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* A Morning Hymn.
Son of tbe Father erer blest,
The equal of thr Father’s might,
Thou very God of verv God,
And very Light of Light!
* Lo, night retires, and now appear
The beams that usher in the dawn,
Purpling the sky and earth; from all
Tbe vail of dark is drawn.
But the thick night of ignorance
Unmoved upon my soul doth rest.
And under error’s mists my heart
Hath well nigh sunk opprest.
Rise, then, thou Sun ot R'ghtenusness,
Give to the world the wiahed-for day,
And lightening my benighted mind,
Chase error's shade’s away.
Soften the rough and frost-bound soil
Within mv heart, and let it be,
Before thy kindly light and beat,
From poisonous earth-damps free.
Then let tbe fertilising dew
Drop from on high upon the field,
That at the last the heavenly seed
An hundredfold may yield.
—Fi con the Latin of George Buchanan.
Harvest Home.
CHAPTER XV.
“The testimony of the Lord is sure making Wise thq
simple."— P». in.
As may be inferred from what I have said,
the Montmaries kept open house during
Christmas; so, also, did their neighbors and
friends. Gay parties assembled, morning,
noon and night, in the different houses, and
Ihe merriment was universal. In the midst
of it, the Errendorfs returned, and were
warmly greeted by a large circle of friends.
Christine, as she and her mother had intended,
soon had a troop of admirers tn traine.
Without beauty of either face or figure, she
was a belle, insignificant in appearance, quiet
and reserved, though perfectly easy in man
ners. No one was struck with her at first,
and no one conversed a half hour with her
without seeking earnestly the earliest oppor
tunity to converse with her again. Then, the
discovery was made that her smile was the
sweetest that ever illumined a face, the scar
let lips, (not luby or crimson,) though thin,
were beautifully shaped, and owed their bright
color to the transparent skin —not to the arts
of the toilet. In fact, she had learned that
the perfection of art is simplicity. She wore
no ornaments, rightly judging that their use
would exaggerate into positive ugliness a
form and features which, if not majje promi
nent and conspicuous, would be only not
pretty, at the first glance, and afterwards, as
opportunity occurred for the judicious dis
play of a beautiful hand, and luxuriant hair,
with that rare smile I have mentioned, strange
lv attraitive. Fred had the same fair corn
piexion and brown hair, giving, usually, more
want of character, to a man’s appearance,
than a woman’s; but his' was decidedly mas
culine, in spite of being a bjonde—still re
markable for size, but no longer clumsy or
awkward. His moustache, foreign and stylish,
and the whole effect handsome and distingue.
The pres : nco*-of the brother and s.stci be
came presently a necessity, at every gay as
semblage, whether impromtu or otherwise,
and so New Year’s eve came before anybody
expected it, and brought the period of Emile’s
return to College very near.
‘•To-morrow will be the last day, Montie,”
said Helen, coming up behind him, as they
were all chatting gaily round the fire, at
night fall. She dropped her head on his
shoulder as she spoke, to force back the tears,
or to hide them.
“And the pleasantest, little sister. Don’t
you try to spoii it. We are to have a grand
sleighing party, to set out at ten in the inorn
ingl_(jnve to the Lake Hotel, dine there,
return in the afternoon to Mr. Errendorfs,
who entertains us all by special invitation,
for the evening. Clara, Lucy, and you,
Helen, wipe your eyes and listen. Get all
your artillery ready—curls, smiles and every
woman’s weapon, tor the most reverent knight
is to be brought to his lady’s feet on that
occasion, and made to yield himself captive,
‘rescue or no rescue.’ We are to go in pairs
or in companies, according to inclination.
Mr. Fred. Errendorf humbly solicits that he
and Miss Montmarie may form a duet in a
handsome turn-out of his own, arranged most
conveniently for the accommodation of two.
He pledges himself to careful driving. I
promised to be his euvoy, and deliver the
message personally. What answer shall 1
return ?”
“ Miss Montmarie accepts,” said Clara, an
swering his look.
“And Mr. Stanley ?”
“ Will provide himself with agreeable
company, no doubt.”
“Then I dismiss all uneasiness on that
score. Hartly and 1 will attend these other
young ladies, in a large party or a small one,
as we may decide to morrow, only stipulating
that they shall look their very best, which a
lady can so seldom be persuaded to do.”
“No s trcasins or libels on ladies, sir, if
you desire to be permitted to wait on Lucy
and I." retorted Helen, who had regained her
composure.
“By no .means; your ladyship misunder
stands me quite.”
“ You should say,” suggested Lucy, “ that
you have not succeeded in expressing your
self clearly.”
“ Thank you; that is what I would say ex
actly, only not being used to complimenting,
I get the ideas reversed. Well, at any rate,
be sure and appear en grand* toilett* for a
ride l
•* How stupid you are, Emile!”
“There! i have made a worse mistake
than ever. Hartly, can’t you help me out of
the scrape?”
“ Yes, by taking you off to bed,” said his
brother, taking up a candle and laying hold
of Emile’s arm. Saying goodnight, they
they made their exit.
The sleigh ride and the soiree followed each
each other duly. Mr. Stanley was the life of
a large company that filled a sleigh drawn by
four horses; but in the midst of witticisms
and shouts of laughter, he cast many a glance
at the couples coming more quietly on be
hind —was at Clara’s side to assist her out
the moment they arrived, and yielded his
place to her escort only when civility abso
lutely required it. Fred was quite capable
of asserting himself, and did it so coolly that
the manoeuvres of the two were quite amu
sing to spectators, and decidedly annoying to
Clara. Mr. Stanley was fast losing the self
control he had felt so assured of. None knew
better than himself the wisdom of caleula
ting remote probabilities, in laying out plans,
yet he had entirely overlooked, in the project
of bowing Clara Montmarie’s pride, any dan
ger of his own, he fell, unawares, into a fit of
abstraction, during the ride home. “When
did I allow to any man the advantage of
making me feel his rivalry ? or to a woman
tbe power of paining me by neglect? Am I
actually fool enough to be jealous ? and of
that heavy-witted German clown?” A gay
remark from one of the company recalled his
■-■ - ■ ■ ■ —— 1 „ •
SSSSIII AND SOUTH-WESTERN BAPTIST.
j attention, and he resumed the conversation
they had been engaged in. When Clara en
tered Mr. Errendorfs parlor, that evening,
leaning on Fred’s arm, she had never looked
so lovely. Whispered exe'amations were
made on all sides, “ What a handsome pair !
how beautiful she is to-night !” There was a
striking contrast between them, favorable to
both. Clara wore white, which made her
dark eyes and hair, and rich color, more
brilliant. Besides, the state of excitement
she had been in all day, (for the day had been
exciting,) heightened her color, and brightened
her eyes.
“She seems perfectly satisfied, too,” mut
tered Mr. Stanley, between his set teeth. (He
must have been, as he suspected, slightly
jealous.) Christine Errendorf had the ab
sorbed attention of Hartly Montmarie. Mr
Montmarie had prudently concluded the
sleighing party gayety enough for Helen and
Lucy, in one day, so Hartly, and Emile, and
Clara, were obliged to appear without them
in the evening. Fred was succeeding in mak
ing himself quite agreeable to the latter, yet
she was not, as Mr. Stanley hastily concluded,
perfectly satisfied. Her thoughts wandered,
if she dared not allow her eyes to do so. The
warm friendly interest she had always felt in
the Errendorfs,and the really entertaining and
sensible canversation she was listening to,
would made her enjoy his society at an
other time; but just no-v. Yes, she could
not conceal from herself, just now, she want
ed very much to exchangfe a few words with
Mr. Stanley..
The Autobiography of an Old Pilgrim.
. ( Continued .)
The report of my past experience, as given
in my last three articles, may serve to illus
trate how God, in His infinite wisdom aud
mercy, oftimes deduces good from evil. I
think I may lay it down as an incontroverti
ble proposition, that
“ The Lord never permits an evil that he
docs not design to overru.e for the advance
ment of His own glory, and the consequent
good of His faithful subjects, in every part
of His dominions.”
As the happiness of His subjects is made
to depend upon the perfection of the Divine
attributes, it must necessarily be enhanced by
whatever tends to the development of their
perfection. But it is not my design to dwell
upon the general proposition laid down above,
but to descend to particulars, and specify
several important Scriptural truths that are
attested by what I have reported of my con
nection with the church' in an unconverted
state. It attests,
1. that it is unsafe—exceedingly danger
ous —to rely on the testimony ot others as
to what is taught us in the word of God.
All men arc fallible. They are liable to err
in their interpretation of Scripture, through
the influence of prejudice, education, or self
interest. While we have access to the foun
tain of all truth, if, through indolence—<»r
any other cause —-we receive it at second’ hand,
adulterated by the carnal inclinations of men,
we shall not be held guiltlesrin the day of
judgment. A holy prophet, of old, lost his
life by relying upon the testimony of a
brother prophet, as to what God would have
him to do, instead of acting according to the
instructions he had received directly from
heaven; and I, Abdiel Nekoda,'ay for more
■ thati two years under the withering power ol
the Almighty, for confiding in the statement
of a brother as to my duty, instead of seek
ing to learn it from the unerring word of
God. Be warned, reader, and ever hence be
careful to observe the Divine admonition,
Take heed how ye hear.”
2. Ignorance will not be received as a valid
plea in behalf of the erring who have access
to the sacred Scriptures.
3. Sincerity, or good intentions, can never
justify one in the sight of God, for departing
troin what He has revealed of His will con
cerning us. What is recorded of the holy
prophet, to whom I have already referred, of
Saul, the son of Kish, and the narrative of
my own past experience, all attest this truth.
In elucidation and attestation of my general
proposition, I will now proceed to state, hri. fly,
some of the good effects that the Lord has
caused to result to myself and others, from
the evil into which 1 fell. Not the least of
these is, 1. The impressing upon my own
mind so deeply the truths to which I have re
ferred, that I not only sought ever to be in
fluenced by them myself, but, in my subse
quent ministry, have labored repeatedly to
impress them also upon the minds of my
hearers. 2. It led me not only to assent to
the fact, but to feel the truth that “ the heart
is a great deep,” which none but God can
fathom —“deceitful above all things and des
perately wicked,” and, consequently, caused
me to scan its operations more carefully
when called upon to act—in religiou3 matters
especially. 3. It has caused me to exercise
more caution than 1 should, probably, other
wise have done, when called on for counsel
by persons in doubt in reference to their
spiritual condition, and in the examination of
candidates for baptism. In all such cases, I
endeavor to exhibit the spiritual evidence of
one’s having experienced anew birth, and to
impress upon their minds the truth that no
one can read their hearts as well as they can
themselves; consequently, thafi||ho opinion
of others about their spiritual state is worth
less—they, and they only, can truly decide
whether they have within themselves Scrip
tural evidence of having passed from death
unto life. 4. It led me to feel a deep sym
pathy for, and an abiding interest in the sal
vation of a class of individuals as much de
spised, perhaps, as are infidels —and whose
case is as hapless and hopeless as theirs —and
to make special efforts to arouse them from
their state of insensibility or despondency,
and convince them that there is hope in Christ
even for penitent hypocrites. Thanks to God !
I have the best of reasons to believe that, in
the first year of my ministry I was instru
mental, in the hand of God, of leading more
than one member of a church to renounce
their former hopes and seek anew for evi
dence of their acceptance with God. Some
of the cases were interesting indeed. A min
istering brother, referring to them, remarked,
more j'icularly than reverently or wisely,
“ Others convert people, and you go and un
convert them.'’
Should i live to complete this series of
articles, I purpose, if the Lord permit, to
follow it with a series of “ Reminiscences,”
confirmatory of gospel truth, and illustrating
the operations of divine giace on the hearts
and lives of others.
There is a second proposition, suggested by
this narrative of my past experience, that is
fully as true as that already given. Note it,
reader, and revolve it in your mind till you
are brought to rejoice in a full assurance of
the truth of it. It is this:
“The Lord never permits an evil on earth
without providing for it an infallible rem
edy.”
The visitation of serpents, from which the
Jews suffered so severely in the wilderness,
was a great evil, but a remedy was provided
in the brazen serpent, which the Lord caused
to 1»e reared in full view of the congregation
of Israel, that they who looked thereon might
live. Sin-—the introduction of sin on earth —
was, and is, the greaiestof evils; but in Him
pvho was typified by the brazen serpent in
FRANKLIN PRINTING HOUSE, ATLANTA,. GA, THURSDAY, APRIL 14, 1870.
the wilderness, —in the Lord Jesus Christ
who was elevated upon the cross on
—crucified for our sins—an all-sufficient reiA,*
edy has been provided for the sin of a guilty
world. If any, therefore, parish in their sins,
they cannot justly charge their death on their
great Creator. Through eternity they must
and will charge upon themselves all the guilt
and shame, and sorrow and interminable
w<»es, the results of sin. la their pride, and
folly, and unbelief, they refused to apply the
remedy provided for sin—refused to look to
Jesus, to believe in Him, confide in Him.
“And ye will not come to me that ye might
have life,” says the Saviour.
The remedy provided for sin through the
Saviour, is for sin of every grade and char
acter. “The blood of Jesus Christ, His -Son,
cleanseth from all sin.” The sin of hypocri
sy is not excepted. Invitations are extended
to every class of sinners who desire deliver
ance from their sins. The hypocrite is not
excepted. The promises of mercy and par
don are to all who are penitent and willing to
forsake their evil ways. “ Let the wicked
forsake his way*, and the unrighteous man
his thoughts; let him return unto the Lord,
and He will have mercy upon him, and unto
pur God,and He will abundantly pardon.” If
the hypocrite be a wicked ar.d unrighteous
man—as he certaily is—then to hiru is the
language just cited addressed.
But 1 fancy 1 hear some mourning, trem
bling hypocrite say, “My sins are of the
deepest dye.” Very true; bat remember
that it is to those whose sins are of the deep
est dye, the call is made, “ Come now and
let us reason together, saith the Lord : though
your sins be as scarlet, they shall bo made
white as snow ; though they' be red as crim
son, they shall be as wool.” The Saviour
assures you that He “will in no wise cast
out any that come to Him.” If you say, He
will cast me out, if I go «to Him, for | am a
hypocrite, you add to the sin ot hypocrisy
the sin of charging with falsehood a compas
sionate, true and faithful Saviour. Beware,
I beseech you, of the consequences, and im
peach not the veracity of Him who was faith
ful even unto death.
But the impenitent hypocrite, willing to
justify himself—in his own eyes, at least—
may say, have you not already cited the de
duration, in one of your former articles.
“The hope of the hypocrite shall perish,”
and would it not be questioning the truth of
that declaration, if I sought for salvation?
By no means. The hope of every hypocrite,
living content in his hypocrisy , is destined to
perish. Happy will it be for the hypocrite
if that hope perish while he may lay hold of
the “better hope” set before him in the gos
pel. The impenitent hypocrite indulges a
hope—an indefinite and undefinablc hope—
that he may, in some way or another, escape
the just consequences of his guilt. Until
that hope jerishes, he will never look to Je
sus (or salvation, nor forsake his hypocrisy.
To all who are in Israel, but have no part
or inheritance in common w ith God’s spiritual
people, and who are deploring the fact, I would
say, I stand before you a living witness to the
truth, that there is hope in Christ for the
vilest of hypocrites who confesses his guilt,
forsakes his hypocrisy and relies on Jesus,
and Jesus only, for salvation.
I know “ the measurement and the scant
ling” of, the impenitent hypocrite’s hopes,
and the height, and' depth, and length, and
breadth of the contrite hypocrite’s anguish of
ski’l, and, therefore, I would beseech all such
as are in the situation in which I once was—
in the church, but not of it—to abandon all
their vague and vain hopes, and cast them
selves, unreservedly and unconditionally, at
the feet of Jesus, and God’s word, not mine,
is pledged that ih-y shall not perish, but shall
have everlasting lit’-*. Do this, and tile very
sins which have hitherto possessed yoursoul,
will he converted, by the grace of God, into
a kind of nutriment. The remembrance
thereof will serve to keep you humble, hwh
ken gratitude, promote your growth in grace,
and perfect in you the love of Jesus.
* Abdiel Nekoda.
“Kind Words” vs. “The Young Reaper.”
1 like brother Dickinson’s remarks in the
Religious Herald, and re published in the In
dex and Baptist, and I thank him for them.
They'are just such words as 1 have for a long
time been wanting him or some one to say
to the Southern baptists ; and I am rejoiced
that all our Biptist papers, with remarkable
unanimity and concern, have re-publushed
them. I hope they will, with similar una
nimity and Kindness, re-poblish this article.
1. Brother Diokmson says that “the
Amerioin Baptist Puolication S >ciety has
never, in any manner, interfered with the
work of the Southern Baptist Convention.”
1 most heartily commend it for such a course,
and hope the same course will be maintained,
and that it will oontinue to occupy the posi
tion that “for no considerclion, would we do
anything which can be fairly construed as an
tagonistic to your (our) own chosen agen
cies.” It would be a pity, surely, for South
erners to incite them to do that to which they
are so seriously disinclined. Especially at this
time, when we are trying our best to obtain
a circulation for Kind Words that will war
rant its issue weekly , it would be criminal to
advocate a rival paper, which has so large a
field already, as to be able to secure several
hundred thousand subscribers.
2. The Young Reaper “ has a very large
circulation in the Sunday schools of the
South.” Surely that is in some measure
“ detrimental” to the interest of Kind Words !
And if one of our best men and writers, with
pen and voice, advocates the Reaper , surely
that will be “detrimental” to Kind Words;
and yet?brother D. says it “ was believed”
that a Southern co-editor who would induce
Southern schools to subscribe for the Young
Reaper “ would not be detrimental to any
existing interest.”* 1 ara of a different opin
ion ; so much so, that 1 hope the Sunday
School Board will immediately elect Rev. A.
E. Dickinson Associate Editor of Kind Words,
and secure his pen and influence in favor of
our paper. I feel very sure that he ought to
be as willing to aid and build up the paper of
the Southern Biptist Convention as to assist
the paper of a Northern society, that already
has an enormous circulation. I hope he wont
insist on extending the circulation of that
paper, because it is cheaper than Kind Words.
3. But 1 especially thank brother Dickinson
fur several thoughts presented in his article.
1, however, see a remedy in another course
ot action than that he advocates.
He says : “ One of the wisest of our super
intendents, as the result of much refLc'.ion
and observation, states that the cheapest and
best means of supplying children with suita
ble literature, is to give each of them a paper
every Sunday .” My reply is, Lei Southern
Baptists enable us to publish Kind Words
weekly, with a monthly and semi-monthly
edition, for schools too poor to take a paper.
He says: “ Unless something is done, and
that speedily, the papers of these Union So
cieties will have a very large circulation
among the. Baptjst schools of the South.”
Let the Baptists of the South suyp >rt Kind
Words so liberally and generally that we can
afford to issue it as cheaply as any other paper
is published.
lie says: “ We cannot afford to remain in
active at such an important crisis.” Let all
the Baptists 1/ thej&ptk unite vigorously in
supporting Kind Words, then. (Let all thle
I people say Amen !)
He says: “ Eww=y legitimate influence
must be exerted to make Baptists of the chil
dren of Baptists, and surely one of the most
potent agencies this is tp
place Baptist literature in their hands.” Most
true! Will not toe Baptists of the South ,
then, including brother Dickinson , unite , heart ,
hand , voice, pen and purse, in enabling us to
put Kind Words in SfejMnd* of every South
ern Baptist child t
He says: “ Avery large proportion of the
Baptist Sunday schools in the South do not
take a Sunday schoiil .paper. Two thirds ol
them, we may do not. This is
not due to any failure on the part of the ex
cellent men who have in charge our paper ai
Memphis.” My ivpJy' still is, L-t all the
B iptists of the S >uth subscribe far Kind Words
Tne “ men” who have charge of our paper are
Baptists and brethren.
He “ insists the has come when Bap
tist Sunday school in-our iinpover
ished section sbgjjdd»*oi-aider whether th
cause of truthlmay promoted by avail
ing ourselves of the aip*whieh is offered us by
the Reaper .” CousidL*. 1 «>w much better and
nobl'er it will be to build tip our own paper and
pul it in every S uthern Bjptist family, b>
contributions from Baptists them
selves !
I add, Stand Up W ords ! Then
“ poor schools can be supplied with it on
terms so favorable that even those which arc
patronizing the Union papers will find it to
their interest (pecuniarily) to take” it.
Stand Up for Kind-Words ! Then *‘ hun
dreds of mission schools, which are unable to
secure a paper wij atYfnce be supplied with
out money and without price.”
Stand Up for Kind Words! “which is
fully and thoroughly denominational.”
Stand Up for Kind Words! “ because it
is published by a Board dT our own Conven
tion.”
Stand Up for Kind- VYords ! Give us the
money to make*it a weekly paper, inferior to
none in excellence and execution, and help us
with pen and voice. S. Botkin.
The Sure Refuge.
Tjl- '
0, I know the Hand that is,guiding; me
Through tbe shadow to the light,
And 1 know that all botidi; g me
Is ineted out aright.
I know that the thorny path I tread
Is ruled with golden line,
And I know that the darker life’j tangled thread
The brighter the rich de.:ijn.
When faints and fails each \rilderness hope,
And the limp of faith buna dim,
O, I know where to Hud thtr'honey-drop
Oil the bitter chalice brim ;
For I see, though veiled fro. i my mortal eight,
God’s plan is all complete,
Though the darkness at present be not light,
Aud the bitter be not sWet t.
I can wait till the day-spring shall overflow,
The night of pain and care;
For I know there’s a blossir.x for every woe,
A promise for every priV'Aa
Yes, I teel that the Hand wtiocb is holding me
Wiil ever hold me fast,
And the strength of the ante iiiat are folding me
W -ll keep me to the last.
Qrmedton.
Brother Brewer's Article.
In the Index of February 24th, I notice',™
article from m.v mue brother and *ld
friend, OiC E.
“The Sufferings of (Jurist.” At once of
course, 1 was eager to hear what brother
Brewer would say, as to whether the Divinity
of Cnrist did or did not sufF r on the crois;
and if brother Brewer had confined h mself to
giving his views as to whether lx did or did
not, 1 should not have no matter
which side of the quesioVhe had taken. But
brother B. does not enter,into a discussion
of the rjuatter at all (if he is done, and I
suppose, from the ending of his aiticle, that
he is) —and but for what he says in a tew
lines at the close, one w .ni l never imagine
that the subject of the Divinity of Christ suf
fering, or not suffering on the cross, had en
tered into his mind. Indeed, the division and
treatment of the subject, from beginning to
end, carries all over its face, unmistakable
evidence that brother B. is but giving hi*
views of the nature and application of the
atonem-nt, without reference to the Divinity
suffering, or not suffering. I think brother
B’s view of the atonement is incorrect;
nence, his whole theory of reasoning about it
is erroneous. His theory, as found in his ar
tide, and as l have more fully heaid it from
his own lips, is, that Christ off red His soul
for the elect, and His body for the world.
Brother 8., by making this double atone
ment, causes a part of his article to suggest
rather a strange idea. He says—-and wants
it particularly noticed—that in pouring out
His soul unto death, there was no outside
power, but “He was tit officiate in making
-he offering;” that is, He off-red His soul
Himself. Brother B. then asks: “Dd He
-.ffer the body Himself?” and concludes that
He did not; for he says if He did, “Peter
was wrong when he charged upon Pilate and
the Jews that they, by wicked hands, had
crucified and slain the Lord of glory,” He
says, “ the Romans and Jews put His body
to death.” It all this be true, it ra'her fol
lows, then, that Christ officiated in the soul
offering, as a ransom for the soul; and Pilate
officiated in the body offering, as a ransom
fur i he body. It seems to me that the soul
atonement will have to borrow some of the
body atonement, to get up the body of the
elect from the grave; for the Scriptures tell
us that the body of the saints is to be raised
as well as the body the sinner. Shall
Christ borrow of Pilate? 1 think not.
Nor does brother 8., for I know him to be all
gold, and love him as I love but few men;
but such are the difficulties into which he has
been dragged by attempting to sustain a
wrong vievv of the atonement. The advocates
of this theory have substantially this view of
the atonement:
Ist. That the offering of Christ on Calvary
was salvation to a chosen number, without
regard to any other consideration ; and this
necessarily suggests the next in order, viz:
2d. That Chri-t bur* the pirticular and
real sins of this elect number on the cross,
and died the death that they were doomed t »
die—that is, “ paid their debt;” and hence
they are saved, because it would be unjust to
require them to pay what “ their surety had
already paid on the cross ; and this necessa
rily suggests the next point:
3J. That after the vfrtue of the atonement
shall have been exhausted, the rest of the
world are necessarily reprobated. They will
not say this last mentioned, but will har
rangue you for hours to show you how it is;
but the entire talk will* be a mere play on
words; for if their second article be true,
“ That Christ bore the particular and real
sins of the elect,” etc., it of necessity follows
that it will be exhtus ed. Now, the holding
of such views as these in regard to the atone
ment, is the very thing that originates—when
ihey read, “He is the propitiation for our
sins, and not lor ours only, but also for the
whole world—the idea of a body! atonement;
for they conclude that if this, and many
other Scriptures, cannot be understood by
this sort of iut rpretation, universal salvation
n-cessarily follows. All these views, to my
mind, are but a modern presentation of the
old “ eternal vital anion” doctrine, the doc-
trine of reprobation, the old “ two seed ” idea.!
AH these errors had their birth in a wron
view of the atonement. But the advocat
of this fatal doctrine will ask,-What others
view of the matter can we have that does not
violate the word of G->d ? I answer—
-Ist. The off-ring upon the cross was made
to Divine Justice—it was a transaction that
placed G >d in such an attitude to ginful man.
as that He could pardon him, though a rebel,
and yet the dignity of His government would
not suffer ; because the offering of Christ on
the cross was an exhibition of God’s hatred
of sin—His determinatin'- to sustain unsul
lied the dign ty of His government, and also
a grand exhibition of Ills inexpressible love
f or poor, wicked, fallen man. We read in
God’s word: *‘ For God so loved the world
that He gave His only begotten Son to die,
that whosoever believeth in Him should not
perish, but have everlasting life.” The atone-,
ment is not salvation to any, but is the rnedi
um of stl vation. It is the satisfaction off red
to Divine Justice, which, when it is plead in
our behalf by Jesus Christ, and accepted, by
(he Father, will cleanse every one of G' d’s
leot, and would not be insufficient to cleanse
them were they a billion times more numer.
•*us than they are. • vt oJM
2nd. Christ was a substitute in this
for sin on the cross, and His Suffrings we>.-
substituted sufferings. His swtlerings were
not proportioned and weighed out aec irdng
to the amount ol sin that had been, and would
be committed by the elect, and which must
r>e remitted by the offering He was about to
make; but it was an offering, the dignity of
which was equal to the dignity of the broken
law, and the grand results that were to flow
from it. It is by this great remedial system
that the world stands. It is by it that the
sun is kept in its place. It is by it that we
“ live, move and have our being.” It is by
it that Divine Justices satisfied and the elect
of God, from one side of the earth to the
other, are saved from the “ second death.’
The value of the atonement does not arise
from the amount of suffering on the cross, but
from the character and dignity of the sufferer.
We said, His sufferings were substituted suf
ferings. We say, thai they were not the suf
ferings due to us at all: they were radically
different. A sinner suffers from the conscious
ness of ha\ ing done wrong. Did Christ so
suffer f We say not. it is impossible for
Him to have suffered on this wise, for He
never committed any wrong. He suffered
the Just for the unjust. The penalty doe to
us was eternal banishment from God, in hell.
Did Christ enter into this order of debt pay
ing ? We say not. If He did, then would
He be paying the debt to-day, in hell, and
would have to continue there as long as the
eternal ages should continue. This is quite
ridiculous, to our mind; but yet, it is a legiti
mate child of that erroneous view, th'at Christ
suffered the identical amount of punishment
due the elect, and hence they are saved ; and
He did not suffer for the world, and hence the
world is not saved.
3rd. The sinner is lost, not because there
was no atonement for him, but more espe
dally is he lost because of the atonement.
When it is said that “ lie is,the propitiation
for our sius, and not for ours only, but also
the sins of he whole world,” it is but saying
that the offering op tlie cross was a sufficient
off. ring, made to Divine Justice for the life
of the whole world; and that if it shouid be
applied to all men, it would save them. The
rea-on why all men are not saved, is because
ihe “ blond of Oarisi” is not applied to them
—not because there was no atonement for
them. Hciein consists the speciality of the
atonement. When it is said, “By the grace
,f God He tasted deaih for every man,” it i
meant that IT- made an atonement sufficient,
in the eyes of Divine Justice, for the redemp
tion of a world—one that, it applied to ttit*
orld as it is to the believer , would save it —
one that provides a way whereby the Fa her
may justify every one that belieVeth, and yet
do no violence to the dignity of llis throne
in the eyes of the universe. 1 see no neces
sity, under this interpretation, of Universal
isin pouting in, nor even dropping in. It is
on the broad b sis of a world-wide a'onerneiu
that we are commanded to repent. ‘ God com
inandeth all no n every wheie to repent. ’ But
brother B. and others would tell me that this
command was based upon the body atone
rnent. Grant it. What are they to repent
for? Who will enable them to repent?
Does the body sin, if abstracted and consul
red as a body? Can the body * xist at all
by itself? I have not so learned to divide
man, nor the atonement. Brother B , under
his body redemption, says : “ Through the
offering of His body He purchased the world,
and the bodies of all men, with their flowers.
These exist alone by His grace; therefore,
He has a right to dispose of them as He will,
and to use them for His own purposes, in
that way most prtimotive of His glory.” This,
taken in connection with brother B’s idea <>t
the atonement, seems to mean that it is for
the glory of God for man to sin. “To use
them for His own purposes.” What purpose
of His glory is it that is subserved, when God
uses one man to kill another 1 Is it for the
glory of God for men to sin at all ? If so,
now? 1 acknowledge .that the final punish
meat of the wicked in hell will be for the
glory of God ; but why ? Because it will be
an exhibition of His inscrutable justice and
judgment; and especially will it be His glory,
because that punishment is a just award
measured out to them for acting conAs*>y to
the righteous orders of the Saviour. But how
His glory w-ould appear in splendor, and
shine over that miserable hell, the torment of
which passeth understanding, filled with
screaming, tortured victims, who had been
sent there because they had done according
to His “ own purposes,” I cannot so well see.
AH things that are transpiring in the world
are not according to God’s will. If so, then
I must begin anew to understand the genius
of God’s government, and the moral respon
sibilities of man.
But I have said much more than 1 intended.
[ have not written what t have for the pur
pose of controversy. I close what I have to
say with this paper, and shall not again speak
of the subject unless absolutely forced to do
so. I love brother Brewer so much that
nothing but the stern dictates of duty oould
induce me to differ with him. I know him
to be a very good thinker, thinking and act
ing in harmony with his basis. It is on tha
account that he has thought up this theory to
support his view of the atonement. I hope
he will review carefully the whole ground, that
he may discover what 1 consider his error.
If I am wrong, I hope brethren will explain
to me wherein l am .wrong, that I may be
corrected as soon as possible; for 1 do not
want to remain in error, and 1 know that i am
fallible, and may be in er or about the very
thin>' of which I am most confident; and l
know, further, that there are many brethren
able to teach me, and they ou-»ht to do so. I
promise to hear them. May God bless Z on,
is my prayer. John P. Shaffer.
County Lint , Ala., March 10 1370.
Economy and the Pulpit. —-Rev. John
Hall, D.D., says: “ Let fore'gn critics blame
us with wasting money on art, on dress, on
equipages, and what not; we can look the
world in the lace, pomt to our pulpits, and
reply fearlessly, ‘At least we have kept down
tha cost of preaching 1’ ”
r Reminiscences.
The first Board of Trustees of Mercer Uni
versity eleoted by the Georgia Baptist Con
vention, met in the Phi Delta Hall, at Pen
field, on the 10th July, 1838. Present, Jesse
Mercer, Chairman, John E. Dawson, Secre
tary, C. D. Mallary, V. R. Thornton, M.
Johnston, Wm. D. Cuwdrv, J. ft. T. Kilpat
rick, A. Janes, J. M. Porter, R. Q. Dickin
son, William Richards, Thomas Stocks, T.
G. Janes, L J. Davant, F. W. Chee
rey, E. ff. MaCoii/Wm. Lumpkin, M. A.
Cooper, W. H. Pope, J. Davis and S.G. Hil
lyer. Os this number, how few remain on
this side the river! Four or five only.
Cheap Board.— The priceof board atPen
fi-td in 1840 for students, was seven dollars
per month. The amount allowed students for
manual labor was five cents per hour. U*u
ally, two hours a day—from 4 to 6 o’clock,
r. m.- —were devoted to labor on the farm.
A Petition of the Seniors. —In February,
1841, the Senior class at Mercer peti-.ioned the
B aid ot-Trustees to exempt them from labor
during their last term. The reply was a liule
cool: “ Resolved, That the Secretary inform
th-m that we consider it ineKp-dient,.”
Meetings. —The Trustees of
1 r‘uuiVersitWtfiirty years ag >, believed
| mee&ings, as do also the gradu
al*,-and prt-s/X Ti s'ees. In 1840, there
was *his j-etnarkable action by the Board:
“ Resolved , To have a religious protracted
meeting, to commence in the Ohap-L the first
Wednesday night in February—adjourned to
meet the first Wednesday in February.”
Would it not seem a little strange for the
Board to resolve now to open their annual
meeting by holding a protracted meeting?
Many remember that in former times several
days’ meetings were held at the beginning of
the L-rms, and generally with very good re
sults. But then there was a larger commu
nity, a good church, holding weekly prayer
meetings and exerting a controlling religious
influence upon the College. S. L.
“Apostolic Succession.”
Brother 11., in his reply to my remarks
on the above subject, thinks it a ‘ mania’—
—“harmless epidemic among ino-t of the
sects”—a kind of 4 patrician blood in the
State, making one very respectable and or
thodox.’ Very well: let this be as it may,
there is not a sect beyond the pale of the
Baptist church that can show an origin back
to apostolic days. And does it not, to say
the least of it, do very great injustice to the
church of the Redeemer, to place her in her
rightful claims to apostolic succession in the
same category with mere human instituti ns,
originated principally by Boniface, Luther,
Calvin, Wesley and others?
My worthy brother and friend TI. provoked
me to a smile when I read in his editorial :
“We had the. mania once about twenty five
years ago, and preached —-veil, not a very
profound seimon or two in which it figured
pretty largely.” Now it occurred to me that
brother H. being a Baptist, held to the doc
trine of the final perseverance, and though the
righteous fall seven times, «ret shall he rise
again; and that was a long
time to be in a (alien state ! ■>
Says brother II.: “ The truth stffcms to be
clear enough, if it would only befteupported
by evidence.” Then, a philosopher would
say , it is u seif truth, aui rs-n-s nut
admit of evidence fas we say the sun
shines, who can prove ifc "Vet he says, 4 let
the records be produced.’ What records?
Logically, the evidence of a self-evident thing ;
t. e., up -stolic succession.
But as brother H. has concluded not to
‘ muddle” his “ brain” in a contest upon the
apos.olic succession question, which, indeed,
gave rise to my artiem, I pass, therefore, to
review the strictures upon my communication
by the editor-in chief, which, by the way, i
one of the most ingeniously written critic sms
1 have tn-t with of late. At the suite time,
it is one of the most singular —singular be
cause it requires me to prove certain propo
sitions, and in the event I do it, nothing is
gained, and if 1 fail to do it Ilyse my cause.
ILarhim: “The controversy has respect to
a particular mode of church continuation,
namely; continuation by means of ‘organic
and visible’ succession.” In another [the
s line] paragraph: 44 It W.T. R. proves tnat
Ciurcnes have existed in every age since New
Testament times, and that they have existed
by means of organic and “visible succession,
he proves jest nothing at all against the views
of the brethren whose postion he assails
They, can accept these points,” etc.” It seems
to appear Irom these quotations from the
editor, that he is indouht as to ‘organic and
visible’ succession, yet he can accept it, it
proven without affecting his positiy^—to my
mind, the very question in debate, near him
toward the conclusion ot his article: “Can
W. T. R. show, then, that this crushing of wit
nessing bodies or churches could not. ajoord
ing to the boriptures, involve in any instance
a breach of succession as respects its organic
and visible form ? He must do that or logi
cally lose his cause.” Now can the reader
tell how it is that 1 logically lose my cause
unless I show there has been no breach in the
organic and \ isible succession of the church,
and at the same time prove nothing against
the position of the brethren I assail ?
Another feature in this paper is,
that lam required to prove a negative. Such
a requirement is no where demanded in foren
sig discussion. lam asked, in what respect
lam required to prove a negative? In this,
that Divine Soveieignty i.i the Scriptures
bound itself not to raise up new churches by
the word and Spirit alone, without the inter
vention of the old. Now, brother editor, I
guess the onus of proof will fall upon
your able pen in this case. For, surely, you
would not have me to prove all affirmatives
and negatives too to gain a cause. Let tie
editor show when and where the crushing of
the witnesses made a breach in the church to
such an extent as to destroy its organic and
visible form, if indeed it has occurred. Dr
let him show, as brother H. has it, “spiritual
succession,” The dogma of a spiritual church
without organisation and visibility, is a doc
trine very smgular and peculiar in its charac
ter. Ecclesia, the Greek word from which
church is derived, essentially embraces the
idea of visibility of form. Its acts are mul
titudinous, executively. The position, there
fore, that Divine Sovereignty origimt-s new
churches by its word and Spirit only, where
old ones are crushed by the beast, or are
raised up where none existed before, as is
claimed of Roger Williams’, will, as in the
case of Williams’ church, drag out a few
months’ existence and expire as a root out of
dry ground. Will our accomplished editor
attempt to prove that such is the pan history
of the church in respect to its perpetuity ?
Then will we measure visibility link by link
with it.
1 will now state what 1 understand apostolic
succession to etgbraoe: Ist. That the Lord
Jesus, while upon earth, set up His church
for perpetual existence until the eud of the
world. Snd. That visibility or organic form
was one of the indispensable characteristics
of said church ; that its light (visibility) was
not to be put under a bushel, (abrogated,)
but set ou a candlestick that it might give
light (sh »w) to all. It Would be as lutile to
attempt to trace the wanderings of angelic
spirits through the ature maxes of illimitable
WHOLE NO. 2485.
space as to descry a spiritual succession of the
church without visibility. Visibility of form,
is a necessary consequence growing out of
spiritual life or existence. 3rd. That however
many individual churches might have b *en
disbanded, by the power of the beast, yet,
there were otnera left with visible form fully
empowered, through a regular chain from the
apostles, to raise up new ones. For, doth
not history teach that in the lion days of the
persecution of the beast whole churches arose
and fled from his bloody hand, into caves afid
dens, and into the wilderness, where thiiy
lived in obscurity, hid from the eye of the
beast? lam of the belief that, in the grand
morning of the resurrection of the church, t[ie
entire line of successive churches will waye
around the. grand assize link in link, encom
passing the great white throne with her bride
groom in the midst of her, and she leaning as
an unbtoken wreath hanging upon the arm of
er beloved, shouting halielujffi, glory and
honor unto Him that hath so wonderfully
preserved her throughout the perils of relent
ess persecution. W. T. R.
La Fayette, Ga., March 29, 1870.
Following Christ.
• Jest/, gth varan.
Jesu, day bv and iy
Lend us on life's Way;
Nausrht ot dangers will we reckon.
Simply haste where Thou dost beckon;
Lead by the hand
To our fatherland.
Hard should seem our lot,
Let us waver not:
Never murmur at our crosses,
In dark days of grids and 1 -ssea;
'Tis through trial here
We must reach l'hy sphere.
When the heart must know
Fain for others’ woe,
When beneath its own 'tis sinking,
Clive us patience, hope unshrinking.
Fix our eves, 0 Friend,
On our journey’s end.
Thus our path shall be
Dailv traced by Thee;
Draw Thou nearer wheirHis rougher,
Help us most when most we suffer,
And when all is <der.
Ope to us Thy door.
—"The Christian Singers of Germany."
The Promise of the Future.
A writer in the Christian Era says: I have
been a Baptist minister lor nearly thirty
years, and am pretty well acquainted with the
denomination. But I see nothing either in
Europe or America that indicates in the least
a tendency among the Baptists to embrace
the views of “ loose communionists,” as to
the celebration of the Lord’s supper; but the
tendencies are all in the opposite direction,
most decidedly. But there is “promise” in
another direction. Other denominations are
coming to see that they have no more right
to dictate to us how we shall observe the sup
per, than they have to say how we Shull bap
tize our converts or organize our church ; and
they are becoming more lenient, tolerant and
charitable towards us. In this way the hearts
and hands of the Christian "world are uniting.
When each Christian cornea to be willing
that his brother Christian shall speak, pray,
’sing, or commemorate the Lord’s death just
just as he. honestly beieves he ought, the
hearts of Christians will be united. But so
long as some will insist that all other Chris
tians must accept their, views in relwtum to
the nent of Christ to commemorate
Hi- death, aMd must come and *sit at their
table and receive the bread and wine Irom
their hanJs, true Christian union can never
be had.
Doctrine of Baptism by Hae zer, 1529'.
“ First mark this about baptism. Baptism
should be given to all those who have learned
repentance and change of life, and believe in
the truth th it their sins have been taken
iway ; and to all those who wish to walk in
the rei-urrection of Jesus Christ, and wish to
be buried with Him in death that they may
arise with Him; and to all tho£e who desire
it of us in such an opinion and demand it
ihrough themselves. Herewith infant bap
tism is excluded, the highest and first abom
ination of the Pope. Os such you have the
foundation and testimony of the Scriptures
and the custom of the apostles; Matt, xxviii;
Mark xvi; Acts ii, viii, xvi, xtx. We wish
to hold simply hut firmly to this and be as
sured of it.” Standard.
Episcopal Pulpits. —A Presbyterian con
gregation of Elizabethtown, Ky., being with
out.a house of worship, applied to Bishops
Smith and Cummins, of that Episcopal dio
cess for the use of Christ’s church. Both
replied that they had no power in the matter,
but would warmly approve the action of the
vestry there, should they consent to the prop
osition. The former wrote: “There is no
law or general custom of the Episcopal church
which would hinder the granting of vour re
quest, and certainly the law of Christ, which
is the law ot love, should incline, us all, if
not more, yet at least as much a* doing to
others as we would that they should do unto
us.”
Baptists on the Pacific. —The Evangel
gives the following summary of fnemberstnp
and baptisms on the Pacific Coast for the
past year, as reported at the several Associa
tions: Membership. —San Francisco, 2,103;
Pacific, 725; Southern California, 100. To
tal in Calitornia, 2 928.—Williainette, 322;
Corvallis, 222; Central, 1015: Umpqua,
120; Total in Oregon, 1,679, and on the Pa
eilie Ci ia5t,4,607. Baptisms. —San Franciaoo,
106; Pacific, 11; Southern California, 35;
Total, 142. Williamette, 10; Corvallis,4l;
Central. 132 j Total, 183, and on the Pacific
Coast, 325.
Church Benevolence.— The late Dr. Be
thuue wrote to his consistory these memora
ble words: “We can never despair of a
church that puts the cause of mercy first and
itself second.” Again he says: 44 1 would as
soon try to cultivate a farm without rain, as
a church without benevolence,” and 44 1 hate
to be economical with the Bread of Life.”
The Daptisteky. —Rev. J. F. Rowe, asso
ciate editor of the American Christian Re~
view, ‘has never been satisfied with the intro
duction of this innovation.’ ‘On every occa
sion where he has been called upon to immerse
in a baptistery, it has troubled his conscience
some.’ A correspondent well reminds him
that “ the three thousand at Pentecost were
most likely immersed in artificial basins not
very dissimilar to our baptisteries.”
Union with the Church —A. Texas cor
respondent of the Baltimore Episcopal Me(h~
odist says: “Joining the chur- h, if we arc
not born in ii,) remaining in the church, or
retiring from the church, are voluntary aots
of a Iree people.” Tnen there are those in
the church •a ho are there with no “ voluntary
act’’ of their own, and who to that extent are
a people not free!
Infallibly.— Pope Pius If, before his
promotion to the Holy See denied and op.
pm-ed the infallibility of those who hold that
position; but afterwards he said : V It is only
rtquired to place the tiara on the foreln al of
a man, To render him infallible, even though
he had been a perjurer, robber, sodomite , mur
derer, and marked wilh the seal of the beast.”