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CHRISTIAN II\V i« '~D SOOTH-WESTERN BAPTIST.
VOL. 49— NO. 42. m 00AHMU
A RELIGIOUS AND FAMILY PAPER,
PUBLISHED WEEKLY IE ATLANTA. OA
AT $3.00 PER ANNUM,
Invariably in Advance.
r. J\ TOON, Proprietor.
Nothing Seen, Heard, or Felt, like the Sa
viour.
I’ve seen the clouds at even-tide,
In all their gorgeous glory dyed ;
The wondrous beauty of the bow,
Arching the heavens with heaven's own glow;
Nature when wooed by vernal sun,
Blushing into her sweetest bloom;
The dancing beams of heaven to rest
Upon the lake’s pellucid breast;
The flowers, their drooping heads to lave
In glittering dew’s reviving wave;
Stealing on mountain’s rugged side
I’ve seen the streaks of morning tide;
I’ve seen the beauty of the sea,
When, in its still, calm majesty,
It was reposing gloriously:
But gorgeous cloud and beauteous bow,
Pellucid wave, and heaven’s bright glow.
Dew-glittering flowers, and sea’a calm tide,
And morning’s streaks on mountain s side,
Have none of them such charms for me
As Jasusl in thy face l see.
Earth, sea and sky are dark and mean
When by the Ckobs of Jesus seen.
As sun the light of stars does hide—
As sea o’er brook rolls its large tide;
So when we see that bleeding aide.
Nothing we wish to see beside.
I’ve heard the songsters of the grove—
The cooing notes of the sweet dove
The descant of the nightingale,
Floating o’er hill and dewy vale;
I’ve heard the sweet-toned symphonies
Os Nature’s blended meloe ea;
I’ve beard the strains of song arise,
Like music breaking from the skies;
The gentle murmur of the waves,
Whose tide the lonely sea-beach laves;
But songs of birds, and moaning sea,
And Nature’s gladdest minstrelsy,
And music’s sweet-toned symphonies.
Like melting strains from bending skies,
Are none so sweet as that sweet word,
Which my delighted ears have heard—
That word, of love the wondrous birth—
That Jesus Christ came down to earth
Into this world of sin and shame,
To save the chief of sinners came.
Cease, harp, and dulcimer, and lute 1
Ye music of the ski**, be mute 1
Hush! every sound that interferes
With that which pours into my ears
The tidiDgs breaking from the sky,
That for the guilty, such as I,
The Lord of glory came to die I
I’ve felt thejoy the sick man knows,
When through his veins health’s current flows,
And with its hue his pale cheek glows;
I’ve felt thejoy deliverance brings
From danger, spreading his dark wings;
My heart has glowed when hope’s sweet bow
Has brightened all my path below;
I’ve felt the sweetness and the power
Os Music, in her happy hour;
I’ve felt over my burning soml
The flame of eloquence to roll;
I’ve felt the taapppiness we know—
Sweetest and purest here below
That unbought joy—that heart felt bliss,
Os a dear mother’s loving kiss;
Thejoy of that approving word,
Which from a mother’s tongue is heard ;
The preciousness of that caress
With which a mother’s heart does bless.
I’ve felt thejoy the young heart feels.
When Love her stores of bliss reveals.
As fondly standing by his side
The virgin blushes into bride.
, But not thejoy, when we are free,
From some impending misery; _
Nor that, when Hope flings his bright bow
Across the sky, in richest glow;
Nor that which to the dancing heart
The sweetest strains of song impart;
Nor that we feel when eloquence
Wakes all the soul to deepest sense;
Nor that, of health’s returning tide,
Nor that of fond and blushing bride;
Nor streams which so much bliss impart
From the deep fount of mother’s heart:
No joy can know this heart of mine,
Like that I feel—that joy divine—
When Jesus says, that—“ lam thing;
And no-tv and ever, thou art min* ! ’
Loud Jbsusl speakthat word to me,
Aud all I want, I Mwe in Thee.
Earth’s jovs I gladly will resign,
If Thou, Lord Jesus! Thou art mine.
E’en heaven would be no heaven to me,
Did not I find that heaven in Thee.
W. H. J.
LiUsvilU, N. 0., o*t. 17, 1870-
The Atonement.
We shall now inquire—
-111. As to the meaning of dta with the gen
itive case. Very little importance can be at
tached to the meaning of dta or avrc, because
these prepositions are very seldom used in
connection with our Lord’s death. As far as
propositional teachings are concerned, the
whole question, in fact, depends on the mean
ing of nept in reference to sin, and onep in
reference to sinners. I have, therefore, ex
amined these two prepositions at great length,
and found that the meaning of each is unfa
vorable to the substitutionary theory of the
atonement of Christ.
The only question of importance, as far as
these remaining Greek prepositions are con
cerned, is this: Will dta and avrc permit us
to understand them as “for” in any sense
but that of substitution? If they can have
any other meaning corresponding to any of
those of nspt and vnep, it is evident that such
meaning must be selected, as these latter
prepositions do not favor the substitutionary
idea; but if, on the other hand, they invaria
bly imply substitution, then must we take
nepi and bnep in an exceptional sense.
In Bom. iv: 25, dta is used like nept in
reference to sin: “ Who was delivered for
—dta —our offences;” and in I Cor. viii: 11,
like nepi, in reference to sinners; “ for (dta)
whom Christ died.”
Ist. The preposition with the accusative
case generally shows that the word which
follows it is assigned as the reason, ground,
cause, or occasion of the act mentioned in the
word or sentence going before. In all these
cases it may be translated by the word be
cause, or on account of, but though the word
be invariably represented by the same Eng
lish equivalent, the shades of meaning are
very varied. It sometimes denotes (a) the
cause or ground indefinitely in the form dta
to, or dta room. Thucydides generally used
dta to; Herodotus dta tooto, and others both,
indifferently. The following scriptural exam
ples may be consulted : Matt, vi: 25 ; xii:
27, 31; xiii: 52; xviii: 23; xxxviii: 20;
Rom. i: 26; v: 12, 18, 24; I Cor. iv:
17; xi: 10, 30. Instead of to, or zouzo, the
reason is often given at length in the accusa
tive. This shade of meaning is very common
in classic Greek.
Examples: John x: 32: “For—Sta, on
account of —which of these works do ye stone
me ?” In the next verse the Jews, in reply,
use nepi for Sta. I Thes. v: 13. “Esteem
them very highly sor — Sta, on account of—
their work.” See, also, Col. i: 5; Rom.
xiii: 5, etc. Xen. Anab. 1 : “We have ab
stained (from plunder) an account of — Sta —
the oath of the gods.” Xen. Anab. Ill:
“They did not join the Athenians on account
of- — Sta— the following affair.” 8 Herod. 44:
“On account of — Sta —that work, the name
of the Leneans was written on the Tripod in
Delphi.” Sometimes, however, (b) Sta points
out the efficient cause rather than the reason.
In this case the act denoted by the word be
fore it, is the result of the act referred to in
the word by which it is succeeded.
Examples: “ The body is dead because of
— Sta — as the result of —siD.” Rom. viii:
10,11. See, also, II Cor. iii: 7; Actsiv:
21; Heb. ii: 9; v; 12, etc. Arist. Anal.
Prior. 1, 33. Sometimes the meaning of Sta
is (c) the very reverse of the last. Instead of
the cause comiug after, and the effect before,
we find that the act deuoted by the preceding
word is intended to effect the result referred
to in the word which follows, as is the case
with the fourth meaning of unep. Rom. iv:
25. “He was raised sor — Sta, to secure as
result —our justification.”
In some cases Sta refers (and) to the occasion
rather than to the cause or the result, as in I
Cor. vii: 2, marriage is recotrimended be-*
cause •/ — dta —fornication ; and in l Cor. vii:
26, Paul says, *• It is well not to marry be
cause of —dta—persecution;” and in I Cor.
xi: 10, women are to have power over their
heads because of — dta —the angels—t. e., be
cause of the presence of the angels in the
assemblies of the saints.
2nd. Very often dta, like nept and oirep,
signifies for the benefit of —the act denoted
by the preceding word being designed for the
good of the person referred to in the word
which follows.
Examples: Mark ii: 27. “ The Sabbath
was made sor —dta, the benefit of —man, and
not man for—dta, the benefit of —the Sabbath.”
John xii; 42. “Because of— dta, for the
benefit of —the people who stand by I said
it.” Ib. 30: “ The voice came not because
of— dta, for the benefit of —me ; but for your
sakes —dl bpa<;—for your benefit .” Excel
lent examples are found in Rom. iv: 23, 24;
I Cor. xi; 9; Gen. ii: 18, etc.
3rd. The dta often signifies “by means
of,” pointing to the instrumental rather than
the efficient cause.
Examples; Matt, xv: 6. Ye have made
the commandments of God of none effect by
— dta, by means of —your traditions. Also,
see John vi; 57; I John ii; 12; Rev. xii:
11; and in Homer, 19 Od. 154: “Coining
upon me, they took me by means of — dta —
the female servants.” The genitive case usu
ally follows dta where it has this meaning.
4th. The idea of transition is often implied
in classic Greek, as in Ear. Iph. in Tauris,
20: “Send me through — dta —the clear air.”
Ovid translates this sentence, “ liquidas fe
cisse per auras.” De Ponto 111, 2, 60.
Homer frequently uses dta in the accusative,
with the sense of the Latin per, though, as
in 22 Od. 93, “drove (the spear) through—
6ia—his breast.” 22 Od. 495, “ went up
through— Sia —the beautiful palace.” 2 Merc.
75, “ Drove them through — dta —the sandy
plain.”
sth. Occasionally dta points to the word
which denotes, simply, the manner of the
act, as in Gal. iv: 13: “Through (dta) in
firmity of the flesh 1 preached.”
Having sufficiently investigated the mean
ings of this preposition with the accusative
ease, let us now apply our deductions to the
death of our Saviour fur (a) sin, and (b)/or
sinners.
Firstly. As to our Saviour's dying for
— S ca — sin. “ Who was delivered for our
offences —dta ra 7capaxru)/iara ipxatv.” Rom.
iv : 25. Paul had, here, in his mind the Sep
tuagint rendering of Isaiah liii: 5 : “ But he
was wounded for our sins —dta ras
Jjpwv” The only meanings of dta which are
applicable here, are those which denote cause
or instrument. He became the victim of
death—was delivered —on account of our
sins. The meaning of dta is thus shown to
be similar to that of crept and iirrep, used in
the same connection.
Secondly. As to our Saviour's dying for
sinners. “ For — dta —whom Christ died.” I
Cor. viii : 11.
The use of dta in this connection, is very,
important, for dta is never used in classic or
Hellenistic Greek to signify the shadow of
substitution. When Paul, therefore, wrote
of the Christian “For whom Christ died,”
using dta with the accusative, he could not
mean that Christ had died as a substitute for
him. Had this been his meaning, it is cer
tain that he would not have used dta, as that
word has not a shadow of that idea. What
ever he meant in other cases, when he made
use of other prepositions, here, with dta, he
could not imply substitution in any sense.
Two meanings of dta are applicable here:
Christ died on account of sinners, in the sense
that sinners were the cause of His death, or
He died for the benefit of sinners. The lat
ter meaning is the more probable. This cor
responds to the meaning of the other two
prepositions —crept and bnep, in the same con
nection. As the angels have been sent to
minister for those who became heirs of sal
vation —dta zoos p. k. a —so did our Saviour
die for them. The same preposition is used
in both cases. Angels do us service for our
good, and Jesus died, through grief’, upon the
shameful cross, for our good. Let us now
inquire—
IV. As to the meaning of avrt. It will be
evident to the most superficial reader of the
Greek Testament, that but little importance
can be attached to the meaning of this prep
osition, as it occurs but once in reference to
this subject, viz.: in the words of our Saviour
when the disciples disputed about supremacy.
Matt, xx: 28; Mark x: 45. The word is
never used by any of the apostles in refer
ence to the death of our Lord for sinners;
and the addition of the text in Matt, in the
Codex Bezce, shows the possibility of the cor
ruption of the text in that place. Paul, how
ever, makes a statement in every way equiv
alent to the one in Matthew, but is careful in
avoiding the use of avrt , and in adopting the
usual berep, I Tim. ii: 6, “ who gave Himself
a ransom sor — uccsp —all.” The original
meaning of avrt is before , as to position ; and
hence we have “ evavrt nvpiov, before the
Lord.” Lev. i: 11; (Sept.) iv: 4, 15; 2
Her. 2 Sinope lies— avrtov, opposite —over
against Ister.”
The preposition is used in classic and Hel
lenistic Greek so that it can be almost always
translanted by the English words “ instead
of” The general meaning corresponds with
“instead of,” though there seems to be indi
cated, upon close examination, shades of
meaning differing considerably from each
other. The following examples show these
various shades:
Sometimes the idea of (a) Equivalence pre
vails.
Examples: “They received an island in
stead of— avrt, as an equivalent sor —money.”
3 Her. 59.
Sometimes avrt means (b) in place of, with
the idea of succession, rather than substitu
tion.
Ex.: “Archelaus did reign in Judea in the
room of— avTt, in the place of, as the successor
of —his father, Herod.” Matt, ii: 22; 1
Her. 74.
Occasionally it signifies (c) instead of, in
dicating an exchange, or recognition of service
without any idea of equivalence or succession.
Ex.: “ The friendly gift is sor — avrt, in re
turn for—the footing thou gavest.” 22 Od.
290.
Sometimes it denotes (and) merely a change,
and may be rendered by “ instead of,” in the
sense of negation, or “and not.”
Ex.: “ Will he give him a serpent for—
avrc, and not —a fish?” Luke ii: 11; James
iv: 15; 20 Od. 307.
The preposition also indicates (e) that the
object named before it is the maferial of
which the object denoted by the word which
follows it is made. “ For— avrt —crests they
use the manes (of horses,) and the skins of
cranes so i. e., their crests
are made of the manes of horses, and their
shields are made of the skins of crimes. 7
Her. 70.
The preposition frequently signifies (f) in
stead of, in the sense of, for the punishment
of; the cause of the punishment following
the preposition.
Ex.: “An eye for an eye, and a tooth for
a tooth; i. e., the loss of a eye as the pun
ishment for the destruction of an eye — avrt,
FRANK! IN PRINTING HOUSE, ATLANTA, GA., THURSDAY, OCTOBER 27,1870. ssßoo A YEAR. 1
etc. Matt, v: 30; Luke i: 10; xii: 3;
xix: 44.
The word is also used in the sense of for,
(g) as an acknowledgement of legal obligation,
as in Matt, xvii : 27. Give (the money) for
— avrt, as the requirement of law from — thee
and me.”
Paul uses the word (Heb. xii: 2) in the
sense of for , (h) as indicating a purpose, an
object to be attained ; “ who for— avrt, in or
der to obtain —the joy that was set before
him.”
Sometimes (i) a mere change is meant by
avrt, without the negation of (and).
Ex.: Who, instead—avrt —of slaves, has
made the Persians free; and instead—avrt—
of being ruled by others, to be rulers of all.
1 Her. 20.
The preposition is used (k) to point out
the Reason of an act, without implying pun
ishment or payment, or sense of obligation,
as in Eph. v : 13. “The two shall be one
flesh : for this cause — avrt, etc.—shall a man
leave father and mother, etc.” The word is
also used to denote (1) legal satisfaction,
where it is followed by the parties injured, and
for whose injury Ythe satisfaction is made , as
in 7 Her. 136. “The Lacedemonians have
sent us instead of— avrt, as a satisfaction for
the injury done to —the herald killed in Sparta,
to make satisfaction for them— rrotvrp sustvwv
rtaovras.”
In this brief summary of the uses of avrt
will be found nearly, if not all the shades of
meaning which the word has. These notes
are not given as being exhaustive, as much
more might be said on each preposition.
In applying these results respecting avrt to
our Saviour’s death for sinners, 1 will freely
translate the text in question—Matt, xx: 28,
—so as to give to avrt its various shades of
meaning.
(a) “ Christ gave His life a ransom, as an
equivalent, for many :” (b) “gave His life a
ransom, in place of, so as to succeed, many :”
(c) “gave His life a ransom, in return for,
as an acknowledgement of service rendered by,
many:” (and) “ gave His life a ransom, and
not many:” (e) “gave His life a t ransom
male out of many:” (f) “gave His life a
ransom (to some evil doer) as a punishment
for many (crimes):” (g) “ gave His life a
ransom, as the payment due to law, for the
good of many:” (h) “gave His life a ran
som, to obtain as the purpose of such giving,
many:” (i) “gave JI is life a ransom in ex
change for, many(k) “gave His life a
ransom, because of many:” (I) “ gava His
life a ransom for an injury done to many.”
I have given these translations—each of
them allowed, though all of them very extraor
dinary—to show the ine r e English reader the
little reason there is for building up a theory
upon isolated Greek words, much less upon
Greek prepositions. Hebrew words are far
more indefinite than even Greek prepositions.
Theories of explanation must, therefore, be
built upon the Bible as a whole, aud not
upon words, or phrases, or verses—as a sys
tem of Botany must be made by the study
of the vegetable world,And not by the study
of a particular tree or garden.
In the above translation the meanings
marked b, c, and, e, sand 1, must be rejected
as absurd and inapplicable, in the case before
us. Either of the meanings marked a, g, h,
i and k, may be quoted as far as this particu
lar passage is concerned. It will be evident
at once, that the majority t ,f these favor the
substitutionary theory of atonement: a, the
theory of debt; g, the theory of legal satis
faction; and ij the theory of substitution.
In all the multitudinous meanings of crept,
bicep, and dta, we found nothing of any of
these % three ideas, and the universal use of
dta, more especially forbids our taking of
avrt in any of these three sense, if'it admits
of any other signification.
An examination of meanings, h and k will
show that other meanings, in perfect harmony
with those of the other three prepositions,
may be found. One of these must, therefore,
be accepted. According to h, our Saviour
died for many, so as to secure their salvation
as a purpose. As He endured the cross, de
spising the shame for— avrt —the joy that
was set before Him, upheld by the
of future bliss, which would become His as
the fruit of His cross and passion, (Heb. xii :
2,) so did “He give His life a ransom ”
sacrifice His life as means of accomplishing
the salvation of a multitude which no one
can number—“for many.”
According to k, our Lord died because He
entered into the work, and life, and state which
were necessary to the salvation of our fallen
race. He came to save the many—to render
possible the salvation of all—but death lay
in His way as the world’s Redeemer, so He
laid down His life, when He reached the cri
sis, rather than abandon His work of love :
“ He was obedient unto death, even the death
of the cross.” Either of these meanings har
monizes with those of the other three prepo
sitions, as well as with the general teaching
of the New Testament.
In concluding these remarks on the bear
ings of these Greek prepositions on a correct
theory or explanation of the Atonement of
Christ, I would call special attention to the
fact that avrt is used in one expression only
in the New Testament, (Matt, xx : 28 ; Mark
x : 45,) in relation to this subject. This is a
fact not to be overlooked by those who adopt
the substitutionary theory in any of its mod
ifications. Avrt often does denote' substitu
tion, as I have shown ; crept, bmp and dta , 1
believe, never. If our Saviour entered into
our place, and suffered the exact punishment
of our sins, or a punishment in any way equal
to it, how comes it to pass that the preposi
tions which would have conveyed this idea
are not used in this connection? When the
Spartans had done wrong, and the wrath of
the god Talthybius fell upon them as a pun
ishment, men were sought who would become
substitutes “ for the Spai tans,” and die as a
satisfaction for their crime; but the father of
history, in recording the fact of the willingness
of theSparthiesand Balistod/e for Sparta, uses
the preposition crpo. (7 Her. 134.) In reading
over the statements of inspired men respecting
the death of our Lord for sinners, a state
ment again and again repeated, I cannot see
why they should so carefully avoid the use of
the only prepositions, avrt and crpo, which
would have given prominence to the idea of
substitution, and so carefully use others which
do not countenance that theory, if they had
any belief in that theory themselves. lar
gue, at this point in our investigation of the
subject, from the absence of avrt (with the
exception already mention) and crpo, and the
presence of Kept, berep and dta, that the Apos
ties of Christ had another theory of explana
ticn. Gapieso.
The American Episcopal Church.— There
are three sects in its bosom. The extreme
sacramentarian, the evangelical, and the half
and-half, that stands between them dealing
blows on both aides in order to keep these ex
tremes from coming to blows. These three
sections are farther apart in feeling than is
the Presbyterian from the Methodist or the
Congregationalist from the Episcopalian. If
the bonds of unity could be cut, and these dis
cordant churchmen should organize sepa
rately,—after a little cooling, they would
really be more united morally than they are
now. Union may bring disintegration and
separation bring unity. —Christian Union.
Faith.
Let nothing » *ke thee sad or fretful,
Or td vegretful,
Be Still :
What God hash ordered must be right,.
Then find in it thine own delight,
will.
Whj should®, thou fill to-day with sorrow,
About to-morrow,
My heart ?
One watches aH with care most true,
Doubt not thaf He will give thee, too,
thy part.
Only be steadfast, never waver,
Nor seek earth’s favor,
But rest;
Thou kno?,4-_*•>!»at God wills must be,
For all His creatures, so for thee,
The best.
— Paulfileming, (TSO9).
Victory Over Tobacco.
Some months eqp I read an article in your
paper, how to abandon the use of tobacco, or
how to remove friftsi our necks the yoke of
bondage. The article was directed to those
who desired to be free. The principal ingre
dient, I noticed, w*s the grace of God. I had
been a slave to tobacco for twenty years;
and after reading that article, I resolved, by
that all sufficient grace, to throw off the yoke,
and now thank GoA for the firm resolution He
gave me to glorify Him in body. 1 write
these few lines for ,riie encouragement of
others who are aiD ’ **- I to the *ame { - ctice.
Allow me to assist a few reasons why the
Christian should ansfain.
In the first placs:, we should glorify God
in body as well a r in spirit; and it is evi
dently our duty to take all due care of our
bodies for this Experience has
taught many of us that the constant use of
tobacco has entailed, and will entail, disease
of which the hearth the victim, (as well as
the liver.) If this be true, —of v. hich there
is no doubt, —let u 5 be cautious not to abuse
the gift of God, and not to defile the temple
of the Holy Ghost. Ministering brethren,
when you preach temperance to your con
gregations, remember to add to your “ knowl
edge temperance.” Alas, how often do we
see, with great regret, ministers of the gospel
in the pulpit trying to preach God’s word with
polluted lips.
Again. Suppose there be no wrong simply
in chewing or smoking ; I contend it is wrong
for a poor man to spend twenty or thirty
dollars for that which is worthless, when his
wife and children stand in need of food and
raiment. Is it not too true that many men
will see their wives and children in rags, when
they will go to town and purchase a keg of
tobacco.
In the next plasa, it is wrong for men of
wealth to use it when there are thousands of
widows and orphans in the land needing their
daily bread, and heathens crying for the bread
of life. Use your money not in abusing your
selves, but in glorifying God. If all the money
that is used for tobacco was spent for reliev
ing the poor and for missionary purposes,
how much easier it would be for us to sus
tain our missionaries, and how different would
our consciences be. Let us, then, as Chris
tians, be what we profess to be—“ children
of light.” I hope that others may take cour
age and deny themselves for the sake of Jesus
and that His name may be glorified.
A Friend to Humanity.
Madison, Ga., Oct. 4th, 1870.
Alabama Baptist State Convention.
If there was to be a State Convention of
the known enemies of the religion of our Lord
and Saviour Jesus Christ, in the State of Ala
bama, and if it was expected that it would as
semble within the next month, at the capital
of the State, to take into consideration the
best manner of executing their horrid designs,
it would create no little sensation among the
true lovers of that religion. No danger of
such a council, in this country, says one. I
am not so sure of that. Not long since, there
was in session very much such a council as
this, acting for the whole world ; and I am
not so sure that we shall be free from some
of its horrid measures. But when it is known
that on Friday before the 2nd Sabbath in
November, the known friends of the religion
of our Lord Jesus Christ will assemble at
Opelika, on the Montgomery and West
Point Railroad, for the purpose of taking into
consideration the best manner of executing
what their Lord and Saviour has commanded
them to do ; —not what they shall do, but how
they shall best do it, —there is far too little
interest manifested by the children of the
Father’s kingdom. There must be some rea
son for such indifference. There is. O yes,
says one, of course there is a reason ; they
do not love the gospel sufficiently well to in
duce them to attend. No, sir, this is not the
reason ; for thousands of our good brethren
are found among this apparently indifferent
crowd. I think I know the reason of this in
difference, and am of the opinion that I can
remove the objections of these brethren to our
State Convention and Conventions generally.
The reason simply is, that they are opposed
to Conventions in toto. They have been
taught by somebody that they are terrible
monsters, and that they seek to domineer over
the churches, and do things wrong generally.
This is what is the matter. You might fill a
thousand volumes with defences of Conven
tions, but it would do no good unless you
could prove that they were not improper as
semblies for Baptists. We all know how
Baptists are upon matters of religion, and 1
am glad they are so. Right here lies the
difficulty. They must be convinced that these
Conventions are proper meetings. The very
best friends of Conventions, in their writings
in their favor, take for granted the very thing
to be proved,—that they are proper assem
blies, to start with, and hence the entire ef
fort in their behalf, however good, is lost,
This fact furnishes my only apology for wri
ting this article. I am of the opinion that
if these good brethren— l do write for the
benefit of those who are opposed to Conventions,
just because they want to be contrary, and in a
gang by themselves ; or who are opposed to
them because they are opposed to everything
that is organic or systematic —can be made to
understand what a Convention really is, and
what a Board really is, their opposition will
at once be at an end. Why do 1 say this?
I say it because nine-tenths of the Baptists in
the United States of America are in favor of
Associations — Hardshells not excepted —and
cooperate with them; and if they knew that
Associations and Conventions were one and
the same thing—only called by different
names—they could not offer a single criticism
upon Conventions until they had first dis
solved every Association in the land. This
they do not intend to do, for they love their
several Associations, and would not be de
prived of meeting the brethren at their an
nual sessions for anything reasonable They
have witnessed the good results growing out
of the meetings of their Associations, and do
not intend to give them up. Now, brethren,
is it not a fact that the Alabama Baptist State
Convention is a body like the Liberty, Coosa
River, Cahaba, Central, Arbacoochee, Boiling
Springs, Carey, and all other Associations in
the State of Alabama ? Therefore, it is no
more nor less than the General Association of
the State of Alabama; and if brethren are
alarmed at names, we had better call it so.
Now, brethren, for the argument; and we
will base it on the idea that Associations are
right, as you all accept that as being true.
If it is not wrong to have an Association,
representing 20 or 30 churches, located in a
single county, it follows, of necessity, that it
is not wrong to have a laiger Association,
representing 500 or 1,000 churches, located
in a single State ; and by parity of reason
ing, it follows, further, that it cannot be wrong
to have a still larger Association, represent
ing all the churches in the States of the South,
or the entire United States of America, or
the whole Baptist family of the earth. My
brother, for what purpose was your Associa
tion organized ? You answer, why, it was
organized in order to secure the cooperation
of a large number of brethren, for the pur
pose of affecting, in a systematic way, the
wishes of the churches composing the body,
so that we might all work together, and not
be operating “ one in a gang and two in a
drove by themselves;” in order to gather up
the statistics of the denomination ; in order
to discuss matters of importance to the
churches ; in order to obtain the opinions and
advice of the body of the brethren, as spoken
for by representative men, etc., and so on.
So be it; that was precisely the object of the
organization of the State Convention and
Southern Baptist Convention.
If it was right to organize an Associavion
in order to secure the cooperation of the
churches for the purposes which you have just
mentioned, within the territory of a county
or two, it cannot follow that it was wrong to
organize a' similar body for the purpose of
securing the cooperation of the brethren for the
very same purposes, in the territory of a
State ; and it must further follow, that it was
not wrong to organize another similar body
for the accomplishment of the same results, in
the whole territory of the South, unless it can
be proved that it is wrong to do good on a
large scale. Now, my brother, what of your
Associations ? Will you hold on to your As
sociation, aud try to kill another Association,
simply because it is styled a Convention, that
has committed no crime, and is guilty of no
offence save being larger than your Associa
tion ? You surely do not conclude that no
thing that is on as large scale can be soundly
Baptist. 1 hope not; but lam sorry that
there are a few Baptists who are afraid of
everything large or prosperous. They are
afraid of a large Association ; they are afraid
of a large church, they had rather see it
small; they are afraid of a large preacher,
they think all Baptists should be bunglers;
they are afraid of a prosperous church, and say
that religion is getting too popular, and that
we will soon have bad times, for we are not
persecuted enough ; they are afraid of a flu
ent experience of grace, and want it to be
told unintelligently as a test of its truthful
ness. No, you do not belong to this class of
men. Dear brethren, 1 would to God that
every Baptist in the world would simply look
at the facts in the case, as regards Conven
tions ; then would the great monster that we
have heard so much about prove to be a
“ donkey in a lion’s skin.”
Our confusion upon questions of denomina
tional interest make our enemies smile. They
are pleased at our want of organism, and hope
that we may continue so. They say these
Baptists in the South, numbering three quar
ters of a million, would threaten the very ex
istence of our denominations if they were
agreed and working together; but if they re
main in confusion, and continue to criticise
what effort they have made to obtain general
union and cooperation among themselves, we
may feel safe for a time—at least until they
become a united people. Shall we continue
to please them by our disunion among our
selves? I hope not, I pray not. Brethren,
our plans, as already organized, are good
endtigh. It is not so much mending that they
need, but the cooperation of the denomina
tion to execute them. If there be any little
defects, let us remove them as speedily as
possible. But, to do this, we must attend the
meetings of these bodies, and propose and
carry such amendments as are necessary to
perfect them. We might remain at home
and criticise them for ages, and they would
remain the same. They are our Associations,
were made by Baptists, and Baptists will be
held responsible for their tendency. So, if
they are not what they ought to be, let them
be mended, and that right early; for the
whole Baptist denomination will be held to
account in the world’s history for the effect
that these Corventions have had upon its
welfare. So, my brother, you cannot play
hands off, and say, I am not responsible for
them, because I had nothing to do with them.
It is y our business to have something to do
with them, and if they are not right, to try
to put an end to them; for they are Baptist
meetings, and every Baptist has a right to do
what he can to give direction to Baptist
meetings. Our present organizations, in my
opinion, are as well adapted to executing
what we wish as the genius of our church
government will allow. First, our small As
sociation, covering the territory of a few
counties, the cooperation of the breth
ren within that circle; next, our larger As
sociation — State Convention—covering the
territory of a State, secures the cooperation
of the brethren within that circle; and our
still larger Association —the Southern Bap
tist Convention —covers the whole territory
of the South, and secures, or ought to secure,
the cooperation of the brethren within this
circle. So all the brethren in the entire South
are provided with a medium through which
to express the will of the denomination ; and
the proceedings of these bodies and the sta
tistics which they gather up, furnish, in a
large degree, the history of the churches.
This organism and cooperation seems to be
quite reasonable, and not against the teach
ings of the word of God. All of our Asso
ciations, call them Conventions, oi what you
ohoose, though they may differ a little in
some respects, are the same in principle.
None of them attempt in any way to domi
neer over the churches, but are all the crea
tures of the churches, and are used by them
for the purpose of executing their will. If
this is not the leading idea that pervades all
of our Associations and Conventions in the
South, l do not understand them. Well,
says a good brother, this will do very well,
and if it be true, you shall hear of no more
opposition from me; for I know the good of
our little Associations, and if the State Con
vention is nothing more than a big Associa
tion, I am right in for it; for I can see at a
glance the great advantage of having a Gen
eral Association of the State. Yes, I am
right in for it, and my prayer is that all the
brethren in the State may heartily cooperate
with it. But I cannot stand these Boards, I
have heatd so much of their miserable doings.
Very well, we will talk about them in our
next article, and we think you will find them
to be much better things than you have heard
them to be, Be sure to come to Opelika,
however, and see the State Convention, and
you can form a better opinion of it than you
can by rny talking to you about it. Come
down, aud if it is not all right, we will fix it
up until it will do. J. P. Shafffr.
Lineville , Ala., Oct. 14, 1870.
Two Pulpit Faults.— We heard A. Camp
bell* say, that there were two kinds of preach
ers he did not like to hear: one kind preach
a half-hour before they commence; the other
kind preach a half hour after they are done.
School and College Text Books.
The selection of text books for our children
in'schools is a matter of more importance
than we usually deem it. It is too often
carelessly abandoned to a few who are tempt
ed to choose more in accordance with their
own interests than the wants of the children.
I learn with regret that systematic efforts are
being made in the South to supplant the text
books issued by Messrs. Sheldon & Cos. Not
that these books are endangered by any fair
tests : they invite ; nay, court the severest
criticism. They are not to be driven from
the field by open competition ; but any one
conversant with the tactics of schoolbook-sell
ing can readily understand how the extensive
ramifications an'd vast influence of the freed
man’s bureau might be so used as to avail
against any amount of merit.
1 have taken the trouble personally to ex
amine the series of books to which I allude.
Many of them I studied in what now seems
the olden time before the war. Bullion’s is
too well known in the South to need one
word of commendation from me. I would,
however, call attention to a very recent and
very superior publication of his Latin English
and English Latin Dictionary. For conve
nience of size and condensation of matter, 1
think it unsurpassed. I would gladly ex
change the portlier volumes in my possession,
on the same subject, for one so thoroughly
handy, so complete and so deftly concentrated,
In mathematics, Stoddard is not only an
adept, he is also a genius. The products of
his pen fully bear out my eulogium, espe
cially his masterly work, “ The Complete
Arithmetic..”
In history, Lossing has long enjoyed
an enviable reputation. His larger Pic
torial History, published years ago, is
one of the most instructive aud entertaining
of books, and has done much to familiarize
adult readers with American history and his
torical persons and places. Now he makes
his great talents subservient to general in
struction by his school pictorial histories.
Os Shaw’s ability to deal with the subject
of English literature, we only need the one
convincing proof afforded by the fact that his
larger work has been introduced into three
fourths of our Colleges.
Alden treats of the science of government,
a necessary study where every man forms
part of the government, and is not surpassed
in his own department.
I would not have taken the trouble to write
this, nor to make the preliminary examination
had I not deemed it unwise to allow our
schools to be deprived of these books. They
were in use before the war. They were in
troduced honestly, on their own merits, and
should be given up only when proved infe
rior. The publishers ask only an open field,
and are confident of the result of the most
searching criticism and the severest test.
As to sectionalism, bitterness toward the
South, and alUthat, we have only to say, that
the best scholars are not usually narrow
minded ; that most text books, for example,
in mathematics, chemistry, grammar, etc., :
permit no displays of political feeling; and
that in history, where there is the strongest
temptation and the most latitude, it becomes
us to have our children taught the whole
truth; for though sometimes bitter, it is
wholesome always. I may add, with confi
dence, that the firm of Sheldon & Company
have never been unfriendly to the South. On
the contrary, many of our Southern friends
have received tangible evidence of their great
friendship. D. M. Reeves,
Late of Eufaula, Ala.
How to Fill Up a Church.
Mr. Spurgeon, in an address delivered in
Music Hall, Ed'nburgh, said : Sometimes, as
the President of a College, I have letters sent
to me asking for ministers, in something like
these terms: “ Dear Sir, —Our chapel is very
empty; our last minister was a very excel
lent man, but an unpopular preacher, (l may
say by way of parenthesis, that I may sup
pose he was of those men who would make
good martyrs,—so dry that they would burn
well,) and our congregation is very small;
can you kindly send us a minister who will
fill the chapel ?” On one occasion I replied
that I had not a minister large enough to fill
a chapel. Os course there came an explana
tion that they did not expect him to fill it
corporeally, but to fill it by bringing others
to listen to him, and retaining them as seat
holders. Then I wrote, and to gain this op
portunity my first joke was perpetrated, re
minding my friends that it was quite enough
for a pastor to fill the pulpit well, and that
the filling of the pews depended upon the
zeal, the earnestness, and diligence of those
with whom he commenced his ministry; if
they would support him by their earnest eo
operation, the meeting house would soon be
full. 1 remember when I came first to Lon
don, preaching to eighty or ninety in a large
chapel; but rny little congregation thought
well of me, and induced others to come and
fill the place. I always impute my early suc
cess to my warm-hearted people, for they
were so earnest and enthusiastic in their lov
ing appreciation of the “ young mail from the
country,” that they were never tired of
sounding his praises. If you, any of you,
are mourning over empty pews in your place
of worship, I would advise you to praise up
your minister. There can be no difficulty in
discovering some points in which your pastor
excels; dwell upon these excellencies and not
upon his failures; talk of the spiritual benefit
which you derive from his sermons, ar.d thus
you will induce the people to come and listen
to him, and at the same time you will do him
good, for the full house will warm him up
and make him a better preacher, aud you
yourself will enjoy him the more because
you have thought and spoken kindly of him.
Believe, then, that the filling up of the church
is not alone the pastor’s work.
Apostolic Baptism.
What, then, was baptism in the apostolic
age? The fewest words will most reverently
tell what indeed it requires but few words to
describe. We must place before our minds
the greatest religious change which the world
has seen or can see. Imagine thousands of
men and women seized with one common
impulse,—abandoning, by the irresistible con
viction of a day, an hour, a moment, their
former habits, friends, associates, to be en
rolled in anew society, under anew faith.
Conceive what that new society was, —a so
ciety of “ brothers,” bound by ties closer
than any earthly brotherhood, filled with life
and energy such as fall to the lot of none but
the most ardent enthusiasts, yet tempered by
a moderation, a wisdom, a holiness such as
mere enthusiasts have never possessed. Pic
ture that society, swayed by the presence of
men whose very names seem too sacred for
the converse of ordinary mortals, and by the
recent recollections of One whom “ not see
ing they loved with love unspeakable.” Into
this society they passed by an act as natural
as it was expressive. The plunge into the
bath of purification, long known among the
Jewish nation as the symbol of a change of
life, was still retained as the pledge of en
trance into this new and universal commun
ion, —retained under the express sanction of
Him into whose most holy name they were
by that solemn rite “ baptized.” The water
in those Eastern regions, so doubly signifi-
WHOLE NO. 2512.
.Toil 7
cant of all that was pure and refreshing,
closed over the heads of the converts, and
they rose into the light of heaven, new and
altered beings. Can we wonder if on such
an act were lavished all the figures which
language could furnish to express the mighty
change, —Regeneration,”” “ Illumination,”
“ Burial,” ** Resurrection,” “Anew creation,”
“Forgiveness of sins,” “Salvation?” Well
might the apostle say, “Baptism doth even
now save us,” even had he left his statement
in unrestricted strength, to express what, in
that age, no one could misunderstand. But
no less well was he led to add, as if with a
divine prescience of coming evils, “ Not the
putting away the filth of the flesh, but the
answer of a good conscience towards God.”
—Dean Stanley's Essays on Questions of
Church and State.
My Own* Dear Way.
List 1 If you pray God’s will be done
From rising to the setting sun,
And in your heart
There sounds a part,—
Though subtly soft it play,—
“ My own dear way
You have not tuned to heaven your soul,
Nor given to God your being whole.
It is no prayer to ask His will,
And wish your own—expect it still.
What Constitutes a Church ?
What constitutes a church ? Not turrets high,
And pointing spire, piercing the axure sky ;
And pealing organ, and a choral throng,
Rolling grand mus ; o the groined roof along ;
And well-c1..<1 » uiieuee, and preacher proud.
Charming, with eloquence of earth, the crowd,
lluta united band of men sincere,
Who in their hearts have felt Jehovah’s fear;
Who know their sins, by the Redeemer’s blood,
Forever hidden from the sight of God;
Who to teach other cleave for Jesus’ sake,
And mutually of joys and cares partake;
Who, being filled with influence from above,
Show to the world how truly Christians lore ;
Where each endeavors, as his means permit,
To rescue others from the burning pit;
Where ordinances pure are rightly known.
And discipline impartially is shown ;
Where a fond pastor feeds the flock of God,
And grateful people bear that pastor’s load.
“My Sins! My Sins!”
At a meeting for anxious souls, a woman
appeared in such evident distress and anxiety,
that a servant of Christ said to her, “ What
is the matter with you that you are in such a
state as this ?”
“My sins, my sins,” she groaned.
“How long have you been like this?” he
inquired.
“Twelvemonths,” she said, wringing her
hands, and again groaned out, “ My sins, my
sins.”
“Twelvemonths!” he exclaimed, in amaze
ment; “what have you been about that you
have not found peace?”
“I have been doing everything I can,” she
replied.
“ Then what have you been doing ?” he in
quired.
“I have been praying, and weeping, and
reading the Scriptures, and trying to repent,
agid attending meetings; and what more can
Ido?*’ she asked most piteously.
% Leave off all your doings, and look there,”
be replied, pointing upwards.
“Where?” she asked, anxiously.
“There, on the cross! At Jesus, the
bleeding, suffering, dying Lamb of God ; dy
ing for your sins. You have been looking
into your own bad, Wretched heart, and try
ing to get salvation out of it; and you can’t
get it out, for it ia not there. God sends sal
vation down Jm y<*» from heaven, through
His Son God gives it to you
but you must take it, and take it from Christ.
It is no use for you to pump, pump, pump
at your own wretched heart, you can never
pump salvation out of it; it flows down to
you through the blessed Lamb of God. You
must look unto Him, and receive salvation
from Him, for He alone can give it you.”
“Is that it?’: she said, with much feeling.
“Yes, it is,” he replied; “God says it,
and you must believe it.”
“Is—that—it?” slowly came from her lips
again, while joy and gladness spread over
her face ; and clasping her hands with delight,
she exclaimed, “I see it! I see it! Thank
God I am saved ;” and turning round to some
one near her, who was also inquiring the way
to heaven, she said to her, “ It is so easy, you
have only to believe.”
For twelve months this poor woman had
been struggling to save herself, but all in vain.
She could not do it, it was far too hard for
her. Now, however, she looked to Jesus,
she believed Him, and in a moment her heavy
burden rolled from off her back, and she
found rest and peace. His precious blood
had put her sin away and she had been saved.
One word to you, my friend. If you de
sire salvation, you must give up all your own
righteousness, and look to Jf.sus only, and
He will save you.— Times of Refreshing.
Progressive (or Retrogressive) Episcopacy.
Bishop Doane, of Albany, preached at
Concord, New Hampshire, on occasion of the
recent consecration of Rev. W. W. Niles,
D.D., as Bishop of that Diocese. A corres
pondent of the Examiner and Chronicle says:
“In discussing the duties that belong to the
office ot a bishop in these limes, he said fear
lessness*gjs the most needed virtue. The fear
of offeilTOg those who were weak in the faith,
of whom he said there was a multitude who
had drifted into the Church from one.cause
or another, or the desire to retain sympathy
with other so called churches, had kept them
from resolutely preaching and practicing the
whole doctrines of the Church. He then ex
plained the meaning and mission of Episco
pacy. He said Episcopalians were not Ro
manists; that charge could not be too strong
ly denied. They were not Protestants in the
accepted sense. They were Protestants in
that they protested against Romanism. They
were also Protestants in that they protested
against all other religious forms, rites, or
organizations, except their own. They were
Catholic, he claimed, pure and simple. The
holy Catholic Church. The one Church. He
taught to their utmost extent baptismal re
generation, the efficacy of confirmation, the
real presence of Christ in the sacrament —
real body and real blood—the power of ab
solution, and the unbroken apostolic success*
ion.”
A Frank Confession.
A writer in the Christian Era u makes a
clean breast” as follows, with regard to a
state of things among our denomination in
New England, which the Index and Baptist
has several times exposed as inconsistent with
our distinctive principles and subversive of
scriptural order: “ The church should always
own the house of worship. Our society sys
tem is not only unwise, but unscriptural, and
ought not to exist. The church should say
who should be the pastor, what his pay should
be , when meetings should be held, and all
other matters pertaining to public worship.
Much of the trouble in our independent sys
tem comes from “the Society.” Worldly
men have the management of the singing,
the settlement of the pastor, and other offices
that belong only to the church. Let churches
now forming avoid the unchristian incum
brance of ‘ a Society.’ Let churches that
have lived with the useless, troublesome ap-
get rid of it as soou as possible,
t is a system fraught with dangers, and the
sooner Baptist churches are emancipated from
it, the better it will be,”