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About Christian index and South-western Baptist. (Atlanta, Ga.) 1866-1871 | View Entire Issue (Oct. 13, 1870)
CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. VOL. 49-NO. 40. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA AT $3.00 PER ANNUM, Invariably in Advance. r. .J. TOON, Proprietor. “ We All do Fade as a Leaf.” Like autumn’s seared leaves, are we fading away, As hasty our life as a dew-drop s light spray. Like the flowers we bloom, like them bloom to die, And life’s uatal breath is but life’s mortal sigh. What are beauty and wealth, what are glory and fame But a quickly-spent flash—a meteor’s flame ? Proud Royalty’s robes soon canker with rust, And Beauty’s bright charms soon moulder in dust. The warrior’s banner, with its purple glory, Is soon but tbe theme of a tragical story j And all that remaius of bis high-vaulting pride Is—He lived and he fought, he sickened and ded ; And the sceptre which o’er prostrate millions did wave Is scorned by the loot of the mendicant slave. The eloquent man I have seen in his glory, Gone! Gone ! utters echo sepulchral, his story. The orator’s fame is the woof, arrow-fleet, With which he but weaves his own winding-sheet, And Philosophy’s light, and bright Poesy’s fire, But the torch with which Genius enkindles his pyre. O! what, then, is man ? what that creature of pride But Vanity’s child, with grim Death for his bride? His spouse, in mortality’s robes, does he wed, And the cold, clammy grave is his bridal bed. Then biud not your brow with tbe chaplets which fade : As soon as you weave them, they will nave decayed, And the wreath, which, you hoped, amaranthine would be, On your tomb stone will hang, in mock pageantry ; And faded, and soiled, will your epitaph be, To preach to all comers—His glory herb sbe 1 But one tree there is, whose leaf will not fade; It will flourish and bloom when all else has decayed. A costly exotic of wondrous renown, The price which obtained it was Heaven s own crown. The angels on high look down with surprise. To see growing on earth this Tree of the skies. To a climate surcharged with the vapors of death, Its odor’s impart immortality s breath ; And its fruit, as they taste, heirs of sickness and woe, Feel on their pale cheeks immortality s glow. Oh! then, let us hasten to this Vital Tree, Ingrafted in which we immortal shall be; And shedding our leaves, all seared and decayed, Will put on a verdure which never shall H j * Liltsville, N. C., Oct. 4,1870. The Atonement. It is argued by many that the various Greek prepositions translated “/or,” in connection with thatevmt, involve the idea of substitu tion, so that such expressions as, “Christ died for sinners,” must necessarily mean that Christ died as a substitute for sinners. I find it, therefore, necessary to break off from my arguments on the various theories of explanations ol the Atonement, to submit some observations on the Greek prepositions bearing on the subject. After which I pro pose to resume the discussion of the theories referred to. If the Greek prepositions do involve the idea of substitution, it follows, as a matter of necessity, that the Scriptures teach the vicarious nature of the Atonement ; but if the prepositions do not involve that idea, the theory of vicarious atonement is left without any support, so far as the prepositions are concerned. It is a matter of great impor tance that we should examine carefully every part of the foundation upon which we build our theological creed. The word “/or,” in our English version, represents four Greek prepositions, used in connection with the Sa viour’s death, viz., wept, bmp, avn and sia, as may be seen from the following texts: ‘ lie j., the propitiation (reconciler) for {mpe) our sins.” (I John ii; 2.) “ Christ, in due time, died for {vnep) the ungodly.” (Rom. v : 6.) “He gave Himself a ransom for {avn) many.” (Matt, xx : 28.) 11 For (<W) whom Christ died.” (I Cor. viii: 2.) The use of one of these prepositions rather than another, seems to have been regulated by no fixed rule. Pcpi is chiefly used in reference to sin, as in the expression “for sin; and bmp is generally used in reference to persons, as “/or «*,” “/or the ungodly avn and St a are sometimes used in the last named connection, and brtep is used, like mpi, in reference to sin, as in I Cor. xv: 3. “ Christ died for {bmp) our sins,” and mpi is used like brtsp for sinners, as in Matt, xxvi; 28. Let us consider the prepositions in or der, and enquire, 1. As to the meaning of mpi with the geni tive case. This preposition occurs In the fol lowing case ; (1 omit the Greek the reader can refer to his Greek Testament.) “ Who gave Himself for our sins.” (Gal. i: 4.) “ Christ also has suffered for our sins.” (I Peter iii: 18.) “He is the propitiation (re conciler) for our sins, and not for ours only, but for the whole world.” (I John ii: 2; iv : 10,) also (Matt, xxvi: 28.) The Greek preposition expresses the relation which ex ists between the word which follows, and that which goes before, and this relation gen erally consists in the fact (a) that the word which follows is the subject matter of the word or sentence which precedes, as, “The same anointing teacheth you of {nspi) all things,” (l John i: 27,) where the “all things,” form the subject matter of the word “ teacheth.” So, also, I John v : 9,10 and John vi: 41, and Herodotus ii: 32, “ Discourse about {~cpi) the Nile;” and ibid iii: 32, “The truth concerning {mpi) the people;” and Xenophon’s “Hellen,” i: I (16,) “ But he (Socrates) discoursed always con cerning {mpi) human affairs,” In those cases the Son is the subject-matter of God’s testi mony ; Christ, “ him,” is the subject-matter of Jewish murmur, as the Nile is of the dis course, the people of the truth, and human affairs of the teaching of Socrates. In all such cases : :ept should be translated “ concern - ing .” . # There are eases where the relation ex pressed by ~spi consists in the fact (b) that the word which follows expresses the cause or occasion of the act expressed in the word or sentence which goes before, as in John x : 33. Here the supposed “blasphemy” is the cause of the stoning, and is assigned as a reason for the speaker’s conduct. So, also, probably, John viii: 46, and in John x : 13; xii: 6; Matt, ix: 36; xx: 24. The word rept implies, in some cases, when persons are concerned, (c) that the person re ferred to in the word which follows r.epi, is inter ested in the act or object denoted by the word which goes before, as in Luke iv: 38: ‘‘And they besought him for {r.cpi) her;” i.e., for her benefit. Here Peter’s mother-in law was interested in the people’s act, expressed by the word, “ besought.” " In some cases, the word which follows itspi is mentioned (and) as the instrument or active airent, bv means of which the act expressed in the word before is effected, as in Homer’s Od. i: 235: “Now,the gods wished otherwise, planning evil things, who have made him un known to (~*pi) all men; i.e., he was not known by any of all men, where the “all men” are the active agents referred to in the word •“ unknown,” not known by any. In 111 John 2, our translators understood the words Ttpi Tzavrwv as an adverb of intensity—“above all things.” So did Castalio, “ ante omnia;" Beza, “i« primis the Welsh translator, “yn benaf dim ;” and Martini, “ supr' ogni eosa .” Luther has, on the contrary, “ In alien slueclcen —in all matters.” So the mod ern Greek Kara izavra—as to all things ; and the Syriac, “ becul medem—in all things .” The meaning of nspi belongs, here, to the fourth class of signification mentioned above, Beloved, I wish that, by all means — Ttspi r.avzuiv —thou mayest prosper,”) or the first class noticed, (a) according to which the text {s3 00 A FBArT TEA NET JN PRINTING HOUSE, ATLANTA, GA., THURSDAY, OCTOBER 13,1870. Is3oo A YEAR.} would stand thus: “ I wish that thou mayest prosper concerning all thine affairs .” We have thus discovered that the preposi tion mpi, with a genitive case, has four dis tinct significations, or expresses four different relations between the word which follows and that which goes before. The word may be translated, therefore, by the English (a) con cerning, implying simple relation ; or (b) on account of, referring to cause or reason; or (c) on account of, meaning for the benefit of; or (and) indicating agency or instrumentality. Let us now apply these results to the classes of passages in which the death of Christ is mentioned in relation (a) to sin, as in I Peter iii: 18, “He suffered for sin;” and (b) to sinners, as in Matt, xxvi: 28, “ Which is shed for many.” In these cases it is evident that the first meaning (a) is not applicable; nor is the third or fourth, (c. and.) In the first case we cannot say, “ Christ suffered concern ing sin;” nor yet, “ Christ suffered for the benefit of sin,” nor, “ Christ suffered by sin.” We are thus driven to the second meaning, (b), “Christ suffered on account of sin," which may signify that He suffered (1) on account of sin supposed to*e?:ist in Himself, as stated in John x: 33; or (2) on account oi sin or sinfulness in others. The meaning is limited to this last supposition when the word “ our ” is joined to the word sin, as in I John iv : 10. In tbe second case, (b) where theSa viour’s death is Said to be for (mpi) persons, as in Matt, xxvi: 28, the preposition may de note that He died (1) on account of sinners; i. e., for their good ; or, according to the fourth meaning given above, (and) that He died (2) by means of sinners. lam not speaking here of what the word does mean, but of what it may mean. From these considerations w'e may conclude that the preposition mpi does not, in any case, involve the idea of substitu tion. If our Saviour’s death was, therefore, vicarious, the proof of its vicarious nature must be sought elsewhere. The various meanings of the preposition will warrant our simply this: our Saviour died for sin, in the sense that sin was the cause of His death ; and died for sinners, in the sense that the benefiting of sinners was the result of His death. 11. As to the meaning of the preposition vr.ep {for) with the genitive case. Those who find a vicarious or substitutionary atonement in the New Testament, lay great stress upon the meaning of this word, which is very frequent ly used in connection with our Saviour’s death. When that death is said to affect persons, the word bmp is used almost to the exclusion of all others. The word is used, however, in reference to sin, and other words occasionally used in reference to persons, as stated before. In the following places bmp is used in con nection with persons: Luke xxii: 19, 20; Rom. v: 6,8; viii : 32; xiv: 15; I Cor. v : 7 ; xi: 24 ; II Cor. v : 14, 21 ; Gal. ii: 20; iii: 13; Eph. v : 2, 25; I Thes. v : 10; I Tim. ii: 6; Titus ii: 14; I Peter ii: 21; iv: 1; I John iii: 16; Heb. ii: 9. A care ful study of the uses of vmp with the geni tive case, by classic and Hellenic Greek au thors, leads me to offer the following defini tions of meaning: Ist. The preposition vmp, with the geni tive case, shows that the object denoted by the, word which follows ’t, is lower in position, value, number and quantity, than the object to which reference is made in the word or 1 sentence which precedes it. This appears to be the original meaning of the word, as is evident from the fact (a) that such is its gen eral meaning, whether used with the genitive or the accusative case ; and (b) that the word is found to retain its original form and signifi cation in a large number of Aryan languages, as in the Sanscrit, upari ; Greek, bmp ; Latin, super; French and Italian, sur ; Welsh, err; Old Irish, per; Anglo-Saxon, oper ; German, ueber, and English, over. Hellenic writers often use other words to denote this relation, a«, enavai, (Matt, xxvii: 37; “set up over his head,”) and err:, (Col. iii: 14; “above,”) and cm with os-np in the verb, (11 Thes. ii: 4,) etc., etc. In Classic Greek, however, the preposition bmp, with a genitive, is constantly used in its original meaning, so that it will be needless giving many examples. Homer frequently speaks of a servant who “ poured water from a beau tiful golden pitcher over — bmp —a silver ba sin.”' 1 Od. 137; 3 Od. 73; 4 Od. 53; 7 Od. 173; 10 Od. 369. He speaks, also, of Minerva as standing over — virep —the head of Penelope; and of the herald who hung the harp above — bmp —the head of the bard,” etc. Other meanings were soon derived from this, which is original and literal. The higher object rested upon the lower, and owed its elevated position to the fact, that it was sup ported. It was, therefore, said to be high, because — bmp —of that other. The higher object may cover the lower, so as to protect it from injury, because the idea of vnep, for the defence of, and for the benefit of. In a similar way, the preposition glided into all the various meanings which are here defined. 2nd. The preposition vnep shows that the object denoted by the word which succeeds it, is given as thee ause, ground, reason, or occa sion of the act described in the word which precedes it. Examples: The disciples were gl&d that “ they were counted worthy to suffer for— vmp—on account of—the name of” Christ. (Acts v : 41.) “ Great is my glorying of— vnep, on account of —you,” (11 Cor. vii: 4 ) “ Of — vnep, on account of —such an one will 1 glory ; yet, of—vnep —myself will I not glo ry.” (11 Cor. xii: 5) (Eph. iii: 1.) That they may punish you on account of — vnep— the Greeks. (1 Her. 27.) See, also, 1 Her. 73; 2 Her. 115; 3 Her. 14; Plat’s. Crit. v. See, also, II Cor. vii: 14; viii: 24; Eph. iii: 13; vi: 20; Phil, i: 19; and Col. 1 : 24, In these passages there is nothing like sub stitution, and yet the quotations from Herod otus speak of the punishment of one for (yitEp) another, the exact form of expression used in the New Testament, in reference to our Saviour’s death. The first case cited from the father of history, (1 Her. 27,) is that of the Greeks of the Archipelago, who wished to punish Croesus. King of Lydia, not instead of the Greeks who'lived in Asia Mi nor, but because of his cruel treatment of these. In the second case, (1 Her. 73,) Croe sus wishes to punish Cyrus for his conduct towards Astyages. In the third case, (2 Her. 115,) Proteus, of Memphis, speaks of taking vengeance upon Paris for his abduc tion of Helen. In the fourth case (3 Her. 14,) the Egyptians who, at Memphis, put to death the herald of Cambyses, as well as the crew of the vessel sent to offer terms of peace, were to suffer for their crime by death. Here to die sor — vttep —is not to die as a substitute, but to die in consequence of wrong done to them, or generally, to die for them, they being the instrumental cause. 3rd.'The preposition pTrep, with the geni tive case, shows that the persons referred to in the word which follows it, are benefited by the act expressed by the word or sentence which goes before; the act being generally designed for the good of such persons. Examples: “ Pray sor — in rep —the benefit of —those who despitefully use you.” (Matt, iv: 44.) See, also, excellent examples in Mark ix : 40; 1 John Hi: 16; Rom. xvi: 4; I Cor xii: 25; Eph. vi: 19; II Cor. vii: 7, 12, etc. “ Thou hast spoken well for the gods and for me.” (Eurip. Iphigenia in Tauris, 766,) i. e., for the benefit of the gods and me; the fulfillment of a promise being supposed ad vantageous, both to gods and men. See, also, Eurip. Oristes, 673. Ib. 1134, and 1334. 4th. The preposition vnep, with a genitive, shows that the object denoted by the word which follows it, is the result, in whole or in part, of the act spoken of in the word or sentence which goes before. Examples: “ This sickness is to secure as result —the glory of God.” John* 4. “If we are afflicted, it is sor — de signed to secure as result —your consolation,” etc. II Cor. i: 6. This use of the word is much less frequent than the uses before de fined. The following meanings are also rare : sth. Protection. “ I will lay down my life s or — v-rrep — thee;” i. e., for thy defence. John xiii: 37 ; also, the same John, x : 11,12. 6th. The preposition vnep, with the geni tive, shows that the word which follows it forms the subject-matter of the word or sen tence which goes before it. Examples: “ Esaias also crieth concerning — vnep —lsrael.” Rom. ix : 27; also, II Cor. i: 8. In these cases ump is used for mpi. 7th. The preposition with the genitive shows that the act expressed by the word which precedes it, was performed by a rep resentative of the person referred to in the word which follows. In this case the act is performed by Proxy ; the Proxy, being ne cessarily the Agent of the person whom he represents, and acts for him by authority delegated to him by the person whose agent he is; as an ambassador acts for his sove reign, or counsel for his client, where the au thority comes from his sovereign and client respectively. Examples: “W'e are ambassadors sor — ump —Christ. ... We pray you in Christ's stead—vnep Xpiaxobf 11 Cor. v : 20. If our Saviour died for sinners in this last sense, then it follows that He died as their agent— died, because Vie received authority from them to do so. This is not what the Bible says respecting the death of Christ. Let us now briefly apply the results of these investigations to the Atonement of Christ—to the case of His dying (a) sor — ump —sin ; and (b) for sinners. First. As to our Saviour’s death for sin. The various meanings of omp, number 1,3,4, 5, 6 and 7, are evidently inadmissible in this case, as Christ could not die with any local reference to sin (1); or for the benefit of sin (3); sin itself being incapable of being benefitted ; or to produce sin as a result (4); or to defend sin from destruction (5), He having been manifested to effect that destruc tion as the subject-matter of sin (6) ; or, finally, as the proxy of sin (7). We are thus "forced, by.a most careful process of elimination, to accept the second meaning. He died for sin in the sense that He died on account of sin —that sin was the cause of His death. The idea of His own sins being the cause of His death, must be rejected, as He was (a) sinless, and (b) it is expressly stated that He died for our sins. There remains now but the one explanation, viz: that He died on account of our sin, as Paul gloried on account of the Corinthians, or, as Criton felt ashamed on account of the apparent cow ardico of Socrates and his (fiends. Pawl, ini the case cited, was made glad by the moral change which the gospel had produced in the Corinthians, and Criton was grieved because the character of his friend was likely to be damaged. Our Saviour died, too, because men’s sins made Him unhappy. Man’s men ial degradation, of which sin is both the cause and the evidence, grieved the holy heart of Jesus. His mental sorrow was so great that His body died. He died not as the result of physical torture. Such torture could not have produced death so soon, or in such a manner. It is now well known that the phys ical cause of the death of Jesus was the rup ture of the heart. Sorrow, like disease, tends to weaken and destroy the muscular energy, and predispose the frail and feeble body for such an end. Intense mental agony, in the case of Jesus, brought on the fatal crisis, so that He died through grief —a broken-hearted man! It was thus that Jesus died for sin. His sorrow for our sin, which had cast a dark shadow over every hour of his life, attained its culmination on the cross. As many a pious mother has been brought with sorrow to a premature grave, on account of the sin ful life of a son or daughter, so the Saviour died through the pressure of our sins upon His broken heart —through the grief occa sioned by our sins. It was thus he was wounded because (Jia) of our sins, and bruised because (Jia) of our iniquity, . . The Lord laid upon Himself—upon His own loving and feeling heart —“the iniquity of us all.” Secondly. As to our Saviour's death for — U7tS p — sinners. Here it is also evident that the meanings numbered 1,4,6 and 7 must be rejected, as His death had no local reference to sinners (1); nor did He die in order to produce sinners (4); nor were sinners the subject-matter of His death (6) ; nor, finally, could He die as sinners’ proxy, as their agent and by their appointment (7). The mean ings 2,3 and 5 alone remain posssble. If our Lord died on account of sinners, according to the 2nd meanipg, the import of the two ex pressions, for sin, and for sinners, would be much alike— -“ for sinners ” meaning for per son* who were ruined, and “for sin,” signify ing, for that which c<xu*ed the ruin of such persons i In this case the tears, sighs, pale looks, and even death of Jesus, must be re garded as the outward signs of his inward sorrow. His human nature was but a medi um of revelation. He came to.earth to prove the love of God, and that proof reached its highest point, became aq qetpal demonstra tion, when He died upoq the cross. The fifth meaning is but a particular case of the third; defence being a case of benefit, Christ, by death, did not defend us against God, as a just Being, for He was God Himself, The Shepherd defended the sheep against the wolf. Here the wolf is a representation of neither God, nor Justice personified, but of Satan. The object of our Saviour in that chapter js to show, by a graphic figure, that His people are safe in His keeping. Rather would He die in their flefepce than suffer the enemy to destroy even the least of them. We are thus led to regard the third mean ing of vmp, as the one which suits best when the word is used in connection with persons. Christ died for the benefit of sinners. John’s idea of our Saviour’s death was beautifully simple. “ Hereby perceive we the love of God, because He laid down His life sor — ump —us- apd we ought to lay down our lives sor — ump— the brethren,” (l John iii: J 6.) The preposition here must be taken in the same sense ip both cases, for the whole force of the argument depends upon this. Christians can die for each other in the same sense as Christ died for men. In both cases the motives pre identical — love. In both cases the result js the same in its nature, though there may be a difference in degree, as the love of Christ in dying for man may be more intense than it is possible for love to exist in mere mortals. If the expression “He gave His life for us — umpijpm” — means that He died as our substitute, to sat isfy Divine justice on our behalf, the second clause of the verse would require us to be- lieve that Christians should die for a similar purpose, on their brethren. No amount of sophistr) can escape from this conclusion, and yet a conclusion which no one can accept. John’s meaning seems to me to be this: As Jesus died for the good of siuners, because Ho loved them, so ought His disciples to die' foi the good of one an other, if ever cal!eA~upon to do so, because they love each other too. An examination of all the texts of Scripture where our Sa viour’s death is spoken of, will show that, for the \sord vmp we may substi tute the explains vmp ac cording to meanh'g No. 3 —“ for the benefit of.” How the bt!,efl of men is secured by the Saviour’s death 's left, thus far, an open question; but of His benefitting them by dying as substitute, to satisfy God, must be rented as inconsistent with the general meanirtf of the word vmp, and es pecially with the leaning assigned to it by 1 John iii: 16„ ; .< t\?niection with our Lord’s death. / L Galileo. Good Life. He liveth long wbi, liveth well; All else is life bff flung away; He liveth longestJFho can tell Os true thingaejhly done each day. Then fill what will last; Buy up as they go; The life above -.-With is is past, Is the ripe irrtWELlife below. Sow love, and tasfe its fruitage pure; Sow peace, and reap its harvest bright; Sow sunbeams on the roek and moor, And find a of light. —Josephine Pollard. An Appeal to The Friends of Jesus. Dear Brethren: j. have but a few days to spend on earth, and-have been led, by recent developments of Ejivine Providence, to re solve, if the Lordyapprove and permit, to spend those few days in begging for the bread of life for our neighbors in Mexico and other Spanish-speaking nations, and for the Chinese, who are flowing into our country like a flood. The Providences iotwhich I refer are— 1. The opening to evangelical Christians, through the revolutions of civil empires, doors that had been closecffor many centuries, alike against them and the circulation of pure ver sions of the word oLGod. 2. The remarkable occurrences which led the American Bible Union to engage in bring ing out pure versions of the word of God in the Spanish and CuTnese languages, just in time to supply the demand for them by mis sionaries entering these new fields of labor. Interesting as these occurrences are, I cannot here detail them without extending this arti cle to an undue length. 3. The remarkable and unexpected triumph of Divine truth o ycr_ sectarian prejudices, as evinced by the frequent and urgent solicita tions made by colporters of different denomi nations, in Mexico and in other Spanish coun tries, for copies of the versions brought out by the Bible Uniojw*-One of these wrote to anew convert, who was about to visit New York, “ 1 would a thousand times rather cir culate it (the BibleJJnion’s version) than the one lam now circulating; therefore, should you connect yourself with that Society, make your come on to the capital and bring some along with you ; or, if you have 'JMi plans in view, try and obtain a grant foWfoe./ i could easily get them into circulatitl, distributing them among our evangelical ccfgregations. Also let me know if I could also unite myself with them, (the Baptists) not as a preacher of the doc trine of immersion, but to circulate their ex cellent version of the New Testament.” The same writer, in a later letter to a member of the B. U., after stating that 18,000 copies of the Spanish Scriptures had been circulated within the past year, says : “Now, I presume that your society is pet disposed to launch into the work in this country to this extent, but if it were, greaTahd, I hesitate not to say, satisfactory results would follow from your taking such a course .” He concludes his let ter thus : “ In conclusion, I have to make a very earnest request, which I trust will not be denied me by the committee, viz: that im mediately upon the completion of the edition you speak of as up, you will do me the favor to make me a grant of a few hundred copies, and send them off to me at once.” v- 4 The remarkable success attending the circulation of the Scriptures among those to whom we have but recently had access, is an other of the providences to which I Have re ferred. In Madrid, Rev. Wm. J. Knapp, formerly professor of languages successively in Madison University aud Vassar College, but now in the employment of the Bible Uuion, recently reported the baptism of 18 converts in Madrid, and stated that there were others soon to be baptized. Is not that cheering intelligence ? In Mexico, a colporter of the A. B. S. immersed a number of con verts. Among them wasThos. M. Westrup, whom he also ordained and engaged as a col porter. Mr. sWestrup subsequently visited New York, was instructed in the will of God more thoroughly, and was ordained as a Bap tist minister by a large ecclesiastical council and returned to Mexico. ).4e has been instru mental in building p p bix Baptist churches, and bids fair, it is thought, to be to Mexico what Oncken has btf o Germany. 5. The influx of Chinese iuto our own coun try is another provfßeme that seems to me to call loudly to us for tne bread of life. The Lord has brought them to our doors. Shall we deny them even the crumbs that fall from the children’s table? There is a voice j n these providences of God to which I have referred—(and in others to which 1 have not referred specially—) that calls loudly to every Christian apd every phi lanthropist, and bids us hasten to the relief of the suffering, to feed the hungry, clothe the naked, conduct them to that shelter provided by Infinite Love as a place of security for the poor and needy of our fallen race in the day of Jehovah’s wrath. We of the South—Christians, patriots, phi lanthropists —should be the last to suffer that voice to pass unheeded. Who are the Mexi cans? They are ouf neighbors—our nearest neighbors. Remember what Jesus has said aboqt loving our neighbors. If the luve of Jesus impels us not to seek to work a refor mation in their moral character, the love ©f self—self-interest—should prompt us to en gage in the work. They have been to us troublesome neighbors. So long as they con tinue unreformed, oup peace, opr property and our lives But it is through divine truth alone —as revealed in the sacred Scriptures—the needlul reforma tion can be wrought. It is, therefore, to the ipterest of every man, woman apd child among us to help to send them the Bible. If you had a drunken, malicious, dishonest, quar relsome neighbor, would you not be willing to buy up a cart load of Bibles and give them to if y°H eopld thereby convert hipi into a sober, benevolent, honest, peaceable neigh bor? If you would, then send me, by mail, in registered letter, or by express, without delay, fpnds to aid in sending a pure version of the word of God to the Mexicans. You may send a C, an L. an X, a V, or an I—even a dime will be acceptable. And who are the Chinese ? A people de stined to constitute the laboring class in our Southern country. Who is there that would prefer to employ an unconverted Chinaman to a converted one ? If any, 1 ask not a dime of them ; but I ask of all who would prefer a converted to an unconverted laborer, to send me a contribution, by mail or otherwise, be it small or great, and send it forthwith, that we may meet the Chinaman on the shores of the Pacific with the word of life, and seek to infuse into him the pure principles of the gos pel of Christ. In conclusion, allow me to remind you— 1. That it is only through the revelation made us through the Bible we can learn how a transgressor of the law may be pardoned and yet the inviolability of the law and the authority of the Law-Giver be preserved un impaired. 2. It is only through the revelation which God makes of His divine character, through Christ and the sacred Scriptures, that the enmity of the carnal mind can be subdued, and the rebellious sinner made snbmissive and obedient to God’s will. 3. That it is only through the truth, as taught in God’s word, believers can be sancti tilled, and made meet for the kingdom of glory. The calls for the Spanish and Chinese ver sions of the sacred Scriptures are urgent. The Bibb; Union has granted mean agency to col lect funds for -the purposes above stated. I accept of their agency that the public may feel assured that the funds they contribute will be faithfully disbursed ; an assurance they could not feel if they contributed to one acting on his own responsibility. Help, reader ; help with a pecuniary con tribution, if you would glorify your Saviour, if you would promote the salvation of souls, if you would relieve suffering humanity, if you desire your country’s weal. If we would not have our posterity Romanized or heathen ized, *ve should seek to Christianize the Mexicans and Chinese. Jos. S. Baker. Love. I’m apt to think the man That could surround the sum of things and spy The heart of God and the secrets of His empire, Would speak but love. With him the bright result Would change the hue of intermediate scenes, And make one thing of all Theology. Seminole Camp Meeting—No. 5. After the Baptist Conference mentioned in my last, we started home, but our progress was slow and tiresome because of the sick ness ; my wagon and ambulance serving as much the place of hospitals as means of con veyance. The first night we spent with the Presbyterian missionary, Dr. Ramsey, ac cording to promise, and I never was more hospitably and kindly entertained in my life. I could but notice the contrast between the care of Pedobaptists for their missionaries and the scanty support of our’s. The Doctor was receiving $1,500 per annum, besides hav ing his good mission buildings for a home, and an ample supply of medicines, books, clothing, and all the et cetera that heart could wish. Here 1 obtained a supply ot medicines for the sick Indians that were with me. Our conversation turned upon the faith of Old Landmark Baptists. I had told him at the camp meeting, while holding his hand, that I was of that faith, and that my intercourse with him must be governed by it ; and he seemed not’to understand my 1 meaning. After my explanations, he readily admitted that Baptists, to be consistent in a free pulpit, must abandon the idea of exclusive immer sion, or else agree that baptism is not essen tial to membership in the church of Christ visible. To this I assented. I told him that if I could be convinced that Presbyterians had been baptized, I would join them the next meeting; for, as I looked upon them as Chris tians, if I knew that they were also baptized, I would be satisfied that they were also mem bers of the visible church of Christ, and I did not wish to belong to any other. His idea of its making no difference what church a man joined so he was a Christian, and also his other idea, that the mode is not essential, or that sprinkling, pouring, and immersion are equally valid, reminded me of an illustration of a certain Methodist missionary that I once heard. Said he to the Indians : Our faith (Methodist) is like an Indian gown: it is loose, and is made so as to fit either a small or a large man. This was quite apropos, and accorded precisely with my own views of Methodism. The faith of an Old Landmark Baptist, however, is quite different: it is a gar ment that he has not cut out himself, and one that he is not allowed to refit, and turn every four years; but it has been cut by a Divine hand, according to a Divine pattern, and if it does not fit, then the man, and not the gar ment, must be changed. “Ye must be born again.” There is quite a difference between a man who thinks “it makes no difference and one who is indeed a Baptist. To the former, religion is a sort of loose cloak that will fit one man about as well as another. A man can easily lay aside his cloak', if he finds it inconvenient or burdensome. He can afford to sell it at half price if cloaks go out of fashion. It has no living union with him self, and, therefore, if he cqn’t sell it, it will give him no pain even to throw it away, or else give it to some freedman. But the faith of a true Baptist is a vital thing, and a vital part of himself, and will fit no one but him self, or one like himself. A man can sell hi3 cloak, and an Jndiap his gown, but he will not so easily part with his skin. His skin fits trim, has a living union with himself,to which the spirit of life gives an animating power. This is the case with us; we can’t compromise our faith; we can’t change the creed that God has given us; it is short, but Heaven made it ;—conversion and immersion are essential to. membership in the visible church. The man who is only an outside Baptist, and who only wears bis faith as an Indian wears his gown, if he finds that persecution is likely to come to him, or that he will be troubled on account of it, it is the easiest thing in the world for him to lay aside his gown, or to change it to suit the fashion. But he who is a Baptist in deed cannot do so. He cannot give up his faith. It is .neither a cloak nor agownto him, but it is a living piece of himself, a vital, es sential part of himself, and therefore he must stppd and take whatever comes. A true Bap tist can’t cease to be what he is, for it is his new nature to be a Baptist; and he can’t change his nature any more than the African can change his skin, or the leopard his spots. His faith, being founded upon God’s word, is as firm $s the foundation on which it rests; and the only difference between it and that of others may be traced to their respective foun dations. In the general Convention of the Southern 4nnpal Conferences that formed the Metho dist Episcopal church South, it was openly affirmed that, “ Expediency is the foundation of our episcopacy. Nay more, itia the very basis of Methodism.” (His. of M. E. Church South, p. 22.) Os course it is; and that makes it like an Indian gown, to suit “ any body, good Lord.” But expediency is not the foundation of the Baptist church ; and hence, from motives founded on mere expediency, we are not allowed to recognize as gospel min isters such as have never yet been baptized. The above is not what 1 said to Dr. Ram sey, but is rather to confirm what I did say. The sick Indians with me required much of my time and attention; so I had but little time to talk with the Doctor. The next morn ing we parted with the very friendliest feel ings, and with mutual pledges to call on each other more frequently. Nothing of interest occurred on our return until we got to Col. Tim. Barnett’s, who is an ex-Confed. colonel, and a Baptist. It was so late, and I was so weary on my arrival there, that I could not attend to the feeding of my horses. The Colonel, from the most benevo lent feelings, fed them on green corn, which resulted in the death of one of them. I had worked them toget her from Western to East ern Texas, and from thence to the Indian country ; and they were almost as a part of my family. They were used to each other, and seemed really to have an affection for each other almost human. The well horse would follow the sick one like his shadow, and paw and neigh as if in great grief and anxiety for his mate. It was piteous to see his dis tress when his mate died, just 24 hours from the time he ate the green corn. I did all I could to save my poor horse —drenching him with salts, watermelon seed tea, and every thing that I thought would benefit him; but all to no avail. The Indians were distressed for me and the horse, and showed great sym pathy, coming from all parts of the settlement and offering their help. Asa relique of Indian treatment, combined with superstition, I will mention an incideut: I saw a fullblood be hind the chimney, as if to hide from observa tion, blowing through a hollow cane into a tub of water containing pounded roots. I was going to object to the superstition of blowing, and whispering certain words, when my wife begged me to let the Indian alone, as he was prompted by a benevolent feeling. I knew he was sincere, and that he meant well for me ar.d my horse, and so thought I of the Hindoo woman, who burns herself on the funeral pile of her husband, or throws her infant into the Ganges: she is sincere, and means well; like wise the Protestant parent that brings an in fant to be sprinkled into the church, or to be poured upon because it is a member of the church ; he or she is sincere, and means well, but they are all alike superstitious. However, the Indian’s superstition was more innocent, and as it was no pretence of religion, I let him alone. I found that the roots he used were from the micco lio-ya-ne-cha, {the king is pass ing by,) a kind of swamp willow ; and that they were tonic and astringent, qualities not adapted to take the green corn from my horse ! He drenched poor Bill and washed his spine with the water, but all to no use. The Indian made a proper diagnosis, pro nouncing it an abdominal griping! But he utterly failed in his treatment. Poor Tol bert! (my well horse) made such piteous neighs, and my little girls, for lack of knowl edge, asked so many questions about Bill’s present and future state, that (aside from my wounded affection for my horse, as well as my grief at his loss,) my sympathies were deeply wrought upon. When I arrived home, for the satisfaction of my girls, 1 wrote the following Lines on the Death of my Carriage-Horse. How can we stop the tears that flow, Or what can mitigate our woe? How dismal is our case! O ! cruel was thy hand, O ! death, To stop our carriage-horse’s breath, — Most faithful of his race. Now cold and lifeless see him lie, A picture of mortality ; Ah! cruel, shocking sight! We will not— cannot now forbear; We will—we most let fall a tear, Iu melaucholy plight! How honored once avails Bill not, By whom was curried, or begot; And when to dust return’d, No marble tomb his worth can show, Nor let the savage Indian know How for his fate we mourned! We have as good a right to be sentimental as Sterne ; and we had as well laugh as cry, for we are getting used to misfortune. There’s a better day coming, and the Master whom we serve will not allow us to suffer want. This makes the third horse I have lost during my missionary life from too much green corn ; and may this be a warning to others. The missionary, travelling late, and over come with fatigue from waiting on sick com panions, is olten too much worn down to see how his horse is fed. Freedmen will not do to trust, for many of them cannot count twelve, and are more apt to give your horse an armful, than a dozen years. Col. Barnett, with whom we stayed, was kind, and rendered us every possible assis tance, He loaned us a mule, which was a great help to us, for we were yet fifty miles from home. He is pledged to give one hun dred dollars towards a Baptist mission school in this nation, and I had thought I would make this great theme the subject of a passing no tice here, but I fear 1 will weary you. I must reserve it as the theme for some future ar ticles. I was very sick when I got home, and doubt not that when I hear from them I will be grieved to learn that many were made sick from exposure at the Seminole camp meet ing. H. F. Buckner, Miss'y of Friendship Assa , Ga. Micro, Creek Nation, Aug. 27, 1870. Hope, Though clouds still overcast the earth with gloom, Anq hide from us the sky, Bet but tbe rainbow on the grayness bloom, We know the sun is nigh. So, though within the soul with anguish smart, And all without look drear, With God’s own how of promise in the heart, Wc know that He is near. —Qld and New. “It Can Hardly Be So.” Under the above heading, in the last Index, I find a communication from brother Robert, of Arkansas, in which he expresses very strong doubts as to the correctness of what I wrote some time ago about the General Meet ing held at Fishing Creek. Ido not see why he should so much distrust that aooount. He certainly does not think that 1 would give publicity to anything prejudicial to the Bap tist cause in this, or any other section, with an evil intent. Nothing was farther from my design than slander. To none is the cause of Baptists dearer than to myself; and so far from propagating a foul libel upon that noble name by which 1 am proud to be called, none would be more ready than myself to expose such a scandal, and to bring the author to justice. But brother Robert thinks I was “ mistaken ” in what I wrote, that I was wrong, had fallen into error, and ought not to be allowed “to go uncorrected.” Upon what he bases his cogent convictions that I had departed from the truth, I am unable to decide. In the first place, I did not write anything that was incredible in itself. I stated no im possibilities. The state to which I reported that some of the churches of this General Meeting had sunk, is one possible to them all under certain conditions. Churches have no right to expect that God will preserve them from shameful degradation when they neglect the means for moral and spiritual improve ment which He has placed in their reach. My statement has too many illustrations in history to be considered beyond credence. But, did I so word my notice as to give it the appearance of falsehood ? Was there something in my style that betrayed the tra- WHOLE NO. 2510. ducement I was devising against the churches in this district? Ido not think this was the case. There was nothing in the manner in which I wrote, at all likely to excite suspicion as to the honesty jf my statement. It is true, I made no special effort to invest what 1 said with an air of verisimilitude. I did not wind up each sentence with a, “ true, ev ery word true.” 1 just wrote straight along without stopping to inquire whether what 1 wrote would be believed or not. But this very fact gives it the greater seeming of ver ity. My good brother, however, does not appear to discredit my statements as much as his own construction of them. I did not assert that a “ majority of the Baptists in this por tion of the State were topers.” Here is what I wrote : “It (the Committee) stated, how ever, that in some of the churches the topers were actually in the majority.” Os course, the report had reference to the male part of the membership. Now, there is a great dif ference between my own account and brother R’s version of it. Like some logicians, who put their opponent arguments to suit them selves and then riddle them, he has attributed to me an extravagant and really incredible statement, and then declares that “it can hardly be so,” that he “can’t believe it.” But suppose that the whole report was wrong, entirely devoid of truth; I could not be held chargeable with any part of the fabri cation. My communication purported to be nothing more than a brief account of the meeting. I did not vouch for anything men tioned. If the report was false, then the Committee, and not myself, needed the cor rection. I could have stated, however, that the report was, to my certain knowledge, perfectly consonant with the facts in the case. The Committee was composed of pious, good brethren, who love our Redeemer and His cause, and who were seeking the purification and prosperity of our denomination, and I am certain that Committee is able to prove every proposition contained in its report. Brother R., however, seems to take it for granted that I misrepresented the Committee —that 1 only was “ mistaken.” Had I done that, some member of the Committee would have been very prompt to set me right, for the Chairman of it is a close reader of the Index, and so must have seen my account of the report, in which, if there had been any error, he would have corrected it. It may be that brother R. thinks that such a state of things, even though true, should not have been made public. Are not reports on the state of religion made at our Associa tions*and Conventions, as full and faithful as the information at command will allow, and are not all these given to the public to read? It must be confessed, however, that most of these reports are very unreliable exponents of the true state of religion in the limits to which they are confined. If they are made out upon adequate data, many fine congratu lations would be changed into a, “ brethren, these things oughUnot so to be.” It is very proper to make known the true religious con dition of our churches. I, therefore, did not hesitate to give, in my account, all that the Committee reported. Besides, I knew that Dr. Shaver was thoroughly competent to de cide what ought and what ought not to appear in the Index. I wrote the account with good intention. I was in hope that the churches generally might see it and profit by the in formation —that they might thereby be stir red up to greater circumspection, and to “ walk ever as Christ walked.” B. Human Life. So should we live that every hour May die as dies the natural flower — A self-reviving thing of power; That every thought and every deed May hold within itself the seed Os future good and future meed. — Milnes. Baptism. Principal Cunningham, of New College, Edinburgh, in his essay on “Zwingleand the •Doctrine of the Sacraments,” said : “It has always been a fundamental principle in the theology of Protestants, that the sacraments were instituted and intended for believers, and produce their appropriate beneficial ef fects only through the faith which must have previously existed, and which is expressed and exercised in the act of partaking in them. Again : “Adult baptism exhibits the original and fundamental idea of the ordinance, as it is usually brought before us, and as it is di rectly and formally spoken about in the New Testament. And when baptism is contem plated in this light, there is no more difficul ty in forming a distinct and definite concep tion regarding it, than regarding the Lord’s supper.” Once more : “It tends greatly to introduce, obscurity and confusion into our whole conceptions on the subject of baptism, that we see it ordinarily administered to in fants,'and very seldom to adults. This leads us insensibly to form very defective and er roneous conceptions of its design and effects, or rather to live with our minds very much in the condition of blanks, so far as concerns any distinct and definite views upon this sub ject. There is a great difficulty felt, —a diffi culty which Scripture does not afford us ade quate materials for removing,—in laying down any distinct and definite doctrine as to the bearing and efficacy of baptism in the case of infants, to whom alone, ordinarily, we see it administered.” He said, also, that in fant baptism “does not correspond, in all respects, with the full sacramental principle in its utmost extent and clearness, as exhib ited in adult baptism and the Lord’s supper, and must, therefore, be regarded as occupying a peculiar and supplemental position.” “ In fant baptism really occupies a sort of subor dinate and exceptional position.” There is a very gratifying amount of truth in this language, coming from a Scotch Pres byterian, an eminent man in his day. “ Foul Slander.” —This is the term ap plied by the American Baptist to the asser tion made by the Advent Christian Times, that Isaac Watts wrote the lines: “ For hell is crammed with infants damned Without a day of grace.” Dr. Watts could not have writteu them, for he held that the infants of the righteous, whether baptized or unbaptized, are saved, and the infants of the wicked, with or with out baptism, annihilated. Cheering for Small Churches. —The Bap tist church of Mannahawkin, N. S., celebrated its centenary on the 25th of August. One of the most interesting circumstances in its his tory is the fact that it was at one time reduced to four aged females, who alone held up the standard, and called themselves the Baptist church of Mannahawkin. The question arose in the Philadelphia Association, to which the church belonged, whether they could be re cognized as a church. It was decided in the affirmative, and supplies voted. Unfaithful Steward. —A minister once approached a wealthy parishioner, who was always very poor when money was needed ed for missions, and suggested that we were the Lord’s stewards. “ Yes, i know that,” was the reply, “ the Lord has given me, as you know, a good deal of money to take care of, and I mean to do it.” Just so. Here thou hast that is thine.
