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(’HWSTIAiYiMtiiX AND SOUTH-WESTERN BAPTIST.
VOL 46-NO. 35.
A RELIGIONS AND FAMILY PAPER.
PUBLISHED WEEKLY IE ATLANTA. GA.
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Early Baptists of Tennessee. —No. 13.
CLAIMS OF TENNESSEE ASSOCIATIONS.
I proceed with a sketch of the claims of
the Associations of Tennessee. Twice had
the church united with the Concord Associa
tion, and twice had it withdrawn from that
membership. It now remained apart four
years 5 and again, upon application, reunited
with it as a member, at West Station Camp,
Saturday before the first Lord’s Day in Sep
tember, 1831. The record of this event is
very brief, both in the church and in the As
sociation. In the proceedings of the church,
it is simply said, under date of August 10th:
“The church agreed to send a letter and mes
sengers to the ensuing Concord Association,
with a view to join said Association.” In the
proceedings of the Associations the record is
equally brief: “ Nashville Church took her
seat under the former Constitution.”
By a casual reader this record would not
be understood. It is therefore proper here
to add, that by the former constitution is
meant, not really that the Association had
4jjlopted any other constitution than the origi
nal one, but that the church united with it
expressly upon the conditions agreed upon at
Overall’s, September 16th, 1826, upon its
second union with Lnat body. The Associa
tion, therefore, now again bound itself by
solemn contract never, under any circum
stances, to interfere with the order, doctrine,
government, or practice of the church, and
never to attempt to lord it over the church,
that is, to govern it, or in any way to infringe
any of its “ internal rights.”
The church now felt happy in the confident
belief that all its conflicts with the Association
were over. Unfortunately they had scarcely
commenced. Five years only brought the
church into another battle with the Associa
tion much more desperate than any it had
bofotre fought. A brief account of^. which
mustjnow be submitted:
“ Its meeting for 1830 was held at McOrory’s
Creek, in Davidson county, commencing on
the 3d day of September, and continuing four
days, during the whole of which the conflict
raged fiercely. The letters from four or five
churches in Rutherford and Sumner counties,
and from corresponding Associations, espe
cially the Red River, complained bitterly of the
leniency of the Concord towards missions,
and missionaries generally. They charged
the friends of the Baptist State Convention
with being guilty of all manner of corrup
tions and misdemeanors, and called upon the
Association to “ cut off,” as individuals, all
the ministers of its body that favored it,
and to expel all those churches who harbored
its aiders and abettors. The session was or
ganized in the usual form ; it was then an
nounced that the business could not proceed
until it had been purged of its missionary
leaven. A committee was therefore appoint
ed to bring in resolutions on this subject; the
committee retired, and in a few minutes re.
turned with a paper, evidently previously
prepared. The report recommended that the
Association should do all that was demanded
of it by the malcontent churches and Asso
ciations in their letters referred to. The ques'
tiou of adopting the report at once came up,
and, of course, the expulsion of the ministers
and churches favorable to missions generally,
and to the Baptist State Convention especially.
The debate commenced, and it was soon per
ceived that the opposers of missions were
very greatly in the ascendant as to numbers,
but that nearly all the talent of the body was
on the other side. If, at any time, a direct
vote could have been reached, the exscinding
report would have been adopted by a very
large numerical majority. The friends of
missions had, however, the constitution .of the
Association in their favor, since it provides iu
Art. 15 as follows:
“ All questions before the Association shall
be determined by a majority of the members
present, except in the reception and exclusion
of churches, which shall require the concur
rence of two-thirds.”
Still they considered it more safe to pre
vent, if they could, a direct vote. The report
was brought in on Saturday morning. The
discussion continued through the whole of
that day. On Monday morning it was re
newed, and kept up with spirit until late in
the evening, w hen it was laid upon the table
to give way for a preamble and resolutions
prepared by the majority themselves, which
they liked better than they did the report.
During these two days the debate was upon
the merits of the missionary question, and
took, therefore, a very wide range. It was
participated in by many members on both
sides. The arguments were those which are
common. In addition to these, it was shown
in a speech of two hours on Monday by Dr.
Howell, which was heard with the profoundest
attention, not by the Association only, but
also by an immense congregation in atten
dance, that the adoption of the report would
be a flagrant violation, not only of the “Arti
cles of Union” contained-in the Constitution
of the Association, but also of the solemn
pledge and contract made to the First Bap
tist Church in Nashville, never to interfere in
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, NOVEMBER 7, 1867.
its “ order, doctrine, government, or prac
tice.” How this contract effected the subject
need not be further explained. The Con
stitution in the Third Article provides as
follows :
“ When an offence may be committed by
one church against another, it shall be the
duty of the church so offended, to labor for
satisfaction, and if she fail of success, she
shall call in the aid of two or more churches
in the Union to assist in the labors, and ifi
finally, satisfaction (in the estimation of the
helps thus called) cannot be obtained, then
the aggrieved church may bring the case be
fore the Association, who are bound to act on
it, and the Association shall take cognizance,
of no case of the above kind until the above
proceedings have been had thereon.”
It was well known to the Association that
West Station Camp, Providence, and the other
churches that professed to be offended, had
taken no steps of any kind with the churches
at Nashville, at Mill Creek, and the rest —the
alleged offenders ; that tfcey had, nevertheless,
impeached them before £he Association ; that
in doing so, they had violated the Articles of
Union, and that by its constitution, the Asso
ciation was expressly prohibited, as the case
then stood, from any final action ; that the
attempt to induce The. Association to act upon
these cases by a presentment in general terms,
but intended to have a specific application,
was an effort to evade the law, and could not
be countenanced; that the Association was
bound, in honor and truth, to be governed by
its own organic law, the scriptural character
of which was not then under consideration,
but which, whether scriptural or not, its mem
bers had covenanted to observe; and that if
these churches were convicted of the sin of
preaching the gospel to the poor, and of meet
ing together to consult as to the best means
of accomplishing their purpose, all of which
they confessed, their opponents, should they
adopt this report, would incur the guilt of
violating all their own most solemn associa
tions! covenants.
The anti-missionary party seemed now to
be convinced that the adoption of this report
would be disastrous to themselves, and on mo
tion of one of their own leaders, it was unani
mously laid upon the table. Mr. Buford, of the
Cumberland Association, another champion of
the party, then introduced the following paper,
prepared by Mr. Washington Lowe,of whom
mention has been so often made in these arti
cles, and who was a messenger from Red
River Association:
“Concord Association having assembled at
McCrory’sCreek, Davidson county,Tennessee,
on Saturday last, the 3d inst., for the purpose
of transacting her business, as usual; and,
whereas, there seems to be a great want of
harmony, union, and concert of action among
its members; in short, whereas, there is a
manifest division apd separation of feeling in
heart among them in consequence of the Ten
nessee Baptist Convention, members of which
are also members of said Concord Associa
tion ; and, whereas, we find, after having la
bored for two or three days, under a state of
the greatest confusion and excitement, that we
are unable to come to any satisfactory under
standing or adjustment of conflicting opinions;
therefore,
Resolved ls£, by us, the undersigned con
stituting a majority of the delegates elected,
and sent from the several churches, that we
consider it most expedient and practicable,
under existing circumstances, and for the rea
sons aforesaid, that the constitution of our
Association (if sanctioned by a majority of
our churches) be, and the same is hereby de
clared to be dissolved, null and void, and of
no effect.
Resolved 2d. That we recommend to the
churches that we represent, (if our present act
be sanctioned,) with such other churches as
may wish to join us, to meet by letter and
delegates at Ridge Meeting House, Wilson
county, Tennessee, on Saturday before the
fifth Sunday in October next, for the purpose
of uniting in the forming and organizing of
another Association, to be wholly disconnect
ed from the Baptist Convention.
Resolved Sd. That Elder John M. Watson
be requested to superintend the printing and
distributing of one thousand copies of the
foregoing among the churches as soon as pos
sible.”
The course of the debate was now changed,
but the excitement was not diminishe 1, and
the Association adjourned until Thursday
morning. When on that morning it assem
bled, it was soon found that by the introduc
tion of this measure the opponents of the
Convention had, unwittingly, cast themselves
still more completely into the hands of its
friends. Still, they advocated the measure
proposed with great pertinacity and consider
able ability. By the former plan the attempt
was made to expel, by resolution , a large pro
portion of its churches and ministers. In this
the Association found itself arrested by the
failure of their accusers to preserve the pre
liminary measures demanded in the “Articles
of Union,” contained in the third Article of
the Constitution. Now they had abandoned
their resolution, and sought to gain the same
end by dissolving the Association. This
measure was opposed by many brethren ably.
Dr. Howell especially combatted it by pre
senting the following considerations: “That if
they desired to form anew Association, into
which no friend of missions ever should be
admitted, they could do so without dissolving
the Coucord, since it was their right to with
draw from it Whenever they saw proper, and
they would be at liberty to unite in any other
similar organization that might seem to them
expedient; that to destroy the Association
because, they had determined to quit it was
like pulling down a house upon the heads of
one part of the family, who wished to remain
in it, by the other part of the family, because
they intended to leave it, and had the power
to demolish it; that the Association could
not be dissolved by the process which they
proposed, since it required the same power to
dissolve that it did to organize an Associa
tion : consequently the most they could do
was to propose by resolution to the churches
to call a convention and dissolve the Associa
tion ; but to dissolve it themselves by a reso
lution of their own was a work wholly be
yond their p nver, and therefore, their resolu
tions, even if adopted, would be extrajudicial,
and, therefore, wholly nurgatory; that their
object, being confessedly the exclusion from
the Association of certain churches and min
isters, favorable to the Convention, ought to
be sought by direct constitutional means, and
not by these indirect methods, which, while
they were really unconstitutional and illegal,
were not reputable to those who introduced
and defended them; that there were several
features in the measure proposed, even if they
were otherwise legal, which would require for
their adoption a majority of two-thirds of the
votes in the Association, since they looked to
the expulsion of members of the body, which,
according to the fifteenth Article of the Con
stitution, could not be done the con
currence of “two-thirds” of the body ; and it
also proposed to act upon the Constitution, to
do which the seventeenth Article demands, as
follows: ‘Amendments may be made at any
time to this plan or form of government, with
the concurrence of two-thirds of the members
present;’ and that, therefore, plainly, the pre
amble and resolutions ought not to be adopted,
because they were unnecessary to the end
proposed; because they were evidently ma
lignant in their purposes; because, if adopted,
they could not accomplish the end designed;
because to pursue the end sought by such in
direct and deceptious means, as every one
knew those to be, was not reputable, and
ought not, by that body, to be countenanced;
and because the whole proceeding was extra
constitutional, and illegal, and, especially in a
religious body, unbrotherly and mischievous.”
At a late hour in the day the question was
taken by yeas and nays. Thirty-seven votes
(all the other members having gone home)
were given. To adopt the preamble and res
olutions, twenty-iive votes were, therefore, re
quired. Upon counting the votes, it was
found that twenty-two only were cast for the
preamble and resolutions, and fifteen against
them. They were, therefore, lost. Four days
had the struggle continued in the Association,
and this was the only vote had up to that
time; but it was a decisive one, and would
to the friends at a distance have appeared
much more so if the votes could have been
weighed instead of being counted. Os the
voters on the above paper , fourteen were min
isters — five only of whom voted for it, and
nine voted against it, and these nine embraced
nearly all the talent and strength of the body.
The whole number of members reported that
vear, in all the churches, was two thousand,
one hundred and twenty-seven. Os these,
thirteen hundred and twelve belonged touthe
missionary churches, and had only fifteen del
egates in the Association ; and eight hundred
and fifteen only belonged to the anti-mission
ary churches, and were represented in the
Association by twenty delegates. This dis
crepancy grew out of the fact that the mis
sionary churches had a much more numerous
membership than the anti-missionary, and the
constitutional provision that each church should
have two, and only two, representatives.
Their churches, and, consequently, their rep
resentatives, were the most numerous. The
actual numerical majority, both of the ministry
and the people, was, therefore, with the Con
vention.
Having signally failed in their purpose, the
opposition left the house in confusion, and re
turned to their homes. They issued, how
ever, the circular proposed ; met at Ridge
Meeting-House at the time designated in the
resolutions, and organized the Stone’s River
Association, which still, it is believed, lingers
in feeble existence. The Moderator and Clerk
and organization of the Concord Association
were, therefore, retained. Those present pro
ceeded to close the business of the session,
when the body adjourned in the usual form,
to the time and place of its next annual meet-
mg.
Thus it will be seen that the Concord Asso
ciation, sice its first organization, had divided
into three different bodies : First, the separate
Association, that went off from it; second , a
large number that formed themselves into a
schism, and subsequently united with the
Campbellites; and third , the anti-missionary
body, known as Stone’s River Asssociation.
During the twenty years next succeeding,
this Association, having been taught a lesson
so salutary, made no further essay to discip
line ministers and churches, and, therefore,
proceeded in harmony and union. During
this period of peace and prosperity one
achievement of great importance was accom
plished, which in this article it would not be
proper to omit. The original Baptist churches
in Robertson, Sumner, Wilson, Rutherford,
Davidson, Williamson and Maury counties
had now divided into four denominations—
the Campbellites, the Separates, the Anti-Mis
sionaries, and the United Baptists. The Camp
bellites were unassociated-; the Anti-Mission
aries were organized into the Stone’s River
Association; the Separates into the Concord
Association of Separate Baptists; and those
who retained their original integrity, into the
Concord Association of United Baptists. These
all occupied the same ground. As these rev
olutions proceeded, the factious elements in
the Separate Concord Association gradually
w'ent off to the Campbellites, and those in the
United Concord Association to the Anti-Mis
sionaries. No good reason now existed why
these two Concord Associations shouldmot
again unite. Incipient measures, looking to
this end, were adopted by the United Baptist
Concord Association, at its meeting held at
Rutherford’s Creek, Maury county, commenc
ing September 5,1840, and transmitted to the
Separate Baptist Concord Association, then in
session at Knob Spring, only a few miles dis
tant. They were met cordially, and in the
same spirit, by that Association. A convention
was recommended to the churches, respectively
of each, by both Associations, to arrange the
terms of reunion. Th#r churches of both ap
proved ; they all appointed messengers; and
these messengers met in convention at Rutland’s
church, Wilson county,Wov. 18, 1842, where
the reunion was harmoniously and satisfacto
rily arranged—the doctrinal principles being
restated and explained, but the original Con
stitution remaining, nnfortunately, as before.
To consummate the design, a meeting was
appointed and held at Enon, Rutherford
county, in August, 1843, where the churches
of both Associations met by their messengers,
and the reunion was complete.
The results were, for the time being, most
happy. Intercourse was resumed, not only
in the Concord, which h.td been suspended for
many years, but also tuetween most of the
United and Separate Associations in the State,
and henceforth these two denominations ceased
to be distinguished fron? each other. In all
the benevolent operations of the Baptists of
Tennessee, they minglecr together freely, ap
parently forgetful that tlAry had ever belonged
to different denomination®. In this great work,
the First church in NjLshville, which had
always, in its proceedings, refused to make
any distinction between |these two classes of
Baptists, led the way, ajid its influence was
paramount during the process.
Suwani.
■
Uncaused
Uncaused Being is thanecessary condition
precedent of all caused#being. All caused
being has a beginning, g It was not before
it was made to be. Anfr how far soever we
may trace back its orighg, we are constrained
at last to admit that it in an uncaused
cause. This is a necessity.
The uncaused is self-dkistent. These are
but two forms same idea: that
of a being whose existence depends upon
nothing without itself.
The self-existent is eternity/** With
all caused being we iue\®ably associate the
idea of time. It began ta be, and just as in
evitably, when we thinklff self-existence, we
endeavor to rid ourselveJbf this idea, and to
conceive of it as with-it beginning. The
mind cannot conceive of Itothing. The term
expresses a mere negation of thought, as of
existence. Still less, if that were possible,
can we conceive of nothin® as becoming some
thing. But the notion ft self-caused being
involves this impossibilitiy. It was not be
fore it caused itself. b| a cause is always
something that exists. being, therefore,
can be the cause of its o>f n existence. Self
existence has no beginning. It is uncaused,
without beginning, and s|erefore from eter
nity.
The self-existing is self-efficient. Possess
ing, from eternity, an urJj|rived and idepen
dent haing, it issl f- And as
it is ttiius independent of ; S from with
out, it must continue, not Viable to change or
decay. Hence the self-fxisfcent is eternal,
not only from eternity, but to eternity.
That which is self-existing, self-sufficient,
and eternal, it is difficult, if not impossible,
to conceive of as less than infinite. Men
sometimes speak of matter as eternal, but
they lose sight of certain ideas which are
necessarily implied in predicating eternity of
any existence. These ideas are of life and
power. Life and power, not received from
without, but of the very nature and essence
of the being itself; not dependent, but self
sustained and unchanging. Now, this life
and power the mind cannot limit. Limita
tion must be either in the being itself, or from
without. If from the being itself, theu the
conception of self-existencilis an impossibili
ty. An imperfect self-exigence is an impos
sible conception. If from fwithout, then the
existence is a dependent orfe, and consequent
ly not self-sufficient. But*the eternal must
be self-sufficient. We conclude, therefore,
that the self-existing, self-sfffficient, eternal, is
infinite.
The Infinite is One. There can not be two
infinites. The infinite is all-comprehending.
To suppose two infinites, is to admit the idea
of comparison. But the idea itself, of
comparison, implies limitation. The different
objects must be conceived <£ as separate, and
distinguished by distinct qualities or propor
tions. 4
We speak of infinite duration, infinite
space. We may, with as*much propriety,
speak of infinite numbers. All our ideas of
time are periodic; of space, numerical. In
finite space and infinite duration can be pred
icated only of Him who is “ from everlasting
to everlasting.”
The Infinite One is the Wuse of all caused
being. It is in our search after the origin of
the phenomena of the universe that we arrive
at the conviction of an uncreated infinite
Being. Such a Being meets all the demands
of the case. Hence we seek no further.
We ascribe to the Infinite One the origin of
all caused being, as the Great and only Crea
tor. A. M. Poindexter.
Church Discipline.
J have for some time been of the opinion
thal an error prevails in our churches in our
discipline. It is frequently the case that ob
jections or complaints are not raised against
a brother or sister until thsy call for letters
of dismission. We live in the church to
gether, commune together,-and express our
fellowship one to another, in all our public
exercises, for months, and**even years, and
yet when a letter is called for, complaints are
made and the letter is refused, and often the
member is dealt with and excluded. Is this
proceeding right ?
I have long believed, and still believe, that
no complaint should be entertained by the
church when a letter is called for in the regu
lar business ‘of the conference. Let us exam
ine this subject for a moment. The confer
ence opens by reading the minutes of the
last meeting. References are then atten
ded to. Then the peace of the church is
called for. Here is the proper place for
all complaints and charges against mem-
bers. The church is often reported to be
at peace, by which we understand that the
fellowship of the members is undisturbed,
and yet immediately thereafter, under mis
cellaneous business, a letter is called for, and
objections are raised. Is this consistent?
The record of the church has been declared
clear, the brotherhood at peace, and yet on the
same page charges are entertained against a
brother or sister who asks for a letter of dis
mission. I am of opinion that in regular
conference, when an opportunity, under the
proper head of business, has been given for
all complaints and these complaints are not
then presented, they ought not to be enter
tained when the letter is called for.
Many persons will express dissatisfaction
when members are about to leave a communi
ty, who would not do so if they remained.
They would have continued for months and
years in the same church without any public
charges, and yet when a letter is called for,
they refuse to give it on the ground that the
fellowship is not complete. Here is a species
of hypocrisy. A lives with Bin the church,
communes with him, and when B calls for his
letter, A objects. Would A ever have raised
his complaints against B if B had continued
in the church? Now, if A has fellowship
enough for B to live with him and commune
with him, has he the right to refuse to B his
letter ?
I now go farther in discipline, and contend
that when a member has reasonable time and
sufficient opportunity to make known any
complaint against another, and fails to do it,
but on the contrary exhibits, by public asso
ciation and acts fellowship for the offending
member, thereafter his charges are not to be
entertained. When conference after confer
ence has been held, and again and again the
church has been declared to be at peace, it is
inconsistent for a member then to charge an
other with something he has known for
months, and yet hold his peace until circum
stances give him an advantage over his
brother. The churches should require that
complaints should be made known within a
reasonable time, or otherwise they will not
be entertained. The fellowship of the church
demands such a course.
I write this view of discipline without
reference to any particular case. I have no
particular case in mind, but refer to what I
have often seen. G. T. Wilburn.
Fragments and Reflections.
I know a worthy brother, a very modest,
retiring man, naturally, who connected him
self with the church at a somewhat advanced
age, with an interesting, growing family, to
which he is much devoted. This brother felt
it his duty to institute family religion, erect
a family altar, but the Devil taking advantage
of his refSiLg, self-distrustful nature, hindered
him from -fallowing the promptings of the
Spirit, except in part. lam told he reads the
Word of God to his family, and then they
kneel together and pray silently. Now, is
not this little occurrence very suggestive?
1. Christian father, professedly so, tell me
truly before God, have you never felt it your
duty to have family worship? You say not?
Then you have good reason to fear you are
not a Christian. You have felt you ought,
you say? But you have not done it? Oh!
my brother, will you not try? Never!
Your children never hear you pray /
2. Timid brother, can’t you commence by
degrees ? Read and sing—kneel together in
silent prayer. Yes, bow together. Can’t
you make a little start? Have you ever
tried ? Will you say you can't before trying?
You may tell a falsehood. You don’t know
till you try.
3. The brother referred to above, and oth
ers who will follow his example, have only to
persevere awhile in a partial service, to be
able to pray aloud. And how happy they
would be! What a triumph has been gained !
How much it would be worth to you when a
sick child asks you to pray for it, and when
you have to die. W. N. Chaudoin.
Tlie Truth as it is in Jesus.
The “truth as it is in Jesus” is a most
living thing. It sings with angelic melody.
It lies in the dependent feebleness of the
manger. It flies for a moment from the
wrath of a wicked king only to return in its
native majesty and confound the doctors in
the temple. It discourses with equal dignity
and simplicity with a solitary woman at the
well of Sychar and before the assembled
thousands of Capernaum. It rebukes the self
righteous Pharisee, and pities and pardons the
penitent sinner quivering with her shame.
It confounds Nicodemus with a startling aph
orism, and cheers the Pagan centurion with
words of priceless consolation. It unfolds
the doctrine of divine providence through the
twittering notes of a sparrow or the sponta
neous perfume of a lily. It describes the
nature of the imperishable kingdom by a bit
of leaven or a grain of mustard-seed, and
portrays the dignity of a Christian in the
person of a little child. This truth, radiant
with superhuman beauty, shines upon the
rayless orbs*of the blind so that they see,
not knowing how they were made to see, and
warms the cold limbs of the paralytic, until
they dance with wondering and grateful ec
stacy. Tenderer, deeper, stronger than hu
man love, this truth baptizes the grave of
Lazarus with tears of compassion, soaks the
sod of Gethsemane as with drops of blood,
and at length wraps the gory cross with a
splendor which eclipses all the light of prece
ding ages, and lifts the eyelids of the eternal
morn upon anew dispensation, having a glory
that excelleth. Yea, so mighty is the truth
as it speaks in the oracles of our faith, that,
obedient to its voice, we see the rocky sepul
chre give way, its sealed stone roll from its
face, and we hear (he shout of the Conqueror :
“O Death! where is thy sting? O grave!
where is thy victory?”
Zeal and Prudence. The late Rev.
Charles Simeon thus aptly illustrates zeal and
prudence: Two ships were aground at Lon
don Bridge. The proprietors of one sent for
a hundred horses, and pulled it to pieces;
the proprietors of the other waited for the
tide, and with sails and rudder directed it as
they pleased.
Baptism and Church Membership.
Some friend raises a question thus: “A
young man of twenty —call him George Fox—
of good talents and disposition, is apparently
converted. His experience seems dear, his
views of truth in general, sound, and his
whole character and position such as to com
mend him to confidence and love. But his
birth and education were among Quakers,
and, in spite of ail argument, his early im
pressions are still dominant. He asks to be
admitted to the church, saying: 1 heartily
accept all in your creed and covenant except
that which relates to Baptism and the Lord’s
Supper, which l expect to observe with Christ
in the spirit, but which I can not accept as
outward ceremonies. Can he be so received,
upon a frank, publicstatementof his position ?”
We should think not. “Can two walk to
gether except they be agreed?” Baptism is
the seal of the oneness of believers in Christ,
and the Lord’s Supper is an expression of it;
how can he who ignores both, be one with
them ? Suppose his parents had been seventh
day Baptists, and he insists on having his
public worship on Saturday in the empty
church, and keeps his anvil ringing steadily
all day long within sound of the open win
dows on Sunday; can they walk together?
The fact is, that something more than the
hope that a man is a Christian, is needful to
entitle him to membership in a particular
Christian church—viz.: that he be such a
Christian in essential particulars, as the church
is, so that they may “ be perfectly joined to
gether in the same mind and in the same
judgment.” If they walk “in the same spir
it,” like Paul and Titus, they will also walk
“in the same steps.”— Congregationalist.
“Heaven, and How to get There.
We find, in the Christian Secretary , the
following report of a sermon, preached re
cently in Hartford, Conn., by Rev. Newman
Hall:
Regarding the Transfiguration scene as a
representation of the heavenly kingdom, he
took his text from Luke ix. 30, 31, “ Behold
there talked with him two men which were
Moses and Elias, who appeared in glory, and
spake of his decease which he should accom
plish at Jerusalem.” The lessons deduced
were, 1. The personal consciousness of de
parted saints. 2. They are in glory. 3. This
glorious state may be very near to us. 4.
The saints are together there, however sepa
rated by time or space here. 5. They are
distinguishable and recognizable by each other.
6. They are with Jesus. For an answer to
the question, How to get there? revert again
to the text. What was the theme of con
verse? The Saviour’s decease which he should
accomplish at Jerusalem. By faith in this
sacrifice Moses and Elijah came to glory, and
there is no other way for us. Finally : are
we in the way to heaven ? Let the text sug
gest the answer. What were Moses and
Elijah in character and life? Moses declined
the honors and pleasures of earth, to cast in
his lot with the people of God in affliction
and trial; Elijah, in a dark and degenerate
age, stood up for God and his worship, against
all opposition and all halting between two
opinions. Thus they were fitted for heaven.
Are we like them ?
Adopting Children.
It want a pretty sto£y that I heard of a lady
friend the other day. Gtfd tuuk home hop
beautiful little boy—her only son. The
mother heart in her yearned for an orphan
child as near his age as possible, to take his
place. She ordered such a child by express
from an orphan house. The order was filled :
the child came. She took it to her heart—is
raising him as her own son. Already a great
comfort in the family, he bids fair to be a
blessing to society.
Why has it ever been so rare among us for
small families to adopt a child? It was a
common practice among the Jews, the Greeks,
the Romans. To take an orphan to train it
up properly, is one of the best ways in the
world for those without children to serve
themselves and their race. A vast army of
orphans now covers the land. Want, vaga
bodism, crime, ruin, certainly await them if
neglected. How many shall be rescued by
the kind hand of adoption ? We have a re
spectable list of heads of families who pre
side at tables with but a few plates at them,
and none for children. Let all such look up
an orphan boy or girl and bring it up for the
Lord. Without knowing it, they may be
preparing a strong staff to support their de
clining years.— Southern Presbyterian.
Universalisin in a Nut-shell.
I have often seen Universalism reduced to
an absurdity. But seldom, if ever, has it
been better "done than in the following, which
I beg to recite for the benefit of any who may
need it: “I am a Umversaiist,” said G. K.,
boastingly, “and you orthodox are not fair
in saying that our system is inconsistent with
reason.” This he addresed to one who held
»n opposite system. “But I will prove the
irrationality of your system,” said his friend.
“You believe that Christ died to save all
men?” “Yes, ldo.” “And you don’t be
lieve there is a hell?” “No, I do not.”
“Yoif don’t believe there is any punishment
hereafter?” “No, I do not; men are pun
ished for their sins in this life.” “ Well, now
let us put your “ ratiotial" system together,
if you can. It amounts to just this, that
Christ the Savior died to save all men from
nothing at all! Not from hell, because, ac
cording to you, there is none. Not from
punishment in a future state of being, for he
receives his whole punishment in this life.
Yours is the absurd spectacle of ropes and
life-preservers thrown at an immense expense
to a man who is on dry land, and in no dan
ger of being drowned ! Let me tell you that
your religion is stark infidelity. If you
heartily believed the Bible you could not be
lieve Universalism.— Central Presbyterian.
Public Worship in Holland.
The order of worship is very formal". Take,
for instance, a certain country church which I
have in mind. The middle class and aristo
cratic families sit in large square-walled pews,
each bearing the name of the family resi
dence “ Rose-dale, “ Pleasant-view,” or
some such title. The peasants sit upon a
lower level, in humbler seats. A reader and
precentor gives out a Psalm. The congrega
tion toil on after him in the slow task of
singing. Then comes the Invocation by the
minister. After this the reader reads some
portions of the Old and New Testament.
Then a Psalm is given out by the minister,
and sung by the congregation. After this
comes a sort of introduction to the sermon—
generally hortatory. Then singing again.
After this the body of the sermon—explica
tion, argument, etc. Often continues an hour.
Then singing to rest the people. After this
comes the applicatory part of the sermon.
What could be more formal and unrhetori
cal? Finally prayer, singing, and benedic
tion. It is evident that Dutch worship is
long. But the people have marvelous endu
ranee. They are generally docile listeners,
and, I am told, follow out a close argument
well.
WHOLE NO. 2855.
God and the Seal.
The soul whereiu God dwol?—
What church can holier t; *
Becomes a walking tent
Os heavenly majesty.
How far from here to heaven ?
Not very far, my friend,
A single hearty step
Will all thy journey end.
Though Christ a thousand times
In Bethlehem be born,
If He’s not born iu thee,
Thy soul is still forlorn.
The cross on Golgotha
Will never save thy soul,
The cross in thine own heart
* Alone can make thee whole.
Hold there! where rimnest thou?
Know Heaven is in thee,
Seek’st thou for God elsewhere,
His face thou’lt never sue.
Ah, would thy heart but be
A manger for his birth,
God would once more become
A child upon this earth.
I don’t believe in Death;
If hour by hour I die,
’Tis hour bv hour to gain
A better life thereby.
Go out—God will go in;
Die thou and let Him live;
Be not, and He will be;
Wait, and He’ll all things give.
O, shame! A silkworm works
And spins till it can fly,
And thou, my soul, wilt still
On thine old earth-clod lie.
Angiitis Silesius. 1620.
Lore.
They sin who tell us love can die.
With life all other passions fly,
All others are but vanity.
In heaven ambition can not dwell,
Nor avarice in the vaults of hell;
Earthly, these passions of the earth,
They perish where they have their birth;
But love is indestructible;
Its holy flame forever burneth,
From heaven it came, to heaveu returncth;
Too oft on earth a troubled guest,
At times deceived, at times opprest,
It here is tried and purified,
Then hath in heaven its perfect rest;
It soweth here with toil and care,
But the harvest time of love is there.
Oh, wnen a mother meets on high,
The babe she lost in infancy,
Hath she not then for pains and fears,
The days of woe, the watchful night,
For all her sorrow, all her tears,
An over-payment of delight?
7i. Southey. ,
Baptism in the Sunday Magazine.
In the August number of the Sunday Mag
azine, edited by Dr. Guthrie, there is an arti
cle entitled “ Philip's Mission, by Isa Craig,
with an illustration,’' which is certainly a re*
markable production. The story of the bap
tism of tho Eunuch by Philip, is told in
verse, of which the following is a specimen :
“ There stood the chariot still,
By the stream, where descending,
As they stood in the midst, Philip poured,
On the dusky head bending,
The water baptismal.”
The illustration shows up Philip and the
Eunuch (after having waded out some way
into the stream) standing with water barely
over their ankles. The Ethiopian with bowed
head, is holding up his garments ahxiously
with both hands; and Philip, standing at the
utmost stretch of his arms from the candidate,
lest a drop of water should spatter on his
own robe, is pouring a cup of water upon the
Eunuch’s head !! Altogether the picture, as
a conception and a work of art, is beneath
criticism, and as a religious emblem it ia&lae.
False, not only to the Baptist’s, and the schol
ar’s idea of the ordfunuce, but nl»o to the idea
of Christian denominations generally. Who
ever heard of two men wading away into a
stream, merely that one should pour a spoon
ful of water upon the head pf the other 1 ?
The Ethiopian, of whom it is said,
“Stiff were his garments with gold
And with jewels his vests shone,”
would have preferred to be poured upon by
the side of his chariot, if pouring was the
thing to which he was to submit.
Poetic license is claimed for poets, and
sometimes for artists, but I protest against
either being allowed so to represent things
that the truth of God’s word or of his ordin
ances is concealed or perverted. And I won
der that a man like Dr. Guthrie should have
allowed such a caricature to go forth, to mis
tify or deceive tens of thousands.
The Shepherd’s Toice; or, “It Is I.”
A lady walking on some downs the morn
ing after a terrific thunder-storm, met a shep
herd. She asked him what his sheep had
done during the storm. “Ah!” he replied,
I folded them as usual in the evening; but
when the storm came on I thought of the
poor things, and went out to look after them.
When I got a little distance from the fold, I
saw them jumping about in the greatest alarm;
but the moment they heard my voice they
were quite quiet.” J ust so, storm and tem
pest may break over the believer; but only
let him hear the Chief Shepherd’s voice say
ing, “ It is I,” and there is a great calm.
The Chapel in the Heart.
In your retirement make frequent collo
quies, or short discoursings with God and thy
own soul. Every return of the heart in
these intercourses, is a going to Him, an ap
pearing in his presence, and in representing
Him present to thy spirit and thy necessity.
This was long since called by a spiritual per
son “ a building to God a chapel in our heart.”
It reconciles Martha’s employment with Ma
ry’s devotion, charity and religion, the neces
sities of our calling, and the employment of
devotion. For thus in the midot of the works
of your trade you may retire into your
chapel—the heart—and converse with God
by frequent addresses and returns.— Jeremy
Taylor.
The Last Caution.
Dr. Sarles in his Madison Avenue Lecture
says, “ The venerable and excellent Pengilly is
now the paster of a Pedobaptist church .”
Thirty years ago, Pengilly’s Scriptural Guide
to Baptism was the favorite manual of Bap
tists, and to this day it is one of the best.
But the author, through the adoption of the
one error of*open communion, has destroyed
the church of which he was chosen to be pas
tor or pillar. Make open communion the
rule of your churches and you destroy all
Baptist churches, and leave the ordinances
which Christ instituted, without a witness on
earth. Who will be a party to this great
wrong ?— Evangel.
A Self-Denying Prelate.
A recent circular of the Cardinal Archbish
op of Besancon, France, to his clergy, ex
horting them to make efforts to obtain dona
tions from their flocks for charitable purposes,
contains this curious passage: “ I have com
promised my present and future. I give to
the poor and to churches, and, secretly or
openly, to a host of people in distress, as
much as I can, even more than I can. Ido
not keep a carriage. I wear shoes with tales
in them, and my cassock is patched. You
have seen more than once my patched sleeves
I laugh at all that. God knows why Ido it.
I am anxious to save in my pecuniary expen
diture for the service of my Master, and am
content to wear his livery.”
