship harmonize in disregarding her
decisions and withdrawing from her ; for
it is a duty to preserve pure the practice
or order of the churches. If a church is
pure in faith and correct in her apprehen
sion and application of the law, fellowship
and independence harmonize in regarding
her decisions, and fail to harmonize in dis
regarding her decisions. When a church
is correct in faith and rightly interprets
the law of Christ, but commits an error of
judgment in applying the law, then inde
pendence and fellowship harmonize in re
garding her decision- For Christ has not
made infallibility the ground of fellow
ship ; and no church has a right to exer
cise her independence in breaking fellow
ship, without sufficient ground, which she
would be doing by receiving a member
excluded under such circumstances-
Tne decision in the matter of discipline
rests with the excluding church only, for
to her alone is cognizance of the facts of
the case authoritatively committed ; and
yet the decision may be a wrong one and
not a sinful one, because it resulted from
a mere error in judgment, and that with
the very best intentions. Another church
may disregard this decision, but she does
so at the expense of church fellowship ;
and in doing so she forgets her own falli
bility, and assumes what has not been ap
pointed for her, viz : the right to decide
for another church. Christ has left decis
ions in regard to discipline, within her
bordefs, to each church—which decisions
must be made from the same laws by all
the churches, each one for its own mem
bers ; and for a church to disregard the
decisions of another, is, In the exercise of j
an independent right, to pronounce that
church schismatic—‘Corrupt and unworthy
of fellowship.
So that the whole difficulty lies in dis
cerning the line of action where church
fellowship .and church-independence shall
both be respected. Like God’s sovereign
ty and man’s free will, they appear to
conflict and yet they do harmonize ; the
difficulty being to reconcile them in any
given case.
Abdel Earner, or, Some Things
WHICH I HAVE BEEN THINKING ABOUT.
BY REV. C. I). MALLARY.
The earth is a theatre of wonders. God
has choseu it as the field upon which to
display much of his divine glory. It is
occupied by a vast population —some say
about twelve hundred millions of immor
tal beings. My thoughts run forw’ard to
the year 2500. Then perhaps the popula
tion of the earth will be twelve thousand
millions or more. It will be in the midst
of the millenial glory. Christ reigns
amongst all nations. The knowledge of
God, as a mighty ocean, covers every land.
The sw'ord is beaten into the ploughshare,
and the spear into the pruning hook ; the
songs of peace echo in every vale, and
gladden every heart. There is nothing
to hurt nor destroy in all God’s holy
mountain. The light of the moon has be
come as the of the sun, and the light
of the sun has become seven fold. Holi
ness abounds—it is writsen upon the very
bells of the horses. Most of the people,
if not all, have become personally interes
ted in the Saviour—the young and old,
rich aud poor, kings and subjects, all, or
nearly all, have learned the song of re
deeming love. For a purpose that w’ill
be understood 4s w r e proceed, we will sup
pose that every man, woman and child, of
this twelve thousand millions, (i. e. all
who have come to years of understand
ing) have embraced the truth and are re
joicing in the hope of heaven, with one
single exception. There remains one un
converted sinner on earth. For conveni
ence sake we will give him a “local habi
tation and a name.” We will say that he
lives in the ancient city of Damascus, and
his name is Abdel Ivamer. He was brought
up in the midst of wonderful gospel light.
His parents were righteous. He was care
fully taught the ways of the Lord. All
Damascus, all the world are walking in
God’s ways—but he of all earth’s number
less population, stands forth as an enemy
of Christ. He is not profane, he is not a
scoffer, but he loves not God. He neg
lects his Bible. Once he visited the sanc
tuary, but now he is seldom seen in the
house of God. lie has resisted every
tender, every solemn appeal of kindred,
friends, ministers. He has fought a long
and terrible battle with God’s providence
and his own conscience. He has grown
old in sin. He is now sixty-live years of
age—the world all saved, but he an old
grey-beard, solitary rejecter of gospel mer
cies !
Now is it not the easiest thing in the
world to suppose how such a case would
be likely to affect the minds and hearts of
the people of Damascus —nay of all the in
habitants of the world. His case is every
where known. Every one in Damascus
understands it. Damascus has communi
cation by rail road, telegraph and steam
boat, with ail Asia and Europe, with all
the nations cf the earth, and all the world
knows his case. lie is the wonder, the
astonishment of all Damascus, of all the
world. “O Abdel Earner, how can you
hold out by yourself a rebel against the
Lord of glory !” He is the burden of ev
ery heart in Damascus, in the whole world.
Every one that meets him in the city lifts
up a silent, anxious prayer for his salva
tien. Tears are shed for him in every
family. Prayer is daily offered up for
him in every church in Damascus, at eve
ry domestic altar, in every closet; in all
the churches in the world. Ten thousand
millions of people pray for Abdel Earner
every day. But Abdel lives on in sin.—
He reaches the age of seventy. No
change, no penitgnee, no turning unto
God. A day of solemn fasting and prayer
is appointed among all the nations of the
earth in his behalf. Ten thousand millions
of people are all prostrated before God,
with strong crying, and tears pleading for
Abdel Earner. O, thou, Lord God of Ja
cob and Elijah, wilt .thou not hear the
cries of thy people for this one lingering,
rebelling immortal soul? “What do you
hear about our dear friend in Damascus ?”
This question is on every lip from the riv
er to the ends of the earth. It happens
at length that someone in the city has
heard on good authority that he has ta
ken seriously to the reading of the Bible.
It is noticed that as he walks the streets
there seems to be a settled thoughtfulness
on his brow. This is one good sign.—
Quickly the news flies from the rising to
the setting sun, aud the people wrestle on
with increased fervor and hope. At length
Abdel Earner returns to the sanctuary,
and listens attentively to Divine truth
Sabbath after Sabbath. Is not the spirit
of God striving with him ? The people
of Damascus hope for something good ;
the news soon reaches Africa and Austra
lia, and all lands, and there is everywhere
some more hope, and increased earnest
ness at a throne of grace. Abdel begins
to weep under faithful preaching. The
whole world knows it in a few days, and
the work of holy wrestling becomes more
and more intense. Perhaps the Lord will
not save that aged sinner, that precious
immortal. At length Abdel’s heart is
vanquished, he melts, he bows, he receiv
es the truth in the love of it; anew song
is put into his mouth, even praises to the
living God. The most experienced saints
in Damascus verily believe that he is a
changed man; his conversation, his de
portment,his whole daily walk evinces that
he hates sin, and loves the Saviour. He
seeks the fellowship of the saints. They
welcome him. He goes out, with all Da
mascus, to the cool, delightful river Aba.
jjia, and there he pot* on the Lord Jesws
Christ in baptism. A mighty song of
praise rises from the banks ot Abana such
a one as was never heard before. The
news flies. In three hours it is heard in
Shanghai, and it is heard in the Shetland
Isles’ It flies to Nova Zembla, to the
cape of Good Hope, to Boston, to Oregon,
to the Fejee islands, to every town and
village, to every family on earth. ‘One .
universal shout goes up to heaven-“praise
ye the Lord of our friend and bro
ther, Abdel Earner, thaViftst^ lingering,
aged sinner, has bowed to the
Jesus.’’
And now right here I pause to ask a
few questions. Was there not too much
ado about this ease ? Too much distress ?
Too much prayer ? Too much joy at his
conversion ? O no, no, no. He had an
immortal soul, lie was exposed to an
eternal hell. For Abdel Earner, as well
as for other sinners like him, the Lord of
glory took on him the form of a servant,
and became obedient unto death, even the
death of the cross. The infinite Savior
thought enough of this poor sinner to
agonize, to bleed, to die for him. From
what an inconceivable suffering through
an endless eternity has he been rescued.
What amazing joys will be his
lie shall be a Eing and priest unto Go®
to all eternity. The time will
revolving ages, when his bliss
even in one short
bliss which all
fimi(J_v of
enjoyed for the past
O, tin* salvation of a soul^^®HMH
ful event. No, there was not^^H
anxiety, nor too much prayer,
much praise. Damascus felt right, tiWi
world felt and acted right. If you doubt
this, think of one tiling. Whin Abdel
Earner was converted, somehow or other
the news reached heaven, and there
amidst a far greater throng than was on
earth, there were joy, songs, triumph—
there was a thousand times more joy than
there was in this lower world. Was
heaven in error? Was paradise over
whelmed wit h wild, blind fanaticism ?
No. Gabriel knew what he was about.
Abraham knew what he was about. The
joy of paradise was that of infinite reason,
soberness and propriety. “There is joy,’’
rational, holy, God-approbated joy “in t he
presence of the angels of God over one
sinner that repenteth.’’
And now my thoughts begin to travel
back, from the year 2500 to the year 1800.
What is the condition of the world ?
Instead of one only unconverted soul, the
great mass of men are dead in trespasses
and sins. Not over one in a hundred is a
lover of Jesus. Nearly twelve hundred
millions the enemies of God! Most of
them have never heard of the true God.
Six or seven hundred millions are worship
ping idols. Nearly three hundred mil
lions the subjects of the Beast, and-other
sad corruptions of Christianity. More
than one hundred millions the victims of
Mahomedau imposters. And yet amidst
this wide-spread ruin—these innumerable
multitudes of perishing souls, there is not
probably felt as much concern by the few
millions of true believers on earth, as.
there would be in the millenium amongst
the same number of Christians lor poor
Abdel Earner ! O how little of the spirit
of Jesus —of the spirit of heaven —of the
spirit of the millenium do we seem to
have ! A few seem burdened for souls—
for the world’s salvation, and yet compar
atively how few ! A few offer their lives,
their hearts for Africa, for China, for oth
er heathen lands, but oh ! how few ! Some
give their dimes, their dollars, even their
hundreds and thousands for the spread of
the gospel ; we bless God for this ; but
of those who give, how few give what
they might, and how many thousands of
the professed followers of Christ give not
a ceut to spread the gospel in destitute
and heathen lands! Abdel Earner moves
a whole world of Christians to tears and
prayer, and yet how little do many Chris
tians now feel for a whole world of per
ishing sinners! O can it be, can it be
that lam a child of God ? Have I ever
tasted of the love of Jesus, have I ever
felt the worth of the soul ? These are
SOME OF THE THINGS WHICH I HAVE TEEN
THINKING ABOUT. M.
REPLY TO BUG. MELL.
I am ever willing to discuss princi
ples with Christian courtesy, but since
Bro. Mell is at his old game ot dodging ,
at which he excels —1 need not pursue
the subject further, as I have shown
where he is.
He also excels in drawing
“Judas went and hanged
By the way, if my j®
thinks that tiic
he is d<'.]gin<^gj|&
public.
Perry, N<>v.
kiss; Dahomey's Grand
ary in Africa. wrili s to tlic^H
tion to tin- monstrous sacrifice
hung, of Dahomey, made in honor
his deceased father. It will be remembered
barbarous King was to surpass all former monarchs
in the magnitude of the “ Grand Custom,” as it is
called, and had ordained that two thousand persons
should he immolated. All the chief European and
native merchants of Whydah, the great seaport town
of Dahomey, were ordered bv King Badahung, to re
pair to Abomey, the capital, 1o be present at the
Grand Custom. Our correspondent says : *• I will
just add, that one of the above merchants wrote to a
friend of mine, that seven hundred of these unfortun
ate victims were killed in his presence !”
Monitions of the Spirit. —l know that I have
had repeated warnings and suggestions, and often
when 1 have essayed to preach in a certain town the
Spirit has not suffered me to do so. whil#on the other
hand 1 have done many things for no other reason,
and with no other apparent justification than the in
ward moving of the Holy Ghost. This may be strange
to others, to me it is a habit of life, ar.d it once I feel
the motion for which I account to be Divine, no hu
man argument can prevent my attempting to obey
the message. Nevertheless, although l have the
Quaker peculiarity of abhorring an oath even before
tne magistrate, lam a Baptist to the core, and your
humble servant, C. H. SPURGEON.
Intervention. — In the conclusion of a long arti
cle in the Religious Herald, we find the following;
I repudiate with all the ardor of my soul, church
intervention, to restore an excluded member. It this
principle should tiud general favor in the Baptist
churches, I would not give the toss of a copper be
tween the polity of the Baptists aud that ot other
churches, J could see no necessity for Baptist enter
prises of any kind. Those who have sons might
send them to Pedobaptist Colleges aud theological
Schools, as they did in former days. In one word,
Baptists aud Pedobaptists might “fuse,” and save
expense aud contention by consolidating ail their be
nevolent enterprises. JOS. WALKER.
Richmond, Nov. 14, 1860.