Newspaper Page Text
- •• j Tfvfj ' '"
CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
YOL. 46-NO. 24.
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IN ATLANTA, GA.
«T. J. T O O Proprietor.
TERMS:
For one year, (50 Nos. in a volume) $4 00
For six nionlhs 2 00
For three months 1 00
To any Minister of the Gospel we will send the
paper one year for $3.
Subscriptions invariably in advance. Remit
tances carefully made, at the risk of the Proprietor.
ADVERTISING RATES.
One square (8 lines) one insertion $1 00
For a longer period than one month, a discount of
33$ per cent, will be made.
.IPS' In no case will advertisements be inserted with
out payment in advance Persons at a distance wish
ing to advertise can mark the number of squares they
wish to occupy, and remit the money accordingly.
To Correspondents.— All communications /or.the
paper, and all letters on business..must be addressed
to J. J. Toon, proprietor. ...
Lights and Shades of Christianity.—No. 15.
\ BT BLUER M. P. LOWKEY.
Sceptics You say, “ Such will not be in
heaven, as-the Bible plainly teaches.” Where
will they be, then! In hell] I suppose that
will not be a very bad place ;- foe it is said
that Christ, went there. David says : “ Thou
wilt not leave my soul in hell; neither wilt
Thou suffer Thine Holy One to see corrup
tion ; ” and Peter quotes this language in the
2d chapter of Acts as referring to Christ, and
says: “ His soul was not left in hell.” It is
said Christ came into the world to save sin
ners ; and if He went to hell and got out,
why may not sinners also go to hell and get
out]
Nominal. O, in that place, hell means the
grave. Christ went to the grave, but did not
“see corruption.” We know the Saviour
never went to a place of punishment; and,
for what I know, the grave is all the hell the
sinner goes to.
Sinner. That has always been a mysteri
ous passage of scripture to me. But I heard
an able minister give as his opinion, that it
had reference to the Saviour’s suffering in the
garden and on the cross. When His soul was
exceeding sorrowful even unto death, and
when lie exclaimed, “ My God, my God ! why
hast Thou forsaken me ] ” as He was, for the
time, left to suffer on account of sin—the sins
of others—being forsaken of the Father, it
was very properly said He was in hell—the
language being strongly figurative. J thought
this explanation reasonable.
Sceptic. Fix it up among yourselves, gen
tlemen. If the Saviour went to hell, I can
afford to go there too; for He did not remain
there; and it is said He “ will have all men
to be saved.” That’s enough for me.
Christian. As usual, you stopped your
last quotation too soon. It is said (2 Tim.
ii. 4) of “God our Saviour,” He “will have
all men to be saved, and to come to the
knowledge of the truth.” So you see that it is
as much nis will that all should come to the
knowledge of the truth as that all should “be
saved.” But do all come to the knowledge of
the truth] It is said, (Sam. iii. 33): “He
doth not afflict willingly, nor grieve the chil
dren of men ; ” and yet we see that men are
afflicted and grieved. And the Bible teaches
us that men are not all saved—not because
the will of God is opposed to their salvation,
but because they will not come unto Christ.
As to your quotation from Psalms xvi. 10,
which is quoted by Peter in the 2d chapter
of Acts —“ Thou wilt not leave my soul in
hell; neither wilt Thou suffer Thine Holy
One to see corruption”—the term hell neither
means the grave, Christ’s suffering when He
was forsaken of the Father, nor the eternal
burning. The term there rendered hell is
hades, and means the abode of departed spir
its, or the separate existence of the soul. The
soul of the Saviour was in hades —had a sep
arate existence—.while His body lay in the
sepulchre ; but it was not left there ; neither
did His body see corruption.
Sceptic. Very well, friend Christian; lam
glad to hear you make that admission. If the
Greek word hades does not mean hell,_then
there is not much about hell in .the New Tes
tament. The parable of Lazarus and the rich
man, which is the strongest proof of hell-fire
used by limitarians, has no hell in it; for it is
said of the rich man, “ In hades he lifted up
his eyes.” If that rich man, who has been
so much abused by limitarians, was not in
hell, then we poor sinners need have no fear
of hell before our eyes.
Christian. You are mistaken about the
parable (or narrative, as the term parable ap
plied here may be objectionable to some,) of
the rich man and Lazarus being “ the strong
est proof,” etc., with limitarians. It does
clearly teach that the wicked are punished
after death for their sins. But we do not
learn it from the expression, “ In hell, or hades,
he lifted up his eyes,” but “ In hades he lifted
up his eyes, being in torments.” It is further
more said : “ And he cried and said, ‘ Father
Abraham, have mercy on me, and send Laza
rus, that he may dip the tip of his finger in
water and cool my,tongue ; for I am torment
ed in this flame.’” (See l(sth chapter of Luke.)
Now, though he was in hades, which only
means the abode of departed spirits while sep
arated from their bodies, he was also in “ tor
ments,” desired “ water to cool his tongue,”
and was “tormented in a flame.” Not-so
with Lazarus. Although he was also in the
abode of departed spirits—had not yet at
tained to the resurrection—he was happy in
“ Abraham’s bosom.”
Sceptic. Well, if the place where the rich
man was is to receive all the wicked, and the
place where Lazarus was is to receive all the
righteous, Abraham must have a very large
bosom, or but few will be saved. I hope the
rich man’s flame will burn out before I get
there; and as Abraham is Commander-in-
Chief of the whole territory of Hades, dwell
ing in such a good place as it is over on his
side of the impassable gulf, I hope he will be
come a little more tender-hearted, and will
build a bridge across the gulf; and if we poor
wretches can’t get to come over on the good
side, I hope, when all these good people that
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, JUNE 6, 1867.
weep over us so much here get there, they
will at least cross over and take us a little
water. I know they are kind enough here to
do so; but will they become more hard
hearted when they get into Abraham’s bosom,
where they can feel the pulsation of his great
heart]
Gallio. Listen ! Didn’t I tell you ridicule
would be his next weapop ] I tell you, I’ve
seen Universalists before; and I’ve never
known one that did not want always to be in
controversy: and I tell you, it takes a man
to stand before their bold blustering and ridi
cule. Why, sirs, I almost know a Universal
.ist by the squint of his eye and the curl of
his lip. Sceptic, if you go on in your Uni
versalism I shall have to cut your acquaint
ance; for I tell you, it will corrupt the morals
of almost any man. I’ve concluded to be a
sort of good fellow, you know, and go to hea
ven myself, as I’ve found a cheap way. Just
be sincere ; that’s all.
Christian. “ Abraham’s bosom ” was a
figurative expression familiar to the Jews,
used to represent the place of near and famil
iar association with Abraham. Abraham, as
the “Father of the faithful,” receives his chil
dren as they come fresh from the field of con
flict, welcomes them to the glorious feast in par
adise, they reclining in hisjbosom as John did
upon the bosom of Jesus at supper. What a
beautiful representation! It is said the Jews
had three expressions to represent the place
of happiness enjoyed by the righteous after
death : “ The garden of Eden,” “ under the
throne of glory,” and “ Abraham’s bosom.”
Sceptic. Well, if that portion of the para
ble that refers to Lazarus is figurative, let us
suppose that that which refers to the rich man
is, also. So we will only have a figurative
torment, which will not be so bad after all.
Christian. Be it as it may, it teaches a
lesson that all ought to learn and believe—
that there is a great difference between the
righteous and the wicked after death. Laza
rus was comforted and the rich man was tor
mented ; that is enough for us to know. Let
us seek for that comfort which Lazarus en
joyed, and, through Jesus our Redeemer, en
deavor to avoid the torment the rich man en
dured ; for some time we must know for our
selves the reality of this matter of which we
often speak too lightly—in a manner not becom
ing so grave a subject.
Early Baptists of Tennessee.—No. 5.
THE REFORMATION CONTROVERSY.
The ministers and churches in the country
around Nashville were extremely desirous to
save, if possible, this church. Nor was this
the only church now in danger. Mr. Camp
bell’s doctrines were rapidly gaining grounejf
throughout Middle Tennessee. Ministers aitfl
congregations were falling into them-on every
hand. Upon consultation, it was decided that
as many leading brethren as could be assem
bled, ought to meet at some central point,
and prayerfully consider what could be done
to avert the threatened calamity. It was de
cided to hold such a meeting. The time was
appointed to include the fourth Lord’s day in
July, 1826, and the place, Big Harpeth—Mc-
Connico’s—in Williamson county. The church
at Mill Creek, then the largest and ablest in
Tennessee, the mother of the church in Nash
ville, and up to this time, in some senses, its
guardian, was requested to take the initiative,
and write to all the neighboring churches, ask
ing them to send messengers to the proposed
meeting at Big Harpeth. A copy of this let
ter was doubtless placed on record at Mill
Creek. Since the death, however, of Mr.
Whitsett, that church has been peculiarly un
fortunate. It has had a succession of incom
petent and belligerent pastors until recently,
and can scarcely be said to have had an ex
istence. And besides this, it was carried
away by the whirlwind of a more modern
schism that passed over the country a few
years ago. Its books, therefore, if they are
still in being, are not accessible to us. We can
consequently judge of its contents only by
the reply of the Nashville Church, which was
as follows:
“ Received a letter from sundry brethren
at Mill Creek, who were appointed to request
this church to attend and to investigate cer
tain matters at Mill Creek, on Tuesday after
the fourth Lord’s day in this month ; also
notifying us of the appointment of six mem
bers to attend at Big Harpeth, on Saturday be
fore the fourth Lord’s day in this month, to
ascertain the cause of certain conduct to be
investigated at Mill Creek. The object of the
investigation is avowed to be, to detect error,
discover truth, and establish friendship.
“ This church declines any participation in
the meeting to which she is invited, and ap
points brethren N. Ewing and Moses Norvell
a committee to write to that effect.”
The brethren appointed reported the follow
ing letter, which was considered, adopted by
a majority present, and transmitted to Mill
Creek :
“Dear Brethren : —At a meeting on the Sat
urday night before the first Lord’s day in this
month, we received a communication from
you, informing us of the appointment of six
of your members to visit Big Harpeth on the
Saturday before the fourth Lord’s day in this
month, for certain purposes therein mentioned;
also, an invitation to attend a meeting of the
same kind at Mill Creek on the Tuesday fol
lowing. Believing that no possible good will
grow out of such proceedings, and much dis
cord, division, and schism may, we decline
any participation in the business, as a church.
We have no grievance of which we desire to
complain. We only regret that so much evil
may possibly grow out of the course that has
been pursued. We sincerely desire to live in
peace and harmony with all those who pro
fess to be disciples of our Lord and Saviour
Jesus Christ, and especially with those who
have the same baptism. And we would most
cordially unite in any and every effort to
maintain that enviable state of things, provid
ed we are not required to yield the right of
conscience, and surrender what we believe to
be the truth, before convinced that we are in
error.
“ Dear brethren, we do not ask you to be
lieve every thing as we do. All have the same
Witness, the same Leader, the same Com
mander. Whatever He says, we ought to
hearken unto. To Him we must account,
sooner or later, and blessed are they that hear
His word and keep it.”
The meeting assembled at Big Harpeth at
the time appointed. Numerous churches of
several associations had sent messengers. The
number present was very large. The church
in Nashville was not represented. Asa spec
tator merely, however, Mr. Fall was himself
in attendance. What form of organization,
if any, it assumed, or whether any regular
proceedings were recorded, does not now ap
pear. The whole design, as stated in the in
vitation, was, “To detect error, discover truth,
and establish friendship.” Mr. Fall was per
sonally the embodiment and exponent, not
only in Nashville, but throughout Middle
Tennessee, of the “ Reformation,” inaugura
ted by Mr. Campbell. In talents, learning,
and influence, he was incomparably superior
to any other, perhaps to all others, of its ’re
presentatives in this State. The doctrines of
Mr. Fall, all were assured, might be confi
dently relied upon as a correct exposition of
the doctrines of the Reformation. The meet
ing, therefore, unanimously requested Mr.
Fajll to preach, as the
before all present, the wholVsubject. He con
sented, and occupied the pulpit in extended dis
courses on both Saturday and Sunday. His
sermon on Saturday was on “ The Abrogation
of the Law ;” that on Sunday was on “ The
Introduction of the Gospel.” He was fully
aware of the responsibility resting upon him,
and in these sermons gave designedly a full
and elaborate statement and defence of hft
principles on all the most important subjects
in controversy. The brethren heard him pa
tiently and with unremitted attention. Some
excitement was produced and not a little irri
tation, by one or two brethren, who, not quite
certain that Mr. Fall’s explanations were un
derstood, ventured to propose to him several
enquiries. The meeting arrived at two con
clusions, both of which were most melancholy
and painful. The members were, in the first
place, fully convinced that whatever Mr. Fall
and the brethren and the churches that agreed
with him might formerly have been, they
were not now Baptists, in either doctrine or
practice; and they were, in the second place,
satisfied, from the confidence evinced by them
in the correctness of their own conclusions,
and their manifest want of respect for the de
ductions of others, that any attempts to bring
them back to the true principles of the gos
pel would be fruitless. A feeling of enthu-
almost amounting to fanaticism, had
taken' possession of the minds of the “ Re
formers.” All hope of preserving the desired
union was now utterly abandoned.
In melancholy sadness, the messengers re
turned to their homes, and reported the re
sults of the consultation to their respective
Johurches, each one of which for itself adopt
■ ed such measures on the subject as in its wis
dom seemed most expedient and proper.
They were all fully alive to the importance of
the crisis, and prepared to meet it as success
fully as possible. An immediate separation
occurred of all thwHSapS*** churches from ttrts
churches of the “ Disciples.” Nor was there
afterward any affiliation between Baptist
preachers and the preachers of the Reforma
tion.
The proposed subsequent meeting at Mill
Creek was held as appointed. Unable, as has
been said, to obtain access to the records of
that church, its precise proceedings can not
be stated. We know only that Mr. Fall was
here present also, but that he was not admit
ted to take part in its deliberations; that the
messengers to Big Harpeth reported that the
doctrines of Mr. Campbell were condemned
and repudiated, and that fellowship between
Fat church and the church in Nashville, as
such, from that day totally ceased. No time
w 7 as lost in the essay to bring the Nashville
Church into the Reformation. It was com
menced by Air. Fall in his inaugural discourse.
In that sermon, as reported by himself, he
said :
“ It was his conviction that, although there
A no litany pi escribed in the New Testament,
yet there is a regular and divinely constituted
order of worship to be observed every Lord’s
day by the Lord’s people; and he named,among
other acts, the communion of the disciples of
Christ with Christ, as an indispensable part
.'f the regular service.”
It must be remembered that to this lan
guage—“ the communion of the disciples of
Christ with Christ”—Mr. Fall attached a pe
culiar meaning. Baptists understand by it,
•ntercourse with Christ in prayer and thanks
giving ; fellowship with Him in worship and
service; communion with Him in the spirit
and in the heart. Such communion as this
Baptists, also, regard as indispensable “ every
Lord’s day,” and to as great an extent as pos
sible, on every other day, since “ God is a spirit,
and they that worship Him must worship
Him in spirit and in truth.” Mr. Fall intend
ed to say simply that the or (finance of the
Lord's Supper was an indispensable part of
the service of every Lord's day, as if in this
peculiar ordinance especially consisted “ the
communion of the disciples of Christ with
Christ"! Irrespective of the unscriptural
importance attached by this dogma to the or
dinance in question, we confess ourselves un
able to discover in the New Testament any
such “divinely constituted order of worship.”
To us the evidence is as clear that the primi
tive disciples received the Lord’s Supper every
day as that they received it every. Lord's day.
If, however, any church shall think it proper
to have the Lord’s Supper administered every
Lord’s day, no one objects to the proceeding
as a simple abstract consideration. It vio
lates no law—it offends no other church—it
simply gratifies itself. When, therefore, its
weekly administration was adopted by the
Nashville Church, why was the measure so
earnestly condemned by our orthodox breth
ren 1 It was condemned, I answer, not. ab
stractly, as a heresy in itself, but because week
ly communion had become a badge of Camp
bellism, and was advocated by the Disciples
as an important part of the “ Current Re
formation.”
Another and much more important step
was soon after taken by the church. It was
decided to discontinue the examination of the
candidates for baptism in the presence of the
church. The record is dated June 3d, 1826,
and is as follows : <•
“ Resolved, That in the reception of mem
bers, we no longer pursue our accustomed
course. The candidates for baptism shall be
conversed with by the teacher of the church,
whofshall propose him or her for baptism to.
the cnurch, asking, ‘ Can any one forbid wa
ter that such person shall sot be baptized I ’
and requiring at the water a public profession
of faith.”
' \ lE'
The “accustomed course 1 of the church
had been, to sit down in conference with the
candidate, and to converse v ith him affection
ately and frankly of his conation of sin ; of
his repentance toward his faith in
our Lord Jesus Christ; ■Hjjbve to the Sa
viour, His people, and His iw 6f his pur
poses and reliance for the fiSHjlfe; in a word,
“ of the reasons of the hope, that was in him.”
This “course” had been foiiifl to be produe
of the happiest results*' It never failed !
to awaken the love of thfl Yiole
ward member,times
enthusiastically. This couj^lvra g now to be.!
“ pursued no longer.” AMjp Campbell had
taught them a different Hh e some in
stances of which may .ha hfsiS ; rff.fy>ii<pdtff
In his MillenmCllaffjj&ri
speaking of baptism, he • “Gn this
side and on that of b.apj|- , (before and af
ter), mankind.are in quitex:Vej’ent states. On
this side, ((before baptismu'Liey are in a state
of condemnation; on the • >fi»J ><(after baptism),
are pardoned, justified reconciled, adop
ted, and saved.” In the s|me number, p. 29,
he had said : “ Nothing impersonal regenera
tion but the act of mimeijiion.” And again,
p. 30: “If any of them reject or
disdain immersion, we cal', not hope for his
salvation.” In his Christ m Baptist, \ ol. 3.
No. 8 (perhaps 9), he hatßsafd : “It is one
of the rponstrous abortion of a purblind the
ology for any human bein... to be wishing for
spiritual aid to be born again.” Again, in
another number of the work : “If a
man can have any evidence of the forgiveness
of sins wiihout baptism, T would advise him
not to be baptized.” S>jme articles in the
creed of Air. Campbell, a ready noticed, may
here again be referred to. He says of his
disciples: “Regarding Calvinism and Ar
minianism, Trinitarianism, and Unitariariism,
and all the opposing theories of religious sec
taries as extremes, bego by each other,
they cautiously avoid them as equi-distant
from the simplicity and [Tactical tendency of
the promises and preceojts of theyloetrincs
and facts of the exhorti/Aons and precedents
of the Christian Institution.” Again: “ They
consider immersion into .ue name of the Fath
er, Son, and Holy Ghost, after a public, sin
cere, and intelligent con,;ssion ofijhe faith in
Jesus, as necessary to admission wPlhe privi
leges of the kingdom t-f the Messiah, and
as a solemn pledge on the part of Heaven of
the actual remission of all past sins, and of
adoption into the family of God.” And again:
“The Holy Ghost is promised only to those
who believe and pbavjSe Saviour (are bap
tized.) No uue is’taught; ?o cApcoi the recep
tion of that Heavenly Monitor ami Comforter,
as a resident in his heart, till he obeys the
gospel.” Once more: “ They proclaim faith
and repentance, or faith and a change of heart,
as preparatory to immersion and the Holy
Spirit.”
These and similar doctrines had been in
dustriously iifculcated by the jifSstor. To
speak, then, of “peace in believing,” and
“joy in the Holy Spirit ” before baptism, was
to this church an absurdity, since no such
things could exist. All that was, in their
opinion, necessary to baptism, was the belief
that Jesus Christ is the Son of God, the de
sire. to be saved by Him, and a willingness
to confess Him before men ! The act of bap
tism secured the pardon of sin and the gift of
the Holy Ghost! The candidate for baptism
was therefore simply proposed to the church
by its “ teacher,” and made “at the water,”
a public profession of his faith in Christ. The
constitution of this church declared it a Bap
tist church, and its rules of order pledged it
to that form of church government revealed
in the Word of God, and always practiced by
Baptist churches in every age and country.
To be rid of this*constitution and these rules
of order, was now thought to ,be a matter of
importance, since the church was no longer a
“ Baptist,” but a “ Christian ” church, and its
members were Disciples of Christ. The name
of Baptist they earnestly repudiated. To ac
complish their purpose, at the meeting of the
3d of June, the following, with some other
resolutions, was proposed:
“Resolved , That we are unwilling to have,
for our government, a creed of man’s making :
therefore, we agree to take the Word of God
alone as the rule of our faith and practice in
all things, and be governed by its directions
so far as we understand them, hereby renounc
ing all other creeds and confessions of faith,
and rules of order.”
The introduction of these resolutions pro
duced the intensest excitement, not so much
on account of any thing affirmed—since every
Baptist church takes “ the Word of God alone
as its rule of faith and practice in all things,”
and admits in both doctrine and government
no other binding authority—but on account of
what they implied. Clearly they were intend
ed to prepare the way for the repudiation of
that whole catalogue of leading principles and
polity which the church had adopted at its or
ganization, and which fixed its character as a
Baptist church. These resolutions were dis
cussed in meetings of the church, on the 10th
day of June, on the Bth day of July, on the
sth day of August; and on the 12th day of
August they were all adopted “ by a very large
majority." Nothing more seemed necessary
to range the church fully and perfectly with
the “ Reformation.” These measures were
at once put into practice ; and to establish a
uniformity of services in the congregation
every Lord’s day, it was determined to make
the first Lord’s day in January, 1828, a model
day. Its proceedings were therefore record
ed, and in language remarkable for what Mr.
Campbell calls “ a pure speech.” It is as fol
lows :
“ The congregation met at sunrise for
prayer and praise ; and a part of the Word
was read by brother Goodwin ; and prayer
by brethren Hawkins, Davidson, and Ewing.
“At half past ten o’clock the congregation
came together for instruction. Our Bishop
read a part of the testimony of Luke, and de
livered a discourse on “ The Necessity of the
Sufferings, and Death, and Resurrection of
our Lord Jesus Christ,” and closed by exhor
tation and prayer.
“At three o’clock the congregation came to
gether to break bread , and attend ta other du
ties. The word of truth was read ; bread
broke; thefel/oicship of the saints (contri
butions) attended to; and exhortation by
brethren Fall and Norvell.
“At seven o’clock the. brethren came to
gether- to read, and to endeavor to understand
the word. Prayer by brother Davidson, and
part of the Epistle to the Romans read, and
commented upon by brethren. Prayer by
brother L. Norvell.”
Affairs proceeded in this form for nearly
two years. The members submitted in the
(hope, which it seems was frequently encour
aged by leading members, that the church
-would ere long of itself recede from its new
position. As time progressed the impatience
of many increased. Not a few brethren be
gan with renewed earnestness to clamor for
their old Baptist principles and practice.
Agitatious prevailed to a painful extent. As
n.frnd meets*#*, fallowing proceedings werC
adopted: W
“ The church met in conference, agreeably
to previous appointment, on Saturday, the
24th day of May, 1828, to adjust existing
differences of opinion among the members, in
relation to the practice, government, and wor
ship of the church, when the following reso
lutions were offered, and adopted by a major
ity of the church:
“ Resolved, That all forms, rules, decisions,
and regulations, relating to the government,
practice, worship, and ordinances of ‘ the
church (including the constitution and rules
of decorum) be considered null and void;
that we take the New Testament as the rule
of our faith and practice, and will form such
rules from it for our worship and government
as may consist with its spirit and meaning,
and the peace and good order of the church.
“Resolved, That any member now in good
order in the church shall have the right of re
ceiving, at his or their request, a letter certi
fying their present standing in the church, and
that they have withdrawn because they were
dissatisfied with the government and regula
tions of the church, provided applications be
made within two months; otherwise they shall
be considered as agreeing and submitting to
the regulations the church may enter into.”
The preamble clearly shows the disturbed
state of the church, and the cause of it—“ its
practice, government, worship, and ordinances.”
The first resolution sweeps away the whole
fabrio—constitution, rules of order, deci
sions, and regulations—every thing, old and
new—and leaves the church where it was
previous to its original, organisation; and the
second resolution was designed to separate
from their number those who would not qui
etly submit to the “ Current Reformation.”
The whole proceeding evinces impatience of
opposition and a firm purpose to maintain
the position it had assumed as a church of the
Reformation. In one respect this proceeding
failed of its object: the Baptist minority
could hot withdrav,, and they would not cease
their opposition. The majority, all.were now
convinced* were hopelessly perverted. The
minority ceased any further action. One meas
ure only remained practicable. The “ congre
gation ” could separate upon “ the principles
of elective affinity.” With great reluctance
this measure was adopted. The church now
turned its thoughts exclusively to a reorgani
zation. Suwani.
The Bible and the World’s Literature.-
.1. The Bible is the first ajid the last of the
world’s literature. It can say to every other
book, “ I am older than thou ; ” and it can
truly add : “ I am ever in advance of all other
books. I have never yet been amended, and
will never be. If all other books die, I shall
still live on, till the end of time, the world’s
oldest, last, newest and best book.”
2. The Bible has given birth to more than
half of all the literature of the world. From
out the presses of the world roll annually
thousands and thousands of books. More
than half owe their very existence to the fact
that there is a Bible. All the sciences, all the
arts, all the acts of history for thousands of
years, have not called out so many books as
that one great book has done—the Bible.
3. The Bible has purified more of the
world’s literature than all othef agencies com
bined have done. It has not only produced
a pure literature, but has greatly cleansed a
corrupt literature, and has throttled, in the
birth, that which would otherwise have cursed
the earth. By it, many intellects have been
sanctified which otherwise would have marred
society with their curse.
4. The Bible has developed intellect by the
desire of converted minds to know more of
the Bible. Schools are not an appendage, but
a necessity of mission stations. The convert
ed slave often desired to r?ad, that he might
know more of the words of the holy blessed
God. In Catholic lands, where no Bible was,
there were no printing presses and no reading
on the part of the masses of the people. Till
lately, rags came from Italy to supply paper
for Protestant, Bible-reading America.
Now the Bible in Italy stops the export of
rags, and Italy reads from her daily press.
5. The Bible has awakened against itself
the hostile attacks of its enemies, and these
again have called out immortal answers—
the defences of the words of the Great Father
—God.
6. The Bible has preserved and promoted
the study of ancient languages. Rome inter
dicted Greek and Hebrew, and would have
blotted out the tongues in which God, in times
past, spake to us by the fathers. An unfet
tered Bible, made open to the world by the
printing press, revived again the study of the
olden tongues.
7. The Bible has caused a vast amount of
Eastern travel, in pilgrimages and crusades,
and scientific research and geographic study,
thereby opening up the world’s intercourse
and promoting the interchange of the world’s
thought. The land of the Bible will draw
countless thousands more, when city will say
to city, “ Let us go up to worship the Lord.”
8. The Bible has brought to light number
less ancient manuscripts and records on bricks
or tiles, or stones, or coins of silver, gold and
brass. The Czar of all the Russias sends out
Tischendorf to explore the East in our own
day, and to bring up from the depths of the
past the oldest and best manuttript copy of
the word of God in the wholfevjbrld.
9. The Bible has wonderful!promoted the
science of Geology, in later tjmef, as once the
science of Astronomy had beerifthrough its
agency* Hostility to the as
tronomical, geological, metaphyseal, p&ilo-
microscopical research. Ponder
ous worlds and minute atoms and organisms,
the sublimest heights of metaphysics and the
geologic strata, were
alike explored, that they might give their tes
timony against the word of God.
10. TnQ has produced the sublimest
creations qf t liuman genius. The finest mod
els of pa»OTg, statuary and architecture owe
their origiffto the Bible. God has imbedded
in the Bible those great pictures which reach
the universal heart arid soul of man. And
they who have embodied those pictures most
nearly to perfection have gained the grandest
immortality. The grandest epic in the world
is Milton’s Paradise Lost. The longest and
'noblest allegory is BunyanVPilgrim. Han
del’s “ Creation ” and Haydn’s “ Messiah
will never die.
11. The Bible elevates and educates wo
man. All heathendom never produced one
Hannah More. *
12. The Bible, by its “ missions to the
heathen,” spreads the Anglo-Saxon literature.
The conjurer’s drum of Africa gives place to
medical science. The arbitrary decree of a
barbarian despot yields to law. The social
degradations of life give way to the elevating
influences of the w.ord of God. Airs, Bowen,
in Central Africa, walking arm in arm with
her husband, or sitting in a chair, or reclining
on a bed sustained by a bedstead, were sights
so novel that the eye of Africa had never be
fore beheld such.
13. The Bible has given to the world the
“ power of the pulpit,” than which no agency
has accomplished more for man.
14. The Bible was the mother of the print
ing press. The desire to give the Bible to the
world created the printing press; aud the
Bible was the first of printed books. Alore
copies of the word of God have been printed
than of any other book besides.
15. The Bible gives the world a “ beau
ideal ” —an image of consummate beauty—
the sum of all possible perfection—and in
spires man with a constant, unfaltering, in
creasing, yearning desire to work up to that
God-given ideal. What conception and inspi
ration are to true genius, the Bible is to the
child of God; for the Holy Spirit of God
moves on His holy work by the word of God.
Jesus is the world’s great “ Apollo Belvidere,”
the very sight of which makes the soul
straighten up itself to its noblest stature.
16. The Bible has taught the world these
three great principles :
1. Man has a soul. Religion is not a thing
of robes and faces, and hands* and knee-bend
ings.
2. That soul is free in the worship of God.
3. That soul is individually responsible to
God for every act and thought.
A. T. Spalding.
Mobile, Ala., May 18, 1867-
JtlflrtWßSi.
Forgiveness for the Chief of Sinners.
One day when Joseph Milner, the church
historian, was preaching at Ferriby, near Hull,
there was present in the audience a man fifty
years of age, who had led a life of great and
open wickedness. The sermon was from the
text, “ The hour is coming when all that are
in their graves shall hear His voice and shall
come forth; they that have done good unto
the resurrection of life, and they that have
done evil unto the resurrection of damna
tion.”
The conscience of the old profligate was
awakened. His life had been spent in doing
evil, and at the prospect of coming judgment
he trembled. Os a Saviour he never thought;
for he felt that sins like his could never be
forgiven, and he could only wish that the race
had been extinguished in Noah’s flood, So that
he himself had never been. Weeks passed in
misery. He tried to repent —he tried to soften
that hard heart of his—but all in vain ; it lay
“ like a ball of iron ” within him. At last he
called on the preacher and, as well as he could,
described his feelings.
Mr. Milner listened, and then replied :
“We are ambassadors for Christ, as though
God did beseech you by us. In Christ’s stead,
we pray you to be reconciled to God.” He
then added : “ I now stand in Paul’s place,
and I beg you to believe this invitation. 1
beg you to accept the pardon of all your sins,
which Christ has purchased for you, and which
God freely bestows on you for His sake.”
William Howard stared.
“ Dear sir, how can I believe that God
should invite a sinful wretch like me to be re
conciled to Him 1 ” and, although Mr. Milner
pointed out the passage and explained how
God’s ways are not as our ways, he was by
no means satisfied. He thought Mr. Milner’s
copy of the Bible could hardly be correct;
but when he went home and read in his own
Testament the self-same words, he s,ptk«into a
sort of swoon of blissful wonder.
Here,' on the one side, was a hell-deserving
wretch—a horrible transgressor; there, on the
other, was the God of grace, opening heaven’s
door and inviting him to enter.
That night was spent in singing the praises
of the Saviour who had purchased his pardon ;
and the holy, humble walk of his ten remain
ing years was an illustration of the truth,
“ There is forgiveness with Thee that Thou
mayest be feared.” —British Herald.
Daily Religion.
Spurgeon says many pointed and excellent
things. We have, however, seen few better
things from his pen than the following brief
paragraph, suggestive of the manner in which
true religion manifests itself in the daily
life :
“ 1 have no faith in that woman who talks
of grace and glory abroad and uses no soap
at home. Let the buttons be on the shirts ;
let the children’s socks be mended; let the
roast mutton be done to a turn ; let the house
be as neat as anew pin, and the home be as
happy as home can be; and then, when the
cannon balls, and the marbles, and the shots
and even the grains of sand, are all in the
box, even then there will be room for those
little deeds of love and faith which, in my
Master’s name, I seek of you who love His
appearing. Serve God by doing common ac
tions in a heavenly spirit, and then, if your
daily calling only leaves you cracks and crev
ices of time, fill these up with holy service.
To use the apostle’s words, “ As we have op
portunity, let us do good unto all men.”
if
WHOLE m. 2344.
Literal Translation of Dies Irro.
Dies ir®, dies ilia
Sol vet saeclum in favilla,
Teste David cum Sybilla.
That day, the day of wrath, shall dissolve the uni
verse in ashes, witness David with the Sibyl.
Quantus tremor est futurus,
Quando Judex est venturus,
Cuncta stride discussurus!
How great shall be the trembling when the Judge
shall come, about to inquire rigidly into all
things.
Tuba mirum spargens sonum,
Per sepulchra r^gionum,
omnes Mite thromim.
The trumpet, diffusing a wondrOhs sound through
the sepulchres of the countries, shall gather
all before the throne.
Mors stupebit, et natura,
Cum resurget creatura, &
*r Judicanti responsura. #
Death shall be astonished, and nature, when the
creature shall rise again to answer to the
Judge.
Libor scriptus proferetur,
In quo totum continetur,
Unde mundus judicetur. v
The written book shall be produced, in which is •
contained all concerning which the world shall *
bejudged.
Judex ergo cum sedebit,
Quidquid lated apparebit,
Nil inultum remanebit.
Thereupon, when the Juddi shall befseated, what
ever lies hid shall appear; nothing shall re
main unavenged.
Quid sum miser tunc dicturus,
Quern patronum rogaturus
Cum vix justus sit securus ?
What then shall I, wretched, say ? What advo
cate shall I entreat, when scarcely may the
righteous be secure ?
Rex tremend® majestatis,
Qui salvandos salvas gratis,
Salva me, Fons pietatis. *
King of dreadful majesty, who of grace savest
(those) to be saved, save me, fountain of pity.
Recordare Jesu pie,
Quod sum causa turn vi®
Ne me perdas ilia die.
Compassionate Jesus, remember that I am the
cause of Thy way; do not destroy me on that
day.
Quterens me sedisti lassus,
Redemisti crucem passus
Tantus labor non sit cassus.
Seeking me, Thou didst sit down weary; endu
ring the cross, Thou didst redeem me ; let not
so great labor be fruitless.
Juste Judex ultionis,
Donum sac remissionis,
Ante diem rationis.
O Just Arbiter of Vengeance ! grant the gift of
remission before the day of account.
Ingemisco tanquam reus,
Culpa rubet vultus meus;
Supplicanti parce, Deus.
I groan as a culprit; my countenance blushes
with guilt; spare the suppliant, 0 God !
Qui Mariam absolvisti,
Et latronem exaudisti,
Mihi quoque spent dedisti.
Thou, who didst acquit Mary, and didst listen to
the robber, hast imparted hope to me.
Preces me® non sunt dign®,
. Sed Tu, Bone sac benigne,
Ne peronni oremer igne?
My prayers are not worthy, bnt do Thou, kind
One, act benignly, that I may not be consumed
in perennial tire.
Inter oves locum praesta,
Et abdaedis me sequestra,
Statuens in parte dextra.
Grant a place among the sheep, and separate mo
from the kids, establishing (me) on the right
side.
Confutatis maledictis,
Flammis acribus addictis,
Voca me cum benedictis.
The convicted having been accursed—having been
adjudged to tierce flames—call me with the
blessed.
Oro tristis,«et acclinis,
Cor contritum quasi cinis :
Gere curam mei finis.
Suppliant and bending low, I entreat—the heart
bruised as cinder —have regard for my end.
Lachrymosa die ilia
Qua resurget ex favilla
Judicandus homo reus,
Huic ergo parce, Deus.
Oh! that tearful day, on which man, the culprit,
shall arise from ashes to be judged, spare him
then, 0 God 1
Christian Intelligencer.
Christian Liberality.
I once heard a conversation between a
church member and an infidel. After argu
ments were urged at some length on both
sides, the infidel observed to his friend that
they might as well drop the subject of con
versation ; “ for,” said he, “ I do not believe
a single word you say ; and, more than this,
am satisfied that you do not really believe it
yourself; for, to my certain knowledge, you
have not given, for the last twenty years, as
much for the spread of Christianity—such as
the building of churches, foreign and domes
tic missions—as your late Durham cow cost.
Why, sir, if I believed the one-half of what
you say you believe, I would make the church
my rule for giving, and my farm the excep
tion ! ”
Our Helplessness.
“ When I did resolve to become a Chris
tian,” said an intelligent person once to her
pastor, “ I found that my heart would not
yield. I discovered that I was such a sinner
that I could not convert myself. I gave that
up, and cried to God for mercy and help. A
while after that I began to be at peace. I did
nothing for myself; but it seems as if, when
I gave all up and cried to God for help, He
did every thing for me.”
This was the first chapter in the history of
a useful religious life. This person opened the
door to Jesus, and His omnipotent grace did
the work of discovering, her sin to herself
and of renewing her heart from sin to godli
ness.
Our Sunlight.
Mrs. Hemans, in her last days, when among
the mountain scenery of Wicklow during a
storm, was struck by an effect in the hills,
produced by a rainbow diving down into a
gloomy pass whioh it seemed really to flood
with its glowing colors. “ I could not help
thinking,” said the dying poetess, “ that it was
like our religion—piercing, and carrying
brightness into the depths of sorrow and the
tomb.” All the rest of the scene around that
one illuminated spot was wrapped in the pro
foundest darkness.
Benevolence.—A pastor lately made this
remark : “ Lately, when presenting the sub
ject of missions, the wealthiest member in my
church gave five dollars ; I gave ten!” If we
could only induce the wealthy members of
our churches to give as much in proportion to
their inoome as our ministers do on their very
scanty salaries, we should not suffer for mo
ney in our benevolent operations.— Journal
and Messenger.