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About Christian index and South-western Baptist. (Atlanta, Ga.) 1866-1871 | View Entire Issue (Aug. 18, 1870)
CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. m. 49-NO. 32. {s3 00 A YEAR.} A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA. OA AT $3.00 PER ANNUM, Invariably in Advance. J. J. TOON - , Proprietor. 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,” .
