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“In Remembrance of Me,*'
1 will remember Thee, dear Christ!
How all Thv life on earth was spont for others,
How Thou didst cal! the poor Tbv friends and brothers;
ADd, thus remembering I shall daily b*
In this more like to Thee!
I will remember Tbee, dear Christ!
How Thy pure spirit wrestled with temptation.
And conquered—for our help and consolation j
And, thus remembering, I shall h ,pa to be
Daily more like to Theel
1 will remember Thee, dear Christ!
How Thou didst minister unto the lowly,
The vile, the sick, the wretched, the unholy;
And, thus remembering, I shall learn to be,
Dear Master, more like Thse!
I will remember Thee, dear Christ 1
How Thou didst pity human woe and weakness,
And for man's hate returned but love and meekness;
And, thus remembering all, shall I not bo
More end-more like to Thees
—«i'. U. Jiruun*.
The Atonement.
Many and important engagements have
prevented me from continuing and conclu
ding my remarks on this great and grand
theme. Our last article was devoted to a
consideration of the theory of expediency,
and 1 gave a few quotations from the authors
who accept and advocate the expedient view
of the Christian atonement. I promised to
examine, in their order, all the assumptions
which are usually made, and whioh are all
embraced in Dr. Wardlaw’s definition, which
1 gavp. - . M «
Assumption First. —That the death of
Christ preserved unsullied the glory ot Jus
tice. Yet Dr. Wardlaw expressly states
that the claims of retributive justice—the
justice which awards good or evil, according
to personal rnerit—*ure left untouched by the
atonement. lie emphatically states that this
justice admits of no substitution; its claims
are met only by the personal sufferings of
the tran-gressor. What seems to me strange
is, that the claims of this justice can be laid
aside without any compensation, yet the
claims of public justice cannot be suspended
without public satisfaction, involving death.
The claims of retributive justice are disre
garded by these theorists, because they see
that really they could not be met in any way
by the sufferings of our Lord ; but as our
Lord did suffer, and as it is assumed that He
suffered to meet the demands of some kind
of justice, it is further assumed that public
justice required some kind of satisfaction,
ivnd that nothing but the death of the Son of
God could supply the satisfaction required.
No effort is made to show why retributive
justice may, in some cases, be left without
satisfaction. ft is assumed—and assumed
lightly, that God can, under certain condi
tions, withhold the punishment of sin from
the sinner, though strict justice demands its
infliction. Had these theorists attempted to
account for the neglecting of the claims of
retributive justice in the divine administra
tion, they would hav» discovered that the
same reasons woe 1 '! show it to be possible
for God to forgive sin, in some cases, not
withstanding any justice.
Justice is an essential element of moral
character, but not the only element; and
though nothing can be done by a virtuous
being which is contrary to justice, yet may
many things be done which are beyond and
above justice, because not required by it.
Justice may be exceeded, but uot contradict- |
ed. Mercy is an attribute of God, as well
as of every other virtuous being; but mercy
lies altogether beyond justice. The province
of mercy begins where that of justice ends.
As far as justice —mere there
is no room for mercy, but from the point
where the path of mere justice ends, the
golden path of mercy extends indefinitely.
Mercy is not opposed to justice, but is, in
everv point, above it, and never descends so
low." It is mercy that passes over the claims
of retributive justice, and leaves the peni
tent sinner unpunished, except as he is pun
ished by sorrow for every thought and act of
sin; and mercy may, in a similar manner,
pass over the claims of public justice. After
all, mercy, by a peculiar process of her own,
meets, most fully, the claims of every kind
of justice, not in the letter, but in the spirit.
While it is acknowledged that mercy meets
the claims of retributive justice, it they are
met at all, the theorists to whom we now
refer, assume that those of public justice are
met alone by the death of Jesus. Public
justice has reference to the well-being of a
whole community, {Hare;) and in this case
has reference to the happiness of all God’s
intelligent creatures? A firm persuasion of
the justice of God as well as of His benev
olence, is essential to their happiness; and it
is supposed that both his benevolence
justice are appeased by the death of Christ.
Dr. Wardlaw wisely leaves out, however,
from his definition, every reference to the
benevolence of God. “He gave His Soa,”
it is true, to suffering, but that, of itself, is
no proof of benevolence; it may be, proof,
father, of deficiency of natural affection. A
■uod father might have sacrificed his own
surely oouiand not
upon his son. On the supposition
underlies this theory, that the Son—
Jesus Christ—was a different being from
God, tho sufferings of the Son are manifest
proof of His own benevolence, but certainly
prove nothing in the way of God, His Father.
Do »he sufferings of Christ demonstrate
the jusMce of God as a Governor—the jus
tice of the Divine administration 2 Let us
look at the crucifixion from a distant point,
as it would be looked upon by intelligent
beings throughout the creation. How does
the matter seem to stand? Rebellion has
taken place in a small province of the Em
pire. A whole nation is found guilty of
treason; but among the rest there is one of
whose innocence there is no question. He
has obeyed the laws of His country snder
every condition of being. He is confessedly
unconnected with the revolt. True he ha 9
an affection for the rebels, and is heartily
sorry for their lot; still he hfltes their re
bellion. He pities them most sincerely, and
is anxious that they should have another trial
after they have received his teaching on the
relation of subjects to rulers. He offers to
suffer anything for them, and the government
accepts his offer, and speedily hastens his ex
ecution. The guilty are free and the inno
cent suffers. Ido confess that I see no jus
tice here. If the government be so regard
less of personal merit that it cares not whether
the guilty or innocent endures the pain, I
should be suspicious that the next act would
be the punishment of the innocent without
any personal consent. At any rate, I have
no doubt that such a conduct on the part of
any human government, would meet with
the disapproval of all thoughtful men; and
surely that which would be disgraceful in the
government of men, cannot be glorious in
the government of God.
Suffering for others is the highest and tru
est virtue. But while, one individual might
voluntarily undergo pain and loss for'another,
be Wuuld be acting in a region of mortality
ikr higher than justice—in the region of
mercy ; but a government, as the maintainer
of justice, could never agree to the accept
ance of the pain of the innocent for the pun
ishment of the guilty. Our Lord sacrificed
his life in promoting human welfare. His
sufferings were voluntarily undertaken, and
so far it was all mercy; but had another
party —a second person—inflicted pain as the
penalty of sin, the w hole transaction would
have been lowered into the region of justice,
and the conduct of the latter would have been
unjust.
The first assumption haring failed, let us
consider the second— viz., that the death of
' Christ showed ihe perpetuity and continuity
of the claims of public justice. This it did
not do. The claims of public justice are
supposed to be actually set asido. Public
justice—justice which secures the happiness
of the virtuous community—can never be
satisfied unless the criminal himself suffer
the evil consequences of his evil deeds. If
he be not actually punished, he must under
go a painful process of genuine sorrow fo
sin, and beome permanently virtuous. But
if the criminal is not punished—is not re
quired Vo find either surety or substitute, but
has these found for him by the Governor, how
can the virtuous population be assured that
such orimes will not be repeated? The Gov
ernor seems to favor the felon, and shield
him from justice by providing a substitute.
According to this theory, the guilty is free
and acquitted, and an innocent person, in no
way connected with the crime, is publicly
dishonored, and that by the chief magistrate.
Crime is not punished, but ad vantage is taken
of the generosity and heroism of an innocent
being, to secure a public execution—an exe
cution, however, which leaves the claims of
public justice untouched, and the virtuous
subjeots in a state of jeopardy.
These two assumptions having failed, it is
evident that the others fall to the ground
also, as they are built upon these. The
claims of justice are disregarded, and the
salvation of man, according to the theory of
expediency, reflects no honor on the govern
ment of God.
Os all the theories considered, this now
discussed is the least satisfactory, because the
least logical. The theory of debt, in its Cal
vinistic aspect, as set forth in the writings of
Dr. Owen and President Edwards, is the
most logical; only it reduces the Divine be
nevolence to a minimum; renders the iove
of God much less than that of ordinary men,
and makes salvation of justice, and not of
grace.
The expedient theory, moreover, gives 100
prominent a place to fear as a motive to obe
dience. One of the principal objects of a
public execution, is to benefit the community
by terrifying those who might be prone to
commit acts of violence, and thus prevent
the recurrence of crime. The death of Christ
is supposed thus to act upon the intelligent
creation. But experience in connection with
public executions, has abundantly shown that
fear is one of the weakest motives of virtue;
and experience has proved, on the other hand,
that the mightiest motive to holy deeds is
the manifestation of disinterested benevolence.
If, therefore, enmity against God, or want of
love to Him, be the fountain of which sin is
but the stream, it follows that the shortest
and safest way of preventing sin, is to de
stroy existing hatred. Love alone engenders
love, and, therefore, whatever shows the love
of God, supplies the strongest rnotire of obe
dience.
J2gP*The theory of expediency fails to
supply great fear as a motive of holy life;
for fear arises in proportion to the certainty
of punishment, and not its severity. The
history of crime is our proof. But does the
death of our Lord, according to the theory of
expediency, show it probable that, in case of
future sin, the sinner shall be surely punished?
Not in the least. In the case of human sin,
the sinner is not punished, but a make believe
of severity is shown by the suffering of an
innocent person, and the sinner who escapes
is not required to take any pari in the find
ing of a substitute, but all things are arranged
without his aid. It is not wise to generalize
from a single case, but as far as this case goes
to prove anything, the natural inference is,
that if any other race of beings should sin,
the punishment will fall upon some sinless
substitute, and not upon the transgressors,
and this will be found for them by the king,
so that they need not be in trouble. Ido
not mention the death of Christ as proving
anything in relation to the treatment of fu
ture sinuers, but simply say that if it doss
prove anything, as is assumed by theorists,
it proves the non probability of actual sin
ners, and thus encourages rebellion rather
than obedience. But if the sinner escapes
punishment only on condition that he passes
through the painful process of repentance —
hates sin and loves holiness so intensely that
to sin becomes an impossibility, and to do
good a necessity, then is the heinousness of
sip and tho sublimity of obedience recog
nized in the most forcible manner. Such an
acknowledgement of the misery of sin, and
the advantages of a holy life by one whose
experience embraced both, would be a real
discouragement to evil, as well as an incen
tive to good.
Many other theories of the atonement
have been proposed, some of which are prob
ably unknown to me. ©a no subject have
“ doctors differed ” more than on this. In
stead of basking calmly on the summit of
Olympus, they have dwelt in a vexed and
gusty region, loud as the hall of the winds.
Leading divines in Europe, among whom we
may mention the Rev. Baldwin Brown, are
discarding their cherished theories, and have
declared that the whole question ha3 got to
be reconsidered. Mr. McLeod Campbell has
proposed a species cf representative theory,
and Rev. Dr. Bushnell works it out more
fully. This theory seems to have been sug
gested by an expression of Edwards, who
says, “That to satisfy Divine justice there
must be either an equivalent punishment , or
an equivalent sorrow and repentance .’ Ed
wards accepts the equivalent punishment, and
believes a punishment to have been inflicted
upon Christ equivalent to that deserved by
all the elect. Campbell rejects the theory of
Edwards, and believes that our Lord, as a
man, sorrowed and repented for sin instead
of all men, and in virtue of His divine na
ture, this sorrow and repentance were suffi
ciently intense to satisfy the demands of di
vine justice.
The chief and fatal objection to this theory
is that it is a mere assumption or hypothesis.
Our Saviour is never represented as repent
ing for men; besides, His own innocence
rendered repentance impossible, for repent
ance is only possible to the guilty.
This theory seems to me scarcely to de
serve any notice at all. Like the others, it
requires the separation of Christ and God.
It moreover requires the genuine repentance
of an innocent person, which is impossible,
and it assumes that for the repentance of one
many others are accepted, which seems to be
equally absured.
It will beobserved by the thoughtful reader,
that I have carefully abstained from propos
ing any theory. According to the declara
tion made more than once at the beginning
of this discussion, I have attempted to set
forth the reasons why certain theories of the
atonement were unsatisfactory to my own
FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, MARCH 2, 1871.
mind, and could not be received until my
objections to them were removed, hoping
that some one, able to do so, would solve
my difficulties and remove my objections.
My object has been to show that the various
theories which have been proposed have been
erroneous, believing that the first step iu at
taining to the truth, is to remove all error.
My aim has beeif negative and destructive.
What I have written, has not been written to
support any theory, but to show thoughtful
men that the subject of the atonement of
Christ requires, on the part of Christian peo
ple, reconsideration. All preceding theories
must be abandoned, and the whole subject
must be studied de novo. It remains for me
only to show, by an examination of particu
lar texts, that the theories referred to are un
scriptural, to complete the demonstration of
ihe common errors of theologians, and to
clear the ground for a positive and construc
tive part of the subject. Galileo.
Young Men’s Christian Associations.
These Associations, we are free to grant,
are doing much good, and we should be sorrv
to diminish that good. The books and peri
odicals they gather together, the rooms sup
plied with these means of mental and moral
improvement, where young men may find
better and more congenial society, winter
evenings, than elsewhere, —above all, the de
votions in which the pious unite, are worthy
objects, to say nothing of the charities some
times dispensed arid the bestowed
upon the sick and needy. They are indeed
equal often to the churches <-f whose member
ship they are made up—the elite of whose
membership. The well selected portions of
Scripture read, and the hymns sung, with the
comments and remarks offered, and the ex
hortations made at the meetings, ofl!bn amount
to an excellent service. Meeting statedly
and frequently, for the most part, they con
stitute churches in fact, with only the ordi
nances wanting. It will not be surprising—
it will be strange, indeed—if they do nut de
velope into church organizations. Dr. Whate
ly, as we have si-en stated, objected to the
Evangelical Aliiance, that it would ultimate,
with its creed, its terms of association, and
its ignoring of denominatioual distinctions
upon occasion, in anew sect. The beginning
of that prediction is seen in a church already
organized in the city of Paris, which, doubt
less, wiil find imitators. The “Church of
the Strangers,” in the oity of New York,
presided over by Dr. Deems, whose sermons
from the pulpit are now being published
weekly, and scattered over the land, ala
Spurgeon, is an embodiment and expression
of about such a church as, we imagine, would
be formed by the young men in the Christian
Associations, in things in which they could
agiee.
\Ye are not now objecting to these Associa
tions, —we may never do so, —but only set
ting, iu some sort, evil over against good and
good against evil. We have sometimes had
it cross our minds, that perhaps sects would
multiply until the differences beerme so in
finitesmal that one could scarcely be dis
tinguished from another, and that in some
period or periods, when vigilance was asleep
and charity active, many might again become
one, or all be absorbed into the right! In
some way, Presbyterianism is coalescing.
An offshoot of Episcopal Methodism, in this
country, is returning whence ft came. We
believe that the minor divisions of Baptists
begin to feel lonely. And, undoubtedly,
earnest spirits among the “ Disciples” are
looking wistfully upon those who are agreed
with thejn in the act of baptism and in the
exclusive claim of the Bible as a rule of faith
and practice. Abroad, the established
churches are giving up the best of their late
membership to a closer connection with dis
senters, and Rome is receiving back to her
bosom many of her children, albeit for ages
estranged from their parentage.
Young Men’s Cnristian Associations will
furnish the means of gratifying Christian
yearning for brotherhood. It is only to be
feared that the spirit of compromise may
grow up and find scope for exercise pari
passu.
A question is worthy of being raised,
whether, in these times of so many extra
ecclesiastical societies, the energies and time
given to them might not more profitably and
consistently be devoted to the church, Christ’s
own institution? YVe have seen a zeal for
them it was difficult to elicit for the church.
Meanwhile, the prudence which we cannot
command in our intercourse and relations
with all Christians,can only be supplied from
on high. Thither let us prayerfully turn our
eyes. “If any man lack wisdom, let him
ask of God, who giveth liberally unto all
men .... and it shall be given unto
him.” So shall all men find a resource while
oscillating between the danger of endorsing
error and of unnecessarily estranging them
selves from their fellow’ Christians.
E. B. Teaoue.
The Metropolitan Pulpit.
I gave you, in my last, my impressions of
one of my Triumvirate. The next is quite a
different character. I suppose most of your
readers are acquainted with the name of Dr.
Johk Hall, ofNew York. Were they Ken
tuckiaus, 1 might remind them that he suc
ceeded to the pastorate of Dr. N. L. Rice,
whom we claim to have been whipped into
notoriety by Alexander Campbell. Dr. Hall
was called from Dublin, a year or so ago, to
take his present charge, the aristocratic Pres
byterian church of the land, and at once step
ped to the front of the Presbyterian ministry.
A somewhat familiarity with him, through
the columns of the New York Observer , made
me love and admire him, and l felt that I
could understand the fact that crowds were
now seen tending towards that fashionable
place of worship every Sabbath morning and
atternoon. The Dr. does not preach at night.
Besides the fact that ho is perhaps the most
prominent preacher in his denomination, 1
would have deemed it a misfortune not to
have heard him, from personal acquaintance
with his writings. Going at an early hour,
I fouud no difficulty in procuring a seat,
though the church was filled. 1 looked around
me and fouud no evidence of that wealth and
aristocracy 1 expected to find, and 1 com
mended the taste of the people in dressing
plainly in the sanctuary. How unseemly to
flauut our finery in the Lord's house ! What
want of taste, as well as piety, to perpetuate
uupleasant distinctions of social position,
where, equally as in the graveyard, all ought
to be on an equality ! I was still further
pleased when I found the singing here, too,
congregational. Every pew was abundantly
supplied with books, and “all the people”
praised the Lord. The Dr., a large man, of
commanding presence, somewhat marred, I
thought, the effect of the sermon by preach
ing in a gown. lam of that school who dis
believe in all these accessories. Let the
preacher stand on a common footing with the
lawyer and the politician. The gospel needs
no accessions of “ the dim religious light,”
the awe-inspiring pulpit, the gown, to make
men feel it is a solemn, sacred message. Let
it make its own way; and if men do not
distinguish is character, let it fail. These ap
pliances will do but little to help it into a
carnal, unsanctified, hating human heart.
The text was Isaiah lxvi: 13. “As one
whom his mother conforteth, so will I com
fort you.” The text, t£e preacher said, im
plied the need of efimfort, the s«urce of
comfort and the peculiar manner in which the
Lord comforts His people —as one whom his
mother cornforteth. The heads were treated
instructively, simply,-fcrcibly. The strength
and beauty of the sermon were spent upon
the last head; and as one only who can ap
preciate the love of a mother and the love of
Jesus is able to, did the speaker make
the one illustrate the ether. I will attempt
no analysis, as I was unable at the time to
make one. I did not criticise, I enjoyed. I
only know how full, rich, and tender the
Saviour’s love was made to appear under the
light of this illustration as it was cast upon
it by the master hand of the orator. It was
a good sermon. It was what a sermon ought
to be. It left the mind-turned towards the
glory of heaven, and tne heart softened by
the power of gospel truth. There was one
characteristic of this sermon—to me, the ser
mon of the day. Standing in refreshing con
trast with the one I haff heard and the one I
was to hear, and tbalAgjXas the absence of
thought apparently the audience.
There seemed to be no fe|sire for mere pop
ularity—no endeavors,least stopping
from his high least deviation
from his great duty, toxnitain it. The them
was all ; and when, with heart felt earnest*
ness, yet classic taste, tjMt was discussed, all
was done.
But I must drop the curtain and open be
fore you the third act, fchich finds me at the
church of Rev. T. DeWitt Tallmadcs, D.D.,
in Brooklyn. 1 had not been prepared, by
the notices l had seen in the papers of Dr.
Tallmadge, and the in-in tabernacle which
had been recently built by his congregation,
to appreciate the sensation both he and it —
which the most 1 could scarcely say—are at
present creating in Gotham and its dormi
tory, Brooklyn ; —for Broolyn is no more
than the sleeping apartment of New York.
The Free Tabernacle, as it is called, is built
entirely of iron, and has capacity, it is said,
to seat 3,500 people; the aisles, of which
there are quite a number, converge towards
the pulpit, the pews being arranged in a semi
circle around it, and there is a door at the
end of each aisle, so that egress is amply pro
vided for. Here, too, I went early, and here
1 found a greater crowcKhan during the day.
Eagerly the people kept corning in until I be
lieve there was not another seat, and 3,500
people were waiting to Lear the gospel.
' I had time to notictftthe pulpit, which is
something like the description of Spurgeon’s.
The preacher has by his seat at the rear of
the pulpit, a table, on v.liich lies his Bible,
etc. In front and to one side is a reading
stand, where he read his text, chapter, hymns.
When he was preaching, there was nothing
before him.
Immediately behind ,the preacher’s plat
form is the immense dfrgan of the Boston
jubilee, looking, itself, like a small house,the
organist sitting in /rdf * of the pulpit , and
thus at a considerable distance from the or
gan itself. The first performance was a vol
untary on the organ. What it was, sacred
or profane, lam unable to tell you. I only
know that it wonderfully brought out the
tremendous powers as Veil as sweetness of
the gigantic The staging after
this, was feere, as in
the morning. A leader,'vA;o looked as though
he might have oorne by express from a Paris
tailor—that is, if it had not been for the
blockade—occupied the platform during the
singing of each song. There was here, too,
an abundance of books, and the people rose
up and sung, 1 thought, more sweetly than I
had ever heard the simplest of melodies; such
as, “My days are gliding sweetly by,” etc.
There was no noise. The waters of melody ,
just as it were, lifted themselves up, and
wave after wave baptized you in song.
Mr. Talmadge, after the preliminary exer
cises, rose up and took as his text, “The
Spirit of the Lord is upon me, because He
hath anointed me to preach the gospel to the
poor; He hath sent me to heal the broken
hearted,to preach deliverance to the captives.”
He is a man of the medium size, spare, with
light hair and large, prominent, sharp fea
tures. He is ugly. His voice seemed to fill
the house, and I had no difficulty in distin
guishing a single word ; yet it was unpleas
ant, flat and hollow, and I could not tell where
its power was gained. In the sermon I was
sadly disappointed. There was nothing in it
worthy of the congregation which had beeu
drawn together. The absence of evangelical
matter was not compensated by intellectual
power, nor was want of thought atoned for
by excellence of sentiment. Under the first
head he described poor people, the sewing
women, the man who had not paid his d^bts;
and though he went from side to side of the
Fulpit and spoke in a hollow, theatrical tone,
could see nothing in what he was saying to
justify any superfluity of effort. Under the
second head he described different situations
of distress. The third was the only one in
which he presented any gospel truth, and
that was without unction or power, where he
drew an analogy betweeu the captive and the
sinner. The principal part of his sermon
was his exclamations, sometimes three times
in succession, each time with more apparent
agony, stamping his feet, the words “good
news” which he had defined gospel to mean.
I could but think what a sad pity it was to
have all these starving souls go away unfed.
I could but think what a privilege the man
was throwing away of preaching the dear gos
pel of Jesus to that waiting throng. And
yet ninety people had joined his church that
morning, and he will preach next Sunday to
the largest congregation in the two cities.
The advertisement to his new book, “ Crumbs
Swept Up,” claims that he is the most popu
lar preacher in the world. B.
Our Seminary at Greenville.
Every Baptist in the South should be in
terested in the “ Southern Baptist Theologi
cal Seminary,” Greenville, S. 0., and no
doubi would be, were they acquainted with
its practical, every-day operations. We find
that those who are most acquainted with it
are most interested in it; while those that
are least acquainted with it are least interest
ed in it. It will, therefore, be a serviceable
act, upon the part of any one, to give our
Baptist brethren a more familiar acquaint
ance with this “ School of the Prophets.”
Greenville is located inthe northwestern part
of tho State of South Carolina, among the
mountains not far distant from the States of
North Carolina, Tennessee and Georgia. The
scenery surrounding the town is really sub
lime; the society can hardly be surpassed in
the State ; its healthfulness is proverbial;
while its central position makes it convenient
to travellers for all parts of the United
States.
Here stands the “ Southern Baptist Theo
logical Seminary,” whose object, in its origi
nal establishment, by the cooperation of
Southern Baptists, was to furnish such minis
terial education as our rising ministry might
require. Such is its present object. The
rich and the poor, the high and the low, the
young and the old, may enjoy its advantages.
While it does not rigidly require that any
one shall have enjoyed a thorough literary
and classical education, it does by no means
discourage such a course.
As to the ability of the Institution, it has
few equals, if any, in the United Slates. It
has an able corps, consisting of five Profes
sors, to undertake its duties, who stand in the
fore-ground of our denomination. Those who
are acquainted with them, ask no words of
recommendation. A candidate for the min
istry will be arduously employed for three or
four years in the course—generally four.
This is saying much for the ability and thor
oughness of a course strictly theological.
Each study is separate and independent of
every other study. Auy one of those in the
English department can be taken up and com
pleted in one session. Those of the Hebrew
and Greek departments require one or more
sessions, according to the student’s previous
knowledge of these languages and his aptitude
to learn. All the Professors have more or
less to do with the languages; but Dr.
Broadus is instructor in Greek, (now on a
visit to Europe,) Dr. Boyce in Latin, Pi of.
Toy in the Oriental languages.
Persons wishing to go to Greenville, as
students, will find ample accommodation
rnade for their comfort in the way of board
and lodging. IThq students ygenanftlly board
together .a the “ Sefrilnary Hall.” In this
way, their board, including the services of
one to superintend the domestics, and ser
vants to attend to the table and hall, will
amount to about $9 a month. For fuel,
lights and washing, $2.50 a month. Furni
ture of room, from $lO to any amount, fur
time spent at Seminary. This furniture can
be sold at the close of college life to other
students coming in, and thus most of the
money be recovered. Some students, mar
ried and unmarried, prefer board in private
families, at costs from sl2 to S2O per month,
—fuel, lights and washing not included.
Two examinations during the year—inter
mediate and final. They are extremely rigid,
and held mainly in writing. Those who stand
a satisfactory examination merit the diplo
mas they receive. The Seminary puts no
one through (unlike a great many literary
Colleges) who does not fuily master the
course.
Diplomas are conferred on students merit
ing them. They are given for proficienoy in
one or all the schools—in one or all the
studies.
There are two Societies connected with the
Institution. The Missionary Society meets
one day in each month. The Professors and
such a number of students as prefer to join,
(generally a large majority,) meet together.
The day is devoted to the interests of mis
sions. Speeches, essays, reports, letters, etc.,
come up, and are disposed of in the regular
order. Prayer is made at the opening and
close of the meetings. The exercises of this
Society are truly interesting, and exert a most
salutary influence over the minds of the stu
dents in behalf of missions. They are
missionaries, and foreign missionaries, too.
You would hardly hear such a sentiment
drop from their lips, as you hear from some
Baptists who call themselves missionaries.
“ We will attend to Home Missions first, and
then to Foreign Missions,” amounts to drop
ping Foreign Missions altogether.
There is also a debating Society, organized
by the students, called the “ Andrew Fuller
Society.” It meets weekly. Its purpose is
similar to that of all societies of the same
character. It has sho.wn.a decided influence
over its members, in the improvement of
their style, in the discipline of their minds,
in the training of their voioes, and in the gen
eral development of their extemporaneous
abilities.
The Seminary at Greenville is the place
for all seeking ministerial education. None
more thorough and satisfactory ; none more
healthy and convenient; none more pleasant
and agreeable. No period of my life has
been spent more profitably and pleasantly
than while at the Seminary at Greenville. I
love the Seminary, its Professors, its students,
it 9 society. May the Seminary live a long
and prosperous life, and shed light upon
every Baptist heart. W. J. Mitchell.
Columbus, Qa., Feb. 3th, 1371.
Sowing 1 ,
Are we sowing seeds of kinduessf
They shall blossom bright ere long.
Are we sowing seeds of Uiseord ?
They shall ripen into wrong.
Are we sowing seeds of honor?
They shall bring forth olden grain.
Are we sowing seeds of falsehood?
We shall yet leap bitter pain.
Whatsoe’er our sowing be,
Reaping, we its fruit must see.
We ean never be too careful
What the seed our hands shall sow;
Love from love is sure to ripen,
Hate from hate is sure to grow.
Seeds of good or ill we scatter
Heedlessly along our way;
But a glad or grievous fruitage
Waits us at the harvest-day.
Whatsoe’er our sowing be,
Reaping, we its fruit must see.
—Ploitghman.
Prayer.
O mighty prayer, that canst such wonders do,
To force both heaven and the A'mighty too!
Fools were those giants, then, since if, instead
Os heaping hills on hills, as once they did,
They had but heaped up prayers on prayers as fast,
They might have easily conquered heaven at last.
Very Opportune.
The article of “R.,” in a recent number
of this paper, under the caption “ Shall the
Boards and the Convention livet” I consider
very opportune. I heartily concur with the
writer in all the positions he has taken in that
article, and hope our brethren will consider
well what he has written in reference to our
Boards. I cherish for our Northern brethren
the same feelings of Christian fraternity which
he has expressed, and, I think, has manifest
ed, in his article.
I have read, with painful interest, all that
has been published, of late years, in the In
dex and Baptist, and in the Religious Her
aid, of Ya., on the subject of Boards, and
have been truly grieved at the disposition
manifested by some good and beloved breth
ren, who are not more kindly disposed to
their Northern brethren than am I, to with
draw their support from our Southern Boards,
in part, if not wholly. I favor keeping up
our Southern organizations, not from sectional
considerations, but from a regard to the good
of the cause of Christ at large. Northern
brethren of note and iufluence, prior to the
late war, expressed the opinion, that the sep
aration of the brethren North and South, in
their missionary operations, though a painful
act, and followed by some uapleasaut conse
quences, had tended to the furtherance of the
cause of Christ. One of them, Rev. D.
Benedict, the historian, went further, and ex
pressed (or intimated) an opinion, that the
time would come when a third organization,
for the extreme West, would be deemed ex
pedient.
It is upon the ground of expediency, and
uot from any jealousy of, or unkind feelings
towards our Northern brethren, that I am
decidedly in favor of keeping up our South
ern Boards. And, if it be expedient to do so,
I do not see how one true lover of Jesus, be
he located at the South or at the North, can
entertain a doubt as to the duty of Southern
Baptists to unite all their energies and all
their means in support of their own mission
ary organizations. The main question to be
decided, then, is the question of tmpedieney.
I would respectfully urge our brethren to
eonsider this question coolly, dispassionately,
carefully and prayerfully. If it be deemed
inexpedient to keep up our Southern organi
zations, let us dissolve them and go over in
a body—horse, foot and dragoons—to our
Northern brethren; but if it be deemed ex
pedient to keep them up, let us rally to their
support and sustain them with ranks unbro
ken by considerations of particular local or
personal interests.
To avoid prolixity, and the occupying of
more space than would be compatible with
ihe variety that it is desirable to preserve, I
wiil defer, for another time, reporting the
considerations which induce me to believe
that it is expedient to keep up our present
Southern organizations. J. S. B.
Franco*American View of the French Situa*
. tion.
(The following is a translation of a leading
editorial in the Oourrier dee Etals Unis, a
French paper published in New York, in the
interest of the resident French population.
It is interesting as an evidence of the state of
feeling among those of the French people who
ire in condition to say what they think, and
-bows the combustible naturo of the material
with which King William and Bismarck, and
the French Assembly have to deal. The
translation is made for the Index and Bap
tist, by 11. 11. Tucker, Jr., a student ot Mer
>er, and a son of the President.)
Is this Peace ?
Paris is fallen. But is Fratioe fallen with
it 1 Does the capitulation of Paris include
the capitulation of France? Yes, the armis
tice is the end of the war; this is our opin
ion ; we will say, rather, it is our desire.
Paris fallen, France falls also; for, as the
Herald says, Paris is still France. Paris
alone stopped the march of the enemy and
limited the invasion; and now, when Paris
itself, with all its power and with all its he
roism, has succumbed, where can a place of*
support be found able to resist the immense
weight of the armies who have put their
knee on our throat ?
But although Paris is fallen, and France is
fallen, and the war is ended, is tins peaoe?
No. Who'will dare to pretend that France
submits to perpetual subjugation I He knows
very little of our country who thinks it capa
ble of such supreme philosophy, of such sub
lime humility. When we say that “the
armistice is the end of the war, it is our opin
ion and our desire,” we wish to say that if
broken by the struggle, cut to pieces by the
sword, calcined by fire, we lay down our
swords of which the fate of war has left us
only the scabbards, ( trongons ,) it is because
we wish to retain blood enough in our veins
to recover; it is because we wish to preserve
breath enough to revive ; wish to take breath
and to recover our strength, then to wait for
a chance, and when the tune comes, to fly at
the throat of our enemies and avenge our
selves. That is savage ! Yes. That causes
civilization to recede and retards that beauti
ful humanitarian theory of the abolition of
war! Os course it does. We shall be bar
barians ! Well, suppose we are I And the
world will point at us! And what if it does?
We have done enough for prosperity and
peaoe; for the arts and for science; for in
dustry and for the advancement of humanity.
What does humanity care for us, and what
benefit have we derived from the disinterest
ed services which we have rendered to the
world 1
We have not even derived sterile sympathy
from them ; for there is not a nation but
laughs at our fall, and they are only isolated
voices which utter a few words of pity for
us. The thing is done ; there will be a truce,
but there will be no durable peace for the
generations to come. France, resembling
mutilated persons who suffer always with
their amputated limbs, will never rest until
her broken arms are re united and restored.
(Qtte ses troncons ne se soient rapproches et
ressoudes.) No matter if Europe does trem
ble at our convulsions, <ve have no longer any
heart or soul but for ourselves. What is the
agitation and anxiety of others to ua ? Enough
of chivalry, enough of generosity, enough of
sacrifices for others. We are henceforth
selfish, and we will think only of our scat
tered members, of our children separated
from us, of our flesh torn violently from our
bleeding body. Everything is not yet de
stroyed, God be thanked! But if everything
were buried under lava and scoria as the
giant Encelude buried under mount Etna,
our limbs, palpitating, would yet shake the
immense chaos heaped on our heads. Let
no, one, then, tiust this peace which is to fol
low. Whatever governments may come,
kings or people, emperors or tribunes, they
will be accepted by France only on condition
of espousing her hatred and her vengeance.
Cursed let every one be who shall build a
kingdom on our ruins. Perhaps it will stand
while we are too feeble to resist; but as soon
as strength returns all will crumble and go
to dust. Let it be said, then, that France is
going to have a national assembly which will
give it a government, and probably a repub
lic. So let it be; but the republic must be
forewarned that it must change its device,
and instead of the sacred words Liberty,
Equality and Fraternity, it must inscribe
upon its banner this antithesis of the Em
pire : The Republic is War.
Scripture Figures—The Sea.
The imagery of the Scriptures derived from
the sea is abundant, showing the familiarity
of the Scripture writers with marine facts and
phenomena. Yet 1 think there is nothing, in
all the range of the Bible, even hinting at the
phenomena of tides. The tides never cease
to interest those who are conversant with
them. Modern preachers, living on the At
lantic or on tide water streams, find many an
illustration of spiritual themes in their phe
nomena. How beautifully, for example, has
Dr. Arnot, in his “ Roots and Fruits of the
Christian Life,” wrought out from them an
iilustrairipn concerning Christian progress.
The tide advanoes hour by hour, although at
any one moment in which we gaze on the
water there may be no indication of the
water’s rising, although there may be every
now and then a backward fluctuation. So the
progress of the Christian is onward from year
to year, despite temporary reactions. The
Mediterranean is well nigh tideless, and prob
ably the Scripture writers, deriving their ma
rine knowledge from this sea, knew nothing
concerning tides, and heu cesaid nothing about
them.— Cor. Presb.
Infant BAPTisM.--Dr. Bledsoe,in the South
ern Review, says : “ The Protestant Episco
pal Church of this country, as well as the
Church of England, dtmms every new-born
infant to * God’s wrath and damnation;’ to
‘temporal, spiritual and eternal death;’ to
‘ the lire prepared for the devil and his an
gels,’ from which it is delivered only by bap
tism.” It was the discovery of this fact, he
tells us, that induced his retirement, years
ago, from the ministry of that church.
Somebody Hit. —A Boston minister says
he once preached on “ The Recognition of
Friends in the Future,” and was told after
services by a hearer that it would be more to
the point to preach about the recognition of
friends here, as he had been in the church
twenty years, and didu'c know any of its
member*.
!$B 001 YEAR.} WHOLE KO. 2529.
To Thee
I bring my sins to Thee,
The gins I OH not count,
That till may cleansed be
In Thy onoe opened Fount.
I bring them, Saviour, all to Tbcc;
The burden is too great fur me.
Mv heart to Thee I bring,
'The heau I cannot read,
A faithless, wande ing thing,
An evil heart indeed.
I bring it, Saviour, now to Thee,
That tlxed and faithful it may be.
To Thee I bring my care.
The care I oannot flee;
Thou wilt not only share,
But take it all for me
0 loving Saviour, now to Thee
I bring the load that wearies me,
I bring my grief to Thee,
The giiel I oanrot tell;
No words shall needed be,
Thou knowest all so well.
I bring the sorr >w aid on me,
0 suffering Saviour, all to Thee.
My joys to Thee I bring,
T"e jnvs thy love has given,
That each may be a wing
To lift me nearer heaven.
I bring them. Saviour, all to Thee,
Who hast procured them all for ms.
Mv life I bring to Thee,
T would not be my own;
0 Saviour, let me be
Thine ever. Thine alone!
My heart, my life, my all I bring
To Thee, my Saviour, and my King,
—Sunday Uagatint.
Maxims for the Gospel Minister.
1. Prepare—with Christ’s
aid in view. Matthew xxi: 22; xxviii: 20.
Proverbs xvi ; 1.
2. Enter tiiu Pulpit—with Christ’s hi.
ample in view. Hebrews iii; 1,2. I Peter
i: 15.
S. Preach—with Christ’s honor in view.
ICorin. x: 81. Colossians iii: 17,23
4. Leave off —with Christ’s power in
view. Matthew xxviii; 18. II Corinthians
iv ; 7. J tide 25.
5. Await Results —with Christ’s prom
ises in view. James v: 7. Isaiah I: 4.
Jeremiah i; 19. Matthew xxiv: 35. Isaiah
liv: 10.
0. Dispel Dejection. —w : th Christ’s re
wards in view. Proverbs xxix : 23. I Sam
uel ii: 30. Romans il; 7, 10. Johnxii:
20.— Chr. Obs.
1. Be thoroughly resolved that you will be
satisfied with the man and his ministry, even
if you should discover some things which you
think might be improved. 2. Give him the
confidence and affection of your heart. 3.
Always welcome him cordially to your dwell
ing, and bestow upon him those respectful
attentions which are pleasant to every man,
and have much to do with the comfort of a
minister. When you car. do so with propriety
and without foolish flattery, let him know
from your own lips that his ministry is ac
ceptable to you. 5. Never in his presence
compare his ministry with that of another
man, so as to convey to his mind the impres
sion that you mean to disparage him. 6. Be
ready at all times to cooperate with him in
what he may propose for the good of the
church. 7. Never, except for the weightiest
reasons, take ground against him. Spear.
The Wrong Word, and the Right.
A few months since, 1 was conversing with
one of the elders of our church, and expressed
surprise that a certain wealthy family in our
congregation should contribute so little to
spread abroad the glorious gospel. He im
mediately remarked to me, “They are a re
rnarKably prudent family, sir.” 1 smiled and
said, “ No, sir, prudence is not the word, stin
giness is tae term.” And so, J believe that
ministers and elders—the sessions of our
churches—are, in part, responsible for the
short-coming of many of the members of our
church. We are afraid to call things by their
right names, and do not press home the duty
of giving as we should —of giving according
as the Lord has prospered us.— Chris Obs.
Unity (?) —The Pall Mall Ganette gives
the following statement of the differences be
tween the three Church parties in the Angli
can Church: ‘‘Between the Broad Church
man, who detests priestcraft, who cares little
for ecclesiastical usages as such, and believes
that God’s Church is not confined to a par
ticular organization, and the extreme Ritual
ist, who finis a brother in the blindest priest
of Rome, and a heretic in the most enlight
ened of Protestant dissenters, there Can be
little sympathy or communion. The Evan
gelical Churchman disavows both—the one
for the superstition which acoepts as Catholio
verities the most offensive of Romish dog
mas; the other for the rationalism which
cedes more to reason than 10 faith, and does
not fear to examine into and to question the
most popular articles of Protestant theolo
gy-’
Tkansubstantiation. —ReV. J. M. Rod
well, a London Episcopal clergyman, Roman
izes in this fashion, on John vi: 53: “ i’ho
body of which the Lord spoke, which was
given to eat, was the same body which was
given to die; that body which was given to
die was the same body which was now given
to be eaten. Exactly as the Jews not only
slew the Paschal Lamb, but ate it, so Jesus
Christ, who was the true Paschal Lamb, was
eaten in the Holy Eucharist, which was mere
ly an extension of the Incarnation.”
Clear Proof of Folly. —The house of
Rev. George C. Thrasher, at Buchanan, Va.,
is beset or haunted by “spirits” or “some
other meu,” and he, she, it, or they, do all
sorts of funny things. Mr. Thrasher says
that he has abandoned all hope of solving the
mystery, but that he is satisfied by one cir
cumstance that the visitor is a fool. “He
said .one night ho wanted money,” and no
one but a fool—be he man or dem n—would
come to the house of a Baptist proaoher for
that article.”
Woman’s Faithfulness. —lt has been beau
tifully and truly said, that if Christianity
were compelled to flee from the man?ions of
the great, the academies of philosophers,
the lulls of legislators, the throng of busy
men, we should find her last retreat with
woman at the fireside. Her last audience
would be the children gathered around the
mother’s knee; the last sacrifice, the secret
prayer, escaping in silence from her lips, and
heard only at the throne of God.
What the Romanists Havb Donb. —In
his “ Rise of the Dutch Republic.” Motley
says that a poor wretch, accused of having
ridiculed the Catholio sacraments, had his
tongue torn out before being beheaded, and
a cobbler, named Blaise Bouzet, was hanged
for having eaten meat soup upon Friday l
Contempt. —Somebody has said “ there is
nothing contemptible in this world but con
tempt.” And a great English poet has put
into the mouth of one who drank deep of all
worldly wisdom, as the culmination of earth
ly experience, the words, “I have unlearned
contempt.”
Montana.-— Rev. John Cady Is the otljr
Baptist preaoner in Montana. Out of a pop
uiation of twenty thousand, no church ot the
denomination has been orgauieed- __
A New Pastor.