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CHRISTIAN 1.W., ..H SOUTH-WESTERN BAPTIST.
VOL. 48-NO. 36.
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IN ATLANTA, G A
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Alabama!— {Here we Rest.)
Alabama; we have reached
Home at last;
Cease thy wanderings, weary feet—
All are past.
Torrid heat and artic cold,
Snares and perils manifold,
That beset the devious way,
Alabama—all are past,
Home at last!
Alabama; trembling heart,
All is o’er,
Sinking, fainting, hoping, fearing,
• Nevermore!
Sorrow oft has been thy lot,
Now thine anguish all forgot,
Perfect bliss awaits thee here ;
Alabama—trouble past,
Joy at last!
Pressed bv weariness and care,
Pull of grief,
Alabama, we have found
Sweet relief!
From the pains that racked us sore, m
From the burdens that we bore,
From tbe farewells uttered low,
Alabama—all are o’er,
Evermore!
Clad in robes of spotless white,
Here we rest;
In the palace of our Uod,
Henceforth blest 1
Full of rapturous surprise
At the wondrous scenes that rise,
Far away hath vanished fear;
• \ Alabama—doubtings cease.
All is peace.
Alabama, toil nor strife
Enter here;
Never to molest our bliss,
Tempter dare.
Welcomed by a radiant band,
Gathered out of every land ;
Hark 1 our loved ones, gone before,
Hail us victors; conflicts past,
Home at last I
—Mary E. Herbert.
Duties of Deacons.
Essay read before Ministers and Deacons’ Meeting of
Georgia Baptist Association, at Greenwood, August
27th, 1869, and published by request of that body.
It would seem, beloved brethren, from a
careful perusal of God’s word', that the ap
pointment of your essayist to write upon the
“ Duties of the Deacon,” were altogether
useless; for we find there the character ne
cessary, and his duty also.
When Moses would attend with more zeal
and usefulness to the then ceremonious wor
ship of God, as well as to punish more suc
cessfully their enemies round about them,
Aaron and Ilur were called to his assistance,
and rendered very efficient specified service.
In like manner was the youthful Samuel en
gaged ; who ministered unto the Lord, before
Eli, and opened the doors of the house of the
Loid. Still later, in the days of the Apos
tles, it was found necessary, in order that
they might teach more effectually and con
stantly the gospel to the that it would
be right and proper to appoint men, or dea
cons, over the temporal affairs of the then
largely increasing church, whom the Apos
tles, after praying with, and imposing their
hands upon them, set over this very work.
The word deacon is derived from a Greek
word which means “a servant,” or, “one
who serves,” and the duties of this person
are very plain, requiring no flowery language
to describe. His position, or office, is one of
constant work.
* The necessity >n deacons, or helps to tlie
minister, being conceded, we proceed to show
from what class of our church members such
men should be selected. It is very plain,
from the sacred word, that great care and
discretion were used in the times, of both
Moses and Paul. As, for instance, the ap
pointment of Bezaleel, Aholiab and Stephen
—all men full of the Holy Ghost. In the
letters of the great Apostle Paul, while it is
true, before his name was changed, and his
heart as yet a stranger to the grace of God,
he held the clothes of the great and first-ap
pointed deacon and martyr to Christianity ;
yet, after his heart was made aright in the
sight of God, how beautifully and perfectly
does he portray the character of the very
deacon whose death he consented to —the one,
at whose ordination, it is said, “ he was full
of faith and the Holy Ghost;” at whose trial
it was said, by those who sat in council over
him, “ his face was as the face of an angel;
and who at his death (by stoning) said himself,
“ Lord, lay not this sin to their charge.”
Brother deacon of the present day, and of
this assemblage, does your heart and con
science trouble you with confusion, when you
contemplate the character of this godly man,
and contrast it with your own? Are you
timid and halting when you cry in anguish of
l, ear t—Who, O Lord, is sufficient for the call
ing and duties of the deacon? Well may
you be solicitous, for Paul’s standard is high,
and the responsibilities are great.
The deacon should be marked for that
kindness and gravity that will at once distin
guish him as a man of God. Free from every
Tow jest and all ribaldry. * But we have heard,
deacons, aye, and bishops too, (with shame
be it said,) use the coarsest language, and
wholly uncalled for, and obscene wit, exhibit
ing anything but gravity, anything but purity,
if from the abundance of the heart the mouth
speaketh. With what listlessness, too, do
some professing godliness enter our churches,
—with hats on, sitting carelessly, often lying
down, looking out of the windows, gazing
about in time of prayer,—and with extreme
impatience pretend to join in all the worship
of the living God, anxiously awaiting the
wished-for amen to the benediction? Can
our neighbors and children be expected t
turn to God with such an example? Breth
ren, do not ordain such an one.
Negatively, not double tongued—one who
has no stability of character, who # tells to his
over-taxed and anxious pastor one thing con
fidentially, and with one coloring; and to
other members of the church, the same story
with an altogether different coloring. We
will not say that he lies; but what can be
done with such a person? and what Presby
tery will, if the church nominate such an one,
lay hands on him in ordination?
It is simply preposterous to suppose that a
church in this day would dare lay hands in
ordination upon a man given to wine, to say
nothing of brandy, whiskey, and all other in
toxicating beverages. My brother deacon,
were you once free from this accursed thing,
and since call to this position, by losses
by the war, troubles in the family, or any
other cause, acquired the sinful habit of in
dulging in strong drink—it may be (from
your stand-point) not to excess, —not till you
actually totter in gait, as your darling infant
at home, in his first effort to walk; but, are
you steeped in it till your very clothing and
breath emits the damning odor! Be men,
and tell your church (if it be a cowardly one)
that you are unfit for the office you once
possibly honored, but now disgrace. Don’t
live another day with the word deacon at
tached in anyway to your name. You area dis
grace to your office, and to your church, and
to the cause of Christ. Would to God the
churches were fully awake to this matter, and
would not only depose the deacon, but excom
municate him and every member given to
such habits.
One, well-informed in all matters, said,
* The love of money is the root of all evil.”
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, SEPTEMBER 16, 1869,
This does not, by any means, bar the Chris
tian from using all proper means to the ac
quirement of this world’s goods. He should
seek to improve his temporal well-being ; but
at the same time, seek the grace and wisdom
from above to know how to use these bless
ings aright, that they be not, on the contra
ry, a curse. Greedy of filthy lucre, anxious
to gain money and possess money for money’s
sake alone: no one should be accredited to
this high office who is guilty of this sin. It
especially unfits him to serve the tables or
carry the bag of any church. He might be
so economical as to refuse to act with perfect
honesty in every particular, to the neglect of
one class of his church—the very poor whom
we have always with us. He might be the
more easily tempted to appropriate the funds
of the whole church to his own behoof.
Your essayist heard that a Baptist (not a dea
con) said, while he lovingly and avariciously
toyed with a handfull of specie, during our
late w'ar, “ Sir, I would rake in hell with my
fingers for this gold.” He, certainly, would
not do for the office. How sad indeed to
contemplate such a Baptist! His heart and
purse-strings are triple steel bands, enclosing
the love for the perishing coin in one, and the
coin itself in the other. The one thus greedy
is selfish, is an idolater; and like the miser,
“ throws up his interest in both worlds, first
starved in this, then damned in that to come.”
Most assuredly must the candidate for the
deaconry hold the mystery of the faith in a
pure conscience. We are led to believe that
this is—the true and fundamental principles of
the gospel as found in the Bible. The being
of a God, Trinity ol persons in the Godhead,
faith in one Lord Jesus Christ, baptism by
immersion, the eternal happiness of the saved
in heaven, and the eternal misery of the lost
in hell: these, and kindred Baptist doctrines,
should be known and proved to exist in the
person proposed. Then, and not till then,
let him use the office of a deacon well.
How attentive should the wife (a wife is
by no means an essential to the ordination of
any one, nor should it bar the right kind of a
man from the office who has an unbelieving
wife, or one whose faith differs from his own,)
of the deacon be, in all things pertaining to
the faithful and prompt discharge of the oner
ous, but pleasant, duties of her deacon-hus
band—beautifying and reflecting credit upon
his whole life and work by hers, seconding
his every good effort to advance their com
mon Master’s work, anticipating her church
and her husband’s wants, contributing to the
same unselfishly and uncomplainingly, visit
ing, with him, the sick and afflicted ; allevia
ting their distresses; grave in manner, neat
and plain in dress, pleasant in speech, filled
with sobriety, and faithful in all things ? Hap
py church, and happy deacon, with such a
jewel!
With such a companion as above described,
what need to advise the deacon to be the hus
band of one wife? Doubtless, it was neces
sary, in the day of the first Christian church ;
and while it may not be so essential in our
day, yet we may not pass over this paragraph
even, without some profit. It tells the dea
con, of all others, to be chaste and pure in
heart, as well as in life; and in all his asso
oiations/ with all people, especially those of
the opposite sex, not to exhibit by look, word,
or jesture, the possible existence in his heart,
of an unchaste fought, or incontinent desire.
With such commendable conduct, how
vastly better nrepared will the pa ,
rent-deacon be to bring up his offspring aright?
Ruling well his own house, he will be the
more fitted to assist in the affairs of the house
of God. Ruling his own children well, and
not with an iron rod, he can the more gently
persuade the wayward brother to a right
course of conduct.
The office of the deacon, my brethren, is
one of pride, eminence and great utility ; and,
under the blessing of God, a means of im
provement in the heavenly race of the hum
ble holder of the position; and can also be
made such, under the same means, to every
member of every church. The first duty of
the newly installed deacon, is thorough self
examination. Bea constant and systematic
reader of God’s holy word. It should be your
history, your novel, (always new,) your text
book, your chart through life’s rough sea.
Be often found (not by man’s eye) at the rich
throne of grace, in close, scrutinizing self-ex
amination ; turn over and view from every
stand point, your every-day conduct. In
times of blessing, when store and basket are
full, give thanks. In times and seasons of
affliction, trial and death, go quickly and bow
before your Maker, and acknowledge His hand
in all things.
Be very prompt and regular, my brother
deacon, in your family worship. Never let
the season—precious season !—pass unim
proved, unless in absence or sickness. Urge
upon the wife to conduct these solemn, useful
services in your absence, Do not yourself
be careless during the worship. Sit respect
fully in your chair. Do not put your feet
upon the wall. Read God’s word seriously
and earnestly. Be decently dressed, not
leaving your coat and shoes off. Avoid all
these seemingly little improprieties and in
consistences, that you throw no reproach on
the cause of religion, or bring discredit to
yourself. Be dignified and respectful when
ever and wherever you may worship the liv
ing God. Compel your children, as long as
they are under your authority, to be pre'sent.
Remember Eli. It is true he remonstrated
with his lewd and vicious sons, but failed to
lay the firm parental hand upon them. My
brother, where are your children to-day ?
Do they visit places of vice and sinful gayety ?
Are they in the habit of breaking God’s holy
day ? Do your sons imbibe that which
biteth like an adder and stingeth like a ser
pent —the first palatable draught of which
was taken in a parental tumbler, from the
parental sideboard ? Saith the Lord, “ 1
have spoken concerning his house; when I
begin, I will also make an end. For 1 have
told him that 1 will judge his house forever
for the iniquity which he knoweth ; because
his sons made themselves vile, and he re
strained them not.”
While we may never expect to erect such
a house as Solomon built for the worship of
God; yet we should see to it that the very
best we can do, is done. How often do we
lose sight entirely of our meeting houses,
and sad marks of decay are plainly visible
in every part; while all needful attention is
expeditiously used in keeping our own dwell
ings comfortable, in all the modern appliances
for housekeeping. “ Shall we dwell in houses
of cedar, but the Ark of the Covenant of the
Lord remain under curtains?” Let shade
trees and flowers be cultivated, good and neat
fencing be always kept up. Very special
attention should be given the internal ar
rangements. Comfortable seats, clean floors.
Sooner spit upon each other’s parlor carpets,
than upon the plain pine floors of the house
of God. See to it also, my brother deacon,
that your church is liberally supplied -with
the best hymn and music books; that all the
people may join in this most delightful part
of worship, even praises to our God. David,
when he had prepared a place for the Ark,
made-the Levites appoint certain chief sing
ers, with even the kind of instrument, and
the different parts to be played and sung by
respective persons named.
You should be the first at the house of
God, and the last to leave it at every meeting.
See that the accidental or occasional visitor
(the very poor or meanly clad,) is first seat
ed. In the absence of your pastor, conduct
the services, if they be never so simple.
Before the church meets to confer about those
things pertaining to her temporal welfare,
see and consult your pastor, with judicious
brethren, about difficult cases. Comfort the
afflicted, exhort the wayward, reprove and
bring to the bar of the church, the open vio
lator of established church rules and Chris
tian propriety. Your duty is plain. Do not
shrink from it. Do you hear of dissatisfac
tion on the part of any brother towards your
pastor, if you fail to disabuse the brother’s
mind, go and tell your pastor in all candor,
and love : —be his confidant—that he may
know how to act. Keep nothing from him
of such moment as to injure his influence, or
which, if he knew, would give him unrest.
Do not be communicative in those things
which belong especially to the church. Be
reticent; not divulging the discipline of your
church conference in difficult and unpleasaut
cases. <
Be not absent from the two ordinances of
the Lord’s house, viz: baptism and the
Lord’s supper. Verily, it is your great priv
ilege to see that all the necessary appliances,
—such as gowns and dressing-rooms for the
pastor and candidates, are ready and in place.
Have a neat tankard and goblets, with plates,
for communion service. Throw’ away your
black bottles. Begin anew era.
I know there are children growing up
around every church. It is your duty to see
them all gathered (as well as'possible) every
Sunday; and that they lack no one to super
intend their instruction in those things which
make for their eternal weal. If you can find
none better suited to the work, superintend
and teach them yourself.
There should be stated seasons for collec
tions made and taken by you, for the indi
gent poor of your church, benevolent objects
and current expenses. If any member or
members refuse to contribute to these objects,
and at the same time refuse to aid in paying the
pastor’s salary, you should report him to the
conference of your church as an idolator. In
the seventeenth century, two Anabaptist
churches were robbed—one of a thousand,
and the other of two thousand rix dollars.
What a noble lesson of systematic benevo
lence do we learn from these poor churches?
The most prominent duty ot the live dea
con, is to see that his pastor is well, properly
and constantly provided for in all things
needed, and in his pow'er to procure. Is
your pastor a poor man? (we have not many
who are rich,) provide him with books that
he may prosecute his studies more efficiently,
and hence give you better mental food. An
ticipate his wants on all occasions, and in all
things. If he is sick, visit him and pray
with and for him, at his bedside and fireside.
By many proper means, you may ascertain
the contents of his storehouse and barn. By
his and his family’s appearance, you easily
know the condition of his purse. How sadly,
brother deacon, are we behind in this one
duty—of 'paying our pastor. Let us awake
to duteousness, and act.
The deacon should always so order his
conversation and as to be of good
report of those the church. Is
there a deacon in the sound, of my voice who
would do an unjust act, or vicious crime, or
any act qf dqubtful propriety ?—(h? should
be cfeposed at once for any incompetency in
office.) If there is, and his church is aware of
it. he should be arraigned and expelled for
this direct transgression, as well as for the
omission of any known positive duty.
Let the deacon be honest, not avoiding his
just debts; yet, not grasping after all his
unfortunate brother’s living—ready at all
times to give a reason for the hope that is in
him, to pray before any people, to exhort
any people, to speak a kind and tender word
to any one interested about their soul’s sal
vation ; to seek out, encourage and foster the
best gifts in young members. In a word, be
in every work of the church of his choice,
whether agreeable or disagreeable.
Oh, brethren, how anxious am I to see the
standard of the deaconship raised so high
that it will be a pride and an honor to every
church, to every community. Oh, that I
could speak words of burning fire that might
reach the heart of every deacon, and arouse
him from lethargy to a prope r sense of his
full duty to his God and his church ! We
need heads to plan, hearts of earnest, sympa
thizing love, and hands and feet swift to ex
ecute. Follow more closely the great Captain
of your salvation—your heart, the meantime,
like the fully magnetized needle, pointing
tremblingly, yet constantly, to the heavenly
goal, and all will be well.
Behold the bishop’s true yoke-fellow ; and
while Isaiah says of the former, in sweet
poetry —
“ How beautiful upon the mountains
Are the feet of him that bringeth good tidings, that
publisheth peace;
That bringeth good tidings of good, that publisheth
salvation ;
That saith unto Zion, Thy God reigneth!”
Yet, St. James assigns to the latter a work
coextensive, equally blessed,-and in sweeter
prose: “ Pure religion, and undefiled before
God and the Father, is this: to visit the
fatherless and widows in their affliction, and
to keep himself unspotted from the w-orld.”
Effectual Calling.
To T. H. , Esq., Toomsboro, Ga.,
Dkar Brother : In the present letter you
will find a brief statement of Effectual Call
ing.
1. The many who are called do not heed it,
only the few accept the invitation. There is,
therefore, a very great difference ir, the effects
produced upon the two classes. Some at
once repent, forsake sin, and live a life of
holiness. Others continue to act precisely as
if they had never heard the invitations of the
gospel. “ One is taken and the other left.”
One weeps in penitence, the other smiles in
derision ; one prays, the other ridicules ; the
one is drawn to Christ, the other is driven
away from Him ; to the one it is a “ savor of
life unto life,” to the other, “a savor of death
unto death.” Why do not both act alike?
Both are called ; they sit together and listen
to the invitations of the gospel. The heart
of one is melted to tenderness; he says,
“ I will arise and go to Jesus;” the other has
a heart unmoved, and says, “ when I have a
convenient season.” One strives to enter in
at the strait gate,” the other resists the Holy-
Ghost. One cries for mercy, the other in
the pride of his countenance will not seek
after God. Now, there is some cause for this
difference in the action of these two men.
“ Who maketh thee to differ from another?”
Both were called. In or.e it is effectual, in
the other, ineffectual. What Christian, who
has observed the progress and effects of a
season of refreshing from the presence of the
Lord, has not been pained at the persistent in
difference of some '( They hear unmoved the
most solemn appeals, they listen with inatten
tion to the most awful denunciations, and are
wholly unaffected by the rr?bst melting invi
tations of the Gospel. Indeed their presence
seems to exert an evil influence upon others,
and we could wish they would either yield or
stay away, for “one sinner destroyeth much
good.” All are not converted who hear, all
are not saved who are for “ many are
called, but few are choset//’
2. This calling is revered ineffectual in
the unconverted by their perverse and de
praved wills. “ Because?! have called and ye
refused .” “When T there none
to answer.” When announces the
doom of the wicked, hefcgso makes known to
them the reason: “ I ui ‘'number you to the
sword, and all of you shjll ix>w down to the
slaughter ; because, whekTcalled ye did not
answer, when 1 spake not hear, but did
evil before mine eyes, a|S§f did choose that
wherein I delighted uot.*ff “ They refused to
hearken ananand
they should not hear; made their
hearts as an adamant so|j e, lest they should
hear the law, and the vk ds which the Lord
of hosts hath sent in hia&pirit. Therefore it
is come to pass, that aJ fie cried, and they
would not hear, so they cried, and I would
not hear, saith the Lqd of hosts.’ The
manner in which all simrara treat the general
call of the gospel, is foriibly illustrated by
the Saviour, in the paraffib of the “ marriage
supper.” “A certain k||Klnade a marriage
for his son, and sent fortgljis servants to call
them that were bidden to jf'he wedding ; and
they would not come, he sent forth
other servants saying, snf tnem which are
bidden, behold I have prFpfcfsd mv dinner ;
my oxen and my fatlings*; ekm§d, and all
things are ready; come Xto the marriage.
But they made light o/*s, and went their
ways, one to his farm, to his merchan
dize, and the remnant tort his servants and
entreated them spitefulk, and slew’ them.”
The common or general ck!l is always resisted.
Men do not naturally desire the gospel, they
are unwilling to receivojit; “ye do always
resist the Holy hence it is inef
fectual.
3. The special call is effectual.
The sword of the gospu is accompanied to
the sinner’s heart by a d» - ect spiritual influ
ence, and they are made frilling.
Such are termed “tjjis called according
to His purpose.” TheA are called to be
saints”—“Called of Jes Christ.” “Called
into the fellowship of Je#*» Christ our Lord.”
“ Called into the graced! Christ.” They
are exhorted to v walk Worthy of him who
has called them into his , ingdoin and glory.”
“ Who hath saved us us with an
holy calling not accord to our works, but
according to his own purpose and grace which
was given us in Christ J.sus before the world
began.” , I
All who are thus call w, accept with grate
ful hearts, the heaver j invitation. Their
wills are overcome by God “ works
in them both to will, a/J to do of his good
pleasure ;” so that even’ one may say for
himself, “By the grace of God, I am what
I am.” It was before dt- lared, “ Thy people
shall be willing in the day of thy power:”
here is the fulfillment o!*this assurance.
4. It is ihrough the agency
of the Holy Spirit, that* the calling is made
effectual. “AH these, w'rketli that one, and
the self-same Spirit, di\ lh*g to every man
severally as he will'’' “As many as were or
dained to eternal life, biqcved.” “Whom he
did predestinate,them h so called.’ “When
the Spirit of Truth Uome, he will guide
you into all truth.” uDi>
Tbe race of God ap
pears first in effectual M’ n gj “ that he might
make known the riches /and his glory on the
vessels of mercv wbb >l -* :c Tad prepared
unto glory ; even us, wwum he hath called.”
Unless the gospel comes to the heart “in
demonstration of the Spirit and of power,”
men’s “ faith will be in tbe wisdom of men,”
not “in the power of God.” “1 have planted,
Apollos watered, but God gave the increase.”
“Os him are ye in Christ Jesus.” “I will
have mercy on whom I will have mercy, and
I will have compassion on whom I will have
compassion.” So then it is not of him that
willeth, nor of him that runneth, but of God
that sheweth mercy.”
5. If special grace be necessary to over
come man’s natural aversion to God, and to
render the call effectual; and if this special
grace is not given to all, then are not those
excusable for refusing, to whom efficacious
grace has not been given ?
Let us put this excuse into the mouth of
one before the judgment seat. He says to
his Creator and Benefactor, “ 1 did not serve
you, because I was opposed to your service.
That opposition was so great that nothing but
Almighty power could overcome it; you did
not choose to put forth that power, and
therefore, I have not served you. 1 was your
enemy; indeed, so deep was the enmity of
my mind to you, that it was wholly insubor
dinate to your law. I was so far alienated
from you, that 1 would not retain you in my
thoughts; I would none of your counsel, and
despised your reproofs ; I have continued to
be your enemy because you let me do so.
Why did you not make me love you, if you
desired my love?”
Every excuse he thus renders is an addi
tional count in Heaven’s indictment against
him, bearing upon its face such evidence of
guilt as justifies the sentence of condemnation
against him.
“ Are men under no obligation to serve
God any further than they* please ?” Does
their enmity to God exculpate them from the
duty of love to Him ? Is their depravity a
reason for continuing in sin ? Does a prefer
ence for evil excuse one 3rom the practice of
holiness ? If so, who d*n be condemned ?
Not the drunkard, for he loves ardent spirits
better than he does sobriety. Not the covet
ous idolater, for he loves money more than
he does the cause of righteousness. Not the
gay and frivoinuslover of worldly admiration,
for she prefers the “ pleasures of sin for a
season.” But enough.
Your brother in Jesus. E. W. W.
The Colored Population.
Will you please lend fine the use of your
paper, that I may bring before the Christian
world a subject of vital importance? And
suffer me, by way of preface, to say, l write
not in the spirit of jealousy, but in a spirit
of love.
In a few years our political status and in
stitutions have undergone rhaterial changes —
changes which of themselves demand a change
of tactics, (if you will allow the expression.)
We have in our midst a population formerly
enslaved, but now endowed with political
privileges and civil rights equal to our own.
Heretofore, no very great uneasiness perva
ded the mind, because the local municipal
regulations were so admirably adapted to the
successful government of this population, that
no danger could be apprehended by any com
bination of numbers, however strong; and it
is to this change I would call the attention of
the Christian world.
The experience of the last few years has
taught us that when they are combined as a
unit by any organization, they render them
selves formidable, working, in their ignorance,
untold and irreparable injury to us as a peo
pie; and especially when they have been
under the leadership of some one authorized
to preach the gospel, whether white or black.
Divided, it is possible that they may be con
trolled in such a manner as to exercise a very
limited influence politically ; and in propor
tion as their political influence is diminished,
so will they be less formidable as an element
of destruction. I find by observation, as well
as by reading the signs of the times, that the
Methodists, as a denomination, by their her
culean efforts, are rapidly embracing in their
communion all grades, classes, ages, and sexes
This may be praiseworthy in them, and it
certainly is, if the object be to Christianize
this poor, deluded race. It is not to condemn
what they, in their zeal, are doing, that I
write; but it is to chide, reprove and awaken,
in the mind of our own and other denomina
tions, an investigation of the subject as to
what course we ought to pursue towards this
people. I confess that our denomination is
doing but little for them—that we have failed
to recognize the fact that they are now a
different people, in a political sense; and
whilst it is true their souls are not more
precious than before, it is equally true that
they may be converted into an engine of
power either for good or evil, in proportion
as they are properly or improperly instructed.
It is hardly fair to presume that they are
naturally more united in their religious opin
ions than we are; and if not, there must be
some reason why they are, as of one accord,
flocking to the Methodist standard. I account
for it solely upon the ground, that as a denom
ination they have been vigilant, industrious,
and energetic in their efforts to gain them,
whilst we, and other denominations, have
been quietly resting upon our arms, engaged
in what is known as uiasrerly||iactivity.
Do we, and other denominations, not owe
it to ourselves, to them, and to God, that we
enter the harvest and reap? The harvest is
great, and subjects ripe. Asa Christian
duty, it seems to me, it is imperatively de
manded. This of itself ought to be a suffi
cient cause to arouse our sleeping energies;
but when we combine with this Christian
obligation the fact of political danger, pro
duced and controlled by this unity of which
I have been speaking, their longer negligence
certainly becomes doubly criminal Ido not
charge that the Methodists are engaged in
this work with any other than good motives,
(I embrace, in this remark, the Southern
Methodists only); but when we remember
that theirs is a central government, and that
the vox populi has but little control in the
governmental workings of their organizations,
we may well fear that this combined element,
clothed with political privileges, will sooner
or later be wielded to the great detriment of
our civil and religious rights.
That I may be more fully understood, I
am not attaching blame to the Methodists for
their energy ; for whilst I do not admire or
believe many doctrines they teach, nor yet
do I fancy their government, I am charitable
enough to believe they feel sincere, and verily
believe they are doing God's service. The
danger I apprehend is, that whilst ourchurches
and other denominations are sleeping, they
will gather around them such a vast popula
tion of unconverted material, that should the
Bishopric in after years happen to fall upon
the shoulders of some designing political
agitator, they may be moulded in such a
manner as to endanger the rights and privi
leges of our own and other denominations,
and even the sacred rights of all the people.
There are now only two Methodist churches
in the United States, respectively known as
the Northern and Southern Methodist. That
the Northern Methodists in mass are madmen ■
and fanatics, no one who reads their periodi
cals will question fora moment; that they
are mingling political questions with their
religions is gqiixlly true It 4*
a fact that efforts are being made to unite the
two, viz., the Northern and Southern churches;
and so soon as this succeeds, (which I pray
God may never take place, until the Northern
church shall become Christianized,) it is very
apparent that the pow'er and controlling ele
ment will be that of the Northern wing. This
is already known to be intolerant, even going
so far as to claim the right to own and pos
sess all the titles and interest in and to
all the church property South, by reason of
conquest. With this fanatical elementinthe
ascendancy, and with this uneducated element
largely preponderating in the Southern wing,
it will be an easy matter to make it an engine
of political oppression and legislative ruin.
This may result even over the heads and
against the remonstrances of the talented and
good of the Southern branch.
In view, first, of our obligations as Chris
tians to see that they have religions training,
and secondly, that we may check the great
centralization of power, by each denomination
taking their respective shares under their own
supervis on, —I think we and other denomi
nations should begin to work faithfully in the
vineyard of the Lord, imparting such religious
instructions as shall be honoring to God’s
name, beneficial to this class, and safe to the
rights and privileges of the whole people.
B. B. Hinton.
Buena Vista, Ga., Aug. 86.
The History of a Life.
Day dawned: within a curtained room,
Filled to faintness with perfume,
A lady lay, at point of doom.
Day closed: a child had seen the light;
But for the lady, fair and bright,
She rested in undreaming night.
Spring rose: the lady’s grave was green,
And near it afterwards was seen
A gentle boy, with thoughtful mien.
Years fled: he wore a manly face,
And struggled in the World’s rough race,
And won, at last, a lofty place.
And then—he died 1 Behold before ye
Humanity’s poor sum and story :
Life, death—and all that is of glory.
Southern Baptist Theological Seminary,
Greenville, S. C.
OUTLINE OF PROF. TOY’S INAUGURAL ADDRESS.
After centuries of doubt and conflict, the
science of Biblical exegetics seems to have
attained definite form, and to have settled
into the method of interpretation known as
the grammatico-historical. This conflict of
opinion will not seem strange, when we reflect
that the Bible is hard to understand: first,
because it is a book spiritually discerned ;
then, because it is written, to use Augustine’s
thought, for all ages. So much the greater
our obligation, as men and Christians, to
wrestle with its difficulties.
On Baptists there rests a special obligation
as a necessary result of their faith —first,
from their complete dependence on the Bible,
to the exclusion of all human authority.
Apart from the Scriptures, they have no
guide and no existence. Secondly, from their
more favorable position as interpreters, re
sulting from two facts. One of these is,
freedom from human control, the capacity
better to study the truth immediately, instead
of a tertium quid fashioned by the heads of
men ; the other is, the greater purity in which
they hold the truth of Scripture, and the con
sequent better apprehension of the whole
volume of inspiration.
This obligation we refer to, not in arro
gance, but in humility, remembering how
little we have discharged it. If we inquire
what Baptists have done in this direction, it
must be answered that in science and learning
they have accomplished little. They have a
few' names of excellence —Milton, Bunyan,
Gill, Fuller, Carson, Carey, Marsh man, Ward,
and in this country two scholars of the first
grade. But the most important contribution
of Baptists has been made by the patient
living out of the great principles of the su
preme authority of the Scriptures, and the
necessity of spirituality in the interpreter.
We shall better comprehend our present
duty by making a rapid survey of the her
meneutical labors of the Christian world up
to the present time. Let us first state dis
tinctly that the elements of correct exegesis
are two, an external and an internal—a
knowledge of the written word, and a spiritual
insight into its deeper meaning—the two
being equally essential, and forming, by their
conflict, the history of Exegetics—a science
which is both pure and historical, mathemat
ical and inductive, and yielding in interest to
no other.
We have to trace through the Records of
the past, through Fathers, Schoolmen and
Reformers, the mutual action and re-action
of the two elements. The first hermeneuti
cal system is that which is denounced by our
Saviour as the teaching of the Scribes and
Pharisees. On this system which is em
bodied in the Talmud, we make two remarks:
the first, that this gigantic mass of error arose
from a pious purpose and correct views—
from the purpose to explain the Scriptures—
and that its failure was the result of undue
reverence for man’s authority; the second,
that we see in it the tendency to two'oppo
site errors, undue literalness and irrational
allegorizing. This duality of, error we shall
meet with everywhere.
Passing to Christian Exegesis, we find in
the Apostolic Fathers an unsysfeniatized
sinjiplieity and an improper regard for tne
regula fidei. It is in the third century that
we first meet with method. At Alexandria 1
began criticism and methodizing. The Pla
tonic theology impressed itself on Christiani
ty, and following with striking minuteness
the method of Philo, the great Church teach
ers, Clement and Origen, originated the
speculative school of Alexandria. Origen,
imbued with Platonism, rejected the simple
historical character of the Bible, and in order
to elicit what he thought higher truth, was
forced into allegorizing. On the other hand,
the necessity of examining strictly the text,
led to grammatical study. Thus he is the
founder of two opposite tendencies. In his
system appears, also, the mystical division ot
meanings, according to the constitution of
man, as body, spirit, soul. There is a high
divine signification, he said, perceptibly only
to the divinely illuminated—a truth which
he and others perverted.
The re-action against this Alexandrian alle
gorizing produced the more logical and judi
cious school of Antioch, illustrated by Chry
sostom and others. Then came the third
great school of North Africa, in which the
great names are Jerome and Augustine, the
first learned without breadth, the second
broad and grand without learning. Jerome’s
knowledge ot Hebrew, however, was unsci
entific, and Augustine’s exegesis was in defi
ance of all correct system. Though a great
thinker, he was an unsafe interpreter, and
his greatness imposed his errors on his con
temporaries and successors. Thus he unduly
values inner light to the exclusion of exter
nal aids, and is guilty of the monstrous
assertion that of five different meanings which
a passage may have, one is as good as another.
So, through the Patristic period, we find
principles clashing, but nothing definitely de
termined, much that is good and much that
is bad in the details. The schoolmen, with
Thomas at their head, systematized the
fathers, nominally submitting, and quietly
modifying and often bettering them. Then
came the revival of (earning, the prominence
given to grammatical study, the recognition
by some of the necessity of true spirituality,
the slothfulness of the Establishments, the
hermeneutical fanaticism of the Puritans, the
study of the Oriental languages, the prepara
tion of Polyglott Bibles, and the production
ol works on Hermeneutics—out of all which,
under the guidance of Lord Bacon, emerged
the grammatico-historical method, in which,
in its best form, the two elements above
mentioned always enter.
The past fifty years have witnessed a great
progress in all departments of hermeneutical
effort. In the criticism of the text, especially
of the New Testament, more abundant mate
rial and more intelligent labor have made
remarkable advance. The individual Shemitic
tongues have been more closely studied, and
the new science of comparative philology
has illustrated Greek and Hebrew. tt is now
easier than ever before to learn these lan
guages. The archaeological discoveries of
this century have thrown new light on the
Bible. The wonderful advance of physical
science has forced us to this hermeneutical
canon, that where Scripture touches on phys
ical science, we have nothing to do but to sit
still and await the discoveries of the latter,
certain that they will only add to the glory
of the inspired record. Finally, geographical
and similar researches have clothed the sacred
history with life, have developed the historic
consciousness and brought us into closer
sympathy with the complex facts of the past.
In the face of these facts we, as Baptists,
must recognize our obligation to take part in
the work, to give to the world the Word of
God in its fullness. Through all the vicissi
tudes of our history, through persecution and
obloquy, we have maintained the supreme
authority of Scripture, and the necessity of
something more than learning and morality
for him who would comprehend it. We have
as much need now as ever to hold fhst to
these principles, and to allow no social pres
sure to make us swerve for a moment from
the beliefs and practices which we derive
from the word of God.
Let us, however, guard against the errors
into which our anxiety to be faithful may
lead us. First, we may pervert the doctrine
of the teaching of the lioly Spirit into a plea
for fanaticism, setting up our own fancies as
eternal truth; second, it is obligatory on us
not to neglect true learning, (as we have
sometimes done,) but to foster it for God and
His truth. We make a special plea for the
study of the original languages of Scripture.
The facilities for such study are now greater
than ever before; valuable acquisitions are
within the reach of all. If it be objected that
the demands of ministerial work are pressing
and authoritative, we answer, that the minis
ter of Jesus by such study increases his
capacity for work in every direction. It is a
brief delay for a better girding up of one’s self
for the conflict.
But where such study is impossible, we may
rejoice to know that our common English
version, not free from errors, is yet substan
tially the reproduction of the original. From
it the gospel of salvation may be learned and
preached, and the same laws of inteipretation
applied to it as to the original; further, as,
being in our vernacular, it is in some respects
superior to, that is, more real to us than the
original. The trouble is, that we neglect our
English version for the comments of men.
With such views the Baptists of the South
have established their Seminary, providing
for the study of the original languages of the
Scripture, to encourage thoroughness; pro
viding also for the study of the English ver
sion as a thing not only necessary for some,
but also excellent for all. In general, the
Seminary is not creative, but developing;
and on its work we may lawfully ask the
Divine blessing.
The problem in hermeneutics now pressing
on us, is the combining into a unity the two
co-existing intellectual and spiritual elements.
From their union wo may expect higher con
WHOLE NO. 2456
ceptions of truth—a preparation of mind and
heart for the life to come, where we shall
spend eternity in a constantly progressive
contemplation of the same inexhaustible rev
elation.
The above outline does not, of course, do .
justice to the address. It is the custom for
one of the Professors, in rotation, to give a
public introductory lecture on the first day of
the session. The inaugural of the new Pro
fessor took the place of the introductory this
year.
We have forty-three students—nearly dou
ble the number at the same time last session.
Others are expected ; we shall probably have
•sixty. W. W.
Greenville, S. C.
Consolation.
Ahl how weary, sad and dreary,
Is my heart to-night! „
Sitting lonely, moonbeams only
For an evening light.
Gone the glory, told the story
Os the faded day;
Night uncertain, with its curtain
Folds the sceneß away.
' <, All its pleasures—golden treasures,
Past tor evermore;
Sweet reunion and communion
; . i With my friends are o’er.
Sad the parting, tears upstarting
At the word, Farewell-
One said, smiling, grief beguiling,
a “All fn heaven may dwell.”
Now I ponder, yea, and wonder
That I e’er forgot
The glad meeting and the greeting
Where cares enter not.
Leave, 0 sadness! come, 0 gladness!
Fill my heart to-night;
Hopes entwining, faith is shining
For an evening light.
Vilette Villars.
A. Convent in the Nineteenth Century.
When the crimes of Popery are pointed
out, the reply is often made : “ You are de
scribing events which belong to the past.
Popery of to-day is very different from the
Popery of the dark ages.” Here is a picture
of the system as found to-day on the contin
ent of Europe:
“The case of the imprisoned nun at Cra
cow, which led to the recent riots there, forms
the subject of an article in the Vienna Pressc,
from which we learn that the name of the
prisoner is Barbara Übryk, and that the state
ment that she had been confined for twenty
one years is correct. The civil authorities
were informed of the fact by an anonymous
letter in a woman’s hand-writing, and the
Bishop of the diocese was communicated with.
A judge visited the convent and found in a
cell, seven paces long by six paces wide, an
entirely naked, half-insane woman, who, at
the unaccustomed view of light, the outer
world and human beings, folded her hands
and pitifully implored: “I am hungry, have
pity on me, give me meat, and I shall be
obedient.’ . . . This hole, for it could
hardly be called chamber, besides containing
all kinds of dirt and filth, and a dish with
rotten potatoes, was deficient of the slightest
decent accommodation. There was nothing
—no stove, no table, no bed, no chair—it was
neither warmed by fire nor by the rays of
the sun. The judge instantly ordered the
nun to be clothe'd, and went himself for
Bishop Galecki. The Bishop was deeply
moved, and, turning to the assembled nuns,
he vehemently reproached them for their in
humanity. ‘ls this,’ ho raid, '‘wlrut yo.. .sail
love for your neighbor? Furies, riot "women,
that you are, is it thus that you purp<4fc> to
enter the kingdom ot heaven?’ The »tins
ventured to excuse their conduct, but the
Bishop would not hear them. ‘Silence, you
wretches!’ he exclaimed; ‘away out of my
sight, you who disgrace religion.’ The father
confessor, Piantkiewice, an old priest, who
was present, dared to observe that the eccle
siastical authorities were aware of this scan
dal, whereupon the Bishop and prelate, Spital,
denied this assertion, and at once suspended
the father confessor, and also the superioress,
who is descended from an old honorable
Polish noble family. The Bishop ordered
Nun Barbara Übryk to be brought into a
clean cell, and there to be dressed and nursed,
which the lady superior obeyed very reluc
tantly. The lady superior declared that Bar
bara Übryk was kept in close confinement
since 1848 by order of the physician, because
of her unsound mind. But this physician
died in 1848, and the present physician, Dr.
Barbrzynski, who has been practicing in the
convent for the last seven years, has never
seen Barbara Übryk. On account of the im
portance of the case, the Attorney-General
has taken the matter in hand. The exasper
ation of the people knows no bounds. It is
stated that the Bishop intends to dissolve the
convent.”
Wesley’s Calvinism.
Charles Simeon is our authority for a sug
gestive anecdote in regard to what people
consider the wide difference between many
evangelical denominations as to the doctrines
of grace. “A young Calvinist had an oppor- |
tunity to discuss the two opposite systems
with John Wesley himself, but before begin
ning, ascertained by a series of questions that
Mr. Wesley held that he ‘was a depraved
creature,’ such that ‘he vtould never have
thought of turning to God if God had not
first put it into his heartthat he ‘despaired
of recommending himself to God by any
thing he could do, and looked for salvation
only through the blood of Christ, and that
from first to last;’ that ‘he was upheld every
hour and every movement by God, and all
his hope was in the grace of God, to preserve
him unto his heavenly kingdom.’ ‘Then, sir,’
proceeded the Calvinist, ‘we will have peace
on these subjects, for this is all my Calvinism ;
this is my election, my justification by faith,
my final perseverance; it is in substance all
that 1 hold and as I hold it. Let us rather,
cordially unite in those things wherein we
agree.’ ”
Infant Membership. —We see that in some
of the Pedobaptist papers the phrase “infant
church membership” is becoming quite com
mon. We hope they will stick to it. It is
definite, and so acceptable. It has often been
a vexed question to them whether the sprink
led child be in the church or out of it. Now
ot course, if it is settled, they will accept the
consequences of their theory, and that can
be nothing less than “ infant communion.”
It cannot be that they will practice such
“ close communion ” as to refuse any of their
own members the privilege, when they are so
a’nxious that we Baptists should come in and
partake with them.
Humble Agencies.—A Baptist missionary,
while making a tour through the mountainous
regions of Burmah, found a village in which
a large number of inhabitants were familiar
with Christianity, and the way opened for its
establishment among them. No missionary
had ever visited them, and their only source
of instruction was a small bundle of religious
tracts which had been obtained by one of
their number some years ago, from a distant
town. If we could always remember what
feeble agencies are often employed in spread
ing the truth, we would not overlook the
slightest opportunity to do good.
Self-Love. —Self-love is the greatest of all
flatterers.— Rochefoucauld ,