CHRISTIAN INDEX AND SOOTH-WESTERN BAPTIST.
VOL. 48-NO. 27.
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IN ATLANTA, GA.
TERMS.—CIubs of Four, (83.00 each) per annum...sl2 00
Clubs of Three, (13.33 each) per annum... 10.00
Clubs of Two, (3.50 each) per annum 7.00
Single Subscriber 4.00
J. J. TOON", Proprietor.
Baptismal Hymn.
In thy crucifixion, (1)
Jesus, I was slain.
In thy tomb of burial, (2)
I in death have lain.
In thy resurrection, (i)
Tbou'my soul didst raise
To the heavenly places (4)
Os thy love ana praise.
Buried then in baptism (5)
With my Head to-day,
Thus my sinful nature (8)
I would put away;
Rising in the likeness (7)
Os my glorious Lord,
Henceforth with Him walking (8)
In the life of God.
In the new creation, (9)
Christ I now put on ; (10)
Freed from condemnation, (11)
Now with Him made one. (12)
In Him henceforth standing (18)
Gloriously complete,
In His name accepted (14)
At the judgment seat. (15)
Joined now in One Body. (18)
By One Holy Spirit ;
In One Hope rejoicing
Through our One Lord's merit,
lu One Faith, On* Baptism
Be one God adored
Above all, in all, through all,
Ever blessed Lord.
(1) “I am (have been) crucified with Christ.”—Gal.
ii: 20.
(2) “ Now if we be dead with Christ. Rom. yi; 8.
(3) “If ye then be risen with Christ.”—Col. iii: 1.
(4) “And hath raised us up together and made us sit
together in heavenly places iif Christ Jesus.”—Eph.
ii; 6. .
(5) “ Buried with him in baptism unto death.
Rom. vi: 4. ....
(6) “Seeing ye have put off the old man with his
deeds.”—Col. iii: 9.
(7) “ If ye have been planted together in the likeness
of his death, we shall be in the likeness of his resur
rection.”—Rom. vi: 5.
(8) “ That even so we should walk in newness of
life.”—Rom. vi; 4.
(9) “ Therefore, if any man be in Christ he is anew
creature.”—2 Cor. v. 17.
(10) “ For as many of you as have been baptized into
Christ have put on Christ.”—Gal. iii: 27.
(11) ‘Where is now therefore no condemnation to
them which are in Christ Jesus.” —Rom. viii: 1.
(12) “ For by one spirit we are all baptized into one
body —1 Cor. xii: 13.
(18) “And ye are complete in Him.”—Col. ii: 10.
(14) “ Wherein he hath made us accepted in the Be
loved.”—Eph i: 6.
(15) “That I may be found in Him not having my
own own righteousness,” etc.
(16) “ There is one body and one Spirit, even as ye
are called in one hope of your calling, one Lord, one
Faith, one Baptism, one God and Father of all, who is
above all, and through all, and in you all.”—Eph. iv; 4—6.
Howard College.
The Commencement exercises of this In
stitution have just closed. The examination
of the. several classes took place Friday,
Monday and Tuesday, to the great satisfac
tion of all present. The result impressed us
with the fact, that work, work, WORK, had
been the motto of the faculty, and, to a great
extent, of the students. The number matric
ulated during the session was 115—more
than any previous session since the close of
the war.
Monday and Tuesday nights were occupied
with acclamations from the pupils, and so
ffreaMy pleased were present,'W? Tues
day r ight, that a unanimous request was sent
to the President, that the young men should
repeat the exercises another night. The en
thusiasm of the speakers indicated the inter
est they felt on the occasion.
The address of Robert Christian, Esq.,
was marked with ability and power—his
theme, “The South, its past, present and fu
ture.” The speaker urged that we dwell
not so much on the past, but apply ourselves,
as Alabamians, to the duties of the coming
day.
Thursday was devoted to the Commence
ment exercises ; and, after the usual introduc
tory, orations were delivered by J. H. Hen
don, and L. P. Vaiden. The subject of
the first was, “Ou? one life,” and of the latter,
“Female Suffrage:” The oration of Knox
Lee, upon the “Condition of Ireland,” was
omitted in consequence of his absence,
caused by the death of his father, Columbus
Lee, Esq. The degree of LL.D. was con
ferred upon Rev. P. H. Mell, of Athens,
Ga. The degree of Bachelor of Arts was
inferred upon the above named gentleman,
that of Bachelor of Science, upon Mr.
Lee. The valedictory addresses were deliv
ered by J. H. Hendson, in French. Then
( : wed an able and earnest address by Capt.
W. C. Ward, of Selma—the value of which
jstifies us in giving your readers its analysis.
S- BJECT. —The Educational condition of the
S j;a, and the education at this time
reeded for her rapid and healthy develop
ment.
1. A rapid review of the condition of the
2. The attention that is given to the mate
; devei >pinent of the country, and the
r 'n-: oi t.le educational enterprises of the
; ... Tie prospect of great material pro
unattended by a corresponding intel
lectual progress.
- _--t-'s:ve men look only to material
•;.. i.t, and lose sight of the fact that
.ere can be no great material progress with
-- a* culture. Education discovers our
. •». The necessity for skilled and edu
r.- i iabor. The neglect of the means of
;.<r this sort of labor by education.
4. A review of the establishment of col
ne conservatism of education, and the
necessity for innovation.
5. The duty of the educator—to adapt in
>; to the capacity and requirements of
tr.c mini: t<» be governed by the present
. f things, and the nature and char
a : r of the country in which we live.
G. Tne great defect in education ; in at
temp'ais u*» much; the necessity of single
r, » : purpose, and of persevering in one
7. Tne true theory of civilized—lies in the
>f labor, the combination of the me
forces, and unity of action. The ne
cessity of being educated for some particular
: jrsuit. The demands of the times and the
cuntry to control in this respect.
>. Tae education should be such as to put
the n;:nd to enquiry, to furnish it with
premises, rather than with knowledge to
create a thirst for kuowledge.
9. The student to turn from the past, and
1 ve n the present —education is made of ex
perience.
10. An apology for the Utilitarian charac
ter of the speech. —The spirit of the age and
the necessity of recuperation force us to the
v< *s taken. Art cttoes after the spirit of
s- anisrn has done its work. It is not
the application of knowledge to material de
\c. pmcnt that degrades and sensualizes
; irr , lo <r but the motive with which it is ac
.ir-d and used. Usefulness the rule of life.
W hen the country is re-educated,re built, aud
her prosperity established upon a sure and
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, JULY 8, 1869.
permanent base, then she will come out of
her humiliation, glorious with new life.
At night, (Thursday) the Society of Alumni
was addressed by Col. W. T. Hendon. His
subject was, “Alabama”—its resources and
means of development. The Col. acquitted
himself with credit, and every citizen of the
State present, felt that he had a work to do,
and a future to enjoy.
Before closing this imperfect sketch, allow
me to urge upon every citizen of the State,
the duty of sustaining and building up our
own institutions. Why should the sons of
Alabama ignore their own interests : Howard
College, with the other Colleges of the State,
can do all for our sons, in procuring a solid
and useful education, that any other colleges
can in any State. Let the young men that
have forsaken their own schools return with
renewed zeal, to their support, and let the
coming session in Oct. witness to the fact
that. Alabama boys know how to stand by
Alabama schools.
The faculty of Howard are unsurpassed
in their earnest devotion to the work assigned
them. M. T. S.
Marion, June 25th, 1869.
We have received from another correspon
dent, “ Viator,” an account of the Com
mencement at Howard, from which we gather
the following:
The annual address, by Robert Christian,
Esq., of Union Town, was a highly tasteful
and finished production, suggesting many
useful and practical lessons, with reference to
the past, present and future of our unhappy
country. The manner of the speaker was a
remarkable illustration of the highbred neg
lige oi a genuine Virginia gentleman. The
valedictory, by Master Thad. Jones, a re
markable lad of some fifteen years, struck us
with peculiar force. . . . The conferring
of degrees by President Thornton was grace
fully done, accompanied by a brief address,
scholarly in conception, and sound in senti
ment, inculcating continuity in the pursuit of
knowledge, eulogizing the pleasure of endless
pursuit, and insisting upon the worthlessness
of talents and attainments without virtue. .
. . Capt. W. C. Ward, of Selma, formerly
a professor in the College, is a gifted and suc
cessful member of the bar. His oration on
what ought to be done commercially, agrf
culturally, and educationally, was replete with
thought, classic in style, ane full of elevating
sentiment. Mr. Ward has the temperament,
the high impulses, and the self-poising power
of the orator —and greatly in earnest, as he
seems to be, will achieve decided power in
meridian days. While we listened to him,
“the fire burned.” . . . The exercises,
as a whole, were eminently satisfactory.
Some of the speakers, having elaborately pre
pared their speeches, had failed to commit
them fully to memory. It is generally best
either to read pretty closely, or to know the
whole so well as not to require reference, n
any part, to the manuscript. The exercises
of the College will be resumed in October,
under the direction of an effective and relia
ble faculty. The catalogue shows the very
encouraging number of 117' pupils the past
session. The society and health of Marion
are unsurpassed. Send up your sons, breth
ren, and the future of the Howard is assured.
The addition of an Agricultural and Military
department is proposed, at no distant day.
“Viator,” also refers to the Examinations
at
Jcdson Female Institute.
The examination of this Institution is now
progressing. We have only had time to be
present at the Art Levee, of which we say
nothing, as being an incompetent critic in
such matters; but that something worth the
name of Art Department is to be found here,
an exhibition of talent and industry astonish
ing in a small place far away from collections
of paintings or statuary. Some more com
petent hand, we trust, will do some justice
to the department over which Miss Leach
presides. We beg pardon for presuming
thus far.
Did the Divinity of Christ Suffer 1
This is not anew subject, but one that
troubled the churches in the centuries imme
diately succeeding the apostles. But in this,
as in many other things, theological discus
sion continues in a circle, and we have to
meet, age after age, the same errors that have
long since been exposed. Outcroppings of
this error are seen in the tenets of Noetus,
and Sabellius: and the view is clearly ex
pressed by Arabian bishop of
Bozrah, when he says, “ That Christ did not
exist before Mary, but that a spirit, issuing
from God himself, and therefore superior to
all human souls, as being a portion of the
divine nuture, was united to him at the time
of his birth.” Origen immediately contested
the views of Beryllus, convinced him of his
error, and Beryllus returned to the bosom of
the church. Tertullian, before his own de
flection, ably combatted the views of those
who denied that -Jesus had a soul and held
that divinity alone animated his body.
But it amounts to the same thing, whether
the subject now agitating the minds of breth
ren be new or old. If it is an error, we
ought to meet it and expose it; if it is a
truth, we should sustain it and love it. We
have no otner purpose in writing, than this—
to ascertain what is the truth, and to de
fend it.
Let us examine this question : Did Jesus
Christ have a soul ? If we can be satisfied
that he had a soul, then we think the other
question is settled: “ Did his divinity suf
fer ?•’
Our arguments should always be based
upon the Scripture, and to the Scripture we
appeal. We invite the reader to turn to the
Bih of John. Begin at the 28th verse. (I
quote from the Rei ision.) “ Therefore Jesus
said to them : When ye shall have lifted up
the Son of Man, then ye shall know that I
am he; and of myself I do nothing, but as
the Father taught me, those things I speak.”
Is there any significaney in the expressions
“ Son of Man,” and “ the Father taught me ? ”
Can divinity in any sense be the “ Son of
Man,” and can divinity be “taught?” The
“Son of Man ” is a being, a distinct, sepa
rate, complete being —a me, a myself \ The
next verse adds strength to this view : “And
he who sent me, is with me. He has not left
me alone ; because I do always the things
that please him.” Here we have “he sent”
as one being, and then he sent me as another
being. He expressly says, he is with me.
If he (Divinity) is with me, (Jesus,) then he
and me cannot be the same; They are dis
tinct, as the words sent , and with, and taught,
clearly show. But he adds —“ He has not
left me alone." The word “He ” is “ Fath
er” in the Old Version: “The Father has
not left me alone.” Close companionship
with_the unseen Father is here clearly taught.
Not alone and with me establish this compan
ionship, and companionship establishes indi
viduality. .
The reader will please bear in mind that
we are discussing the humanity of Christ
Jesus, and that our expressions should not be
construed into a denial of his divinity. We
from our very soul believe that he was God,
yet we believe that the man Christ Jesus
possessed a soul.
Let us examine the 18th verse of this same
chapter. “ I am one that bare witness of
myself, and the Father who sent me bears
witness of me.” The proposition which
Jesus, lays down, is this: “The witness of
two men is true.” Concerning whom, or
what, were they to witness? It is the my
self. In the 14th verse he had said, “ Though
I bear witness of myself, my witness is true.”
Myself is the object upon which the testimo
ny terminates. Now, where are the two
witnesses who testify concerning this myself?
They are in this sentence : “/ am one that
bear witness of myself, and the Father who
sent me bears witness of me.” The / and
myself cannot mean the same. The / bears
witness to myself. I (the divinity of Jesus)
bear witness to myself, (the humanity.) I
and Father are two witnesses who bear testi
mony concerning the myself, or Christ in his
humanity. But the myself here is an indi
vidual, because it is testified of by two wit
nesses—/and Father. It is further proven
from the 14th verse, where the 1 bears testi
mony of myself.
I would not here be understood as saying
that I always means the divinity of Christ,
ar.d myself his humanity. The / and the
myself are here brought in contrast, and it
is in this instance we contend for the inter
pretation.
Again, John x: 15 and 18: “1 lay down
my life for the sheep,” and, “ No one takes
it from me, but I lay it down of myself. I
have authority to lay it down, and I have
authority to take it again.” The word
“ authority ” is “ power ” in the old ver
sion, and, to our mind, a more potent
word. Jesus here lays down his life and
takes it up again. Can life be predicated of
divinity itself? "Divinity would then lay
down divinity and take it up again. What
assurance, then, does God give us that, when
we die, the soul and body shall be raised
up at the last day ? Life and divinity are
not synonymous terms. “/ lay down my
life." The / and my life are not the same.
The one is in the power of the other. The
life is subject to the authority or power of
the /. The / had received a commandment
of the Father concerning the “ life." The
life is the sacrifice which the I makes. He
lays down this life voluntarily, vicariously,
triumphantly. He expressly asserts that no
man takes his life from him. It was a vol
untary offering.
We could easily extend this article by an
examination of such texts as these : “ Son of
man,” and Son of God,” “ the first Adam ”
and “second Adam,” etc., but enough for
the present. My article is already too long.
G. T. Wilburn.
The Sabbath, the Seventh day of the Week,
not the First.
I find that nearly all the people of this
country believe, and contend, that we are
now observing the first day of the week as
the Sabbath, or day of rest, instead of the
seventh, and that it is a righteous thing for us
so to do. You are aware, however, that
there are a people called “Seventh-day Bap
tists,” and that they are so called, because
they deny that the day of rest ever should
have been changed from the seventh to the
first day of the week. Now, Sir, I agree,
precisely, with those Seventh-day Baptists,
as to the fact that no one had the right to
change the day, or to make any alteration in
the observance of it, whatever. I believe it
is universally admitted, that whatever God
has established, by moral precept, and incor
porated into the moral law, as one of “the
ten commandments,” cannot be abolished,
altered, changed, or amended, without mani
fest and positive impiety, unless God, the
author of the law, should plainly and positive
ly order such change to be made. No single
feature, sentence or sentiment, point or prin
ciple of the moral law, as contained in the
ten commandments, can ever be changed or
abolished unless God should come down to
earth again, in the thunder’of his might and
authority, and order such change to be made.
Then, if we would ascertain whether such a
change as is contended for ever could have
been made or not, without impiety, we have
only to inquire whether God ever commanded
such change. If he did, and it can be shown,
we submit; if not, we must still contend for
the seventh day Sabbath. Well, but you
must remember, says a good brother, that
example is equal to precept ; and if we can
not point you to the positive command of
God ordering the change, we will present you
the example of inspired men, observing the
first day of the week as a day of rest and a
day of devotion. Very well, we will inquire
after those examples, in a very few minutes,
and see whether they constitute the rule, or
whether they are only the exceptions. But,
for the present, we must object to the claim )
that example is equal in authority with pre-’
cepts or commands. This position may be,
and doubtless is, correct, in some cases ; but
correct in all cases, and under all circum
stances, it certainly cannot be. If we decide
that example is, in all oases, equal to com
mand or precept, then, when God finished
His works in six days and rested on the sev
enth, he had given us example; therefore*
there was no necessity for the command to
“remember the Sabbath day to keep it holy.”
Why did the Lord say, “Six days shalt thou
labor and do all thy work, but the seventh is
a day of rest,” &c.; if His example was
equal to His command. Seeing that both ex
ample and command were employed in es
tablishing the seventh-Oay Sabbath, we must
contend for both; or, at least, for a positive
command to change it. According to the
very nature of things, the seventh day is the
Sabbath, or rest day. Who would think of
sitting down and resting before he had per
formed, at least, a su , -Jent amount of labor
to make rest desirable?
God, in giving us an example on this sub
ject, first worked —worked six days, and then
rested on the seventh day “from all his works
which he had done.” And also in giving us
His command , He is qhite explicit: “Six
days shalt thou labor and do all thy work,
but the seventh is the day of rest." From
these positions we conclude, that if the Sab
bath has ever been changed from the seventh
to the first day of the week, it was done with
out proper authority, and in positive violation
of the positive law of Heaven. In our next
we expect to show, from the Scriptures, that
no such change was ever made, either by
Christ or the Apostles. J. H. C.
Cutteta, Ga., June 10: A, 1869.
*
The Bain.
It comes! it comes I the beautiful rain,
And the panting fields no more complain;
The thirsty ground, with right good will,
Os the crystal drops is quaffing its fill;
ADd the cbary clouds are shy no more,
But wide-armed sprinkle their jewelled store ;
Old Mother Earth is glad again ;
Down, down it comes—the beautiful rain.
It comes! it comes 1 and the du9t-clad trees
Fling wide their arms to the welcome breeze;
It cheerily tinkies down the spout,
And with merry laugh comes leaping out;
And bare-headed boys are under the eares,
And birds are drinking from off the leaves;
And the farmer forsakes his loaded wain,
To sit and watch the beautiful rain I
It comes! it comes! and the pining flower
Unfolds its leaves to the welcome shower
It comes, and the swallow bathes his wing;
How glad he is to twitter and sing!
And he chatters away to his little ones four,
And tells them to look and to see it pour;
And they sit and chatter in turn, and fain
Would try their wing in the beautiful rain.
It comes! it comes! in gladsome glee,
Emblem of t uth and purity.
It comes 1 it comes! with its pattering feet.
And treadeth down the duaty street.
Itcomesl it comes! all rainbow-laden,
To gladden the heart of youth and maiden.
Ring out the joyous shout again,
All praise to God for the beautiful rain!
The Index and Baptist in Alabama.
I was somewhat surprised recently, to hear
from a brother, acquainted with the facts, thf
your paper did not have such a circulation in
Alabama as it has a right to claim. This
statement grieved me exceedingly ; and this
evil should be remedied. .The fault does not
lie at your door, brother Editor.
The Index and Baptist is one of the best
religious papers in America, and is still im
proving. Its size, style and mailer, arc un
surpassed by any religious journal which
comes under my observation. It is just large
enough to contain as much as any man of
business ha 9 time to read ymd digest in one
week. It ''3 also suffireiJifely diversified as to
the length and character of its communica
tions, to entertain the most restless. As to
matter, while it contains much that is simple
and practical, (as it should,) its essays, exe
geses, and occasional sermons, are most ex
cellent, and require a deliberate investigation
from many who style themselves fair scholars.
Now, the paper being all that we have a
right to expect, the Baptists of Alabama are
at fault for its comparatively limited circula
tion. An objection urged by an Alabama
Baptist against the paper, is the scarcity of
Alabama news in it, Who can remedy this ?
Evidently not the Editor. Will not breth
ren Wharton, Gwin Hendon and others, in
connection with brother Teague, communi
cate with the Index and Baptist? If they
will, I am sure it will increase the subscrip
tion in Alabama.
In addition to this, let every pastor make
an effort to procure subscribers. It will more
than repay any of U 9 to send for at least one
copy of your paper for each church we serve,
where none of them have taken it. It will
stimulate the church to an active co operation
which, of itself, would fully remunerate us
for the amount expended. Whatever may
be necessary to its accomplishment, the In
dex and Baptist must be more universally
circulated through our State. I feel that it is
the good of the church and glory of God
which has prompted this expression, and,
therefore, believe it will. “Faith without
works is dead.” I have but one church, no
members of which take the paper. Piease
send them a copy, the money for which is
herein enclosed. I will promise you, if the
worms do not destroy our crops too soon, to
make a great effort to send you twenty sub
scribers before Christmas. B. H. C.
Pleasant Hill , Ala.* June 2 8th, 1869.
Rev. J. E. Dawson, D. D.
A scene at the anniversary of the Alabama
Baptist Convention, which met at Tuskegee,
in 1851, is illustrative of the self control and
power of Dr. J. JE. Dawson.
An announcement that he would deliver a
temperance address at night, attracted a
crowded congregation to the Baptist church.
His effort was a complete success. His ar
guments were irresistably convincing. His
description of the downward way of the vic
tims of intemperance, from honor and happi
ness to infamy and destruction, were intensely
vivid. His peculiar eloquence moved the
multitude in sympathy with himself, to an
indescribable enthusiasm. Near the close,
he dwelt with emphasis on the degradation
of one who is insensible to the condemnation
which society pronounces upon the drunkard.
He said, no man can yield his claim to the
the favorable consideration of the good and
honorable, Carried away by his feelings, he
walked down the aisle, illustrating his posi
tion with thrilling effect. Who, said he, is
indifferent to public opinion ? Who dare in
vite its displeasure? Who brave its right
eous scorn ? If there is one in this house
who will rise before this audience and declare
that he does not care for the respect of society,
I will give him my pocket-book and its con
tents, which he held, extended at some length,
toward the people. A young man on the
opposite side of the hQMSe, rushed over the
seats through the crowd, and standing before
him, claimed the Doctor’s money, saying, I
1 care not what men think of me.
Quick as thought, Dawson, without the
least embarrassment, his tall commanding
person assuming almost superhuman dignity,
turned, gracefully waving his hand to the audi
ence, and said, Ladies and gentlemen, I intro
duce to you this young man, who says he
cares not for the respect of society. What
think you of him ? An expression of loath
ing shaded every countenance, a shudder of
disgust sensibly passed through the assembly,
as they gazed upon one who proclaimed him
self a monster outlaw.
Holding one end of the book, as he placed
the other in the young mans hands, Dawson
said: I claim the privilege of saying a few
words to one who has attained to such an
unenviable distinction. His expressive eyes
were dimmed with tears, his trembliug voice
assumed a melting sweetness, while he de
scribed the despicable attitude which he had
taken, the disgust with which he must be
viewed by noble souls, and the unpitied, un
wept end of such a character. Never did
mortal lips utter words more fitly*spoken, of
affectionate counsel, and solemn warning.
That vast crowd was as still as tne chamber
of death. We wept. The young man was
deeply moved: he seemed to relent. Said
back your money, I am a Son ol
Temperance.” He will never invite such an
other introduction and lecture. Ihe *cene
which followed cannot be described. The
orator had been tested, and his victory was
complete.
Leaves from a Colporteur’s Note-Book.
Dear Index: I propose to offer to your
readers a few extracts from my report for
June last. It was a month in the interior,
far off from railroads and public highways.
I circulated seventy dollars worth ot books,
and about seven thousand pages of tracts;
delivered thirteen sermons, and made thir
teen Sunday school addresses ; travelled in
buggy one hundred and fifty five miles.
For the Children.
At one of my addresses, two little sisters
—one ten, the other six—sat together. The
younger was so still, that the other became
fearful that she was sick. So the elder said
i.o the younger, in a soft voice, “Sister, are
you sick? Are you sleeping? Are you
warm ? Do you want me to fan you ? What
is the matter, sister?” The younger child
did not answer any question, not even so
much as to turn her head. When they got
home, the older said to the younger, “ Sister,
why did you not answer me to night at
church?” The younger said, “ Oh, sister,
you did bother me so much; / was listening
to the preacher, and did not want to lose o/te
word he said, and had no time to answer you.
For the Baptists.
An intelligent lady, a member of the Bap
tist church, has husband talented and moral,
though not a church member. The wile
thinks he is a Christian. She is anxious
for him to join the church. So she made
him a standing offer, that if he preferred any
other church 10 the Bapuat, and wished to
join, she would leave her church and go with
him. This year she attended the “Georgia
Baptist Convention,” at Cuthbert, Ga., and
the “ Southern Baptist Convention,” at Ma
con, Ga. On reaching her husband, she told
told him she would take back all she had said
about leaving the Baptists. For now, after
seeing and hearing the Baptists in these Con
ventions, she would not leave them to go
anywhere, and if ho would go, he must go
alone, for she could not go with him. In fu
ture I hope, (as 1 have ever favored,) that the
ladies will be entertained and cared for, as
well as the gentlemen, at all of our denomi
national Conventions.
For the Churches.
I would suggest to all who may read these
lines, what 1 regard as a good way to settle
church quarrels. I have tried it, time after
time, with great success. Suppose you read
it and try it too. First, Learn the facts in
the case. Second, Divest yourself of all
partialities, and try to get all to do so too.
Third, Build a hill of Truth, based upon and
supported by Scripture facts. Fourth, Plant
with your own hands the white flag, on the
top of the hill. 'Fifth, Rally the church, and
especially the contestants, to come up and
drink with you from its refreshing springs
and sit under its pleasant shades. Sixth,
One unanimous vote, and all will be over
May the Lord give to the Baptist churches
great success, in settling all their difficul
ties. Brethren, if you try the above plan
and fail, let me know, and I will send a note,
or try and come to your aid.
To All.
Let us remember that we must acknowl
edge God in all our ways, if we expect Him
to direct our paths. H<>w pleasant it is to
have one capable and willing to direct, as
God is. We are taught in the Bible, to
trust in Him, with an assurance of His care
over us. More anon.
F. M. Haygood.
Macon , Ga., July 1, 1869.
Faith—ll. .
love as an evidence of faith.
All who believe Jesus Christ to be the Son
of God, have profound affection for him.
Like the apostles, they must be able to say,
when the trial comes, “we have left all to
follow thee.” Love of the highest character
—love exceeding that we have for the most
cherished objects earthly, must burn in our
hearts towards the Redeemer of sinners.
“ He that loves father and mother more than
me, is not worthy of me.” “If any man
come to me, and hate not his father and
mother, and wife and children, and brethren
and sisters, yea, and his own life also, he can
not be my disciple. Whosoever he be of
you that forsaketh not all that he hath, he
cannot be toy disciple.” (Luke xiv.) We are
not absolutely to hate our families, but we
are to love them so much less than we love
Jesus, that the love for them 'may be called
hate in the comparison, If we cannot give
up all things earthly for our Master, then we
cannot be his disciples. These quotations
prove, then, that love to Christ is an element
in Christianity not to be dispensed with.
Still further, on the same subject: “ If any
man love not the Lord Jesus Christ, let him
be anathema maranatha” —let him be accursed
when the Lord cometh. Considering who
Jesus Christ is, and what he has done for
miserable, lost sinners, if they will not love
him, they must be accursed at the last day.
In another place we are told that “ love is
thelfulfilling o* the law.” The meaning here
is, if we rightly judge, that the Divine Law
has no claims against those who love the Re
deemer. This is true, since for all who love
Him he is surety, their debts he has paid,
their redemption has been effected through
, His sufferings.
But we are not to give love, in the pas
sages quoted, more importance than Faith.
So far from this, we are to remember that
love, however great or important, is but the
child of faith. True it is, that when faith
shall be no longer needed—when we are at
home in the heavenly world, love will still
be in its youih of vigor; but had not faith
laid hold on the Saviour, the affections could
never have centred on Him. Faith, then,
produces love, and love evidences the exist
ence of faith. And so, if we ask whether
we have the proper views of tho Messiah, we
are brought to a correct answer by being able
to realize that we love Him. If conscious of
a willingness to give up all for Him, if sure
that He is dearer to our hearts than all things
else, then we have the charity that never
faileth, ar.d this charity is founded on the
faith of the gospel— saving faith.
W. M. D.
Re-Baptism —A Second Beply to Brother G*
T. Wilburn.
Baother W. quotes from the Revised Ver
sion, to set himself right in regard to my
criticism, and then bases his argument on the
original Greek, of which, I must confess I am
totally ignorant But, as brother W. made
quotations from, and in reference to, ancient
authors, (not, however, touching the main
point in dispute,) I will take the liberty, for
the benefit of the general reader, to give
them Dr. Sherwood’s notes, and Dr. Gill’s
comment on the text and subject in dispute;
as these men are renowned for their critical
knowledge of the Greek, and other ancient
languages.
Dr.- Sherwood. “1. Disciples who had
received John’s baptism as Apollos had. 2.
Holy Ghost since ye believed. The extraordi
nary gifts, no doubt, are meant; for, so soon
as imparted, these persons speak with tongues
and prophecy. This is proof, as the common
gifts did not confer power to speak different
languages. Nut so much as heard, &c., for
they may have resided in some obscure place
in the country. But they could not be recog
nized disciples and believers, unless the Spirit
had changed their hearts. 3. Baptism!
John's Baptism. 4. Baptism of Repentance,
baptism in relation to, because of, or on evi
dence that, the recipients had repented or
professed repentance : for John would not
baptize, unless there was a profession of re
pentance. See Matt. 3:7, 9, where, when
ihey demanded the rite, on the score of rela
tion to the patriarch, John requires the evi
dence of repentance, saying unto the people
that they should believe, &c., Christ Jesus.
5. Having heard John’s preaching, they, the
people, were baptized in the name of the Lord
Jesus, by John. Having heard, is a partici
ple, Ist a., and this is not in the original.
Others suppose the sth verse are the words
of the hist rian, Luke : But why nos a con
tinuation of Paul’s relation of John s words
and services ?”
Dr. Gill : (Omitting, for the sake of brev
ity, the first verse, we commence at the sec
ond.) “He said unto them, have ye received
the Holy Ghost since ye believed ? and they
said unto him, we have not so much as heard
whether there be any Holy Ghost.” Mean
ing, not the special regenerating and sancti
fying grace of the Holy Ghost, for that is
supposed in their being disciples and be
lievers, nut the extraordinary gifts of the
Holy Ghost, for it follows since ye believed—
that is in Christ: which is taking it for
granted that they had received the special
grace of the Spirit of God ; for this believing
is to be understood of true, spiritual, special,
faith ir. Christ; and they said unto him, we
h'ive not so much as heard whether there be
any Holy Ghost; by which they could not
mean the person of the Holy Ghost; for
they must have known that there was such
a divine Person as the Holy Ghost, frojn the
writings of the Old Testament, with which
they were conversant; and from the ministry
of John, in whose baptism they were bap
tized ; who saw the Spirit of God descending
on Jesus, and bore witness of it. Nor could
they mean the special grace of the Spirit,
which they themselves had received : but
the extraordinary gifts of the Spirit of God,
which they, at present, knew nothing of, and
which were afterwards bestowed upon them.
They knew that there were prophecies in the
Old Testament concerning the effusion of the
Spirit in the last days—in the days of the
Messiah; but they had not heard that these
had had their accomplishment; they had
heard nothing of the day of Pentecost, and of
the pouring out of the Spirit upon the apos
tles, then, noi of any instance of the kind
since; they did not know that the Holy
Ghost was yet. John 7 : 39. The Ethiopic
version, to avoid the difficulty of the text,
renders it — we have only heard that there was
an Holy Ghost.
3. “And he said unto them, unto what, then,
were ye baptized? and they said, unto John’s
baptism.” The Apostle takes it for granted
that they were baptized, since they were not
only believers, but disciples; such as not
only believed with the heart, but had made a
profession of their faith, and were followers
oi Christ. And they said, unto John's bap
tism. Some think they were never baptized a
all with water baptism —only had received
the doctrine preacned by John concerning re
pentance, and remission of sins, and were
baptized unto him, professing the same doc
trine he did, just as the Israelites were bap
tized unto Moses. Others think they were
baptized —but very wrongly—being baptized
in the name of John, and not in the name of
Jesus Christ. And so, as it was not Chris
tian baptism they had submitted to, it was
right to baptize them again. But neither of
these is probable, for it is not likely that
they should receive Johu’s doctrine and not
his baptism; that they should be his disci
pies and followers, and not attend to the
more distinguishing branch of his ministry ;
and it is still more unlikely that they should
be baptized in his name, who preached Jesus
Christ to his followers, and pointed out to
them the Lamb of God, and declared him to
be greater than he; it seems, rather, that
they were baptized in the name of Christ, as
John’s disciples were, as the Apostle affirms
in the following words:
4. “Then said Paul, John verily baptized
with the baptism of repentance, saying unto
the people, that they should believe on him
which should come after him—that is, on
Christ Jesus.” Then said Paul. In reply to
their answer, understanding them that they
were baptized by John, he takes it up and
gives an account of John’s baptism : showing
how agreeable it was, and that it was the
same baptism with the baptism of Christ,
being administered in his name. John verily
baptized with the baptism of repentance ,
which required repentance antecedent to it,
wa9 a fruit and effect, and so an evidence of
it. Saying unto the people : the people of the
Jews, the common people, the multitude that
WHOLE NO. 2447.
attended on his ministry, that they should be
lieve on him, which should come after him,
that is, on Christ Jesus. So that he preaohed
faith in Christ, as well as repentauoe towards
God ; and made the one as well as the other
a necessary pre-requisite unto baptism, which
shows that his baptism and Christian bap
tism are the same.
Dr. Gill, after giving his opinion on verae
sth—that it is an account given by Paul of
John’s baptism—of the scccess of his minis
try —showing that he baptized the people in
the name of the Lord Jesus, he remarks,
that “verse sth is not the words of Luke, the
historian, but the words of Paul. “The
historian reports two things : first, what Paul
said, which lies in verse 4, 5; then, what
Paul did, verse 6; where he repeats Paul’s
name, as was necessary ; that he laid his
hands on them, which was all that was need
ful to their receiving the extraordinary gifts
of the Holy Ghost, having been already bap
t zed in the name of the Lord Jesus; which
sense is the more confirmed by the particles
men and de, -which answer to one another in
verse 4,6, and show the words to be a con
tinuation of the A postle’s speech, and not the
words of the historian, which begin in the
next verse. Beza’s ancient copy adds, for the
remission of sins.
Inasmuch as brother Wilburn requested
me to answer his rejoinder, as I suppose I
had done myself the credit, in his estimation,
of being a Greek scholar, and a reader of the
new version of the Scriptures,—while the
former I know but little about, and the latter
l had never examined, —I shall decline any
further discussion, and leave it to those who
can discuss with my antagonist, in the use of
technicalities of Greek and Hebrew, in refer
ence to a correct version of the sacred Scrip
tures. Asa Chandler.
Legend in Alsace.
Know’st thou, Gretchen, how it happens
That the dear ones die I
God walks daily in His garden
While the sun shines high:
In that garden there are roses
Beautiful and bright,
And He gazes round, delighted
With the lovely sight:
If He marks one gayly blooming,
Than the rest more fair,
He will pause and gaze upon it,
Full of tender care:
And the beauteous rose He gathers,
In His bosom lies
But on earth ate tears and sorrow,
For a dear one dies!
—Louisa Stuart Costello.
Belay Not.
Whatever work we have to do
Should never be delayed;
Because the same excuses, too,
To-morrow will be made.
Delay is dangerous, and it turns
To trouble in the end ;
But chiefly in our soul’s ooncerns
It must to ruin tend.
Expository Preaching.
1. It provides a very pleasant variety in
the services of the Sabbath, so far as the
department of religious instruction is con
cerned.
2. The minister who is in the habit of ex
pository preaching will have to rack his brain
for only one set sermon “for next Sabbath,”
instead of two, as a great many, It is to-be
presumed, find themselves doing under the
ordinary plan. Those who are overtaxed by
this inexorable necessity, will obtain a very
considerable relief.
3. The expository preacher will also find
himself getting into the way of systematic,
close Biblical study. It is to be feared that
study in ijiis direction is not unfrequently
nor uncommonly neglected by those who
ought to give the greatest attention to it;
and if such will undertake the continued ex
position of a particular book or portion of
sacred history, they will find themselves
spurred up to this important duty in a won
derful degree.
4. In time the expository preacher will
find himself coming to this habit of Bibl.cal
study for its own sake, that- which was once
a means to an end having now grown into an
end itself; and his expository efforts will be
come a natural and unlabored product of this
study.
5. He will find almost any portion of
Scripture unexpectedly fruitful in thought,
adapted to all phases of Christian experience
and to all forms of irreligion and unbelief;
and that, while the use of it in the way in
dicated cau be made eminently practical, it
also admits of being used with excellent effect
for purposes of doctrinal instruction.
6. In preparation for expository preaching,
many a solid nugget of that which is “ more
to be desired than gold ” will be brought to
light, ready to be worked up some day into
a set sermon.
7. Expository preaching will awaken the
interest of the people in the Bible as scarcely
any other method can. Is not this diviue
Book its own best witness? To demolish
much of the unbelief which is arrayed against
it, and to overcome the apathy with which
men naturally regard it, we have only to
hold it up in the light where its beauty and
power can be seen. The Bible is capable of
ighting its own battles, if we will only give
it room to strike.— lndependent.
Dying Words. —lt is now the fashion in
Paris cemeteries to engrave the dying words
of the interred on the tombstone. We are
lold that “O, mamma !” is the general excla
mation with children, and “O, God!” with
adults. %
Thoughts and Words. —Rev. W. Kuibb,
an English Baptist missionary, once said:
“There are two books which l have studied,
the Bible, and Johnson’s Dictionary.”
Reverence. —Daniel O’Connell, thp great
est of Irish orators, never sjioke the name of
God without removing his'hat. We com
mend his reverence for the Divine name to all
platform speakers. If the Jews were super
stitious in Refusing to pronounce the sacred
name, many of our orators, lay and clerioal,
use it too flippantly.
The Poor. —Did any one ever see a He
brew beggar, or a destitute Quaker? The
fact is, that Christians may learn muoh from
the thoroughness and efficiency of the ar
rangements which these two denomination!
employ lor taking care of their poor. Thei
main idea is to help the needy to help them
selves, and thus prevent them from talunj
into pauperism. They believe in applying t<
men the proverb, “A stitch in time savei
nine.” And then they believe, and act or
their faith, that their poor must be takot
care of by themselves, and not by the Stat<
or general charity.
Romish Statistics. —The N. Y. Methodit
holds that the statistics of American Roman
ists are unreliable, since “no priests in the
United States have a list of the people be
longing to their congregation. Tney repor
to their bishop only estimates.” It showt
moreover, from official figures that the pre
gress of the Romish church in this couutr;
“cannot stand any comparison with that t
the Methodist, Baptist, Presbyterian, an
many other American churches.”
