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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 TERMS.— Club3 of Four, ($3.00 each) per annum...sl2.o® Clubs of Three, ($3.33 each) per annum... 10.(K Clubs of Two. (3.50 each) per annum 7.0 U Single Subscriber 4.00 J. J. TOON, Proprietor. 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 ,