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CHRISTIAN lINDHA AND SOUTH-WESTERN BAPTIST.
VOL 48—NO. 44.
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IE ATLANTA. OA
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Woman.
Woman ! what charm dwells in that name !
What mystic virtue! fragrant fame 1
How gladden all the scenes of life
The names of mother, sister, wife !
How from these sacred fountains flow
The streams which lave, and heal our woe.
Lite hallowed tones, from brighter spheres,
Falls woman’s name upon our ears :
Or like the stars, which wreathe their light
Around the darkened brow of night:
Or like the promise God has given,
Written in the sweet bow of Heaven,
To woman is the office given,
The earth, scorched with the blight of Heaven,
To irrigate and fertilize
With sacred streams from her fond eyes;
Her tears the sterile soil bedew,
And with sweet flowers the desert strew.
See the fond mother, as she smiles __
Over the cradle: love beguiles
Her lonely hours with his warm beams ;
Hope weaves sweet visions in her dreams:
And as thick cares her brow enshroud
Paints his bright bow on sorrow’s cloud.
O. mother 1 sacred name and blessed !
Thy prodigal, so long unblest;
In the wide world finding no rest,
Finds on thy loving, faithful breast — v
Ceasing with restless feet to roam, —
A sanctuary, and a home.
.Spurned by all else, forlorn, distrest,
His mother folds him to her breast.
Mother! best boon on earth that’s givan,
And honored, I believe, in Heaven.
How many there, their bvmus will raise,
Mingling their Lord’s anti mothers praise.
But for our mothers’ prayers, they cry,
We never should have reached the sky.
01 woman! did you know your mission ;
Know only your sublime commission,
To higher you would ne’er aspire,
For you would know, that none is higher,
The mother, sister, and the wife.
For rude and vulgar storms of strife
Were never made; your tender frame
Gentler, and kinder service claim.
Your hands were never formed to wield
The bloody sword, on battle field,
Your voice in deadly charge to cry,
On ! on ! to death or victory ;
Your feet, with ruthless step to tread
Upon the dying and the dead:
Or you, hurrahing in Death’s race,
With dust and blood, begrimed your face,
Your reeking blade to wave, and cry,
Push on ye brave! to v.ctory.
Ao! never ! no! your gentle hands
Were made, like soft balsamic bands)
To bind the bruised and bleeding heart;
And with Love’s skill, and gentle art,
To minister to the sick bed,
And stroke, and bathe the aching head.
Your voice, like soft, reviving rain,
To fall upon the couch of pain:
And, in its loving minstrelsy,
Like dulcet notes from bending sky,
The mourner’s sorrow to assuage,
The darts of grief to disengage;
The wouuded heart, with love to lave,
And bathe in consolation’s wave;
To hush each sigh, each grief efface,
And plant a smile on sorrow’s face.
The music of your love to charm
Man’s rugged heart, and him disarm
Os passion ; and to lull to rest,
The angry tumults of his breast.
His coarser nature to refine,
And brighten him, more, into thine.
—Your feet the lonely paths to thread,
Where, on their hard, ill-furnished bed
The poor, and the forgotten lie,
To suffer, languish, and to die.
There —truly, woman is divine!
There—dare, her native lustre shine,
As lifting her sweet, tearful eye,
She points the mourner to the sky.
01 woman is true woman then!
A star! the Earth’s sweet diadem!
.Seairjh and .-ky, and earth around,
So bright a thing cannot be found.
Your office is, in your loved son,
To train some future Washington:
Aud as that glorious Washington,
Full-orbed, and blazing, like the sun,
Upon the earth shall pour his rays,
In them will shine his mother’s praise:
And in the web of his bright fame,
Seen, woven, will be WOMAN’S name.
Palsied and withered be the hand;
Curse on the tongue, as false as bland,
Which, from her throne of purity,
Radiant with peerless modesty,
With false pretence of liberty,
In sacrilegious revelry,
With orgies frantic, would pull down
Woman: despoil her of her crown;
Denude her of her robes of light;
Wrap her in garb woven from night;
And turn an angel, sent from Heaven,
Into a crazed hag, demon-driven. w - H J
— Oxford, A. O.
Harvest Home.
CHAPTER VII.
“ Sow beside all waters.”
“For soon the harvest time will come,
And angels shout the harvest home.”
Emile had gone; Haitly sat alone in the
room they had shared together. It was a
glorious September morning; the sunlight
quivered through the leaves of the elm and
poplar trees, and danced in chequered lines
on the pillars and floor of the balcony on
which the chamber opened. The scene made
a pleasant picture ; the boy was a good study
for an artist; with one hand he stroked his
dog’s head absently, the other—the elbow
resting on the arm of his chair—supported
his head, the rich brown hair thrown careless
ly back from round, full temples. Manhood
was dawning in the curved lip, spirited nos
tril, and the latent fire of the eye, while the
fair brow and rosy cheek were childhood’s
own. Attitudinizing, however, was very far
from Hartly’s thoughts; conscience was at
work. As Clara had truly said, he was al
ways sinning and repeuting ; yet his passion
ate self-reproach worked no amendment, and
on this, just now, he was bitterly reflecting.
Like Luther, in the forest castle—he started
with terror as Satan triumphantly unrolled
the long catalogue of follies and crimes; yes,
crimes. His years were few, he had been
trained with care in every religious obser
vance, yet in the light of God’s law, applied
by the Holy Spirit, every departure from
duty, every sinful thought and feeling are
heinous crimes—unbelief and hardness of
heart, the dark fountains from which they
flow. On his tenth birth-day his mother had
given him a Bible ; she had written in it, un
der his name, a passage ol Scripture : “ The
path of the just is as a shining light that shi
neth more and more unto the perfect day.”
How vividly he recalled every circumstance
connected with the gift. He seemed to see
her face, and her voice as she explained to
him its meaning—using a print in illustration,
on which were represented two paths diverg
ing, one widening and descending, crowded
with people gaily dressed, and walking care
lessly ; the other, mounting a steep ascent,
travelled by a few persons, each wearing a
pilgrim’s gown and carrying a staff; then her
earnest prayer'that he might find Jesus, “the
way, the truth, and the life.” Often since he
had thought he had found Him. It seemed easy
to love and obey, while no trial come, but
the first temptation showed him his house
built on the sand. “ Only believe ” —the task
seemed harder than to climb to the eagle’s
nest, or walk on the water without sinking.
He rose and paced the floor. It was a bind
ing duty —an immediate duty—the one inex
orable condition of salvation ; but how to
perform it! At last, in utter despair of his
own efforts, the agonized cry of drowning
Peter burst from his lips, “ Lord save or I
perish,” and the scales fell from his eyes—
not to do, but to cease doing—he saw the sin
ner must consent to, not force himself to feel,
nor work himself up to belief, but trust God
to give him faith and repentance in answer
to prayer. Then there was joy in heaven
over a*new' born soul, and angels tuned their
harps again, as a prodigal son returned thus
early to’his Father’s house. But the way was
long, and his feet often stumbled ; still, as he
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, NOVEMBER 11, 1869.
fell he rose again, and was not “ utterly cast
down.” In the impenitent heart there is a
feeling of unrest, which intrudes upon its
gayest hours, and like the ghost of Banquo
sits an unwelcome guest at every festal board ;
we raise no cup of happiness to our lips but
that one poisoned drop is there. When “the
peace that passeth understanding” takes its
place, no wonder that the change may be read
in every feature of the face ; especially is this
the case with art ardent temperament.
“ You look just like mamma* to-day,” said
Helen, as Hartly joined the girls, who were
out walking, the afternoon of the day we
have mentioned.
“ More like her than usual, I do believe,”
added Clara; “he always reminds me of
her.”
“ I think perhaps she has been with me,”
said Hartly, in a low tone, of deep feeling.
The others seemed awed, and made no
further remark, for some moments. At
length Lucy spoke :
“Is that what makes you seem so quietly
happy 1”
“ No ! something even more blessed than
that, Lucy ; I have found Him of whom
Moses and the Prophets spoke.”
“ Dear Hartly ! ” burst from Clara’s lips,
in glad surprise; and she threw her arms
round his neck as impulsively as Helen might
have done. The two seemed to have changed
characters for the occasion. The tears stood
in the younger sister’s dark eyes, but she
gave no expression to the emotion she evi
dently felt. To Clara it was the fruition of a
cherished hope —the answer to earnest pray
er. Os her own religious feelings she never
spoke, but the change she had passed through
was none the less real. Grace, though it
sanctifies, never changes the natural bent of
character. Lucy slipped her hand timidly
into his. Hartly pressed it warmly. He.
knew how deep her sympathy was. Thought
less and unobservant as it is natural for boys
of his age to be, he had not failed to see in
Lucy’s conduct, the conflict of some higher
motive with natural inclinations ; his gener
ous nature had been touched by her uncom
plaining submission to the heavy blow which
had lately fallen upon her. It was a mute
appeal, to which the kind Montmaries all re
sponded. How she dong to them in her des
olation ! A nature like her’s must have hu
man objects of affection ; and keenly suscept
ible to kindness, she returned their affection
ate solicitude with a passionate attachment
characteristic of her. From the very differ
ence in their character Helen could almost al
ways charm away the painful fits of depres
sion into which Lucy often fell. All sunshine
and gayety herself, she had a quick intuitive
sympathy with the feelings of others—one
of the many charming traits in a fine charac
ter. Her good night kiss to Hartly that
night, was more hurried than usual. He no
ticed, too, that her face was slightly flushed.
He held her back as she was springing up the
stairs after Lucy. “Helen! my twin-sister !
can you too, say, my Lord, and my God ? ”
He gently turned the face towards him she
was trying to avert. Her voice was con
strained —almost cold—as she evaded the
question, and his hold at the same time, “ 1
can’t talk to you now.” Then her red lips
pressed firmly together, she went more slow
ly to her room.
(To be Continued.)
In Meiuoriam.
Nathaniel Greene Foster has departed from
earth. On the night of the 19th of October,
he drew his last breath at his residence in
Madison. Lawyer, orator, statesman, jurist,
aud better than all, a preacher of righteous
ness, he has ceased from his labors to cu
ter, as we trust, on their rewards, and laid
aside his earthly honors in exchange for an
imperishable crown. He has passed beyoDd
the reach of human eulogy ; still, a record
prompted by kind remembrance, is a debt
which the world owes him, and is at the same
time, a relief and a gratification to his friends.
Those who knew nothing of him will, of
course, be indifferent to anything that can be
said ; nor is it for them that these lines are
written; but those who did know him, will
appreciate the spirit of the writer, who pauses
in mid-life to take, as it were, a last farewell
of a departed friend, and will read what is
written —some with tearful eyes, and all with
a spirit of sadness.
Judge Foster was born in Greene county,
Ga., in August, 1809, and was, consequently,
a little more than sixty years old at the time
of his death. In early life he removed to
Morgan county, where he entered on the
practice of law, and soon rose to eminence in
his profession. In 1836, inspired by the ar
dor of his youth, he volunteered and served
as a Captain in the Florida War. He was
repeatedly elected to the Legislature of Geor
gia, and afterwards represented his district
in the Congress of the United States. He
afterwards filled the position of Judge of the
Superior Court with dignity and ability. In
August, 1848, he became the subject of pro
found religious convictions, and having been
baptized on a profession of his faith, he was
admitted into the membership of the Baptist
church in Madison. He at once exhibited a
zeal for souls and for the cause of Christ, and
displayed what he had not been known to
possess, an unusual knowledge of the Holy
Scriptures. These facts, in connection with
his well known abilities and eloquence, in
duced his brethren to ordain him to the work
of the gospel ministry, in January, 1849.
His intention at first, was to abandon entirely
the profession of law, and devote himself to
his new calling. He soon became satisfied,
however, that his call was to the work of an
evangelist and of an occasional preacher,
rather than to that of a settled pastor. He
then resumed his legal practice; but never
failed to bear testimony for Jesus when cir
cumstances made it necessary, and preached
statedly, at intervals of a month, to a coun
try church, until shortly before his death.
He was a man of large frame, lofty stature
and commanding presence. No one ever saw
him without being impressed. His eye had
fire in it, and his face beamed with benevo
lent intelligence. His address was winning,
and his manners genial. He was a fine com
panion ; his conversation, abounding in valu
able thought, was varied and entertaining;
his illustrations, often sparkling with wit,
were original and felicitous. He was a bold,
fluent public speaker, and seldom failed to
make such impressions as he desired on his
hearers. He understood well the secret
springs of human nature, and frequently
showed the master’s art, by eliciting alternate
smiles and tears, at will.
He was not what is generally called a stu
dent. Even in his secular profession his read
ing seemed to have been limited. But he
was more of a student than he had credit for,
or than many who have high reputation for
studious habits. If he knew less of books;
he knew more of things; if he had read fewer
printed pages, he grasped more great princi
ples. The great test of legal knowledge is
in the court house, and no man ever came in
contact with Judge Foster at the Bar, with
out discovering that he was a man of power.
His mind was quick ; he could see through a
subject at a glance: it was clear; he could
disentangle a case of its complications with
ease: it was discriminating; he could seize
upon the strong points in a moment, to the
neglect of details: he was expert in sifting
evidence, ingenious in collocating facts, and
irtveufcive in the application of principles;
and by a vigorous use of these native gifts,
he more than compensated for his want of
laborious study. If he had read little, he had
learned much, and all that he knew was in
stantly available, and was handled with adroit
ness and energy.
His reputation was at the Bar rather than
in the pulpit, yet in the latter he frequently
displayed his remarkable talents with great
and happy effect, and there is reason to be
lieve that his labors in the Lord were not in
vain. He was a man of tender feelings, warm
heart and sympathetic nature. The writer
was bound to him by no ties of relationship,
nor even by those of a very intimate friend
ship, and consequently knows less of his af
fections and heart-life than those who were
nearer to him. But if at this distance the
genial glow of his kindly heart was felt, how
warm it must have been to those who were
close to him !
He was a man of honor, integrity and
truth ; his life was pure and his conduct irre
proachable. If he had enemies, the writer is
not aware of it; certainly he had a large
number of admirers and friends. His last
illness was protracted and se\ere, but he bore
it with patience; his faith in Jesus Christ
seemed never to falter, and he died, as we
trust, “ in the Lord.”
He certainly had many virtues which his
friends will graciously remember; his faults
his very enemies, if he had any, will be gen
erous enough to forget. He has stood before
the Judge of all the earth. Let us
N farther seek his merits to disclose,
his frailties from their dread abode,
(The--: they alike in trembling- hope repose)
The ~som of his Father and his God.
Amicus et Frater.
Removal of Mercer University—Ho. 2.
The discussion of this subject has been
very earnestly deprecated by some friends of
tne College; but no deprecations of private
brethren, nor resolves of Associations, can
repress a discussion in which a large body of
intelligent Baptists have any interest. Bap
tists believe in free speech and unfettered in
quiry; and they cannot be restrained from
the most ample investigation of any question
they are called upon to decde. II the suc
cess of Mercer University is contingent upon
the silence of the denomination, “ henceforth
and forever,” respecting its location, its teach
ers, its students, or any other important sea
ture connected with it, then its failure may
be taken as a foregone conclusion ; for Bap
tists will discuss. But I dissent utterly from
those who tjyink a fair debate on this subject
cm operate against the interests of the Col
lege. If the result show that the weight of
the argument is with those who insist on the
present location, all fair thinkers will ac
quiesce, and the position will be more satis
factory than ever. And if it appear that the
reasons for removal preponderate, surely the
present opponents of the measure, having the
interests of the Institution at heart, will ac
cept the conclusion and rally to its support
in any field which may be elected.
A high authority has told us that no change
is in itself desirable; indeed, that the pre
sumption lies against a change. Iheadvo
cates of removal recognize this dictum, and
tL jy are ready to assign the grounds on which
iuey ttfge a teiiioVal.
The College at no time a success in Pen
FIELD.
The result of the enterprise in the present
location, has never, at any time, been satis
factory. It is not meant that the Institution
has not graduated many young men who do
honor to their Alma Mater. The sons ot
Mercer are filling to-day important positions
in the ministry, in law, in medicine, in the
school room, in agriculture, in commerce, and
in every sphere in which educated mind can
be employed. The tree has borne good fruit.
But the complaint is, that there has not been
enough of it—not so much as it was reason
able to expect that there would have been, in
view of the great care and expense with
which it has been watched and enriched.
In confirmation ot this statement, let us
take eight years of the ante-bellum history of
the Institution, beginning with 1847 and end
ing with 1858, (both inclusive.) 1 select
these years because they were years ox un
broken temporal prosperity throughout the
State, and because there was connected with
the Faculty during this period, a quartette ol
brethren eminent for their talents, attain
ments and piety—commanding the confidence
of the entire denomination. I allude to Drs.
Dagg, Hillyer, Crawford and Mell. No
Faculty in the State presented a more impo
sing corps of teachers, and with every material
condition propitious, the number of graduates
during the years specified, did not amount to
ten per annnm. At the same time, the in
come of the University, from all sources
approximated SIO,OOO per annum—showing
that each graduate implied an outlay of sl,-
000. From 1856 to 1860, after the retire
ment of Drs. Dagg, Mell and Hillyer, the
number of students and of graduates in-*
creased —not because the new officers ap
pointed in their places were superior to their
predecessors; (it would be high praise to
pronounce them their equals;) but because
the disrepute into which the State University
had fallen, owing to Faculty feuds which had
previously prevailed, estranged many patrons
who would ordinarily have matriculated
there; and some of these directed their at
tention to Mercer. But even with this in
crease, the College did not command the en
tire patronage of the denomination. There
were still many Baptist students at other
institutions; and many of its friends felt,
even in those (its palmiest) days, that the
expectations of its founders were not ade
quately realized.
The Condition of Mercer not now Satis
factory.
The catalogue of the College, for 1868-9,
shows that there have been in attendance
during the Collegiate Year, 84 students. But
of this number I find that 15 are put down as
irregulars,! leaving but 69 in full College
membership during the year. The total in
come for tuition for the year, did not exceed
$2,500. At the present time, lam informed
that there are hardly 70 regular students in
attendance. 1 am not surprised that such
results should raise the inquiry, What is the
matter? and that the friends of the Institu
tion should ask whether a better location
would not produce more satisfactory figures.
Think of it! Here is a paying endowment
of nearly $130,000, and here is a Faculty of
men whose ability and fidelity are universal
ly conceded; and here is a College having
claims on the patronage of 50,000 white Bap
tists in Georgia, and the grand total of the
tuition money is less than a dozen private
schools of limited reputation and of no en
dowment, are each receiving, in different
parts of the State. Indeed, there are several
of these ordinary academies in the State
whose income from tuition is at least twice
that received by our College. Does not every
Baptist concur with me in saying, this state
of things is not satisfactory ?
What Does not Explain the Difficulty.
It has been customary since the war, to
account for almost every failure by alleging
the poverty of the people as the cause. The
number of students at Mercer, it has been
repeatedly said, is smaii because the people
are really without the* means of educating
their sons. Those who assign this reason,
contend that, with the rtHoration of prosper
ity, there will be a decided improvement in
the condition of the College. But this ex
planation is not satisfactory. The State re
ceived for her agricultural products last year,
a sum,of money which would compare favor
ably with the amount received in any previ
ous year of her history. The amount will
hardly be less during the«present year, though
some sections have suffered by very protract
ed droughts. We have*»eea that the College
did not meet expectations when the State was
on the full tide of material prosperity. The
obvious fact is, that yougg men, members of
Baptist churches, and patents who, though
their sons may not be, are themselves mem
bers of Baptist now patronizing
these institutions. This shows that the diffi
culty is not due so mucLco financial ruin as
to a preference for oth* qtetitutions. During
the present Fall four yoepg men. members of
the same Baptist church,] entered College for
the first time. Three <>f the four went to
Franklin College, at Aliens; the other une
would have gone likewise; but under the
pressure of parental auiftArity, he went to
Penfield. This is a case p iieh came under
the writer’s notice, and is no doubt it
might be duplicated a dozen times,
(though it may not be i the exact propor
tion,) in other parts of th State.
Nor is the difficulty o'«»oig to any want of
capacity or efficiency in-the Board of In
struction. We have se> a that during the
years of Dr. Dagg’s administration, ably
supported as he was by he best talent and
piety of the State, the patronage was very
meagre. The present Faulty is abundantly
competent for every duty Revolved on them.
“Comparisons,” it is sa l, “are odious;”
but they are also instructive -and useful. In
the writer’s judgment, thf Faculty of Mer
cer compares favorably, man by man, with
the best College in the State. Take one
man, and as he is a very qjLdest man, I hope
he will excuse my allusk-n. *The most im
portant, chair in a College i,», in my view, that
of Mathematics. The Professor in this de
partment at Mercer, is S.2P. Sanford. This
gentleman graduated withmhe first honor of
his class, in 1838, at Athems, when such men
as Prof. John LeConte, Dr. B. M. Palmer,
of New Orleans, and W. Hope Hull, Esq.,
of Augusta, were competitor - s for the distinc
tion. He was primus inter pares, when he
began his career as ProfJGsor, twenty five
years ago; an' 4 his original attainments have
been increased by study nwl matured by ex
perience. What College,ci ,vi show » superior
teacher in the most branch of edu
cation ? There are other npM in the Faculty
equally eminent in their espective chairs.
And with such teachers, vho believes that
the present unsatisfactory of the
College is due to any inadequacy in the corps
of instructors. To what, T ien, is it owing?
U ‘ Georgia.
Yazze—Mistake Corrected.
Either you or myself U-adp a mistake as
to Gesenius’ definition of yjizze. It is pussi
ble that we may have put,* it- sprinkling, be
cause that was the primary i'de* of the Ad
vocate’s criticism, but j Vi
sparkting.
Gesenius defirfes thus : “ Naza. 1. To leap
for joy, to exult , to spring. The primary
idea is that of sparkling , dying out." 2. Os
liquids, to leap forth, to spout, to spirt, to be
sprinkled, with al, el, on, upon anything.”
“Hiph. Hizza, fut. Yazze. —l. to cause to
leap for joy, to cause to exult, to make rejoice.,
with acc. and al, in or because of anything.
Is. lii: 15 : So shall he cause many nations to
rejoice in himself. Septuagint; So shall he
cause many nations to wonder at himself.
Greek, Syriac, Vulgate, Luther, English: So
shall he sprinkle many nations. See No. 2;
i. e., My servant, the Messiah, shall make ex
piation for them ; but this accords less well
with the parallel verb shamam .” “2. To
sprinkle ; e. g., water, blood, also oil.”
You will observe that the idea of the sev
eral versions last named, is not that of sprinlr
ling water , according to the Advocate ; but of
making expiation, by the sprinkling or shed
ding of blood. T. B. Cooper.
Conyers, Ga., Nov. 5.
Protracted Meetings, Again.
I must defend what 1 practice. But if I
should be convinced that the thing I practice is
wrong, then I will abandon it. Layman makes
an attack on protracted meetings. 11. E.
T. endorses the attack, as far as he goe.->, but
seems to intimate that the blows dealt by
Layman are not half heavy enough, and calls
for more. I beg leave to differ from both
your correspondents. They have magnified
the abuses of protracted meetings, without
naming a single valid argument against these
meetings per se.
It has always seemed strange to me, that
men possessing the ability to write, as man
ifested in the communications of your two
correspondents, should make such extrava
gant representations of an instrumentality
against which, in itself considered, there can
not be a single objection urged. What harm
can there be in Christian people meeting to
gether for one, or two, or three weeks, for
prayer or preaching the word of God 1 If
they have the leisure, can they be better em
ployed ? Surely if lam benefitted by a good
prayer meeting to-night, 1 will be profited by
it no less to-morrow night. If a good ser
mon warms my heart to-day, surely as good
or a better one cannot harm me to-morrow,
provided the preacher hiA time to preach it,
and I have time to listen to it. There is
much reason to believe that the oft-repeated
impressions made by the sermons and prayers,
will result in good. If they have the effect
to intensify my zeal, humble my spirit and
soften my heart, they may indeed lead sin
ners to Christ. What harm, 1 would ask in
the name of religion itself, can there be in all
this 1
There is, clearly to my mind, no harm in
a protracted meeting itself. Harm might be
made of it. If false doctrine should be
preached, if strange fire should be carried
into the sanctuary, if persons should be urged
to unite with the church without faith in the
Redeemer, or with a spurious conversion ; if,
in other words, the preaching should be such,
in matter or manner, as to produce excite
ment merely, and that excitement should be
taken for religion, then I would say that the
true objects of a protracted meeting had been
perverted. And, suppose, in certain localities,
such abuses had been tolerated, is this suffi
cient to justify the strictures of Layman, or
the denunciations of H. E. T. 1 I think not.
Admit that his and Layman’s strictures were
levelled against the abuses of protracted meet
ings. I mu>t avow that I never have wit
nessed any abuses to justify such animadver
sions. Their statements look strange to me
in the face of the fact that a large majority
of our most active, efficient ministers now in
the field, are a part of the results of pro
tracted meetings, and also, our churches are
literally populated by members convicted,
converted and baptized in connection with these
meetings; and 1 must say, in the main with
pious, worthy members. Yet, in the estima
tion of your correspondents, these may all
be spurious conversions. I may be deceived,
and all my work may be spurious, for I re
ceived all the change I ever experienced in
one of these meetings. In my humble efforts,
I have baptized hundreds in these meetings.
The work, with but few exceptions, still stands.
Some of them are preaching the gospel, some
are deacons of churches, and numbers of
them constitute the pillars and frame-work of
efficient churches, and many of them have
been transferred to the church triumphant.
There is a class of brethren among us who
are ready to cry out against these meetings
if the least outburst of feeling is manifested ;
but these brethren are very willing to receive
the converts awakened and converted by this
instrumentality. I was conversing, not long
since, with a minister who seemed to boast
that his church had never had a protracted
meeting. The Methodist brethren recently
held a protracted meeting which proved a
success. This pastor very joyfully received
several of the converts into his church, and I
felt rejoiced that the Lord works by whom
He will. Ouce, while a very young disciple,
there was a protracted meeting progressing
in the church with which 1 was connected. A
very stern Hardshell deacon in attendance on
the meeting, remarked that it was all fox-fire,
that the people had better beat home picking
out their cotton. The missionary meeting
closed with the addition of a large number.
Several of the children of our Hardshell
brethren were converted, and I learned that
they were going to join the church of that
order, so 1 went to their meeting and saw the
old deacon receive two of his own children,
and several others. It was a season of re
joicing- The young converts stated that they
were first awakened in the revival at the mis
sionary church, and then found peace; and
not a word of objection was urged against
their reception. I began to think that a pro
tracted meeting was not, in the estimation of
of even our anti-missionary brethren, the
frightful monster they were wont to represent
it to be; and though, from brother H. E. T.’s
showing, this means can show its thousands
slain, (may thousands more be slain,) yet we
are preparing for one, though late in the sea
son, and if brother H. E. T. will only favor
us with his presence, and make a sliyht re
cantation, and preach us some of the same
sermons he used to preach when he and 1
stood shoulder to shoulder in the protracted
meeting work, I think our church may be
greatly strengthened. Come, brother TANARUS., the
signs are already indicative of good results.
If I shall feel called upon to say anything
more on the subject, I may suggest some
thoughts on the manner of conducting these
meetings. W. D. A.
A Progressive Ministry.
Such a ministry is the want of every age.
But we want progress in the Bible, and.in ac
cord with it. Religious progress in opposi
tion to the Bible, or independently of it, is re
trogression. A man lost and without a light,
may suppose himself to be moving in the
right direction, but he is sure to be going
wrong. So it is with men who attempt to
advance in gospel science, while they seek
the guidance only of human reasou or philos
ophy.
Not less dangerous is the progress which
consists in building great systems of truth,
so-calM,.yn.ft.slender Bible foundation.
"plan is compared to wunimg
a pyramid upon its apex. It is fine in theory,
but tiie actual work is dangerous alike to the
builder and his admirers.
Only such things, in God’s holy Book, as
are manifestly true, are to comprise the fields
in which we are to progress as learners.
Whatever helps to illuminate the sacred page,
h> lps to enlarge the field. It is not new, but
uld truth we want. It is in the knowledge
of old truth that we are called on to make
progress. This old truth is new to every
generation, because we live not long enough
to find out more than a small part of it.
True, we have the same old Bible, and the
comments of many on it; but we scarce have
time, in our brief stay, to store the text of
Scripture in our memories.
Besides this, learning the Bible so as to
know it, is a matter of experience. Men
may scoff at this idea; but we teach truth.
At one period of life the Christian may see—
can see—no significahcy, no force, in a given
portion of the Bible. In the course of years,
however, he has that very portion to open
before his eyes —better say his heart —with
great freshness and beanty. This is but a
single fact of many in the Christian’s life.
To the Christian, the old Bible remains new.
We are willing that our ministry should have
access to all the discoveries "f this or any
other age. Let nature, art, history, antiqui
ty —all be put under contribution for the ad
vancement of our knowledge of the Bible,
when they can help us. But let nothing, in
the name of science, be allowed for a moment
to subvert Bible testimony.
What would prove the Bible —God’s hand
writing —false, is false itself. Christians do
not die more or less happy because great
minds succeed in proving the charges of in
fidelity against the Bible false. Our whole
religion is in the divine Scripture. Enough
is in this Book to occupy the largest intellect
through life.
Then let our ministry progress in the Bi
ble. Let them pore over science less, except
the science of language, and give themselves
up to the one work of learning and teaching
the Bible. Any any other course is more
than dangerous ; it is ruinous.
Correction.
In reading my late article on the nature
in which Christ suffered, 1 see that I have
fallen into a very singular mistake. It is con
tained in the following glaring sophism : If
the Divine Being had been annihilated, He
would not have died in the same sense in
which Christ died. Therefore, Christ was
annihilated.
Permit me to substitute the following par
agraph for the one containing this strange
non sequitur.
It (that is, the statement that the Divine
Being was not annihilated) is, therefore, only
a gross aud irrelevant truism : a truism, how
ever, which, in the form of its statement
logically implies that Christ was annihilated.
For this is the writer’s position. The Divine
Being died in the same sense in which Christ
died, but the Divine Being was not annihilated.
In a sentence containing one common pred
icate of two different subjects, if the subjects
are separated by a disjunctive or restrictive
particle, so that an additional and distinctive
predicate is affirmed of one of the subjects,
a contrary additional predicate is implied of
the other, as in the following example: John
and Thomas both went to town ; but John did
not ride. This implies that Thomas did ride.
The preceding position of our author, which
I have stated, is au example of the same kind.
Christ and the Divine Being died in the same
sense; but, or only, the Divine Being was
not annihilated, and, of course, Christ was
annihilated.
For “ philological sense,” is printed “phi
losophical sense.” W. H. J.
Strangb Contrasts of Life. —A Hartford
child fell out of a third story window and
was picked up unhurt. Next morning it fell
out of bed and broke its neck.
The Jewish “Church.”
One of the greatest difficulties to be over
come in getting our Pedobaptist friends to
leave off their practice of infant baptism, and
to observe the baptism of Jesus, is to be
found in the fact that they understand this
rite to have been derived from the “Jewish
Church.” But there never was any such thing
as a “ Jkwißh Church,” in that sense in
which the word “ Church ” is now used. The
word “Church,” applied alike to
all assemblages of people, for whatever pur
pose they may have met; it is, and was,
also used to designate the worshippers of the
true God, before the advent of Christ.. But
the worshippers of God, so far as the Bible
informs us, never associated themselves to
gether as a Church, or society of any sopt,
apart from the vilest sinners, for the purpose
of public worship before that tfhie, a: Chris;
tians have ever done since. It. is to such "as
sociation, or society of God-fearing people,
or to the. house in which they meet, that the
word Church now applies. The Mosaic law
was Theocratic, it is true, but it applied to
all the Jews, as a nation, and whether native
or adopted citizens ; and included their whole
civil code, which was enforced by authority
of State, as weli as many rfioral and religious
precepts. The office of Priest was heredita
ry, and depended in no way upon the choice,
of the people, or piety of the Priest. It was
a civil office, and was in fact, often filled by
the worst men of the nation; whether a pre
tended Pharisee or infidel Saducee made no
difference. All the rites and ceremonies of
that dispensation were national. Jesus Christ
came, not to perpetuate those rites and cere
monies—not to extend that law, or the juris
diction of those wicked Priests over the whole
world, but to organize and establish a
Church— His Church. He said to Peter, “ I
will build my Church.” That He did ; and
He also pointed out just what duties his fol
lowers should observe and do, in his “ever
lasting Gospel.” J. P. S.
Addition to Gray’s Elegy.
Rev. J. D. Knowles believed that Gray had not given
to the poem enough religious character to make the
charm complete; hence he wrote these verses, to follow
the stanza in the Elegy beginning with the words;
“Far from the madding crowd’s ignoble stife.”
No airy dreams their simple fancies fired,
No thirst for wealth, nor panting after fame;
But truth divine suhlimer hopes inspired,
And urged them onward to a nobler aim.
From every cottage, with the day, arose
The hallowed voice of spirit-breathing prayer;
And artless anthems, at the peaceful close,
Like holy incense charmed the evening air.
Though they, each tome of human lore unknown,
The brilliant path of Science never trod,
The sacred Volume claimed their hearts alone,
Which taught the way to glory and to God.
Here they from Truth’s eternal fountain drew
The pure and gladdening waters day by day;
Learned, since our days are evil, fleet, and few,
To walk in wisdom’s bright and peaceful way.
In yon lone pile, o’er which hath sternly'passed
The heavy haud of all-destroying Time,
Through whose low mouldering aisle now sighs the
blast,
And round whose altars grass and ivy climb.
They gladly thronged, their grateful hymns to raise,
Oft as the calm and holy Sabbath shone;
The mingled tribute of their prayers and praise
In sweet communion rose before the throne.
Here, from their honored lips which sacred fire
From Heaven’s high chancery hath touched, they
hear #
'froths which their zeql inflame, their hopes inspire,
Give wings to/uith, and check affliction’s tear.
When hlTflowed by, aud, like an angef/Death
Came to release them to the worlds on high,
Praise trembled still on each expiring breath,
And holy triumph beamed from every eye.
Then gentle hands their “dust to dust” consign ;
With quiet tears the simple riies are said;
And here they sleep, till at the trump divine
The Earth and Ocean render up their dead.
German Scholars on Baptism.
Dr. Meyer is less generally known in this
country than Neander, because his writings
have not as yet been translated into our lan
guage. To all, however, who would give any
attention to the critical study of the New
Testament, the commentaries of Meyer are
as necessary as the church history of Neander
is to him who would study the development
of the Christian church. Dr. Meyer resides
at Hanover, lately the capital of the kingdom
of Hanover, and devotes his whole time at
present to the revision of his works.
Dr. Meyer’s view concerning the New Tes
tament mode of baptism, appears in the fol
lowing: In his note on Mark vii: 4, he says
that baptizontai, (which is translated in our
English version xoash , “ except they wash,”
etc.}) is not to be understood of the washing
of the hands, but of immersion. ( eintauchen ,)
which the word means throughout in the
classics and in the New Testament; therefore
here; according to the context, “ to take a
bath.” Commentary on Mark, fifth edition,
1867, p. 95. Again, in his Commentary on
the Acts of the Apostles, third edition, 1861,
p. 336, note, he says : “ Immersion ( das XJn
tertauchen) was indeed a thoroughly essential
part of the baptismal symbolism.” In regard
to infant baptism Dr. Meyer is no less ex
plicit. In his note on Acts xvi: 15, he says:
“An appeal is made to this passage and also
verse 33. xviii: 8, 1 Cor. i: 16, in order to
prove,or render probable infant baptism in the
apostolic age. But consider concerning this
question the following: (1,) Were there chil
dren in the Jewish ana heathen families which
became Christian, their baptism is to be as
surned only in those cases where they were
so far developed that they could and did con
fess their faith in Jesus as the Messiah; since
this was the general requisite for the recep
tion of baptism. Compare also verses 31,
32, 33. xviii: 8. If, on the other hand, (2)
there were also children incapable of this
confession ( unfdhige kinder,) baptism could
not have been shared by them with whom
the necessary supposition of the giving of
the sacrament for Christian sanctification was
still wanting. (3,) Children whose parents
were Christians were regarded rather from
the point of view presented in 1 Cor. vii: 4,
according to which, conformable to the view
of the apostolic church, the children of Chris
tians were looked upon no longer as ‘un
clean,’ but as ‘holy,’ and not perhaps in the
sense that they through baptism bad received
the character of holiness, but in the sense
that through fellowship with their Christian
parents they had become sharers of the Chris
tian agiotes. See 1 Cor. i: 1. Therefore
(4,) is the baptism of the children of Chris
tians, of which no trace is to be found in the
New Testament (not even in Eph. vi: 1,)
not to be regarded as an apostolic institution,
(Origen says in his Epistle to the Romans,
book 5, ‘The church accepted it from apos
tolic tradition,’) as it then would have found
early and long opposition, but it is an insti
tution of the church, which grew up gradual
ly in the post apostolic age in connection with
the development of church life and the growth
of theological doctrine. Concerning infant
baptism there is no witness before Tertuilian,
and it did not become general until after the
time of Augustine. Its retention and defence
on the part of the reformers was justified and
necessary in accordance with the spirit of
their work and their doctrinal system ; its
continued, well grounded maintenance, how
ever, as the beginning of the creative grace,
in opposition to the attacks of Baptists and
others, necessarily transcends the domain of
exegesis and should be confined to that of
dogmatic theology.” Commentary on the
Acts, third edition, 1861, pp. 328—830.
WHOLE NO. 2464.
Dr. Julius-Muller is a professor in the
University at Halle. His department is the
ology, and it is not too much to say that his
theological lectures are prized by the Ger
mans above those of any other theologian in
Germany. He has often been urged by his
countrymen and by foreigners to publish
these lectures, but physical weakness renders
the task impossible. With his consent, how
ever, an outline of his theology with the
proof passages has been published by a stu
dent at Halle. From this outline I make the
following extract concerning infant baptism ;
concerning the mode of baptism he is silent.
“According to the conception of baptism
there is required for its full execution, aside
from the outward act, a genuine receiver,
who accepts the same faith on the promise of
Christ and confesses this faith; it is further
presupposed that the Word of Christ must
already have been declared to the same.
Mark xvi: 15. Compare Matt, xxviii : 19.
The birth of every child in the limits of the
Christian church is a Divine direction com
mitting it t(>the family and the church for
Christian education, in order that its spiritual
development from the beginning shall take
place under the influence of the Redeemer
and His Word. Matt, xix: 18—15, ‘Then
were there brought unto Him little children,’
etc. Notice (1,) These were 'not new born
children. (2,) Christ did not call them to
baptize them. The Scriptural proof for the
necessity of infant baptism is untenable.
Matt, xix: 13—15, John iii: 5, Matt, xxviii:
19. The first two of these passages have no
reference to baptism; the last designates
plainly the limitations clinging to its univer
sality. Nor can it in any way be proved
that the apostles baptized infants. 1 Cor.
vis: 14, The children are ‘holy’ not on
jwcount of baptism, otherwise the argument
df the Apostle would be futile. The testi
mony of the earliest church history puts it
as good as beyond a doubt that in the apos
tolic church infant baptism had no place.”
Beweisstellcn zur Dogmatik, pp. 170—172.
in Watch. <& Reflec.
!i Costly and Profitless.
A leading secular journal of this city, not
remarkable for the regard which it professes
for the Christian religion, commented a few
days ago, on a report presented at a meeting
of the Episcopal Board of Missions, in which
it was stated that in the missions in China,
Africa, Greece, etc., the mission force was
thirty-seven, the baptisms sixty-six, and the
confirmations forty-seven. After stating these
items, the journal added these words : “ Not
quite two accessions to the church for each
missionary is a sorry ■ exhibit, especially as
the year’s expenses of the Board were $125,-
000. If the Episcopal Church, however, is
rich enough through its members, to indulge
in these costly and profitless labors among
the heathen, what right have outsiders to
complain ? ”
So the world argues. The rescuing of a
hundred souls from the degradation of hea
thenism, the introduction of the leaven of the
gospel into the masses of corrupt, idolatrous
Chinese and Africans, are nothing when
weighed in the balances against $125,000 !
The heroism of the thirty-seven who belong
to the mission force, and who are content to
Inish themselves from the society and the
sued relations of Christian civilization, is
l! • > .. IH ■■ -- l' ■ > . I tilt
patient self-denial of these laborers for Christ,
who are willing for His dear sake to sit down
in the midst of savages, and learn their bar
barous tongue, that in their own language
these poor Africans may hear the wonderful
words of the gospel, is no better than fanati
cism in the. sight of this wise journalist.
Not so have we learned Christ. The day
is coming when these men who think so mean
ly of the servants of Christ, and of llis ser
vice, will wonder at their own blind stupidity
in not sooner heedingthose startling questions
of the Saviour: “ What shall it profit a man
if he shall gain the whole world, and lose his
own soul 1 Or what shall a man give in ex
change for his soul?”
If it cost the blood of the Lamb of God to
redeem a single soul, what price is there that
men can name that is too dear to pay for the
delivering of a hundred captives from the
bondage of the devil ?
This journal which sneers at the labors of
the Episcopal Board of Missions as “costly
and profitless,” because $125,000 were ex
pended in order to accomplish such a result,
must set a peculiar value on the benefits of
Christian civilization, to say nothing of the
value of the transforming power of the gospel
upon the character of those who receive it;
because of this the great secular sheet knows
nothing, and were it possible, cares even less ;
therefore we leave that out, of the estimate.
This appraisement is a fair sample of the
value which men of the world put upon
Christian culture; and we grieve to say, this
sensuous, carnaj mode of calculation is not
confined to scoffers; it has its patrons among
those who profess the religion of the Lord
Jesus.— Christian Intelligencer.
Curious Morality. —A writer in a recent
number of the Evangelist recounts a conver
sation with a very candid Roman Catholic
priest on the command, “ Thou shalt not
steal.” The priest’s view was, “that the ta
king of small amounts, no matter how stealth
ily, was not within the scope of the command.
Such were but ‘venial,’ not mortal.” Being
asked how small the amounts should be, he
replied : “So small that the one from whom
it should be taken would not feel it.” “ Where,
then, is the limit beyond which the command
comes into force?” “O, experienced priests
are left each to his own discretion ; but the
young men without experience are taught in
our schools that the matter of a pound in
England, or five dollars in this country, is not
worth minding—is only venial.”
Extreme. Unction notice that during
the last hours of Secretary Rawlins, “ the
ordinance of baptism” was administered,
followed by the Lord’s supper. It strikes us
as about time that Protestant Christians left
to the Romanists the business of conferring
extreme unction upon those who are at the
point of death. Do the Methodists regard
baptism as a saving ordinance, that they has
ten to administer it to the dying? Do they
intend to foster the old-time notion that it is
well to defer the rite to the end of life, that
thus one’s sins may infallibly be washed
away ? Again, was the preacher’s confident
ly expressed belief that the deceased Secre
tary had gone to heaven intended as the equiv
alent of a plenary absolution ? — Ex. dk Chron.
The Cross. —Great is God in Sinai ; the
thunder precedes Him, the lightning envel
ops Him; the earth trembles; the moun
tains fall in pieces! But there is a God
greater and grander than tliet. Not the ma
jestic God of Sinai, but the humble God of
Calvary, nailed to a cross, wounded, thirsty,
crowned with thorns, gall on Ilis lips, and
yet saying-—‘Father, forgive them, forgive
My executioner.*, forgive My persecutors;
pardon them, for they know not what they
do!” Great is the religion of power, but
greater-is the religion of love. Great is the
religion of implacable justice, but greater is
the religion of pardoning mercy.— Father
Manterola , in the Spanish Cortes,
