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CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
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The Warfare of Ijon.
A warrior bold, with steadfast aim,
Determined that a hero’s fame
Should with its halo crown his life.
And brighten erery scene of strife.
A holy warfare it should be,
Pressed even to the crystal sea,
Where he might lay bis laurels down,
Exchanged eternal for a crown.
A warfare urged against bis heart
To conquer every sinful part,.
To battle down the walls of sin,.
Plant the standard of truth within.
And weather erery adverse gale
Till safe across the misty rale.
Salvation’s armor, purely wrought,
Was purchased, tho’ no price He brought;
And surely ne’er a knight of old
Could buy for fabled sums of gold
A trusty armor more complete
F/om crown of head to sole of feet.
Impregnable to every dart
If well he fastened every part,
And well he warred with weapon daft,
Turning aside each swilWaimed shaft,
Which ofttimes fell around him fast,
As thro’ the enemy he pass’d.
A nob!* soldier Ijon was,
Enlisted in a glorious cause;
But there was One more noble yet,
Whose precepts he must ne’r forget,
Or violory would hie standard flee.
And hope would fold her wing and be
A thing of earth that could not soar
To height sublime as flight of yore.
Weary, he laid him down to rest,
The shield of Faith upon his breast,
And He who watehes all our sleep
Did faithful watch o’er Ijon keep.—
But lo ! the human breast depraved t
For in the morning Ijon waved ,
The need or pleasure of a prayer,
Nor fastened on his shield with care;
But strong, and in his strength content,
He rose and on his journey went.
But he no victory gained that day.
The foemen triumphed in his way.
Many an arrow pierced with pain .
Where he believed an entrance vain.
Thus faint and wounded, siok and soro,
Ijon lay vanquished long before
The setting sun gave way to night,
And wrapped the earth in softer light.
Bleeding in anguish, no hero now,
No wreath of viot’ry on bis brow.
With cry of pain on lips and heart,
He feels his feeble strength depart.
No hope its cheering vigil keeps,
And faint with sorrow Ijon sleeps.
Then sweet Merov came from above,
An angel of comfort and love.
She healed his wounds, relieved the pain,
Fastened the shield of faith again,
And words of heavenly comfort gave
That be once more, valiant and brave,
Might vict’ry win thro’ Him whose strength
Is measured not by breadth nor length.
Her voice like music met bis ear.
And these were words she bade him hear:
“ Ijon, thy Lord doth love thee well.
His omnipotent touch can fell
The most malignant horde of foes
That dare thy onward march oppose.
But in Mi* ttrragth, nut thin*, must thou
Forever trust as well as now.
It was for this He chastened thee;
’Twas this that lost thy victory ;
But He has bid me spare thv life.
And henceforth, in thy every strife,
But upward took, aud from the skies
A holy light shall fill thine eyes,
And thou shalt see all dangers clear,
And feel a mighty hand is near.
‘ He gireth His beloved sleep.’
So close thine eyes, and He will keep
Thee till the dawn shall oorne again,
Then thon shalt rise, free from thy pain,
And.all thy former strength regain.”
He slept; and Mercy soored away
To realms of light and eqdless day.
Her heav’nly face all wreathed with love,
Anew smile there to bear above,
Her mission done, her work complete,
Aud Ijon’s heart with love replete.
The morrow came, and Ijon felt
New love to God, as low he knelt,
And there besido the Bethel raised
His heart and brow with ardor blazed,
For God’s own image seemed to grace
The warrior’s soul and noble face.
Thro’ UUn he conquered when assailed,
Thro’ Him he over sin prevailed,
Found strength that freed him when oppressed,
And bore him to eternal rest.
Lila.
“Proof of tho Trinity from Experience."
The Indbx of May 26th contains a most
interesting editorial upon the above impor
tant subject. And though you “ doubt
whether suoh a direct apprehension of the
distinction in the Divine Nature, through
creaturely consciousness and intuition,, has
not been reserved for the life to comeand
think “ there is an odor of Mysticism about
theae things ” —the experiences claimed by a
woman in'New York, and a minister in Kan
sas—l am free and glad to confess, that the
consideration you gave the subject, drew you
nearer to me than you were before, and to
some extent relieved my mind of the suspi
cion that Christianity in you took the cold
and philosophic turn.
I desire to invite further consideration
of this subject, and let us see if Scriptural
grosnds cannot be discovered, upon which
we may stand and maintain that the “ Trini
ty may be proved by experience .” Whatever
suspicion may rest upon professed experiences
—indeed, if none were claimed —if tneWord
is dear upon this or any other point, we mutt
rest upon it. “ Troth against the world
and, we may add, human experience—is a
motto to which I pray God ever to be held,
But I do not believe, as you intimate, that
such “ experiences ” lift one “ above the
plane of absolute dependence upon the writ
ten Word, by the overflow of inward light;"
beoause they wore in strict accord with the
revelations of the “written Word;” and if
Stephen, full of the Holy Spirit, experienced
—saw the “ heavens opened, the glory of
God, and Jesus standing on the right hand of
God," ready to receive him, it may be, and
if Paul was “ caught up into Paradise, and
heard uuspeakable words,” why should you
think it unreasonable, or above the “ written
Word” for God to bestow the favor of such
blessed experiences as have been claimed ?
Who is to fix the limit of our experiences?
Who can say how high one full of the Holy
Spirit and faith, may rise, or what he may
experience—if such comes uot in conflict with
the “ written Word !”
If I do not mistake the import of the Scrip,
tares, we are clearly authorized to expect and
believe that, the Father, Son and Spirit may
be manifested to creature “ consciousness and
intuition.”
First as to the Father. In Matt, xi: 27,
we have these words; “No man kuoweth the
Son, but the Father; neither kuoweth any
man the Father, save the Son, and he to
tthoimeever the Son will reveal Him." I
would ask if the declaration is not distinctly
made, that, according to the pleasure of the
Ron, the Father will be revealedf John xvi:
25: “ But the time cometh when I shall no
more speak to you in proverbs, but I shall
show you plainly of the Father.” “The
time” here mentioned, I suppose to be that
l of the Spirit’s coming, who should take up
His abode ia the hearts of Christ’s people.
Rom. viii; 15: “But ye have received the
Spirit of adoption, whereby we cry Abba
Father. ’ Cau this be true, and yet no dis~
tincl realization of the Father, no “experi
ence,” no manifestation of Him to our con
sciousness? What a senseless cry—Abba
Father! I John i; 3: “Our fellowship is
with the Father, and with His Son Jesus
Christ.” Why should the inspired writer be
thus particular, if His children, under no cir
cumstances, are to experience distinct mani
festations of the Father ? The passage quo
ted in the gospel by John, is the direct an
swer of the Saviour to the question of the
disciples: “ Shew us the Father,” and they
so understood it, as may be seen by reading
the 29th verse, 16th chap. Let the reader
run the parallels, and he will find a number
of other texts bearing on the same point.
Take the Son, the second Person in the
Trinity. It is declared in Col. i; 26. 27,
that “ Christ in you the hope of glory,” is
“ the mystery which had been hid from ages
and from generations, but now is made man*
ifest to His saints.” Is thi3 an experience, or
an intellection t Is not Christ manifested to
His saints in His distinct personality] Is
there any salvation without the realization—
consciousness, of this precious, glorious truth 1
John vi; 56: “He that eateth my flesh, and
drinketh iny blood, dwelleth in me, and lin
him." John xiv; 20: “At that day ” —when
the Comforter comes —“ye shall know that I
am in my Father, and ye in me, and I in
you.’’' Now, this is plain talk, and it will
take more than a “ Philadelphia lawyer ” to
wrest it. Take the parable of the vine, and
shall such vital uDion exist, and yet we not
be conscious of it] Gal.iv; 19: 44 My little
children, of whom I travail in birth again un
til Christ be formed in you.” Ido contend
that unless there is a consciousness of this
truth in tho soul, an inner realization of it,
there can be no enjoyment worthy the name,
and our religion is no more than Rationalism.
With regard to the third Person, the Holy
Spirit, little need be said. If the Spirit be
not in us, it may well be asked, Where is
Hel I Cor. iii; 16: “Know ye not that ye
are the temple of God, and that the Spirit of
God dwelleth in you ]” In this Scripture it
is unequivocally declared that the Spirit
dwells in us, and also that we know it. if
there can be no realization of the Spirit in
His distinct personality, the above language
is unacccuntably strange. Eph. ii; 22: “In
whom ye also are builded together for a hab
itation of God through the Spirit." Surely
it will not be required that other Scriptures
of. similar import—which abound—be ad
duced. These are to the point. In them it
is not only declared that the Spirit dwells in
us, but we know it. This is embraced in the
vyry promise of the Spirit. Said Jesus: “ I
will pray the Father, and He shall give you
another Comforter, that He may abide with
you forever, the Spirit of truth, whom the
world cannot receive, because it seeth Him
not, neither knoweth Him; but ye know
Him, for He dwelleth with you, and shall be
in you.” It would be to little purpose if we
could not apprehend distinctly this indwell
ing of the Spirit. We could not determine
that He witnesses with our spirit, that we are
the children of God. We could never real
ise and enjoy tho earnest of our inheritance.
Indeed, as a ship stripped of sail, rudder and
compass, we would be driven and tossed
live in doubt of our acceptance with God,
and die in darkness as to our eternal blessed
ness. Mr. Haldane, with whom we do most
heartily agree, says : “The llolv Spirit tes
tifies to our spirit in a distinct and immediate
testimony, and also with our spirit in concur
rent testimony.” Herein does our religion
rise incomparably above all the religions of
men, and this is the true reason why, when we
have once never hunger flor
thirst after others. ( *
And now, dear brother, I do most sincerely
and heartily join with you in the expression:
“ Oh, it is, it # must be true, that God will
suffer”—l go further, and say that He ex
pects it, and it is our privilege —“ to rise
nearer to Him than we have yet risen. The
distance that parts us, is not of His interpo
sing.” Surely not, G. F. C.
Americas, Ga., Aug. Oth.
Tract Distribution on the Cars on the Sab
bath.
In the Index of June 23rd, there is an ar
ticle headed, “A Good Movement.” There
is in that article, the following incident:
“A Christian lady had been absent from the
State for some time. On her return home
she happened to be till Sabbath afternoon
reaching her destination. As she sat on her
seat in the cars, the newsboy came round with
his books and papers, but she found no reli
fious literature—nothing for Sabbath reading,
mpressions were made upon her heart, while
thought became active as lo what good might
be inaugurated lo counteract this evil. Call
ing the little boy to her, she said: ‘Are you
willing to distribute religious tracts on this
train next Sunday, if I will give them to you,
and not sell this light literature] Are you
willing to try it one Sabbath, and see if you
will not sell just as much the ensuing week ]’
The boy consented to do so, and repoit the
result. So the good sister has engaged to
furnish the tracts so long as he will distribute
them.”
We believe that this lady is anxious to be
useful in the cause of God.
We say, however, that she seemed to have
defective views concerning the duty of ob
serving the Sabbath. We make three re
marks on the incident:
Ist. She ought not to have been on the
cars on the Sabbath, for she was thus encour
agiug the public violation of the day. She
ought not to have thrown her influence into
the scale of public Sabbath desecration. She
ought not to have encouraged “ trading ” on
the Sabbath. Paying for a seat on the cars
is nothing else.
2nd. She need not to have expected the
newsboy to have had with him anything for
Sabbath reading. The most of those who
travel on the Sabbath, have no relish for read
ing of a religious kind. When they so far
forget the command, “ Remember the Sab
bath day to keep it holy,” as to travel on the
Sabbath, they would probably be as willing
to have “ light literature ,” as reading of a
religious kind, and some of them would pre
fer it.
3rd. She acted towards the newsboy on
the Romish principle—“the end sanctifies
the means.” Instead of asking him to dis
ribute tracts on the cars on the Sabbath, it
would have been far better for her to have
said to him, “Sell your papers, etc., in the
week; but on the Sabbath go to the Sabbath
school and to the house of God, and try to
learn the way to heaven.” This would have
been advice more in accordance with the
teachings of the Bible. The newsboy has a
soul to be saved as well as others, and he
ought to have been encouraged to keep the
day holy unto the Lord. Your correspon
dent, W., who relates the iucideut, approves
of what the lady did, and says':
“ Here is inaugurated a system of colport
age that may be rendered very efficient, and
at the same time very cheap. Suppose every
newsboy were furnished with tracts for the
Sabbath, even admitting that many of them
would continue to sell their books and papers,
yet having tracts for gratuitous circulation,
many travellers would accept and read what
was offered for nothing. Thus hundreds apd
thousands of men and women who have no
opportunity to hear the gospel—perhaps no
inclination to do so—may read some religious
truth that, by the grace of God, may lead the
soul to Christ.”
Now we ask, why the necessity of fixing
on the Sabbath, as the day for tract distribu
tion on the cars] Tract distribution can be
blessed to the good of souls if performed on
other days. The writer speaks of hundreds
FRANKLIN PRINTING HOUSE, ATLANTA-,- GA., THURSDAY; AUGUST 18, 1870.
of thousands on the cars who have “no op*
portunity ” to hear the gospel. This strikes
us as exceedingly strange. They have the
“ opportunity’’ it seems, of travelling. They
certainly cannot plead that they cannot leave
home. The very fact that they are on the
cars shows that they can leave home. If
they can be absent from home for business or
pleasure, on the Sabbath, they 9urely can be
absent for the purpose of hearing the gospel.
If they are in the habit of travelling on ev'ery
Sabbath, and thus cutting themselves off from
the “ opportunity ” of hearing the gospel, it
is their sin, not their misfortune. They may
iba classed with those who have “no inclina
tion ” to hear the gospel.
If it is important that we wage war against
the irreligious world on the cars, it is also
important that we wage war against the Sab
bath-travelling world on the cars. If a Sab
bath-travelling newsboy should present to a
Sabbath traveller the tract by Nevins—
“ Don’t break the Sabbath by travelling,”
etc., or a tract of this kind, it would strike
the one to whom it was presented as very in
consistent. If the lady that W. speaks of
had presented a tract of this kind to a trav
eller on the Sabbath alluded to, it would have
appeared in the same light.
If Christians desire to do good by tract
distribution, it is not necessary for them to
employ Sabbath-travelling newsboys. Let
them take tracts on the cars themselves, when
they travel in the week. God can make
“ the wrath of man to praise Him,” it is
true; but He has not authorized us to “do
evil that good may come.”
B. W. Whildbw.
Marthallville, Ga.
Relating Christian Experience.
The embarrassment of new converts, when
called upon to relate to the church their re
ligious experience, is very noticeable. So
great is their trepidation, that in many
churches the relation of experience by the ap
plicant for membership is virtually dispensed
with,and a statement by the pastor is received
instead.
Much of this trepidation is doubtless con
stitutior.al, though, strange to say, it does not
manifest itself as frequently when experiences
of a worldly nature are being related in a
promiscuous gathering. The main difficulty
in most cases, however, results from a misun
derstanding as to what is really required of
the candidate.
The object of the exercise is to enable the
brethren to judge whether the applicant has
been indeed born from above; and all that
the applicant need do is to make a simple, un
varnished and truthful statement of what first
arrested attention to the interests of the soul;
what truth was at the time most powerfully
impressed upon the mind ; what consideration
led to a view of his exceeding sinfulness, —
whether it arose from a dread of punishment,
or from a sense of offence to God ; where
these convictions drove him for refuge,—to
Mount Sinai or to Calvary—to the works of
the law for justification, or to the blood of
Christ which cleanseth from all sin; and for
instruction, to the teachings of men, or to the
word of God ; how his fears were' quieted and
peace obtained, —by forgetting hisainsj or by
having them \washed away in the gospdl foun
tain ; the difference in his feelings now from
what they were in his former state respecting
the Scriptures, the duty of private prayer, the
people of God, and the preaching of the word ;
his duty to labor in the Lord’s vineyard ; his
obligation to sacrifice self and all else to the
advancement of the kingdom of Christ; his
willingness to bear burdens, and to live to the
glory of Christ; why he desires to profess
Christ in baptism, and to partake of the Lord’s
supper. The simple facts with regard to
these particulars, and others which might be
mentioned, are all that is needed. Were this
kept in mind, the most inexperienced would
find but little difficulty in telling what the
Lord hath done for their souls.
A Bible Baptist.
An Item.
It has been my pleasure to attend, at dif
ferent times, the Commencement exercises of
several Medical Colleges. In the annual ad
dress, there is one thing I have especially re
marked : —the charge to the class to keep in
violable the secrets of the family, or of the
individual, as the case might be, which the
nature of the profession of physics lays bare to
the practitioner. I was always pleased to
hear it; but how far it is in the main ob
served, my knowledge of the general charac
ter of this class will not permit an expression.
I will leave it to those who know it best.
But what I wish to say is, that the idea was
suggested to my mind, that there is another
class of professional men who get into the secrets
of families and individuals. I refer to minis
ters of the gospel, more particularly to pas
tors. The troubles, distresses, disappoint
ments, afflictions, misfortunes, grievances,
plans, hopes, prospects, annoyings, revilings,
dislikes, of a pastor’s charge are poured into his
ear. They come to him for consolation, com
fort, advice, encouragement; and in doing so,
they unreservedly cast themselves upon him,
opening their hearts to him, with a hope of
receiving what they most anxiously desire.
In times of extreme distress, the mind inad
vertently turns to a spiritual comforter.
Who, then, gets into the secrets of a family
more thoroughly and deeply than a pastor —
a faithful pastor ? But does he always prove
himself true to the trust confided in him?
Does he not oftener bring out, air and ven
tilate what was thought to be buried in his
bosom, than he keeps it ? It is seldom ex
posed with a malicious intent, I venture to say;
but under any circumstances, is it not wrong?
In the first place, he disappoints him who
trusted him, thereby despoiling, at least in
one man’s estimation, not only the dignity of
his character, but, what is far worse, weaken
ing the sanctity of his profession. Its moral
influence is bad. Besides,for a man, a month, a
year, five years, or even longer time, to have
his ears regaled by rumor, with some secret
confided to a minister, does not strengthen the
respect it is his wont to cherish towards the
men of the “ cloth.”
Ministers are human, possessing faculties,
desires and weaknesses, not unlike those of
the vilest sinner. It is not expected of them
to become sanctified, free from sin on earth,
but they can check, or rather correct, a pro
pensity for trivial mischief-making gratifica
tions, which are derogatory to them as men,
and to the gospel of Christ, which they pro
claim. Clkmentia.
Loosening the Loose.—The English cor
respondent of the Congregationalist writes
concerning a movement among the Congrega
tionalists looking to the “ entire abolition of
the demarcation between church and congre
gation ; inviting all and sundry to the Lord’s
table.” The ground taken by those who favor
this movement is, that the only condition to
the partaking of that ordinance is love to the
Lord, and “ of that the recipient alone can be
the only judge.”
II ■■Win
Uulcckv.—Rothschild, the eminent banker,
was in the habit of saying, “ Have nothing to
do with an unlucky society, or an unlucky
ship, or an unlucky man.” That may be
worldly wisdom; but is it the spirit of Chris
tian mercifulness and love ?
“ Only a Grain of Mustard Seed.”
“ Only a grain of mnstard seed,”
Kissed by the sun and dew7^~"
Borne on the wind its rugged way,
Far in some dell, there hidderviay,
Where it in stature drew.
“ Only a grain of mnstard seed 1”
Truth, in its mighty sway,
Flower and fruitage wiUfripjfled own,
Though amid tares it wa^jfaJ-Aiy.aown,
And latent though it lay. ~
“Only a grain of mustard seed!”
Hope, but a whispered word,
Is strong to check sin’s sad career.
And wipe awaj the sorrow Xq 'tear, *
When dropped in deeps nnttirred.
“Only a grain of mnstard seed.”
Sunk in the slumbering soul.
Wakens high deeds of immorial worth, .
Missions of love that gladden earth,
As long as ages roll.
— Mr*. Elmo, Folwell.
Reply to Brother Brjwer.
“By this shall all men know-that ye are
my disciples, if ye have love one to another.”
The kind spirit of brother Brewer’s article
assures me that he loves me; for if He did
not, he could not deal patiently with one so far
from the truth, in a grave im
portance as his article conclaves me. Brother
B. says he does not write in order to reply to
my article, but to correct a misapprehension
of mine in regard to the doctrine set/drth by
his writings, and also to correct two errors
into which I had fallen. Mv.expression may
have done some violence to the doctrine set
forth in brother B’s article; and, so far as it
did, I am more than willing that it should
stand corrected.
But we will say, that if brother B’s article
does not still present the s**&e body atone
ment” idea, we are unable t.*see what it does
teach. If his article does not teach that the
souls of the lost are lost >*ftruse there is no
“soul atonement” for them, I must be cor
rected again, for I cannot avoid the conclu
sion, with my present understanding of his
position as expressed in his article of Feb
ruary. If his article does not make Christ
officiate in the “ soul atonement ’’ I do not un
derstand it. If his articlu does not make
Pilate officiate in the “ body atonement ,”• we
fail to apprehend its teach,ng rightly. If it
does not follow, then, of necessity, that Christ
must borrow of Pilate in-order to save the
bodies of the elect, we sh&H conclude that it
is quite difficult to reach ai*y conclusion by a
logical course of reasoning;. It is true that
the offering for the body, b-.-ing made for the
bodies of all men, would necessarily include
the bodies of the elect alsa ; and hence my
article, when it suggests t’kat brother Brew
er’s “ soul atonement” would have to borrow
of the “ body atonement” in order to resur
rect the bodies of the elect, does -jhe doctrine
of brother B’s article injus-ioe. But the doc
trine of the article does make Christ, in rais
ing the bodies of the elect, borrow of Pilate
the officiating priest of the ;; body atonement,”
which is the same thing in*its -effect upon the
doctrine of the article. This yas the idea in
my mind, and should hav'- been so stated at
first, but, writing in some haste, we presented
a thought which grew ouL , f it, instead of the
error itself. . -i * ‘' V
Brother B. points out into which
he thinks we have fallen, w 6 said, in speak
ing of the sufferings of Crrist: “ They were
not the sufferings due to Us at all: they were
radically different.” my first error;
and I will say, just here, if it is an error,
we should be held responsible for it; for it
was not our hasty conclusion, but the result
of all our study of the atonement made for
sin by our Lord Jesus Christ. Ido not mean
that Christ was not put to death in the flesh
—not at all. If temporal death had been all
the penalty due for sin, then the doctrine of
my expression would have been somewhat
unfortunate. Does brother Brewer assume
that mere temporal death is the only penalty
for sin ] I have been taught from the Word
of God that everlasting banishment from God
in the torments of hell, where no bow of
mercy shall span the cloud of the wrath of
God—where mercy shall have found her ap
pointed bounds and turned to vengeance—
where no ray of hope shall ever gladden their
miserable souls—where their damnation is
written in letters of fire in the black vault of
eternal night that overhangs them—where
death, gaunt and stark, gnaws like a vampire
at their vitals —where the “ worm dieth not”
—where “the smoke of their torment ascend
eth up forever,” —was the penalty and suffer
ing due for sin. We ask, Has Christ suffered
this] Is He now suffering it] Will He con
tinue to suffer thus while unceasing ages roll
on ] If not, we are right when we say His
sufferings were “ radically different” from the
sufferings of the sinner. We may not claim
that sufferings are alike, simply because they
culminate in the same end. For instance:
One man might suffer of self-reproach, even
unto death ; another man might suffer of grief,
brought on him by the persecutions of others,
even unto death; another might be murdered
by lawless men, but it could not be said of
them that they suffered alike, notwithstand
ing the same result was reached—death.
Much, if not the principal part, of the suffer
ings of the sinner is the consciousness of hav
ing done wrong. Did Christ so suffer 1 If
not, then we are not in error when we say
that His sufferings were substituted suffer
ings.
My brother, you quote Scripture to sustain
your idea that Christ paid really and in fact,
the exact debt due for sin. I would tell you
that you do not understand the Scripture you
quote; but in order to interpret them for
you, I should have to use reason, and you
would tell me, as you have already done,
“ But that is not the tribunal where judgment
is to be passed upon things pertaining to
God.” Thus you shut me out of the debate ;
for I am but human, consequently, have but a
human mind, and therefore can only reason
with humau reason. 1 suppose that this is the
reason why I cannot understand the self
existence of God, infinity of space, and all
other things which are above human reason;
and I reckon that this is the case with all men.
We do not mean to teach that human reason
shall set up opposition to the teachings of
Scripture ; but we mean to say that our rea
son has much to do with our interpretation of
Scripture. The Scriptures are one thing, and
our interpretations of them are another, and
very often, quite a different thing. Those who
refuse you the right of reason, and talk about
“ human tribunals,” have no other tribunal
than “ human tribunals” by which to make
their interpretations of Scripture. Mark me,
I did not say, to decide on the truth or untruth
of Scripture; whether the doctrine taught by
them is reasonable or unreasonable ; but to
decide, from the language of Scripture, what
it does teach.
My second error is saying ; “AH things
that are transpiring in the world are not ac
cording to God’s will.” Brother Brewer can
not see how anything could exist in the world
that was in opposition to the will of God. All
I have to say of that opinion is, that it is in
tensely human, and that the word of God
teaches that a great many things which have
transpired, and that are yet to transpire, are
not according to His will, I know the line of
argument relied on to sustain that opinion, but
it had its birth in a ring, and has never beep
able to get out of it since. It proves too'
much, and therefore proves nothing. It cre
ates numberless paradoxes which they cannot
harmonize, unless they can prove that there
is a secret will of God which is in opposition
to’His revealed will. The argument is this :
“That all things exist by His will, and there
fore must exist and act according to His will."
Dora thing to take place because it is the will
of God, is one thing, and God suffering a thing
to take place because it is in keeping with the
genius of the government which he has been
pleased to submit man to, is another and very
different thing.
Brother B’s whole criticism of my position
reveals a strange theology, but just such a
theology as must grow out of his view of the
atonement. He says “I freely admit that
men do multiplied millions of things contrary
to the revealed will of God for our govern
rnent; but even these transgressions shall work
out the purposes of both creation and grace.
The transgressors are, nevertheless, justly
entitled to punishment; for they consulted
and gratified only their own desires, and that
ift violation of the law given for their govern
ment, without any knowledge or care for the
hidden purposes in the Divine mind, and, as
far a9 they in the very face of these
purposes.” What is this, but to say that “the
revealed will of God,” and the*hidden will of
God are in direct antagonism? 1 ask, What!
We disobey “ the revealed will of God for our
government,” but at the same time we are
only acting according to the decree pf the
'".hidden purposes of the Divine mind ;” yet
we are blamed and damnqjj for not obeying
His “ revealed will,” while we were doing ex
actly what it was the “ hidden purpose of
the Divine mind” that we should, and could
but-do. Strange! God publishes before
heaven and earth His “ revealed will,” and at
the same time has a secret will in antagonism
to the one thus publicly revealed. Fearful!
God, knowing that man was wont to lay his
death to God’s charge, stands up in the midst
of the universe, and, with the voice of Jeho
vah, swears by His own eternal existence,
and says : “As I live, saith the Lord God, I
have no pleasure in the death of the wicked ;
but that the wicked turn from his ways and
live : turn ye, turn ye from your evil wavs;
for why will ye die, O house of Israel ?” and
at the same time in which He thus spoke, had
secretly purposed the eternal death of the
largest part of the human family. Dreadful !*
Our Saviour once said, while He was an
nouncing the destruction of Jerusalem, “O,
Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent
unto thee, how often would I have gathered
thy children together, even a9 a hen gathereth
her chickens under wings, and ye would not!”
and yet it was a fulfillment of the “ hidden
purposes of the Divine mind” for all the
wickedness which He charged upon that
generation, from the “ blood of righteous
Abel unto the blood of Zacharias, son of Bar .
achias, whom they slew between the temple
and the altar,” to take place as it did. Awful!
If all this be true, men would stand in great
doubt as to which way they should go. If all
things are ordained, and are taking place ac
cording to the “ hidden purposes of the Divine
mind,” then it is according to the “ hidden
purposes of the Divine mind” that I should
preach and wi ile just like I do; and why will
brother B. make any ado about it? Does he
expect to thwart the purposes of God ? Will
he assume that it is according to the “hid
den purpose of the Divine mind” that he
stands forth to controvert with me for be
lieving and teaching what it is the “ hidden
purpose of the Divine mind” that I should
believe and teach ? Then we shall have God
in conflict with Himself! This doctrine will
not do, my dear brother; and I beseech, you,in
the name of our Master, not to lend it the
aid of one of the best minds of Alabama. It
is not the doctrine of the Bible, let it be as
time honored in the creeds of men as it may
be; the sooner you abandon it the bet
ter. I freely admit that when men sin, they
act according to their own will, and therefore
are justly entitled to suffer; but the whole
force of your position is destroyed when you
say they so act in fulfillment of the “hidden
purposes of the Divine mind.” lam slow to
conclude that God has a “ hidden purpose” in
antagonism to His “ revealed will; and unless
He has, I am am not wrong when I say “ All
things that are transpiring in the world are
not according to God’s will;” for “ His re
vealed will” says that He is not pleased with
a great deal that is transpiring. So I main
tain that I am right until some one shall prove
the existence of that hidden will of God. I
would like to inquire by what process of rea
soning brother 8., or any body else, has found
out the “ hidden purposes of the Divine
mind ?” Let some one who is wise above
what is written, tell me. I know what is re
vealed, so far as I understand it, and that ends
the chapter with me. You asked me, brother,
in your aiticle, “ Who, by searching,can find
out God ?” I must say that your analysis of
His “ hidden purposes” and “ revealed will”
is, to my mind, a considerable attempt in that
direction.
Brother B.’s answer to my question, “ Is it
for the glory of God for mer. to sin at all ?” is
not an answer, but an evasion ; and in com
ment on it I would simply say, that if it was
according to the decree of God that Joseph
should be sold into Egyptian bondage, in
order that his brethren should afterward go
down to Egypt and eat bread, and so live,
would not every one who might have tried
to prevent his bondage, have been found to
fight against God, and therefore would have
failed. So you had, —if all this “ hidden pur
pose” doctrine be true, —as well dismiss your
argument against that objectionable expres
sion of the “ Home Mission Society,” and the
course of the Southern Baptist Convention;
for if it is according to the “ hidden purposes
of the Divine mind” that the Baptists North
and the Baptists South shall be friendly, or
even unite in raising up millions of freedmen,
or any other sort of men, to all the rights and
privileges of citizenship, your effort to pre»
vent it will avail but little. My brother, for
God to make the wrath of man to praise Him
is one thing, but to ordain that man should
be a creature full of wrath, in order to His
praise, is another and very different thing.
I have not offered any comment on the
Scriptures with which brother B. feels that
his position is so securely hedged in. To do
this would require more than a few pages ;
and further, I am riding almost every day as
missionary, and have neither time nor dispo
sition to write up any such running commen
tary, for that sort of writing would not decide
the points of difference between us in five
years. So 1 close, with this paper, what I
have to say at present. However, this winter,
if I live, and brother Brewer wants to discuss
the points to which he objects in my article,
as also those to wh<ch I object in his writings,
I will discuss them with him, I do not say
this because I want to discuss the questions,
for I do not, but to indicate that I can be forced
to do so. 1 have no disposition to be driven
from my position unless the word of God con
demns me ; and it must be His “ revealed”
word, for I know nothing of His “ hidden pur
poses,” uor do I believe any one else does.
John P, Shaffer,
ZintvllU, 41a., Aug, 4th, 1870-
FjkndiSh Hat*. —The Romish Bishop Mo
riarty, in a speech some time since, sorrowed
that “ eternity was not longer nor hell hot
ter,” for the punishment of the poor deluded
Fenians of Kerry. ",
i,, i
Faun.
What is that attribute existing in the hu
man soul which we are wont to call faith?
From whence does it come ? It was imputed
to our father Abraham for righteousness.
Why? Let your imagination bear you back
to that period when God appeared to His
people in all the glory and grandeur befitting
the Great I Am. Then He called His ser
vant and said : “Abraham, take thy son, thine
only son, even Isaac, whom thou lovest, and
go into the land of Moriah, and offer him
there a burnt offering on one of the mountains
which I shall tell thee of.” Hear that ser
vant of the Most High, when he rises at
early dawn, calls for the sacrifice, that son,
that only son. See them as they cleave the
wood for the offering, and are about to leave
their home* for the scene of the sacrifice.
Perchance a fear steals softly down the braw
ny cheek of the heart stricken father, as he
follow's with his eye the strps of that fond
son, to press a warm and joyous kiss on the
quivering lips of his devoted mother, when
he bids her a tender and affectionate farewell.
Eerhaps it is quickly brushed aside, while he
murmurs at heart, Thy will be dqpe, and
bravely bearing bis heavy cross, he hastens
away to the work. See him again, when the
three days’ journey is ended. On that mount
of God he has laid the wood in order for the
offering—that wood borne by Isaac himself.
There he lifts the burning brand and falters
not, but what anguish, when that gentle boy
to the father says, “ Behold the fire and the
wood, but where is the lamb?” Again, he
does not hesitate,.but in all truth replies, God
will provide himself a lamb. Watch the
agony of that troubled countenance as he
binds his only son for the sacrifice, and
stretches forth his hand for the knife. Yet,
even yet, he is submissive to the will of God,
nor does he doubt the promise that “Abra
ham shall become a great and mighty nation.”
It was by faith he did this. Was ever faith
so strong? No Bible-loving companions
cheered him on iiY obedience to the Divine
command. There were no Bibles then, and
the world groped in ignorance of the laws
which, through his seed, we have received.
No church, no worship, no cheering hope or
faith of others prompting him to go forward
in his work of obedience. In an age of dark
ness and idolatry, he was selected to lay the
foundation-stone of the house of faith, and
become the father of the household of the
seed of Abraham, the chosen people of God.
It was faith that led the chosen people with
safety through the surging sea of Idumea.
God had promised them the passage.
By faith Moses guided the wandering Is
raelites for forty long years through the wil
derness toward the promised land; and by
the same faith gave to those thirsting, mur
muring people, pure water gushing forth from
the rock of the mount of Iloreb. It was
faith that encouraged Gideon to persevere
and go as God bade him : “Go in this thy
might, and thou shalt save Israel from .the
hand of the Midianites.” It was through
faith in this and other promises he acted, and
succeeded. Confiding in God’s word, he at
tacked and discomfited his enemies.
This attribute has existed iu all ages—ae
counts of it are found in every section of
sacred history—but not in this alone do we
see it. It has existed since the creation of
the world. ’Tis a gift from God, and one
created by Himself and given to every hu
man being. We find it in the heathen in the
ancient world, in civilized life, in all Christ
endom. It is clearly this “evidence of
things not seen ” —this faith, which causes the
heathen to commit many acts which we, in
our great wisdom, are wont to call supersti
tion, while, in reality, it is a purer and more
sincere belief—a belief that causes the heathen
to practice those rites which they believe as
earnestly as does the purest Christian. In
faith the fallen chief, his faithful charger, his
trinkets, weapons and trophies of war are
entombed together, that he may reign still a
chief, in the laud of the spirits. Faith it is
that causes the bride of the South Sea Isl
ander to place around her neck at her nuptials
the fatal cord, that when her lord has laid
himself down to sleep, it may be tightened
to bear her spirit, with his, to the land of
shadows. Who can deny that the same faith
which reveals to the Christian future happi
ness in that better land, makes the savage to
practice his rites, even to the slaying of his
fellow-man, even his favorite friend, at the
grave of the deceased, that the dead may
have company in crossing the dark waters
that lie between their home in this life, and
the great village in the spirit land, beyond
where the sun sets in the far-off West ? Their
faith is strong —their life consistent with the
tenets of their •profession.
By their belief, the destruction of the body
is but the release of the ghost, or, as we say,
the soul, to be sent where you will. The
King of Dahomey thus dispatches courier after
courier, day after day, to bear his messages to
his father, who has gone before him to that
land of dreams. By the same faith the Mex
ican or the Greenlander burns or buries his
faithful dog hard by the head of his fallen
friend or departed child, that the spirit of his
dog, who never loses the way to its home,
may guide the stranger friend, or the help
less infant, to the family circle in the spirit
land, and pilot and protect him through the
dark valley of shadows. We see the remains
of this faith still strongly portrayed in our
own rites and ceremonies, much more than
we are willing to acknowledge; for in our own
country, among our own people, in the burial
of our own dead, a rite is retained, but re
tained only as a habit, a custom, a fashion ;
not practiced as a rite, a symbol, as the
heathen practice it. We bury our departed
ones with their head to the West. So they
buried theirs with their feet to the East, that
when they rise in the morning of that great
day, each one may stand with his face to the
East—to that land from whence the savage
looks for a coming god, the Jew for the prom
ised Messiah, and the Christian for the risen
and the interceding Saviour.
But now let us ask again, what is faith \
that which is spoken of as “one faith?”
Who can tell? Wiser and older heads have
defined it as “ that emotion of the mind which
is called trust or confidence, exercised to
ward God, and particularly toward the Sa
viour,” as “ a firm, cordial belief in the ve
racity of God in all the declarations of His
word, and because He has declared them.”
But suffice it to know, that faith is the seed
producing the flowers of hope. It is the
power by which we are enabled to believe on
Christ. Not as the philosopher believes, but
with that belief which is spoken of in Ro
mans, when the Apostle says, “ with the
heart man believeth unto righteousness.”
Would not the two Brahmins, living in the
enlightened age of the nineteenth century,
yet so darkly superstitious that, believing a
man had taken forty rupees from their house,
they beheaded their own mother, that her ghost
might pursue and torment the offender of her
household, she herself being a willing partic
ipant in the transaction. Oh! would not
the light of this civilized world—the Word
of God and the sweet voice of the gospel,
change such sad scenes as these—guide the
faith, and fix the hopes of such a people ?
Let charity send the light of the Bible into
the lan||of darkness. Let those who enioy
the gTbncnifc privilege of living in a land of
- J jfk } f *
|s3 00'AYEAIU WHOLE NO. 2502.
Bibles, add works to their faith, and strive to
let their light so shine that others seeing their
good works may glorify God. Then, indeed,
will there be many a gleam of hope made a
halo of glory, shining forth from the image
of our Maker. And many will rejoioe ia
those beautiful lines which say,
“ Faith, ’tis a charming grace,
Where’er it is bestowed;
It boasts a high, celestial birth,
And is the gilt of God
Jesus it owns as King,
As all-atoning Priest;
It claiihs no merit of its own,
But looks for all in Christ.”
Bunnie.
Little Things.
All the wonder in the skies
Careless glances cannot pass,
But how blind are many eyes
To the wonder in the grass!
Every tiny blade I see
Is a miracle to me,
And the fairy blossoms show
More than I can ever know.
0, the joy that flowers give 1
0, the perfume qn the air I
0, the hie that mosses live,
Making earth so very fair!
Lovely sights and colors gay,
Tints and shadows, what are they?
Grace that dies beneath a touch,
0 how little, and how much 1 r
Kiss them with delighted lips;
Love them while your heart is true ;
Let no meaner joy eclipse
That which they can bring to you !
Sweet the pleasure they impart,
Taken to a happy heart,
And if future sorrows sting,
Sweet the comlorts they may bring 1
—Good Words. ,
Communion and Baptism.
Some years ago, the writer was present at
the examination of a candidate for ordination
over a Congregationalist church. The Coun
cil observing a Bap Jst minister present, voted
to invite them to take part in the Council.
After having gone through with the usual ex
amination on other points, one of the Council
put this question to the candidate :
“ Is there anything for which you would ex
clude one from the communion table whom
you believe to be a Christian ?”
Candidate. —l should not like to answer
that broad question at once, lest inferences
might be drawn which I should not like to
admit.
One of the Council. —Will Rev. Mr. 11.
ask some questions ?
II. —I will ask a question upon the subject
before the candidate. “ Would you admit
one whom you believed to be a Christian to
your communion who you believed had not
been baptized according to the Scriptures?
Candidate. — No.
ll. —That is all.
Another of the Council. —Would you not
admit one whom you believed a Christian,
who conscientiously believed himself to have
been baptized according to the Scripture?
Candidate. —Yes.
11. —One more question, if you please.
Would you admit one. whom you believed a
Christian, who, on the subject of baptism, had
adopted the notion of our Quaker friends, that
there is no other baptism but spiritual bap
tism, and conscientiously believed that in that
way he had been baptized according to Scrip
ture ?
Candidate. —No.
H. —lam happy to see the frank admission
that you, a Congregationalist, on the subject
of communion, hold precisely as we Baptists
do. There was silence in the Council and a
sensation in the large congregation present for
the space of a few moments, and then came
the adjournment without further investiga
tion. — Watch and Ref.
Change of Title. —ln a recent work or.
Baptism, the term “ infant baptism” is changed
to “ household baptism,” as being more scrip
tural. The root idea advanced in the “Pax
Vobiscum ; or, the Bible and the Family,” is
that the individual is not the unit of the
church, but the family is; and that the pro
mises of the Bible are not to the man who
believes alone, but to him and his household—
so that he has a right, not only to bring his
children with him into the church, as Noah
took his sons into the ark, by his own faith,
but that he may rest just as sure of their sal
vation as his own. Must not this persuasion
harm both father and children ?
Loose Practice. —Hon. A. 11. Dunlevy,
of Chicago, says, in the Journal and Messen
ger: “I see nothing really wrong in close
communion, if the church so determine, though
I think a different course would promote
Christian union and coperation in a higher
degree than restricted communion; and lam
much mistaken if this is not very generally,
though quietly, practiced in many Baptist
churches. There may be no special invitation,
but if a known Pedobaptist is present and ac
cepts the emblems, they have never, as far as
I have known, been refused.” Is it true that
many Baptist churches at the North practice
loose communion in this form ?
Luther Rice. —Rev. Luther Rice, one of
the original company of missionaries sent out
by the American Board of Commissioners for
Foreign Missions, and who, like his colleague
Judson, soon after became a Baptist, subse
quently returned to this country, and spent
his life in miscellaneous labors, and largely in
seeking to endow a literary institution at the
seat ol government. “ How is it,” one day
said one to him, “ that you who were made for
a missionary, and started as one, should spend
your life in begging for a college?” “Ah,”
said he, shrugging his shoulders, “ 1 am a
a mystery to myself. All 1 can say is, that
it seems to have pleased Almighty God to
create just such a man as Luther Rice.
Political Pedobaptism. —The Boston Ad
vertiser notices the fact that a Methodist min
ister at Sardinia, Ohio, recently refused to
baptize a child whose parents wished to name
it Vallandigham. He declared he would give
no child the name of a rebel. Why should
he not withhold or confer infant baptism at
his own option : it is no rite of his Master’s:
man made it—why should not man control il?
Adult Baptism. —The Nashville Christian
Advocate thinks that “ seekers of religion
ought to be baptized,” without “ the direct
witness of the Spirit to the fact ot their adop
tion and justification”—that is, without the
consciousness of the new birth—without felt
sonship to God.
A Hint. —Rev. Dr. Caunon, of Rutgers
Theological Seminary, was accustomed to say
to a graduating class—“ Young gentlemen,
when you get settled in the ministry, watch
carefully the elder who is gifted in speech.
He will be more likely to put himself in op
position to you than any other man in the
congregation.”
Episcopal Inclininos. —Skeats, in his re
cent “ History of the Free Churches of Eng
land,” well says—“ There is to this day a
hereditary tenderness of feeling in the Church
toward the members of the Roman Catholic
communion, and an hereditary antipathy to
ward Protestant dissent. Separation from
Rome is looked at with mournful regret:
separatiqn.fT.9m Protestant dissent with.holy
pride,” .