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CHRISTIAN YSSYLND SOUTH-WESTERN BAPTIST. VOL 50-NO. 12. Is3 001 YEAR. 1 A RELIGIOUS AND FAMILY PAPER. ?UB DISHED WEEKLY IW ATLANTA, GA AT $3.00 PER ANNUM, Invariably in Advance. J. JT. r l' O O IST, proprietor. “ ITLeave itjall withtJesus.” Written by a young lady, previous to undergoing medical treatment for the removal of a disease which would have been fatal, had not the Lord blessed the means used to her perfect restoration. The Lord has used these linos in comforting many a troubled saint. I leave it all with Jesus. Then, wherefore should I fear? I leave it ah with Jesus, And He is ever near I I leave it all with Jesus, Trust Him lor what must be: I leave it all with Jesus, Who ever thinks for me! I bring it all to Jesus, In calm believing prayer: I bring.it all to Jesus And I lore to leave it there! Each tear, each sigh, each trouble, Each disappointment,—all I love to give to Jesus, Who loves to take them all !- Then why should drooping spirits, Or sinking fears be known ? Why should I bear a burden Which Jesus calls His own? Ah, no ! though dark and heavy Oft times my may appears, One look—one word from Jesus Os holy comfort—cheers. In love He has afflicted, — In mercy used the rod : But it has made me humble And brought me nearer God ! And soon another token Os His kindness will be given, And the happy prospect gladdens, Os either health or heaven ! Come tolthe Ark. Come to the Ark ! Come to the Ark To Jesus come away! The pestilence walks forth by night,] The arrow flies by day. Corns to the Ark! the waters rae,J The seas their billows rear; While darkness gathers o’er the skies, Behold a refuge near! Come to the Ark! ere yet the flood j Your wandering steps oppose; Come! for the door that open stood Is NOW ABOUT TO CLOSE ! Come to the Ark ! all, all that weep Beneath the sense of sin, Without, deep calleth unto deep, * But all is peace within ! jtnjp” We print below a sermon-letter sent by Rev. J. E. Dawson, D.D., to a Christian lady who, years ago, “ passed into the skies.” How affecting, as we read, to think that the hand that traced these lines and the eyes for which they were designed, have gone up on high, to see the face of the Lamb and to striko the harp of praise to Him ! May we share their blessedness, when done with earth ! A Short Sermon—Dedicated to an Afflicted Sister. Text, Isa, liv: 10. How many are the circumstances of life calculated to depress the feelings of Chris tians ! How strange are the ways of the Almighty ! But however vascillating our feelings, how ever obscure His providences, “all things work together for good to them who love Cod.” The text, illustrative of the prosperity and stability of the church, may afford conso lation in affliction. You will observe three interesting truths in the text: J. God’s kindness to His children. “My kindness.” “ The Lord that hath mercy on thee.” Now, although this is a promise to the whole church of Christ, yet it embraces till the integral parts; and since it takes every child of God, however small, or obscure, or afflicted, to make up the whole family, Ilis kindness and mercy must extend to all. It is true, that the Lord does sometimes seem to hide His face from His chosen, and for a season to leave them to wade through deep waters; but still, even in affliction there is kindness—He still has mercy. “ ’Tis God who lifts our comforts high, Or sinks them iu the grave; lie gives, and blessed be His name, He takes but what He gave.’' “ For a small moment have I forsaken thee, but with great mercies will 1 gather thee.” Vr. 7. “ In a little wrath 1 hid my face from thee for a moment, but with everlasting kindness will 1 have mercy on thee, saith the Lord thy Redeemer.” Vs. Bth. 11. In consequence of Ilis kindness and mercy, lie has made with Ilis people acove nant of peace. “The covenant of my peace.” The great representative of the church, in this covenant, is Christ. “ For, as by one mail’s disobedience many were made sinners, so by the obedience of one shall many be made righteous That as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.” “ Therefore, thus saith the Lord God, Be hold, 1 lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation ; he that believeth shall not make haste.” Isa. xviii: 10. “Jesus saith unto them, did ye never read in the Scriptures? The stone which the builders rejected, the biune is become the head of the corner.” Mat. xxi: 42, Ps. 18: 22. How comforting the words of Peter, “To whom coming as unto a living stone, disal lowed indeed of men, but chosen of God and precious ; ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” 1 Pet. ii :4, 5. “Though He were a son, yet learned He obedience by the things whicn He suffered ; And being made perfect, He became the Author of eternal salvation unto all them that obey Him Called of God an High Priest alter theorderof Melchisedec.” Heb. v: B,9,etc. “For this is the covenant that I will make with the house of Israel after those days, saith the Lord ; 1 will put my laws into their mind and write them in their hearts; and 1 will be to them a God, and they shall be to me a peo ple.” 111. The kindness of God shall not depart, nor the covenant of His peace be removed. Whatever are the purposes of the Al mighty, He has a right to exercise as He pleases. How unlike Him would be a fitful government! What He purposes to do He does, what He attempts He accomplishes. The work of salvation is His great wortt. In this He has “all His mightiest works out done.” “ ’T was great to speak the world from nought, 'T was greater to redeem.” In the work of salvation, therefore, involv ing God’s power, wisdom, integrity, we may expect to see developed His unchanging char acter. How beautifully this idea is express ed —how forcible the figure, “The mountains shaii depart, and the hills be removed, but my kindness shall not depart from thee !’’ What a spectacle would be presented if the Alps and the Alpinnines, the Andes and the Cordilleras were to move off from their foun dation, and take their departure from earth in violation of every la# of gravity ! And yet sooner shall this be done than God’s kind ness depart, or the covenant of His peace be removed. “ Upon this rock I build my church,” etc.; “When He could swear by no higher,” etc.; “ Fear not, little flock,” etc.; “ For if, while we were enemies, we were re- conciled to God by the death of His Son,” etc. Rom. v: 10. “There is, therefore, now no condemnation,”'etc. Rom. viii: 1. “Who shall lay anything to the charge of God’s elect?” etc. Rom. viii: 33-39. “I will never leave thee nor forsake thee.” Heb. xiii: 5. “For I the Lord thy God will hold thy right hand.” Isa. xli: 13,14. “He giveth power to the faint.” Isa. xl: 29-31. “A bruished reed,” etc. Isa xlii: 3. “ Fear* not, for I have redeemed thee, thou art mine,” etc. Isa. xlii: 1. IY\ Improvement. 1. How rich the grace of God ! How unmerited His kindness! Had He dealt with us according to our sins, how changed our condition ! 8. How light'are our greatest sufferings, compared with our sin 9, or with the suffers ings of our Saviour ! How accumulated our transgressions! Against what have we not O, is it not wohderful mercy, aston ishing grace, that we are not in hell—not lost—forever lost! And then think what our comforts cost our Saviour! He had not where to lay His head; He was mocked, and spit upon, and crucified, the just for the un just. We have kind friends to soothe and sympathise, and He himself to enter mto our necessities; but He was forsaken of all, etc. 3. How much is there to reconcile us to our afflictions ! (1.) It is our Father who deals with ,us. “ Whom the Lord loveth He chasteneth,” etc. (2.) He does it for our good. No chastise ment is pleasant, but grievous ; nevertheless, it shall work the peaceable fruits of righteous ness, etc. (3.) Our present afflictions the better pre pare us fur our Anal rest. How sweet the shade to the weary pilgrim on a burning sand, “as the shadow of a great rock in a dreary land!” How pleasant the cooling brook to the thirsty traveller! “We are strangers and pilgrims,” etc. Oh, how sweet will heaven be when earth’s trials are done, and our kind and covenant-keeping God shall call us home! “These light afflictions,” etc. May the Lord preserve your life and sanc tify your affliction. J. E. Dawson. Robert Murray. In a large city in the South of Ireland, not many years ago, might be seen one evening, emerging from the train, and mingling with the bustling crowd, a youth over whose head shone the sun of nigh twenty summers. A few days later we find him hiring a small room, in what may be denominated a back street. There were but two people lived in the house; a venerable man, who was for many years in the capacity' af gentleman’s valet, and his middle aged wife, who was also an old family servant,occupying the position of cook. Both being advanced in life, and having a little annuity —the interest of their well earned wages—they set up house keep ing in a small way, living modestly and un pretendingly in their new home. Robert Murray took up his new abode, with this quiet old pair in their humble dwelling, du ring his first sojourn in the city. The rent of his room was moderate, and with them he could live cheaply. All this suited him, as he was very poor, and might have a hard fight to earn a livelihood in a 9trange place. This house was recommended to him by Mr. Truefrend, to whom he had an introduction, and he found Mr. and Mrs. Honest, ex-valet and ex cook, social, wcil-disposed; kind and affectionate. Robert Murray was an orphan. His father had recently died, whilst his mother had lain in the grave for many years. The principal care of three brothers, and one sister, now rested upon his shoulders. lie had but just parted from them, with swelling heart, in a distant village, leaving them under the hos pitable roof and warm shelter of a kind un cle, who made them members of his own family, so far as his means would allow. Robert left his native place for a double pur pose. He knew that in the city there were many hundreds unvisited in their dark homes, that there were few messengers of mercy to comfort, and gladden them in their chilling poverty, and bear to them the message of a Saviour’s love; and he also knew the city afforded more opportunities than could be had in the thinly populated eountry, for tem porary employment. His ambition was, to find suitable occupation, whereby he could help those thrown upon his care, support himself, and devote his spare hours in making known to needy sinners, the salvation of God in all its fullness and freeness. Robert was a Christian young man. The gospel of Christ visited his soul with its heal ing beams, and he knew its power to bless and save others. Realizing his responsibili ty as a witness for the truth, to whom was committed at the lea>t one talent, for which he was accountable, he sought to improve it for his Master’s honor, in teaching others the way of life. This was the work he loved, and ever aimed to accomplish, even when se verely criticised by lukewarm Christians, whose guilty deadness was made the more apparent by bis wakeful and untiring energy. Ever conscious of his own weakness, he daily sought the face of God in prayer, constantly crying, “ Hold Thou me up, and let not my footsteps slide." Having failed to secure fitting occupation, after a week of wearisome travel, the thought occurred to him of doing the work of colportage. This would give him ample opportunity, in house to house visitation, to converse personally with the inmates, whilst offering for sale Bibles, tracts, and religious books. Having prayed for guidance, he felt impressed to labor in that direction, and was fully encouraged by Mr. Truefrend, who advanced him a little money, wherewith to provide the desirable stock of gospel lit erature. In a few days all was ready, and early one morning, with beating heart and nervous step, Robert sallied forth with a well filled wallet. Ilis first efforts were awkward and confusing, but before the evening shadows fell he had gained more confidence, and flattered himself in becoming a smart salesman. In the eve ning, with a light heart and heavy purse, his bag of books almost emptied, he reached his room, counted his money, and found the profits of the sales would support him for three days. That night he thanked God and took courage. Specially grateful was he for the rpany conversations he held with rich and poor, on eternal things, and he prayed that the little seeds of divine truth sown here and there, might one day be reaped into the Lord’s granary, as ripened grain, with the gathered sheaves, in the day of His coming and glory. Having rested and refreshed himself, with a cup of tea and some buttered toast, he walked out, hurried along the principal streets of the city, until he reached one of narrow dimensions and dingy appearance, into the which he turned, and soon halted before a red door. This he unlatched, and walking in, found about forty persons, of the poorer class, assembled in a dimly-lighted room—men, women and children; some seated in rick ety chairs, and others standing with their backs to the wall. Two days previously,soon after his arrival in the city—for he wished none of his precious time wasted—he ar ranged with the owner for the use of this room two evenings in the week, for the pur pose of prayer meetings. Here be met with those needy ones, who seldom drift inside a FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, MARCH 23, 1871. church door, and who listened with gladness, as he simply and affectionately expounded to them the way of salvation. The manner in which he conducted the service was in keep-* ing with the place and congregation. Bring ing with him a number of cheap hymn books, and distributing them amongst his audience, he commenced by reading a familiar gospel hymn, and making short remarks on some of the verses. One or two young brethren, who had promised to attend, engaged lh prayer. They were brief, earnest, pointed prayers, which had no wearisome effect upon the people. Another hymn was sung, then he read a short Psalm, making a few expository remarks, and after a brief prayer offered by himself, he made a short address, in which he explained the ruin of man, and the great salvation pro vided for all who believe in Christ Jesus. Ere he closed this introductory service, many were in tears, and on his leaving, the warm grasp of more than one horny hand, and the smiling faces of deeply-bereaved widowed mothers, well repaid him for his toil, and en couraged him in this work of faith and labor of love. A few weeks passed on, and Robert went his daily rounds and carried on his meetings, with an occasional visit to alms houses, pm ons and hospitals, telling poor sick ones of the loving Saviour’s death of shame upon the accursed tree, for their sake?. During those visits, many a “ God bless you ” fell upon his ears, dropped from the lips of the dying with whom he conversed, and for whom he prayed. But the demand for his books ceased, hav ing supplied the families who cared to pur chase such wares, and having, as he could spare sent his earnings to those at home, with whom he loved to share each crust, he now found himself upon the verge of need. Making his case known to no human ears, he the more cast himself upon the Lord, who marks the fall of each sparrow, and treasures up the tears ol Hi3 surviving saints. A beautiful morning dawned upon the city. It was May day. Robert prepared himself for a longer walk than usual, and with heavy wallet, not much lightened of late, he passed beyond the limits of the city, calling, from cottage to cottage, along the suburban road, offering for sale his gospel stores, and seizing every opportunity to speak a word in season, whether they would hear or whether they would forbear. The tracts freely offered were accepted, his counsel listened to, but his-books were left unbought. He had now walked many miles. The afternoon had set in. Dispirited and weary, he reached the skirt of a neighboring wood, and passing into its shade, where no human eye could see him, he laid his bag on the ground, and threw himself on a heap of withered leaves, overwhelmed with grief and anxious care. Looking at his bleeding and blistered feet, casting a qla.. at his threadbare clothing, through the L.ees 1 and elbows of which the white lining sought to struggle, and withal hunger loudly de manding food, is it any wonder that he should weep in distress and revel in gloomy forebo dings? For himself, however, he shed few tears. Youth and strength were on his side ; he could turn his hand to something in the greatcity,and forhimself, poverty assumed no terrible form ; but others needed his assist ance, and the thought of their need pressed heavily upon him. Lying on hjs bed of leaves, his thoughts'turned to days of yore, and for a moment he lived in the past. He thought of the time when care and he were strangers—of the loving mother, whom he seemed to know so little, she having fallen asleep in Jesus when he was but a child, but the gentle touch of whose dying hand he seemed still to feel resting on his head, and whose last-breathed prayer still whispered in his ear—of his father, now sleeping by her side in yon church yard till the resurrection morn—of those sisters and brothers, five of* whom were scattered over earth’s wide do-* main, and four more, as yet, comparatively helpless—of those days when, with bounding spirits, he ran with them to neighboring woods the opening day of summer, to return with the green boughs and nosegays of wild flowers, still spangling with the morning dew, singing loudly as they could, making the very groves ring with the echoes of their song— *• It is May, it is May, And we love the day; And all the flowers Are fresh and gay.” He thought of these things and slowly mur mured, “Oh ! that I had wings like a dove, for then would I flee away and be at rest.” But again, he remembered “life is real, life is earnest,” for perishing humanity I must live, for the glory of God 1 must labor. Arousing himself from those reveries into which he had unconsciously fallen, and taking his pocket Bible, he read a few of its con soling promises. Then, on his knees, he poured out his soul in believing prayer, and like Jacob, when, with broken thigh hanging helplessly upon the neck of the angel, he now came into close contact with the same Lord overall, who is rich unto all them that call upon Him, and felt he could not let Him go without receiving His blessing. And now the victory over self is won, faith goes forth with confidence that “they who trust in the Lord shall not want any good thing.” Cast ing all his care upon God, without any res ervations, with unwavering footstep, he again faced the smoking city, assured that his pres ent discipline was needful in bringing him into more holy nearness to Christ, and to increase his boldness in His service. Enter ing more vigorously into his missionary work; devoting all his time and energies in seeking to reclaim the lost, he accepted the promises of God as true, that bread and water would be given him, and thus left the matter of re ward and pay to Him who said, “ Trust in the Lord and do good, . . . and verily thou shalt be fed.” Very soon, he found the Lord remembered him, and to this day his testi mony is that he lacks “ nothing.” Robert Murray still continues in this blessed work. Many have been converted through his instrumentality. Forlorn daugh ters and prodigal sons have had their weary feet directed to Jesus Christ, in whom alone is rest. Men and women, grown grey in sin, have been plucked as brands out of the fire, some of whom have already gone to the better land, while others tarry, whose re reformed lives irradiate the glory of their Divine Saviour, and are lustred with His surpassing love. On occasional evenings, when Robert gath ers his family around him, (for he is now both husband and father,) he relates many touching incidents of those bygone days, and the reminiscences of his life bear testimony to the faithfulness of the Divine Provider, who, to this day, out of His boundless re sources, supplies all his need. “ But,” he sometimes adds, “ my precious wife, I could not advise any young man to give up his lawful situation, and trust in the Lord for daily bread ; we all have different schooling, to fit us for our different spheres of labor. But I would say to all Christian young men, ‘labor for the cause of truth, and the conver sion of sinners. Seize every opportunity in making known the love of Jesus. Be not weary in your efforts; in season and out of season, constantly and untiringly, aim to glorify God in all things. Be much in prayer. Read the Word of God, meditate on it, fol low its teachings wholly; present your bodies a living sacrifice unto God, doing His will and walking in His ways. Then shall you have right guidance as to your course in life. Unction and power will be given you, and you shall neither be barren nor unfruitful in the church of God, and through yonr efforts many will be savedjn the day of Lord,’ and, my wife, is not this, and this alone, well worth living for?” G. C. Neediiam. Ministerial Piety. There is a prevailing impression that preachers are necessarily pious, because they minister in holy things. And preachers themselves are apt to fall into this error. But the minister of Christ occupies an indi vidual, as well as an official position. He, like other Christians, is a sinner saved by grace, and aside from his public character, he must, as a man, “walk with God.” No amount of public can atone for the neglect of private personal*piety. In water ing the souls of othe>a, the man of God must diligently water his own soul. The temptation t<>-*ieglect his own heart, is peculiarly strong» v the preacher. His labors are directed tv-ytha overthrow of Sa tan’s power, and SataTi, “ wise as a serpent,” knows that his opponent will be shorn of his strength if his heart drawn away from his work. And th**i, constant familiarity with holy things tend? to diminish their im pression upon the hc?<-t. Alas ! how many ministers have yielded to this temptation, and have gone on in the mere per functory performance of duty. If these things be true, there' is necessity for great watchfulness. No minister should rest sat isfied unless, as a Ch'.istian, he continually realizes the presence of the Saviour within his own soul. It is .•elated of an eminent divine, that in prepa; mg for the pulpit, he was accustomed, at the completion of each division of his discourse, to kneel and pray. He felt the force of the temptation of which we speak, and his life as a Chrrstion, and his power as a preacher, testify to the success with which he overcame*that temptation. But further. No minister of Christ can pleasantly and successfully perform his pub lic duties, unless he a.tend carefully to his own soul. “The joy of the Lord is his strength.” An undevoat preacher may in terest his hearers by philosophical discussion or by rhetorical display, but his own soul will be barren, while he w;U starve the souls of those who listen to him. Anxious crowds may hang upon hisllit,p t, and his popularity may be universal, and'yAt his usefulness will be limited. Men will bear him and go forth to praise the preacher, rather than to glory in the cross which the preacher should have made most prominent. Paul deeply realized the necessity of personal piety, though he was an Apostle, and though he possessed ex tensive learning and great intellectual power. Said he, “ 1 keep under my body, amr bring it into subjection; lest that by any means, when 1 have others, I myself should be a cast away.” If such were his feelings, lias not that minister who does not live beside the cross, reason to fear that he may indeed be a cast away ? W. IT. W. Charleston, S. C. Who is Right—the Missionary or the Anti- Ujo. 11l , hen i Mpjdu*Tfte other even ing to attend pray er induing, it was under stood that I should give you some authority, drawn from the New i'estarnent, for ministe rial education. The example of Christ sus tains the importance of a previous preparation to preach. Ho called twelve men to be His apostles, whose great business it should be to begin and establish the gospt-1 in the earth. Jesus did not send the n forth immediately, for the simple reason that they were not pre pared. He could have inspired them, and in a miraculous way have given them immedi ately every mental and moral outfit neces sary. Instead of that, however, He made them His personal friends, and for three years kept them near Him, teaching them by precept and example, both publicly and pri vately, the doctrines, ordinances and princi pies He wished them to proclaim. Never did a class of preaches sit at the feet of such an instructor. They obtained their lessons in theology from Him who is called “the wisdom of God”—the great fountain-head of all knowledge. Deprived in their youth of the advantages of an education, under the in struction of Jesus, they were most highly educated. They, by the power which He gave them, could speak different languages fluently; to do which now, takes years of laborious study. Jonathan. —Have we not that same Spirit to instruct us? Did not Jesus say, “ Lo, I am with you always, even to the end ?” R. —That is true. The Spirit must accom pany the preacher. He is the great agency which gives success. But lie does not attend in the miraculous way that He did the apos tles. 1 know that some of y our ministers use language in the pulpit which sounds very much like they expect the Spirit to fill their minds and mouths with thoughts and words, without any mental effort on their part what ever, And I have heard things from such men which, if attributed to the Spirit of God, would be nothing short of blasphemy. God blesses His faithful ministers with His en lightening and strengthening influences, but lie does not divinely insure them. If so, they do not need the Bible, and we may con sult them as infallible oracles. 1 have heard you preach when 1 knew that a little more previous study would have been of no disad vantage. Paul says that God is not the au thor of confusion, but I hav*» seen you con siderably confused. J. —l am no model, nor standard by which to try the truth. R. —l know that; yet you are one of the ablest preachers of your order, and I can but think that if your ministers were inspired in that high senseof which you speak, there would be but little confusion in your thoughts. Christ thought His disciples needed prepar atory training for the work to which He called them ; and we think that some previ ous training will help His ministers now; and where the opportunity is offered and they feel it a duty, they may devote some time to it without sin. “ Every Scribe.” says Christ, (Matt, xiii: 52.) “ instructed into the king dom of heaven, is like a householder, which bringeth forth out of his treasury things new and old.” The Scribes were teachers of the Jews at that time, and learned men. Minis ters are religious teachers now, and should be “ instructed” in the things pertaining to their office. Hence, Paul instructs Timothy (Tim. iv: 13-15) to give attention to read ing ; not to neglect his gift; to meditate upon these things ; to give himself wholly to them, that his profiting (or growth in wisdom, piety and ministerial efficiency) might appear to all.” Paul also commands him to “Study to 9how himself approved unto God, a work man that ueedeth not to be ashamed, rightly dividing the word of truth.” This passage teaches us that the minister has the word of truth to divide ; that he must strive to do so in such manner as shall secure God’s appro val and save himself from shame. To do this, he must not rely upon any peculiar gift, independent of his own efforts, but must give himself to “ reading,” to “ meditation” and to “study.” This same apostle, writing to Titus, (i: 9,) says: “A bishop,” (who is nothing more, scripturally, than an ordained minister,) “must hold fast the faithful word, as he hath been taught, that he may be able, by 9ound doctrine, both to exhort and to con vince the gainsayer.” Now, this looks like it is not wrong for a man to be“ taught” before he enters upon the work of the ministry. Besides, Luke says, (Acts xiii,) there were in Antioch teachers as well as prophets; and Paul says, (Ephe. iv: 11, 12,) that when Christ ascended on High He gave, for the work of the ministry and for the perfecting of the saints, not only “apostles, evangelists and pastors,” but “ teachers ” also. And are you prepared to say that a part of their work was not to train the young Timothys and Tituses of that day ? J. But what have all these passages to do with Colleges and Theological Seminaries for the education of ministers ? They only teach us that the bishop or minister should be “taught” or “ instructed,” and not that he should attend such schools as you have. * R. —To be taught implies a teacher and a place to receive the instruction. The teacher may be a female, as in the case of Iluidah, who, you know, “ lived in the College at Je rusalem;” or as in the case of Priscilla, who taught Apollos, or some learned prophet like Elisha, or D.D. like Gamaliel. As to the place, I suppose that circumstances must con trol that. If necessity required, let it be be neath a tree, in a tent or garret, or at some “ College,” if you please. 1 suppose that the most convenient place, where the greatest amount of knowledge can be obtained in the shortest time, should be selected. Common sense would say a well endowed “ College,” (that is a Bible word, you know,) with all the necessary teachers, books and appliances for study, would be the place. Now, have I not produced the authority from the Old and New Testament, as you demanded, to authorize those who feel it their duty, and who have the opportunity, to make some previous pre paration before entering fully upon the min isterial work ? Still, you pass your non-fel lowshipping resolution and pronounce me a heretic. J. —Stop! stop! Bro. R.; let me talk some. We will have to appoint a moderator and give to each a specified time, unless you restrain your talking propensities. R. —You shall have all the time you want. I desire nothing more ardently than that you present every argument in favor of your cause, in its strongest light. Please proceed. J. —l asked you for a Bible sanction for your theological schools. You say there were schools of the prophets under the Old Dispensation, and quote those passages from the New Testament which require the bish ops to “ read, study and meditate.” But in all this you do not show where the apostles had a College, nor any command for erecting one. I take the position that God has always known what sort of ministers He needs to preach ; these He calls—some from among the learned, and others from among the un learned ; that you do wrong to try to im prove them by sending them to school; to Jo so is to find fault with God’s choice. While they are off studying they are disobe dient to tho Divine call. At the same time, souls are perishing without the gospel. To refute these positions, 1 regard as beyond your pout.> R. —l would suggest an objection or two to them. You assume that God never calls a man whom He intends, after the call is made, to have prepared for the work. How did you find that out? Who informed you? Where is your “Thus saith the Lord?” This you must prove. It is not self evident. The reverse I think is true. God does call men who are ignorant and inexperienced, and while lie impresses upon them the duty to preach, He, at the same time, impresses upon them—with a power which many of them cannot resist —the duty of making all prepar ation possible. If you regard the one inipres sion as the work of the Holy Spirit, you must the other also; and if you take their word for the one impression, you must for the other. Besides, Christ instructed Paul after his conversion, notwithstanding his great learning; and Apollos was instructed “more perfectly” after he began to preach, just as many are in tho present day. If this is all wrong please tell me how do you account for the strong sense of duty which some feel on this point, and for the liberal donations which pious men and women have made for the purpose of giving ministers the opportunity of receiving the desired instruction? J. —All that is easily accounted for. It re sults from a feeling of pride and ambition—a desire to be great in the eyes of the worid, and to gain its applause. It shows also a want of Faith in God’s willingness or ability to give His own cause success. And as to the large gifts made for this purpose, the do nors desire to leave a great name behind them when they are dead. None of which you must admit is pleasing to God. R. —Your explanation might be tolerated if there were none other possible. But why not believe that they are influenced by a higher, purer motive, —the desire to glorify God? You assume a good deal thus to im peach the motives, —gratuitously too, —of some of the best people the world has ever seen—people whose whole lives have been spent in trying to make the world better. If your account be the correct one, instead of calling them “brethren,” you should pro-' nounce them a class of ambitious hypocrites, not only worthy of being non fellowshipped, but of execration. Ido not believe that the most benevolent, intelligent and devoted Christians, such as the Penfields, Mercers, Poseys and a host of others, who have so liberally endowed our beloved Mercer Uni versity, were controlled by any such selfish, sordid motives. The intelligent world will acquit them of the charge. I will not believe that you are influenced by any such proud and ambitious motives, when you admit the importance of an education, which you say you have desired. J. —Perhaps it would be more generous to admit that their motives were good, but di rected in a wrong channel. R. —Nor will that explanation do. If it be a wrong channel, it is one which has proved a blessing to the past and present genera tions, and for which coming generations will not forget to be grateful. But you deny that God ever calls a man to preach, designing that he shall take a previous course of study. If God were disposed to make such a call, could He not do so? or is His sovereignty limited to the cause which you have pre scribed ? J. —l do not prescribe for the Almighty. I have not entered into the councils of the Eternal, nor has He revealed to me the man ner of His administration. It is His right to do all His pleasure; but before I can believe He has made such a call, must have evidence of it. R.— What better evidence do you want than the conscientious convictions of a pious* man, that it is his duty to accept advantages offered him to secure an education before he begins to preach. You will take his word when, like Paul, he exclaims, “ WoB is me if I preach not the gospel.” Why not believe him when he declares that he feels it to be his duty to take a previous coarse of study ? If your position be correct, everybody (and Ss3 00 A YEAR.} WHOLE NO. 2532. there are not a few) who is off at school, who is impressed to preach, must quit his studies immediately for the work, however much he may feel his unfitness. In this mat- ter all must be allowed to determine their own duty in the fear of God. And when one accepts the means offered for improvement, as such acceptance violates no article of faith or practice, neither you, nor any church, nor Association has the authority to non fellowship him. To do so is to assume to determine what is the Divine will; —a prerogative not yours, and to attempt which brings you in conflict with impressions which God’s Spirit has produced. This is the position you now occupy by your non-fellowshipping resolu** tiou, which you now so earnestly urge your people to maintain. , /.—But are not men perishing while this preparation is going on ? Are not their souls of more value than all the preparation you can make? It does seem to me to be time lost, when compared with the danger of souls. R. —Our theological students preach as much as if at home at work, where many would be, a3 they are poor. Many of them preach every Sabbath, and some are pastors of churches. They would do no more if at home. Resides, you hold that God has a people whom He will save by the gospel. Their salvation is no more the object of His purpose than the means by which that pur pose i9 to be effected. You should not fear for their salvation, therefore. The discharge of their duty is what His ministers are to aim at, leaving results with God. I maintain, in addition to what has been said, that it is the duty of ministers (and everybody else) to improve their minds as best they can, because God has made them susceptible of improvement; thaWthe magni tude of the work to which the minister is called, and the interests involved demand all the information he can command —inter ests involving time and eternity, the salvation of souls and the glory of God; the proper conception of which made Paul exclaim, “ Who is sufficient for these things ?” That, all other things being equal, those who know most are the best teachers, and that the on ward march of intelligence demands that the pulpit should keep pace therewith. The young minister who expects that because he is a preacher, he will command respect, with out having regard to his ministerial capacity and application, will soon discover that he cannot secure a congregation in an intelligent community. If you would have your denomi nation influential, even among the oommon people, you must look after the mental as well as the moral outfit of your rising min istry. J. —Here you mistake. Do you not know that God can accomplish Ilis purposes with the weakest instrumentalities ? Does He not say that He takes the weak, foolish and base things of the world to confound the wise, no ble and mighty ? that not many of the great and noble are called ? Do you doubt the power of God ? R. —Not at all. Whatever be the means, whether great or small, the success comes from God. The passage you refer to tells us what God does, not what we are to do. Be cause He makes the weak and ignorant pow erful agents for good, are we to prefer weak ness and i;^no canoe 2 \STa aro not discussing what Godcan and does do, but what we, as “ workers together with Him,” ought to do. God uses our minds and bodies for the spread of the gospel, and we are bound to keep them in their most vigorous plight. The profes sional man of every calling excites a feeling of pity, if not disgust and contempt, in the minds of the people so soon a9 he develops his inability to meet the and #mands of his situ ation. If there is less of this feeling for the ministry,it is because of the respect felt for the cause he represents, and not because less cul tivation is demanded for the pulpit. The boy of fifteen years now knows more than his father did at thirty, and ministers of former days who stood foremost, would now be re garded as ordinary men. Your own people, with all their opposition to education, strong ly appreciate mental ability. They lionize men of rnind among them. It is this which gives you your power. lam astonished that you so thorougly repudiate the grand ele ment of your influence. If you, at your next Association, would repeal that 13th article, and arouse your people to the importance of establishing a College, or join in with us in supporting ours, you would be sustained both by reason and the Scriptures. /.—That would be to repudiate my whole past course, and a declaration that my people have been in error for the pa9t thirty years » which I am not prepared to do. R. —True ; but better espouse the truth late than never. The Missionary Baptist is the largest and the most flourishing and influ ential denomination in the State. Much of our prosperity, under the blessing oFGod, is attributable to Mercer University. Her sons are found all over this and other States, fill ing, with marked ability, all kinds of posi tions of usefulness. At the meetings of the Georgia Baptist Convention, frequently not less than one-third of the delegates have re ceived instruction at that Institution. Her in fluence now controls the denomination in the State. Pedobaptists know the power of their institutions,and henoe their energy to re-endow them. Your denomination alone opposes them, and you are making but little progress. /.—We do not seek for numbers as others do. We wish those who join us to be of the right stamp —soundly converted ; such will stand. We do not throw open our doors to all and take them in indiscriminately. R. —Nor do we. But you gladly add to your number all who give evidence of a change of heart; and we do no more. Your want of success is not from unsoundness in your articles of faith. Yours and ours are the same, (except the 13th,) and I believe they embody the truth. But by your oppo sition to education, and general benevolence, you have driven from you your best minds. You reject agencies which God is blessing, and thus, to a great extent, have excluded yourselves from working efficiently in the cities, towns and intelligent communities—the very centres of influence—where Paul sought to get a foothold. And unless you change your policy, you will soon And your churches dying out entirely, or occupying the remote and darker regions of the country. Pardon my candor. 1 regret to see the truth placed under the bushel, which, if placed upon the candlestick of cultivated piety, would shine with irresistible power. /.—I thank ypu for your sympathy and pardon your frankness, but do not join with you in your fears. The truth must and will prevail. I have full confidence in our success and will pursue the course I adopted thirty years ago, regardless of consequences. R. —The consequences are inevitable. For thirty years- you have been losing ground. Whole churches and Associations, yielding to the combined teachings of the Bible and rea son, have left you ; and even now the work of disintegration is going on. With these reflections, I must leave you for the present. At our next interview, I will show you that we have as much Divine sanction for our mis sion efforts as for our schools. /.—I do not doubt that, for you have none for either. G. R. M. “It is More Blessed to Give than to Re ceive.”—lll. When it is considered that men can live but cue life, every one must understand the propriety of making it a success, if possible. If errors are committed, they may be atoned for by sincere repentance, but they can never be entirely corrected, as to their consequences. One may find, when death approaches, that he has proved to be an unfaithful steward, in the use he has made of the money committed to h's trust, but it will \jn impossible to cor rect such mistakes at that late hour. True, one may repair the evil, in some measure, by making bequests to benevolent enterprises, and may place his money in the way of doing good when he has passed away, but it is better to use our means rs we go along, and be our own executors, instead of leaving our substanco to be divided and con sumed by interested and rapacious men) who care nothing at all for us. Os all the follies of which men are guilty, thore is none great er than the hoarding of wealth for its own sake. They can really enjoy only to a lim ited extent, and they cannot tell whether what they leave, will fall into,the hands of wise men, or into those of fools. For men to toil and strive, and fret and worry, in or der to lay up money and keep it, just to have it said they are worth so and so, is irrational, unscriptural and sinful. If men, in the industrious prosecution of the business interests of life, find their wealth increasing around them, the question should not be : “ What investments can 1 make that will pay me most?” but, “ Which is the most deserv ing charitable enterprise in my reach? - ’ In stead of putting accumulating means into other property, for the gratification of that vanity which is indigenous to the human heart, the excess should be faithfully em ployed in works tending to improve and bless mankind. I presume the widow and the orphan will be at the judgment, and their presence there may be embarrassing to those who, though having the means to relieve them, have turned a deaf ear to their cries; and if it should prove that the injury and insult have been offered to Jesus, through their persons, His presence on the judgment seat may be stiii more embarrassing. It will be really dis tressing to have the Judge fix His eyes upon us and say, as He points to the objects of neglect, “Inasmuch as ye did it not to these, ye did it not to me.” Such a situation suggests the idea of a millstone around the neck, and being cast into the sea, rather than meet the withering rebukeof an outraged Jesus. Such a condition is suggestive of crying to the rocks and mountains to fall and hide the guilty from the burning scorn of a benevo lent Saviour whose kindness has, to the last, been thrown away upon worthless ingrates. The rich man in Hades knows now, that “it is more blessed to give Than to receive,” and had he the opportunity, would doubtless correct the treatment which he bestowed up on the poor but godly Lazarus, who once lay a helpless and neglected pleader at his lordly gate. If one will just look at that unladen camel kneeling and crawling, with difficulty, through the narrow gate, oalled the “ N«wulle s Ere,” he may learii what will be his fate if he ar rive at the gate of heaven with a huge world ly package upon his back. He may get in, but he must leave his gold and silver, stocks, bonds and investments outside; “for we brought nothing into this world, and it is cer tain that we can carry nothing out.” Oh ! ye worshippers of Mammon ! “ Know that your gold and your silver are cankered, and the rust of them shall eat your flesh as it were fire.” Better, far better, that ye had never known prosperity, than that you should make your selves idolaters by your covteousness, and by “ worshipping and serving the creature more than the Creator.” We learn that some will be saved, so as by fire, while their works shall utterly per ish in the flames, and this shows the, great goodness of our God, who accepts the burn ing of our evil works, and, for Christ’s sake, saves us. 11. C. 11. Two Responses, and a Request. I have waited for some one else to respond to the article of brother S. Boykin, Dis. Sec. of the Sunday School Board, in a late No. of the Index, “This one thing I say.” As 1 have been disappointed in this expectation, I trust he will allow me,as a friend of Sunday schools, to take exceptions to some things found in that article, and to suggest to him a remedy for the evil of which he complains. Taken altogether, it sounds very much like a rebuke to the “ Baptist ministry ” of the State. It may not hpve been so intended— but 1 think it is liable to such construction. I would not rebuke him in turn, but would “entreat him as a brother” not to lay “the fault” of the denomination in the State, in not having contributed more liberally to sus tain the Board he represents, at the door of his ministering brethren, nor reproach them with “lukewarmness in the cause of Sunday schools,” which I had supposed to be more flourishing than ever before. The only way to remedy this evil, is to convince the Bap tists of Georgia that the Sunday school cause is indeed “ the noblest cause on God’s earth,” and that the Board he represents is “our most important Board,'’ which I trust he may never accomplish. The tendency of the times is to make the Sunday school, not an auxiliary of the church, but a more impor tant and efficient instrument than the church itself; and the teachings thereof more valua ble than those of God’s own appointed min istry. Are not such unwarrantable assump tions calculated to injure, rather than pro mote, this good cause ? With all my heart, I second the suggestion of Dr. N. M. Crawford, “ that the Orphans’ Homo be located at Penfield, and that the University property there be appropriated for that purpose ;” and also, that “ the new Institution bear the name of the Stocks Or phans’ Home.” The proporty could not be appropriated for a more laudable and useful purpose, and the name of Stocks is one which Georgians will ever delight to honor, for the food reason that it deserves to be honored. ’oor orphans! How my heart yearns for them! I verily believe that the fathers— Mercer, Mallary, Sanders,Thornton, Dawson and others—if living, would respond with a hearty Amen! to this proposition, and that God will smile on such a disposition of the University property. And now for my request, (in which, I have no doubt, the thousands of our Baptist Israel in Georgia will heartily join,) which is, that “N. M. C.” will resume his pen, and let us hear from him more frequently through the Index and Baptist. What say" you, Index men, to this? I know you will cordially re spond, “So mote it be!” [lndeed, wejjdo.] Come, ruy brother, you are getting old—l saw your picture the other day, and didn’t recognize it. “ Whatsoever thy hand findeth to do,” etc. You know the rest. 1 love to read after some men. How I was gratified, a few weeks ago, to notice the resolution of brother E. B. Teague on this subject. His writings never fail to delight me. J. H. Campbell.