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About Christian index and South-western Baptist. (Atlanta, Ga.) 1866-1871 | View Entire Issue (Oct. 27, 1870)
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,”
