Newspaper Page Text
CHRISTIAN IN UiiA <ll SOLTI I-WEST ERN BAPI
VuL. 49—NO. 33. |s3 00 1 YEAR.}
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IN ATLANTA. OA
AT $3.00 PER ANNUM,
Invariably in. Advance.
i. T O O Proprietor.
Bitter-Sweet.
j (Lakman, the Wise, received a bitter (jourd
Haish-rinrlcd, acrid, evil to the taste—
Best owed upon him by his generous lord,
While melons sweet and juicy went to waste.
Men looked to see what the wise man would do,
Oetting, instead of fruit, a thing most vile ;
But b'\ regarding old gilts more titan new,
Stretched forth his band and took it with a smile.
Then grew the wonder, as, in sight of all,
lie broke the rind and ate with face serene.
Leaving uo portion, whether great or small,
To bear them witness what the gift had been.
And then he said, ns on their lips he saw
Am izernent putting on a garb of speech,
“Hearken, 0 trieuds, and gain the royal law,
That he who will uot learn can never teach.
“And shall not I, so long sustained and fed
From that kind hand which lifts me by degrees,
Receive whatever, for roy cLmlv bread,
Ilk bounty furnishes, and beat peace*’’
Fi r thus appears a wisdom truly wise!
A service free front self; and it we tnke
That which at first we view with doubtful eyes,
is transformed when eaten lor Ilia sake,
0 Lord, my Gi.'d, lioiv often, in my pride,
I crave the sweet and let the bitter go!
Forgetful that no gift* are misapplied,
And that I know not as I ought to know.
—Samuel IV. J)ufluid.
“ Proof of the Trinity from Experience.”
This is truly an interesting theme to me,
and, in confirmation of what has been said by
your correspondent of last week, i want to
eotnmunic.it» it bit of personal experience.
At one time 1 had as clear and distinct a con
sciousness of the Spirit’s presence ass had of
iuy own existence. 1 even had a natural
sen so of His presence that could not be mis
taken, and He revealed the correctness and
truth "f the Scripture: ‘‘ Faith is the sub
stance of things hoped for,” etc.; and I felt
as Archimedes, when lie made his discovery,
— that it was true, it was true. This was the
only time, and it continued but a lew minutes.
1 was in prayer at the time. And 1 wonder
not that these manifestations are so infre
quent. Like the splendors of transfiguration,
they would incline us, like Peter, to build
tabernacles, and there we would want to stay.
It. is good to be there. Again : I have fre
quently enjoyed a transporting, rapturous
sense of Christ as my Saviour, clear and
distinct; not. continuing, however, as long as
the occurrence with the Spirit. Well, if these
be true, is it at all unreasonable to believe
that ti distinct experience of the Father may
be. had? X. Y.Z.
Patriotism—No. 1.
Th re are few (if any) persons that will
deny the existence of patriotism; few, if any,
but writ admit its existence in their own bo
soms.
Patriotism is sanctioned by example and
precept in Sacred Writ, notwithstanding infi
dels have declared that the Bible is opposed
to it. A sacred song was sung by the chil
dren of Israel when the hosts of the Egyp
ti- »•» ware diov.nod jn the Fed Sea., The
Pta'mist, A‘« patriotism'and the patri
otism of the Jem wFien he penned the Psalrn,
“By the river of Babylon, there we sat down,
yea, we wept when we remembered Zion,”
etc. (Ps. cxxxviii.) Jeremiah showed his
patriotism, when he penned his “Lamenta
dons.” and Neheir.iah, by his sadness at the
court of Persia. Paul followed his divine
teacher, in commanding subjection to “the
powers that be,” and his interest in ids fel
low-citizens, the Jews, has never been sur
passed by any Jew, of either ancient or mod
ern days. Even though we do not press
these views; even though we should adm.t
that the Bible does not defend patriotism, yet
it cannot be proven that the Bible condemns
it. it is a feeling that is natural, and it can
not be shown that it is sinful. The history
of ancient and modern times furnishes us
with abundant examples of those who have
loved their country.
Wo have alluded to the Jews. We now
turn to the early clays of the Roman Empire.
W e see a Brutus ready to cheek the power
of the Turquins. Raising the dagger reeking
with the blood of an injured female—'“Be
witness, ye gods,” is his language, “ that from
this moment 1 profess myself the enemy of
Turquin and his bloody house; from hence
forth, this life, while life shall last, shall be
employed iu opposition to tyranny, and for
the happiness and freedom of my much loved
country.” We come to later times. We
see a Cincinnatus who rejects all offers of
power/us soon as he finds his country has
no longer a necessity for his services. Though
poor, very poor, he will accept of no reward,
and though he could have been a ruler, yet
he becomes a private citizen. “Very many,”
says a historian, “ have celebrated, but very
few have imitated his virtues. He was satis
fied with having done his duty, and justly
merited a great and lasting fame.”
We see a Camillus compelled to leave his
country. He goes to the gate of the city,
raises his ha* ! towards the capital and prays
to the gods/that it b. was driven out with
out any fault of his own, the Romans might
quickly repent it and express to all the world
tiieir want of Camillus, and their regret for
his absence. Soon, very soon, did the Ro
mans regret their course. When Brennus,
with his gigantic Gauls, invaded their city,
the thought of their ungrateful conduct is
present to their minds. He is not now med
bating on the favorable opportunity of re
vengiug himself on his countrymen. 11l
treatment does not cause him to love his na
tive land tlie less, and though thousands may
have defamed him, that land he will defend.
With the inhabitants of Ardea. he defeats the
Gauls and puts a partial stop to their aggres
sions. Here we pause and admire his respect
for the laws of his country ; aud by this, too,
he shows his patriotism. So much regard
Joes he have for the constitution, that, w hen
entreated by the citizens, though Rome lay
in ashes, he will not accept of the command
of the army, until legally appointed by the
Romans in the Capitol. The appointment is
confirmed and the exiled Camillus is acknowl
edged as the deliverer of his country and the
restorer of Rome.
We see a Reyulus, bound by the most 1
sacred oaths to return to Carthage, if his
countrymen do not yield to the terms of the
enemy. Carthaginian trust svas, in ancient
times, only another name for perfidy, and
doubtless Regulus felt that Rouiun honor, as
well as his own, was at stake, as he advanced
to the gates of the city. We see him, on his
arrival, turning away from his loved offspring
and an affectionate wife, lest bis feelings should
so overcome him that he should be rendered
unfit to do justice to his country. He is not
ignorant of the cruelties he may be called to
endure in case of his return; but in view of
all, he dissuades his countrymen from accept
ing the terms, because they do not tend to
advance the interest and honor of Rome.
He allows no private consideration to influ
ence his conduct, but commences his journey
to Carthage, with nothing to hope for from
his enemies, but imprisonment and death.
We behold a Cicero. If egotism frequently
appears in his words; if he seems at times
to be aiming at his own advancement, we may
attribute a part of it, at least, to the influ
ence of the age in which he lived. It is a
singular fact that times have so much changed,
that w hat was once allowable , would now be
considered as ridiculous. Public men in an
cient times were permitted to tell their own
deeds, and though the Roman orator availed
himself of the privilege afforded, yet he often
loses sight of himself in zeal for his country’s
welfare. When pleading for the Sicilians
against Verres, he says: “ though the cause
1 now undertake had not been so weighty, so
decisive, so important; though the Sicilians
had not solicited my appearance at this bar;
though my connection with them had been so
slight as to have excused me; yet should I
plead that the duty which I owe to my coun
try is the only motive for what I now do.
This requires me to exert my utmost in
bringing to justice a man infamous for
avarice, insolence and villainy. When
Cataline stands before him—“lf daunted
by my words, thou shouldst resolve to go
into banishment, 1 foresee what a storm
oT unpopularity may lower over my reputa
tion, yet with me shall this consideration have
no weight, provided the.calamity is confined
to me, and extends not to my country.” After
dateline has departed—“ Little, O Romans,
does it affect me, that all the storm of this
groundless, this bitter malice should break on
my head, provided I can shelter you from the
tempest of this dreadful, this unnatural war.
I can never forget that this is my native soil;
that to these l am consul, that I must spend
my life among my countrymen, or lay it
down for my country.” As if he had said,
“I cannot survive my country’s ruin.”
B. W. Whilden.
A Call to Preach.
Man calls and God calls. In the great
body of preachers there are but two classes,
the one called of men, the other of God. It
may not be a waste of time to notice some
of the distinguishing features of the two
classes.
1. Men-made preachers are set apart for
the pulpit, in many instances, by their pa
rents and friends. The young man is told he
must be a preacher* and is sent through a
course of study to prepare him for his future
business. His College-life ended, with a
smattering of theology, the novitiate is ready
to fill some pulpit where a reasonable amount
of honor and money can be secured.
2. Preachers of human make—self-make,
would probably be a better expression—en
ter the most sacred of offices from mere
worldly considerations. A man may find
himself unfit for a lawyer, and turn preacher,
as the next most agreeable employment. The
teacher may find the school room so monot
onous that he turns from it in disgust, and
seeks an assylum in the pulpit. The base
man sometimes tries to hide his wretched
misconduct under the clerical name, or he
assumes the clerical name, the better to sue
ceed in his evil designs. It would, perhaps,
be no slander to surmise that mere indolence
induces some men to turn to preachers.
They hope to secure an easfy living, and avoid,
at the’ same time, begging on the one hand.
and labor on the other. Honor and money,
strangely a3 these words may sound, in con
neCiidn wftb cht‘ ministerial ofii e e “rtf fine free
many, no doubt, to become preachers. Honor
must come to greatness, and they, of whom
we speak, Wipe to be great. If Honor is
achieved, then great place, or fortunate mar
riage may be expected; and in either case,
money is sure to be an attendant. So much
for men made preachers.
It may be further stated concerning these,
that they present certain characteristics by
which they may be known, and by which
they may know themselves. They may know
themselves by several marks:
1. They do not believe in a special call to
preach.
2. They do uot love the souls of men.
3. They do not love the work of preach
ing, counting that work a privilege above all
others granted to Christians.
Some of the marks by which others may
know these men, are the following:
1. They are never reputed for piety by an y
but superficial ob.-ervt-rs.
2. They cannot / reach the gospel, though
they can preach much respecting religion.
8. They are easily turned away from the
ministry, and usually die out of that work.
Having thus briefly disposed of the first
class, we will come to the second. Ministers
called of God are the opposites of such as
we have described.
1. They are called of God to the work.
This call consists of a strong impression on
their minds that they ought to preach, and in
some cases it is so strong as to force them to
the conviction that they must preach. Like
one of the Apostles, they feel, “ woe is me,
if 1 preach not the gospel!”
2. These men will be willing to make
almost any sacrifice to preach Jesus. Pov
erty, toil, dishonor, they willingly endure for
the love of Jesus, and the love of souls.
3. Though ignorant of worldly wisdom,
they can tell a sinner how to be saved —they
can preach “ the glorious gospel of the blessed
God.”
4. They have a name for piety among their
brethren.
5. They never willingly leave the work of
preaching, and in some department of Chris
tian effort they battle on till their change
comes.
Faults of Ministers.
Most people have a desire, at times, to say
something, and when thought continues to
grow in importance with them, it must finally
find utterance. Allow me, then, a little space
only, in your valuable and widely circulated
paper, to say a few words, or propound a
query or two, not for the purpose of being
heard alone, or of inviting an argument with
any one of your able contributors or readers—
for, if the writer’s place and name were known
beforehand, this article would probably find
few readers —but with the sincere desire of
exciting a thought w hich shall be considered
till an evil shall be remedied. We remem
ber, once upon a time, in a conference meet
ing of a church, when under the head of ac
knowledgments, that one brother made a very
feeling confession of his shortcomings, which
was followed by nearly every brother pre
sent, with an endorsement of the first brother’s
feelings; when the query was instituted,Why
all this confession, unless it shall result in
purer, holier lives'? which was not the case in
this instance, to all human appearance.
Then, why point out au evil unless it can be
corrected ? It seems as if we haye fallen upon
times when, as evils increase in importance,
our efforts at resistance are more and more
weakened and less and less effective ; and we
are all casting about in our minds to see who
is to blame, each one charging others in their
hearts with being at fault. We speak of the
demoralization of the times, cry out against
the prevailing evils, and yet they increase in
number and magnitude. And why l Simply
because of the evils that pervade the heads
of the several departments of the govern
ment, for people will partake of the character
of their leaders. Then, if we would have the
stream pure, we must cleanse the fountain.
FRANKLIN PRINTING HOUSE, ATLANTA,*GA., THURSDAY, AUGUST 25, 1870.
If this be true in the civil, may it not be, is it
not, true in the religious vyorld 1 We come,
then, to the point that, first of all, our minis
ters should get right themselves; for of all
classes in our country, we know of no one,
comparatively speaking, so completely de
moralized, with few exceptions, as that of
ministers. If asked why this serious charge,
the answer is, because of the way they act.
An example or two, by way of proof: We
knew a minister, who ranks high in scholar
ship and piety, invited to visit a country vil
lage, where he was much loved, but he could
not go because it was off the railroad. No
other reason assigned, when he was assured
of free transportation at any time. We knew
another who, without any premonition what
ever, tore hidiself loose from his charge,
which he Himself acknowledged to be one of
the best missionary fields in his knowledge,
and that, too, against the earnest protest of
his brethren, who stood ready and willing to
secure to him a liberal support, leaving them
with hearts bleeding at every pore. For
merly, the gospel was preached to the poor,
but now-a-days, as soon as a man acquires
some character as a preacher, he is itoaiedi
aiisfei rlfi to tk - cities, whet e tb, peo
ple are already enlightened, and we, poor,
ignorant creatures, are left in the backwoods,
to grope our way in the dark. This* practice
may and will do for law, medicine and other
worldly pursuits, but will not apply, with the
teachings of the Bible, to ministers. When
our Boards select a missionary for the hea
then, attention is paid to the mental as well
as spiritual qualifications; then why congre
gate the educated ministers around the cities
and leave the country at large dependent upon
a few poor, uneducated, but deserving men,
for spiritual food and instruction? Thi3 may
be ruiht, but my impression is, that some
body’s works will suffer loss, if they shall be
saved “as by fire.” Now, brethren, correct
yourselves; take the beam from-your own
eye, bring to bear upon the churches thp in
fluence of an earnest, self-sacrificing devotion,
point out all the dead branches, let the vine
be closely primed, and then we shall have a
vigorous growth and an abundant harvest.
Somebodv.
Somewhere, Ann). 9, 1870.
Three in One.
Great was tie mystery to me
How three were One and One was Three-
How God alone was Trinity.
I rend it, but it seemed no more
Than breakers sounding on the shore,
From deeps I dreaded to explore:
Until the certainty grew mine
That, somewhere, God had left a sigu
Some symbol perfect and diviue.
And seeking ailer this, one day
The summer storm-clouds cleared away
In sudden glory, ray on ray:
While there, serene across the sky,
The bow of promise shone on high,
God’s token that He cannot lie.
Enlightened by a truth sublime, <
I saw this miracle ot time,
This wonder kuown in every clime.
And lading each to each, I caught
The perfect symbol of my thought—
Three chiefest colors, iuterwrought.
Three colors in gradations fair,
Which mingled ever in the air,
Bestow what light we da’iy share.
I Forrtbus I saw.*ho n>vs «
And God bad left a sign to ne—
How Three were One, and On? was Three 1
A Pastor’s Sketch.
About a score of years ago I noticed in the
congregation an interested hearer, a woman
with an intelligent expression, Mrs. Isabella
M . Her husband was a Baptist, and
brother of a former school-mate of mine. 1
soon learned that his wife was the daughter
of an Elder in the Scotch Presbyterian church.
She herself was a member of the same church
with her father, and had been carefully and
rigidly trained in all its tenets. Sue and her
husband lived very happily together; he
never said a word in regard to denominational
differences or church relations; she was en
tirely free and without restraint; but she was
necessarily brought to consider more or less
the principles of the denomination to which
her husband belonged. It wouid be pleasant
if they were both members of the same
church. But huw could -she leave the old
kirk that she !ovtd,t!ie religious home of her
parents, and sever those sacred and endearing
ties? Her peace of mind was somewhat dis
turbed. Her soul was uot at rest. She was
a devout Christian and had a tender con
science. She loved the Word of God. She
was accustomed to take everything to the
throne of grace. The result was, she be
came an intelligent, thorough Baptist by con
viction.
The first intimation I had of any change
in her views, she came to offer herself for
membership in the church under my care,
and inquire as to obtaining a letter of dis
mission from the Presbyterian church, a
course which 1 recommended. She then went
on in a most interesting and sweet way to
tell how she became a Baptist. Her clear
mind readily discerned that the practice of
the two denominations in reference to bap
tism, could not be equally scriptural. There,
was a radical difference between them. Which
had the truth? Which was in error? She
resolved to take the New Testament and read
it through most carefully and prayerfully,
divesting herself as far as possible from all
prejudice, and keep all pre conceived opinions
in abeyance, while she sought divine wisdom
and gave herself up wholly to be led by the
Word and Spirit of God. Taking this course,
she felt that if the views in which she had
been brought up were correct, her mind and
faith in them would be confirmed and estab
lished ; if the Baptists were right, their doc
trines and practice would be made clear.
As she went on reading the New Testa-
ment in this way, her mind seemed to receive
anew illumination. A flood of sacred light
burst upon her soul. A wonderful interest
in the truth attended her course. Passages
that had been obscure before, now had a clear,
fresh and precious significance. The way of
salvation was unfolded in a beauty and glory
that she had never previously seen. The
constitution of the Christian church, its spir
itual character, its separation from the world
in that all its members are professed believ
ers. obeying the commands of Christ, ap
peared simple and delightful. Baptism and
the Lord’s supper in their order and profound
meaning were invested with anew charm and
power. She saw in the baptismal burial and
resurrection, the most tender, blessed and
glorious truths of the gospel symbolized.
She saw why baptism was an immersion and
could be nothing else, and none but a be
liever could be a proper subject. Faith must
precede it, aud submission to it wa3 a per
sonal, voluntary act, in obedience to Christ.
Her new experience of the truth was pre
cious and delightful. The ceremony that she
was told she had received in infancy called
baptism, she felt was without divine authority
and invalid. She longed to follow her Lord
in the appointed way, and would hardly wait
for the time designated for the ordinance, so
anxious was she to manifest her loving obe
dience.
When she came before the church for its
approval, she related one of the clearest and
most beautiful of the many experiences it
has been my privilege to concluding
with her change of views the
substance of which I have gi •*n above. It
was a happy day when she down into
the water and was buried likeness of
her Saviour’s death, and ro^in heavenly
loveliness, and went on her-way rejoicing.
Her subsequent Christian lit* was beautiful,
cheerful, useful. A few yefijshe sweet
ly entered her heavenly ho be, lea iug fra
grant and blessed memories, yid a promising
son, who, having made grfewj| sacrifices as a
soldier in his country’3 serviiw, lias consecra
ted his noble talents and atia'iiments to the
ministry of the gospel in thsfaitb that gave
such.joy and support to now sainted
mother. Rev. Dryden Phtl /£. D.D.
Ten Dollart^B
As I entered the church tlTouier morning,
a certain messenger handed a letter from
a friend—or rather an eiw— to the
feeling seemed to inclose The en
velope was to my address, that
it contained something, alth Jpn l could not
feel that it did. In tio- U 1 opened the
apparently found that
TPWiWWitVcd 'UMiSmke. currency,
as a gift from & friend money
and accepted ot the gift w iryhauEfulness.
Now, suppose some badT'oine to me and
said, “O, sir! that way of deceiving money
is far too simple. That rj/ney never cost:
you one drop of sweat, norjLsigh, nor a tear,
nor a prayer, nor an it can
be of no value, and can do*o good ; money
received in that simple J*y is worthless
money.” Would not myr ep!y to such a
one be somewhat like thu>'s Friend, you
speak without consideration Although the
manner in which 1 received*ne gift was really
simple, the money itself is-■either simple nor
worthless. It is genuine Jurrency, and car
ries its credentials on its id. n face. "True, I
received it freely for my o | n personal bene
fit, but yet the money is h-«4' and well-earned
money. The donor thought for it,
walked for it, and toiled fi£ ity and sweat for
it. He gave full value frrfc.it, and earned it,
as genuine money, justly ,jmd theu inclosed
it, to me as a gilt. This’ .fit is of the same
value in my hand as it. in the hand
of the giver. It has lost inching by the trans
fer. It is the same to i*e now as if 1 had
earned it by my own exc- ions, and 1 intend
to use it for the purpose for which it was be
stowed.”
Now, dear reader, have, you ever thought
or said that, simple faith th
Jt.sus Christ is too eheao ami easy to be of
any real value to the •ou 1 /” Then I think 1
have now given you an illustration just to the
point. Like the simple-zhand that receives
the letter, even without “’eling the money,
simple faith received .Jesi and His salvation
tn the truth of His djvin testimony. “ Ver
ity, verily, I sajj unto y-\ he that believeth
on me hath everlasting tfeJ John vi: 47.
'■'ln whom we have redvr, ntion through His
blood, the forgiveness on sins." Eph. i: 7.
“Ye know that ye were ft redeemed- ivith cor
ruptible things, as silver gold; . . . bul
with the precious blood • / Christ .” I Peter
i: 18,19. The blood Christ, Pod's
Son, cleanseth vs from Jh sill.” 1 John i : 7.
Will you say that'a po4r sinner's works or
prayers have any hand m giving*value to this
“ gre<tt salvation < ’ still say that
too cheap and easy to be oi any value to the
soul? Or will you say' that this salvation
hath lost anything of its mfinite and eternal
value by being simply received as a gift into
my heart?
Oh! this “ great salvation” brought down
the blessed Christ to give His back to
scourges, His brow to thorns, His heart to
spear.-, and to make His soul an offering for
sin. O sinner, poor sinner ! is not the blood
of Jesus value enough tor thot poor sin
stained soul of yours? “ Behold the man!"
Look how the blessed Christ how in the
gospel holds forth His bleeding hand with
the blessed gift of eternal salvation to you !
Will you take His gift and live? Or will
you reject it, and meet the “ living Ood ” in
your sins, and perish?— Witness.
Why we Do not'and Cannot.
One of the strong reasons why Baptists
should stand firmly to the position they hold,
as consistent observers of the ordinances of
Christ, is that by so doing they bear perpet
ual testimony against errors whose tendency
is to destroy the spirituality of the church.
They constitute, in a word, the true conserva
tive force in Christ’s earthly kingdom. Their
example has awakened and kept alive, in Pe
dobaptist churches, the*true conception of
that kingdom as a spiritual dominion ; and
so, for themselves and others, has raised a
strong barrier against the old, weary world
liness and spiritual death to which perversions
cf the character arul meaning of the ordinances
of the gospel do ever surely tend.
The question is often put, from week to
week—Since it is acknowledged that evan
gelical Pedobaptists, as a body, are as good
Christians as Baptists, why exclude them from
the table of the Lord? To which we reply
that, while allowing to the full the personal
goodness, the piety, zeal anu sincerity of Pe
dobaptist brethren, v.e cannot lower the
standard of qualification for partaking at the
Lord’s table below what He has Himself, by
plain inference, established—because, first,
we have no warrant for >&. doing, and second
because of the immense future danger of such
a course.
It is not to be supposed that the immediate
effect of throwing wide the doors to all be
lievers wouid be disastrous. Years might
pass before decided harm would be done. But
we cannot forget the time® of barrenness, be
fore the idea of a spiritual brotherhood was
as clearly apprehended asTiow by our Pedo
baptist friends, when church membership was
inherited, and grace was supposed to pass in
regular descent from parent to child. Nor
can we forget to whom was due, under the
providence of God, the gradual change from
this essentially Papal doctrine to the evan
gelical ground of the present day. The Bible
doctrine, that the church is a spiritual body,
a company of baptized. believers, faithfully
expounded, and set forth Tn living example,
amid formidable difficulties and trials of faith,
by the Baptist fathers, was the leaven which
at length permeated tin “ whole lump” of
evangelical organizations, and has given to
modern Protestantism its noble and influen
tial development. The marvellous power to
day exerted by the various evangelical bodies
may be traced directly tp the recognition of
this foundation truth, and the laying aside,
more or less completely, of the theory on
svhich Pedobaptist usages rest.
But, as before observed, the seeds of error
still remain, and need (inly favorable condi
tions to spring into lifejmd' growth, again to
bear the bitter fruit of formalism and death.
What possibilities of dajger, for example, lie
hidden iu the perverse dlctrine of infant bap
tism ! All the machine yof a State Church,
the prevalence of the ‘ form of godliness”
without its power, all th > barren promises of
a “covenant of grace” vhich has no warrant
in Scripture, and can cnl only in bitter dis
appointment and woe, a e wrapt up. in that
now decaying custom. Cver against it stands
the Baptist doctrine, dram directly from the
pure well of Bible trut —— the church a com
pany of baptized believers. To save us from*
the other, this Baptist testimony must be
maintained The seai of severest condemna
tion cannot, without the supremest folly, be
withdrawn from the vital error to which it is
opposed, on account of any imaginary lack of
“ Christian fellowship.” It is, in good sooth,
as necessary to the spiritual life of all other
evangelical churches as to the Baptist, that it
should be maintained; so that, so far from
finding fault, Pedobaptists should all rejoice
at the firmness and consistency of the Baptist
brotherhood. But such -virtue, we fear, is
rather too fine for this world. We shall be
content if* all enjoy the bent fit, nor look for
thanks from any.
In fine, Baptists are to-day holding the
evangelical Pedobaptists to the enlightened
position to which Baptist consistency has
forced them. To falter now, to allow the
sweets of fellowship to beguile us from our
“ coigne of vantage,” would be treason to the
truth, and a dangerous kindness to our evan
gelical friends, whose future, with our own,
calls for unswerving fealty to the teachings of
the Word. That the Baptist churches of this
country will be faithful to their trust we as
firmly believb as that they hold the truth in
regard to the ordinances of the gospel. — Ex.
it Chrou,
“ I Have Got it Under my Feet.”
Dr. Ludwig Heim, of Berlin, a celebrated
physician, and also a privy counsellor, was
scarcely more valued for his high attainments
in the healing art than he was esteemed for
the generosity of his nature. His benevolence
toward the poor was evidenced not only pro
fessionally, by giving advice gratuitously, but
by his alms-giving, which was believed to be
much more than proportionate to even his
large income. But atone time of his life, Dr.
Heim sustained a heavy pecuniary loss. A
banking house, in which he deposited a very,
considerable sum, becoming bankrupt, he lost
the savings of many laborious years ; in fact,
the whole of his capital.
Dr. Hufeland, (the author of a well-known
treatise entitled, “ How to Attain to Old
Age,”) who both loved and honored his gifted
colleague, meeting him a few weeks after, ex
pressed his deep regret for the loss he had su3
tabled.
“ You would have pleased me more,” re
plied Heim, “ had you not recalled the occur
rence to my memory. Thank God, I have
got it under my feet.”
“ And pray, how have you contrived that ?”
asked Hufeland.
“ O, just in the way I am used to take
when 1 get into any difficulty from which 1
cannot extricate myself; arid that was plainly
the case here. At first 1 could not banish the
annoying affair from my mind—it haunted
me by night and by day. Such a large sum,
and hardly earned too! Safely placed, as 1
thftutiht, and to be blown away like an air
bubble. Ah ! even my poor patients had to
suffer for it. 1 was pre occupied abroad, and
at home could enjoy nothing. Nay, my wife,
who, you know, is naturally so cheerful,
caught the infection, and the very children
forgot their frolicsomeness and glanced at me
with looks of shy wonder. Then I saw, I felt
that things could uot, ought not to continue
thus. The money was irrecoverably gone —
that was bad enough—but far worse, that our
best earthly comfort, contentment, had gone
with it. What was to be done? Nothing
but this : conscious of my inability to rescue’
myself out of this sore strait, I betook myself
to the Almighty for help, hastened to my
closet, bolted the door, fell on my knees, and
prayed most earnestly that the Lord would
give me back the strengrh, courage and con
tentment of former years. And the Lord an
swered me in my secret soul, bringing by the
Spirit thoughts of humiliation, and gratitude,
iuid faith, which 1 could almost hear expressed
in words, as if He said, “ Thou wast the son
of a poor clergyman, and in thine outset in
life hadst nothing thou couldstcall thine own.
I blessed thee in thy calling and in thy family,
and made thee a prosperous man. Through
a lung course of years 1 have allowed thee to
sport with these, my lent riches, a part of
which l have now suffered thee to be deprived
of. Now come, Heim, have done with these
sour looks and play the longer, else
I must deal with thee in quite another fash
ion, and strip thee of other lent possessions
which lie still nearer the heart than worldly
pelf. Besides, hast thou forgotten that the
treasures of the world are mine, and I can re
pair all thy losses if I see it is for thy good ?
Cheer up, then, and follow thy lawful calling
with a firm and trusting heart.’ So spoke the
Loid to my soul,” continued the pious doc
tor, “and 1 promised obedience ; and behold,
my gloom was vanished, my wife and chit
dr >n looked brig ht and happy again, and I
forgot the whole matter.
“Therefore I said I have got it under my
feet; lam raised above it, and can rejoice
again in my God and Saviour, who is better
to me than thousands of gold and silver.
Therefore, too, I said I would rather not have
been reminded of it, but I well know you did
so in kindness, so 1 feel impelled to tell you
what great things prayer can effect when it is
earnest. And now' let us talk of something
else.”
The Pope at Mass.
A writer in the Christian Union, who seems
to be thoroughly informed concerning the
Romish Church and its secret practices, gives
the following account of the precautions ob
served when the Pope celebrates nias^:
The Pope may not eat with or pay visits
to any one under kingly rank. He is at
tended by no one under the rank of a priest.
The utmost precautions are taken against
treachery and assassination. Two chamber
lains watch the door of his bed-chamber,
which is further protected by guards with
drawn swords. Every night before his Ho
liness retires, the walls and doors and every
article of furniture in the room are carefully
sounded and examined. To prevent the rep
etition of the crime perpetrated on the Pope
who suppressed the Jesuits, Clement XIV.,
the following is the ritual most scrupulously
adhered to at the celebration of mass by the
Pontiff: The sacristan of St. Peter’s is Mon
signor Marinelli, Bishop of Porphyria (in
partibus,) who is assisted by two monsignori.
He is personally responsible for the quality
of the wafer and wine and water used in the
Pope’s mass. The wafers are made by the
Nuns of the Sacred Heart, in Trinita di Monte,
of pure flour and water, unfermented, and
stamped with tho effigies of the crucifixion
and the Madonna. The wine is the light
Italian viutage, preferred by the present Pope,
who introduced it, contrary to the standard
of regulation, which prescribes red wine.
The late Gregory XVI. used Lacryma Christi
rosso, which seems very appropriate. At
the time of mass, before, the consecration, the
box containing the hosts is placed on the
altar, from which the Holy Father selects
three, which are placed in a row. The Pope
indicates one, but refrains from touching it.
This the deacon takes to Monsignor Marinelli,
who consumes it at once, being careful “to
look into the eyes of the Pope.” The Pope
then points to one of the remaining two,
which the deacon at once consumes, looking
at the Pope. The third is used by the Pope
himself, no one being allowed to touch it,
under pain of excommunication. The dea-
con then takes the cruets containing the win
and water, and without wiping the chalice,
pours a little of each into it. This is drunk
by the sacristan, looking at the Pope as be
fore. The deacon then does the same. The
remainder is consumed by his Holiness.
These precautions presuppose that if the.
Sacristan is guilty of poisoning, either per
sonally or by collusion, he will show ;ymp
toms in his countenance when he has to con
sumc the elements. Hence he must look a 1
the Pope. Then the deacon, who is a car
dinal generally, is interested in the sacristan’s
good faith, for he shares the same risk. It
the chalice is poisoned, it will probably be b)
some mixture rubbed on its sides. This
might be removed if, as is usual, the chalice
was first wiped. - This is much more than a
ceremony, and the present Pontiff exacts
every tittle of it. It*is certainly not wholly
superfluous. A priest, some time since was
served with oxalic acid in mistake for water.
He was compelled to drink every drop, and
fell dead on the altar steps. I knew a cler
gyman in England who used port w'ine at
communion. This was kept in a closet along
with sautjes and other bottles. By mistake,
a black bottle exactly resembling the usual
port-wine bottle was brought‘to him, and
proved to be mushroom catsup! Unluckily,
it was ;iol discovered till after consecration,
and by the communicants.
Unlicensed Imagination: Hell.
We have all heard of “the Venerable
Bede,” the Romish saint. One of his homi
lies is on the Christian Sabbath; and Bede
supposes St. Paul and St. Michael to petition
the Lord that the lost souls might have rest
on Sundays from their punishment. He says
in explanation : It was the Lord’s will that
Paul should see the punishment of that place.
He beheld trees all on fire, and sinners tor
mented on those trees; and some were hung
by the feet, some by their hands, some by the
hair, some by the neck, some by the tongue,
and some by the arms. And again, he saw
a furnace of fire burning with seven flames,
and many were punished in it; and there
were seven plagues round about this furnace :
the first w'as snow, the second ice. the third
fire, the fourth blood, the fifth serpents, the
sixth lightning, the seventh stench; and in
that furnace itself were the souls of sinners
who repented not in this life. There they
are tormented, and every one receiveth ac
cording to his works ; some weep, some howl,
some groan, some burn and desire to have
rest, but find it not, because souls can nevei
die.” Again: “And after this he saw be
" tween heaven and earth the sou! of a sinner
howiing betwixt seven devils, that had on
that day departed from the body.” Then, in
another passage: “And Paul demanded of
the angel how many kinds of punishment
there were in hell. And the angel said,
There are a hundred and forty-four thousand ;
and if there were a hundred eloquent men,
each having four iron tongues, that spoke
from the beginning of the world, they could
not reckon up the torments of hell.” The
preacher then draws the practical conclusion :
“ Bet let us, beloved brethren, hearing of
these so great torments, be converted to our
Lord, that we may be able to reign with the
angels.”
■ * . A Crack in the Platform.
From an article in the New Haven Palla
dium, on the comparative merits of Episco
pacy and Congregationalism, we glean the
following statistical facts: Within the last
nine years the increase of membership in the
Congregational churches of New Haven is
only two per cent., while the Episcopal church
has gained 25 per cent. Jn Hartford, Congre
gationalism has lost two per cent., while Epis
copacy has gained 20 per cent. In the State of
Connecticut the increase of the Congregational
membership is less than 25 per cent., while
Episcopacy boasts of an increase of about 45
per cent. As the writer is a Congregation
alism we may presume the figures to repre
sent the truth in relation to relative growth.
This phenomenon admits of various explana
tions. We do not consider the true explana
tion to consist in the superiority of the Epis
copal ministry over the Congregational; nor
do w'e by any means imagine Episcopacy to
be more truthful than Congregationalism, and
on that account more potent and successful.
We are willing, however, to avow the belief
that Episcopacy does owe much of its growth
to the homogeneity of its system. So also
does Romanism. On the other band, Con
gregationalism is weak from the introduction
of elements which do not properly belong to
its polity. The Word of God is avowed to
to be the fundamental law of Congregational
ism. But what if it has inherited Ecclesiasti
cal ideas and adopted practices which contra
vene the fundamental law ? Episcopacy
grows by the expansion of ritualism. Un
scriptural rights are congenial 10 its polity.
Hence infant baptism is a source of growth
to Episcopaey ; but it is in many localities a
positive disadvantage to Congregationalists.
Asa source of increase it yields nothing ;as
ecclesiastical baggage, it is heavy to transport,
difficult to defend, and hence only impedes
the march. Infant baptism is a fallacy in the
Congregational system which the logic of
events is daily making more and more mani
fest.— Chris. Era.
Baptists and Missions.
Sir Bartle Frere, a High Churchman, —at
one time the English Governor of Bombay,
and at present a member of the Council of
India, —in an essay just published, entitled,
“What arc our Missions Doing in India?”
says :
A Northampton Baptist shoemaker, joined
by a few men as earnest as himself, but not
much richer in worldly goods than the fisher
men of Galilee, succeeded in establishing
themselves as Christian missionaries close to
the British capital of Bengal, and there, in
spite of very active opposition from the Brit
ish government, and very serious discourage
ments of every kind, they set up printing
presses, translated the Christian Scriptures
into many Indian languages, printed and dis
tributed them, and sent forth from their
presses English and native newspapers and
periodicals, which, if they were not the first
of their kind ever published in India, speedily
surpas-ed others in excellence in iheir gen
eral departments. These men were not the
first Protestant missionaries who preached in
India, for they had been preceded by Danes,
Germans, and Englishmen, who, however few
in number, had from the beginning of the last
century never left India without some witness
of Christian truth, as taught by the Protestant
church in Europe ; but to Carey, Marshman
and Ward, and to their fellow laborers, be
longs, beyond all question, the honor of es
tablishing the first missions, after the pattern
of which such a multitude have since over
spread India, and they in no small degree
contributed to that wonderful revival of the
missionary spirit in modern Europe, dating
from the same era as the French Revolution.
Confession.— -To remove the great opperr
tunity for scandal, supplied by the fact that
parties confessing have had to go either to
the (Ritualistic) priest’s private house, or to
the vestry, confessional boxes are being placed
in London churches under the influence of
these perverts.
is3 oo .urns wl
Heury “-fM
‘ - ' ’*' i
Tie
But
Lay like heary leatrupon tiim,
Tyrant of a patient thiall,
' Tyrant seen, confessed and hated,
Banished only to recall.”
“01 he drank I” “ His drink was water."
“Gambled?” “Nol he hated play.”
“Then, perchance, a tenderer feeling
Led his head and heart astray*’’
“Nol both honor and religion
Kept bin. in the purer way.”
“Then he scorned life’s mathematics,
Could not reckon up a score,
Pay his debts, or be persuaded •
Two and two were always four?”
“No he was exact as Euclid,
Prompt and punctual—no one more.”
“Ola miser?” “No.” “Too lavish?”
“ Worst of guessers, guess ngain.”
“No! I’m weary hunting failures.
Was he seen of mortal ken,
Paragon of marble virtues,
Quite a model man of men ?”
“At his birth an evil spirit
Charms and spells around him flung,
And with well-concocted malice,
Laid a curse upon his tongue:
Curse that daily made him wretched—
Earth's most wretched sons among.
“ He could plead, expound and arguo,
Fire with wit, with wisdom glow;
But one word forever failed him,
Source of all his pain aod woe;
Luckless man I ha could not say it,
Could not, dare not, answer No."
' Best.
S Rest is not quitting
)' This busy career;
Rest is the fitting
• Os seif to one’s sphere,
’Tis the brook’s motion,
Clear without strife;
Fleeing to ocean
After its life.
’Tis loving and serving
The highest and best;
’Tis onward, unswerving:
And this is true rest.
Steady Growth.
Under Dr. Raffle’s ministry there was,
from year to year, a steady, quiet ingathering
of souls. Christians often pray anxiously in
the closet and in their meetings for revivals
—and this is proper; for we read in the 2d
chapter of the Acts, of the church being en
larged by one of thoie great, sudden move
ments called revivals. But how seldom is
offered with an equally intense desire
and anxiety for the growth of thexhurch ot
Christ by constant accretion ; and yet we read
in that same chapter thnt the Lord added
daily to the church such a9 should be saved.
And no one has a right to say that he i9
taught by the Scriptures that the first of these
methods of advancement by which the church
grows, i~ God’s favorite method; and therefore,
while, we should continually pray for the en
largement of the church, we should leave it to
i>ur Heavenly Father more than we arc ac
customed to do, as to which of these methods
he will employ—the one by revivals, the
other by steady accretion.
Prdobaptist Discourtesy. —liev. John
Cunningham, in his “ Church History of Scot
land,” published in the year 1859, speaking
of the seventeenth eentpry in England, says :
“Sects were multiplying with alarming
rapidity; Millenaries, Antinornnns, Anabap
tists, Libertines, Familists, Enthusiasts,
Seekers, Perfectly*, Antiscripturists, Ranters,
]3<>hsmbusts, preached cheir strange doctrines
and practiced thehr strange rites. We now
regard these of the religious
life with composure, but that generation, ac
customed to unity and ignorant of dissent,
beheld these things as men for the first time,
behold the hideous forms of 1 animal life which
crawl forth from a decaying* body.” Itev.
Alexander Blaikie, pastor of a Reformed
Presbyterian church of Boston, in the year of
Lord 1870, in a work entitled “The Philoso
phy of Sectarianism,” —all other denomina
tions except the very particular division of
the Presbyterian body to which he belongs
being regarded as sectarian—delicately speaks
of “ the regular Baptists and the other varie
ties down to the Latter Day Saints ,” classing
us with the polygamous devotees of Brigham
Young, on the simple ground of both prac
ticing immersion.
Episcopal Unity (?) —The Living Church,
an Episcopalian paper, says : Never was a
stranger conglomerate than is found in a com
munion which boasts of its unity. One claims
that the name of Protestant Episcopal is an
absurdity ; another, that Protestantism is our
glory. One claims that the church is the sole,
infallible oracle of doctrine; another, that
each conscience must search the word of God.
One claims that the ministry has the divine
gift of conveying sacramental grace and abso
lution ; another, that this is the worst super
stition. One claims that baptism regenerates ;
another, that it has no such power at all.
One, that Christ resides in the elements of
the altar ; another, that His presence is purely
spiritual. What shall we believe ? What is
this catholicity of faith, ask mauy perplexed
minds, which we have been told is our special
mark of superiority in this chaotic timo?
Idolatry of Mary. —The Catholic Stand
ard, of Philadelphia, shockingly says ; “ Two
altars werV on Calvary. The ope wrs
the cross <r' Redeemer, on which He, the
innocent Lamb, was sacrificed for ns; the
other was the immaculate heart of His Blessed
Mother, in which the consuming fire of love
accomplished a second sacrifice for us. The
sacrifice of Mary, both with regard to (ho
time of its accomplishment, and with regard
to its object, was similar to that of Jesus. A
celebrated divine says : ‘ The intentions of
Christ and those of Mary were one and the
same. Both offered to God a.sacrifice directed
to the same end : He, in the bloody imrno
tation of His body ; she, in the spiritual sacri
fice of her heart.’ ”
Somewhat Mistaken. —Many foreigu bish
ops, at the Council at Rome, says the Lutheran
Observer, have found out the real condition of
things, and are much discontented. The luxury
of the Papal Court, the immorality of the
Court Prelates, and the shameless conduct
and stupendous ignorance of the lower clergy,
have given these simple-minded foreigners
great offence. The Pope himself, though in
general an amiable character, often occasions a
pitying shake of the head at his ungovernable
temper and vanity. But this is an affair of
universal experience. Rome gains nothing
by a near acquaintance with her. Luther
found out this long ago and testified it.
Whiskey and Murder. —Thomas D. Carr
was hung, several months since, at Cadiz,
Oiiio, for murder. When standing on tho
scaffold he exclaimed : “ The bitter cup, they
call whiskey, has brought me here. It will
ruin any man. Whiskey, whiskey is what
has brought me where l now stand—a con
demned murderer, about to be launched into
eternity. Oh, take my advice, and banish it.
Banish whiskey, and you banish crime. Look
at your prisons, look at your poor, look at the
g illows erected here to hang me—a soldier
who fought five years to defend the govern
ment. Keep liquor away from your citizens;
banish whiskey, and you will have no more
wicked men like Tom Carr to execute. I
pray earnestly that God will break up the
dram shops. Pray for it, every one,”