Georgia Historic Newspapers

    SOUTH-WESTERN BAPTIST.
VOL. 50—NO. 48
A Religious and Family Paper,
PUBLISHED WEEKLY IS ATLANTA, GA., AT
Three Dollars per Annum,
Invariably in advance.
J. J. TOON Proprietor
A Methodist Conference.
The Louisville Conference of the Meth
odist Episcopal church, South, has just
closed its sittings in Eowling Green. The
very air seems impregnated with the odor
of Methodism. Tho word has sounded
upon my ear till its echoes seem still to be
ringing around me. The Conference has
closed, and one draws a sigh of relief.
Methodism is the hardest, most unyield
ing machine that ever found a place in a
free country. Never was the word “ mon
archy” more appropriate than to the sys
tem of Wesley; for monarchy is “the
rule of one,” and no throned king among
the old world dynasties more fully con
centers authority in himself than a
Methodist Bishop. At one time during
the proceedings, a sort of assessment was
laid upon the members in behalf of a
church in Washington City; that is, the
Bishop stated the case, made the appeal,
and then the Conference roll was called.
Nearly every one gave something; but
the responses were rather dry, and you
felt they didn’t deserve much credit for
liberality. One poor fellow was rash
enough not only to break ranks by not
giving, but, more rash still, to assign his
reasons. He was sharply rebuked by the
Bishop, and told that he was expected
simply to give or not give, without expla
nations, and stammeringly took his seat.
Many things—many little things—con
tributed to the impression that you were
among men who had surrendered their
freedom. The very way in which they
addressed the Bishop—the way in which
he addressed them—the difference when
any one else presided—the feeling of void
—of emptiness—that a Presence was
gone. The culmination was reached in
the address of Bishop Wightman, before
examining some young men for admission
to the Conference. The whole scene made
such an impression on me, that I almost
recollect his words.
“Your presence here, indicates your
adhesion to the polity of the Methodist
church. Had you entered the ministry
of the Presbyterian or Baptist church, you
would now begin to look about you for a
field of labor—for a church with which
you might make a mutual agreement;
that you are here, is a declaration that
you have renounced forever your right to
choose for yourself your field of labor" It
was but the declaration of a fact with
which those present had long been famil
iar ; but it had not often been so nakedly
presented or so directly applied. You
could feel a thrill pass through the audi
ence. The words were like the grating
of some ponderous prison door. There
has indeed—l do not say it for effect—
been a kind of oppression upon me when
ever I have been present at the sittings of
this body. The air seemed heavy to my
Baptist lungs. 1 found myself wonder
ing that they could be so cheeeful. I could
not help feeling queer when 1 looked at
them. Great prominence was every where
given to the duty of accepting an unpleas
ant appiutment without murmuring. When
they were examining characters, that of
one preacher halted considerably in its
passage, because it was suggested that he
had not accepted his last charge with suf
ficient alacrity ; and the pains taken to
clear up the doubt showed the importance
attached to the matter. The constant
refrain to sermon and speech was the vir
tue of unquestioning submission to the
decrees of the appointing power. The
Moslem who dies in battle following the
standard of the prophet, infallibly recom
mends himself to the favor of Allah. One
might think that the corresponding qual
ity in an itinerant preacher was the one
referred to. No wonder that the whip
was unflinchingly applied to enforce con
formity to a feature so vital to the sys
tem, and one so apt to produce rebellion.
I noticed, indeed, that those who most
strenuously insisted upon implicit obedi
ence were the Bishop himself and some of
tho more favored ministers, Avho were
made to revolve around rich city churches.
But surely this was fitting, since it was
both easier for them to give the exhorta
tion, and more necessary for the others to
receive it. I have observed in my own
denomination that the delights of laboring
in a hard field, impelled by duty alone,
uninfluenced by either avarice or ambition,
are most eloquently described by those
who occupy lucrative and prominent posi
tions.
The majority of the members spoke but
little. Nor is it surprising that the edu
cation they receive should fit them rather
for service than debate. 1 pould count
upon the fingers of one hand those who
did the talking, except when the charac
ters were passed and the presiding elders
reported from their districts. One who
elaborated a point too long was curtly in
formed “ the Bishop wants to get
through by ten o'clock,'’ and it seemed to
be accepted by all as decisive. If we
could have a somewhat similar effect, with
out the cause, in our General Associations
and State Conventions, it would not be
objectionable.
The general appearance of the Confer
ence was not marked by intellectuality.
They wore the air of worth and respecta
bility, but their countenances had not
the sharply defined cast of thought. Os
course there were exceptions. I speak of
them in the aggregate. These men do
not rest long enough for contemplation to
write its impress on the features. The
predominant type was that of muscle.
The Methodist ranks furnish the sappers
and miners,; the hewers of wood and draw
ers of water ,of the ministerial army. It
is not the province of the itinerancy to do
more. The educated and cultivated will
not submit to the conditions which the
system of Wesley imposes: As many as
may be shelved away comfortably in the
College, city church, or—calm seat of re
pose—the Bishop’s chair, are retained :
the rest seek the fold of Episcopacy.
We may be thought to have spoken
harshly in the preceding remarks. We
have drawn with no shaded lines the hard,
unbending character of Methodism as it
has appeared to us —a complicated ma-
\%%m A YEAH.} FRANKLIN PRINTING ILOu.oi,. ATLANTA, GA,, THURSDAY, NOVEMBER 2, 1871. 1m A YEAR.f
chinery, where the individual is nothing
and the system is all. But we have not
spoken censoriously. We have not been
looking for defects, and we can equally
appreciate excellencies. Is the church of
Wesley despotic ? I believe that the ma
jority of Methodist preachers- are influ
enced by pure motives, that they bear the
hard condition the Discipline imposes as
a means of doing greater good, and sacri
fice their freedom upon the altar of their
devotion to the cause of Christ. However
their judgment may be at fault, I know of
no spectacle more sublime than such hero
ism presents.
Methodism is grand, too, in its unity,
its consistency. It is as perfect as a
poem. It surrenders everything else for
efficiency—and gains its end. How could
it be otherwise ? It lias developed to the
highest point the value of system. It is
a machine with not a pebble to disturb its
motion. Does it destroy individual free
dom ?—repel educated men? Are churches
often dissatisfied and preachers incommo
ded ? These are the expenses which are
cheerfully paid for unprecedented success.
Its first centenary reckoned communicants
by the million. I do not envy these
achievements, nor would I dim their
glory. My view' is not so contracted that
it cannot render the meed of praise to
that arduous toil and undying devotion
which at the same time has made the face
of the circuit rider familiar to a continent,
and amid privations and vicissitudes en
dured by no others, carried the news of a
crucified Redeemer. B.
Kent achy, Oct. 16 th, 1871.
“Go Labor Thou.”
In idle grief I sat and sighed,
With folded hands fur love and light;
But darkness brooded far and wide,
And silence sealed the lips of night.
ADd still t.s blackness changed to gray,
And star by star died out above,
I wept mv foolish hoaM away,
And feebly sighed for light and love.
But when the Alchemist on high
Flashed into gold each ruddy streak ! —■
A new-born breeze, careering by, % 1
Leaped up and kissed me on the cheek !
Then came a murmur from the plain
And music from ti® waving grove,
And earth to happy toil again
Awoke with praise for light and love.
“ I take it for a sign,” I said,
And rose like Lazarus from his grave;
“Leave folded hands unto the dead ;
Leave sighing to the galley-slave;*
For all the sighs from all the lands,
And all the teavs that men can weep,
Could waft no love to folded bands,
Could rain no light on wilful sleep.
“ For never slumbering, to the morn
Earth’s earnest eyes forever move;
And from her million sons are born
No idle sighs for light and love;
But labor, labor slays the night
And speeds the day : God’s chariot-wheels
Labor, love given, father’s light;
And light to labor love reveals.”
Then gathering up my newest sighs,
I shaped therefrom a bark of air;
With the last offerings of my eyes
I freighted it, and called it Prayer.
Its sails were set, its masts were strong
Well found in airy bolt and bai;
I watched it as it surged along,
And hid behind the morning star.
And as I turned with braver tread
Across the barren mountain side,
Methought some whisper softly said,
“ Go labor thou, whate’er betide;
Oo labor thou, and be content!
Thy little hark, like Noah’s dove,
Shall seek thee when the day is spent,
Deep laden then with light and love.”
Intemperance in the Churches —The Re 1
sponsibility of the Ministry.
Your correspondents, Alpha and B. W.
1., have shown, very conclusively, that
intemperance is a monstrous evil in the
church and the world, yet neither has
shown the responsibility of the ministry
upon the subject. Ministers are expected
to lead public opinion. If it is wrong,
they are expected to correct it. No re
ligious community is likely to rise higher
in their views of morals than the stand
ard erected by their pastors. If mem
bers of the churches are habitual dram
drinkers, and the pastor in charge never
preaches against their practices, and does
not urge his more orderly members to
bring to discipline those of irregular hab
its, it will not be long before they will
begin to think that their habits are en
tirely harmless. One says, I have been
a moderate drinker a long while, and my
pastor knows it, and yet he has never
given me a single private reproof upon
the subject; and from his silence upon
the subject, I am almost inclined to be
lieve that he regards my conduirt and ex
ample as harmless. Yet, when I reflect
upon my course, I must confess that the
habit of using strong drink is growing
upon me by indulgence, and I think I can
see that my example is exerting a dama
ging influence upon my associates, and
yet it seems that my pastor’s true posi
tion upon the subject is doubtful. Would
that he would come out. I want to know
where stands. If he would take a deci
ded stand, it would help me.
Another brother says, I know it is a
great evil. Some of our members not
only drink, but they make and sell it, and
there is not one of them but knows it is
wrong. Our pastor, too, knows it is
wrong, and he sometimes preaches against
it, but in a way that it is difficult to de
termine whether he is in earnest or not.
He says it is wrong to make alcohol or
to sell it, or drink it as a beverage; and
says tbe members that engage in these
practices, ought to be dealt with ; but he
does not come out with emphasis, and say
to the church, .you must deal with these
men. There'has been nothing emphatic
in his preaching, and hence his position,
to my mind, is doubtful. He is on very
intimate terms with some of the most in
fluential members of the church, who are
steamed up to the highest degree, and
whose cheeks are as red as a fire coal,
and whose breath, from the fumes of al
cohol, is intolerable to the smell, and yet,
from the intimacy of years with these
men, it is doubtful if he has ever been the
instrument of correcting, in the least de
gree, these bad habits. And still, occa
sionally, he says these 3tilLers, sellers,
and drinkers of alcoholic beverages, ought
to be turned out of the church ; and yet
he does not come down with force and say
they must be turned out. It is also true,
in regard to same of these men, that they
possess large influence. They go to the
Associations and Conventions, and are:
placed on important committees; and they
have money, too, and if their influence
were directed against the pastor, they
could at any time oust him froin his posi
tion as pastor, or, if they were to with
hold their contributions, they could mate
rially curtail his Salary; but I would in
deed hate to think that my pastor, as
highly as I esteem him, could be influ
enced by such considerations ; yet he is
human, and I think we ought to make his
case a case of special prayer, that he may
be delivered from the fear of man, and
that he may be bold to life up his voice
like a trumpet, and cry aloud and spare
not, and tell the house of Jacob their sins,
and the house of Israel their transgres
sions.
These thoughts suggest to my mind the
case of two members of the church who
were in conversation, on their respective
habits. One was a poor man, and the
other was rich. The former said to the
latter, How is it, that -when I get drunk
a great noise is raised about it, and when
you get intoxicated, it is all right ? The
latter responded, putting his hand upon
his packet, I am one of the paying breth
ren. Zeta.
Ministerial Importation.
I do not know that the above is the
right caption. What I mean to notice, is
the tendency of our Southern churches,
of the different States, to try and fill their
vacant pulpits, from other States than the
one in which they exist. This practice
may obtain at the North, and in all parts
of Christendom, and it may have been
pursued amongst us in former days, but
there can bo no doubt of its existence
now. So soon as a pastor resigns, imme
diately the church contracts the fever to
import from beyond the State lines. No
tice the workings of this mania.
A large church in Baltimore builds up
an interest in an important part of the
city, and sends out a colony. The colony
takes with them the old, faithful pastor,
leaving the mother church to supply her
self as Best she can. She imports from
Atlanta. Atlanta immediately imports
from Louisville, Louisville having previ
ously imported from Mobille. The Mem
phis churches lose their pastors by death
and resignation. Immediately State lines
are crossed, and one imports from Ala
uflma, and the other imports from Savan
nah. Savannah at once attempts, but
fails to import from Raleigh, but succeeds,
for a time, by importing from Virginia.
In the providence of God, Macon has to
fill her vacant pulpit, and, following the
example of the others, the quiet of the
Charleston brethren is disturbed by an
effort to import their pastor, which having
failed, a contribution is laid upon tho sons
of the prophets, and Greenville is asked
to allow an importation. But Elisha’s
attachments for his young prophets is too
strong to allow him to be imported. Then
the Chattahoochee is crossed, and Mont
gomery is called upon to allow her pastor
to return whence Montgomery had im
ported him, but she declines. Washing
ton, D. C., imports from Augusta, and
Augusta imports from Missouri, while
Rome imports from S. C. There are
others, but these are enough to show the
tendency to import. Why is this ? Can
it be because each State discredits the
ability of its own ministry ? Or is the
ministry in bad odor at home ? Christ
says, a prophet hath honor save in his own
country. Native Born.
He that is First in his own Cause seemeth
Just; but his Neighbor cometh and Searoh
ethhim—Prov. xviii: 17.
My attention ha3 been called to an ar
ticle in the Index of October 19th, in
which the writer, speaking of the Oosta
naula Association, says it was vehemently
opposed by myself and some others ; and
every thing in our power was done to
break it down. It is now too late for a
satisfactory settlement of questions that
would of necessity arise in discussing this
matter, as good brethren, whose conduct
would be involved, have departed this life,
and I humbly believe have gone to their
rest. I can only say, for myself, that
while, with others, I may, for certain rea
sons, have regretted the formation of that
body, under the circumstances, I am not
sensible of saying a word or doing an act
the tendency of which was to break it
down. In the third year after it was
formed, I was obliged to desist from the
ministry, and did not attend Associations
any more till 1860. For, what may have
been done in that ten years I cannot an
swer ; bat I do not think the brother can
refer to a single official act by church or
Association, which could interrupt the
prosperity or growth of the Associations.
I will just say to him, that, among Bap
tists, words or acts of individuals do not
count much in such cases. I was present
on the occasion last referred to, when the
question of the delegates having authority
to vote the Association into the Conven
tion was up, and my opinion was against
its being done. In this case, it was mere
ly an expression of opinion given by breth
ren present, and that, without any author
ity from the Convention; so that Ido not
think the Convention ought to bear the
blame, if any exists. The dear brother
may rest assured that no direct or indirect
interference with the rights of the churches
will be sought by that body. Should an
Association, by any such act, be brought
into her connection, a proper shoeing that
it was an encroachment upon the internal
rights of the churches, would cause them
at once to set it aside, till all things were
righted.
I am sorry that the desire manifested
the brethren for the union of the As
sociation with the Convention, should be
construed as officiousness by my bro
ther.’ We do desire this union, because
we believe it is for their good. I would
hope that no one has ever urged it
from any other than the best of motives.
We desire it for the glory of .God and the
good of our brethren. We would have
the army of Jesus all doing battle against
sin under- the same banner. We would
like to have “the watchmen upon the wall
of Zion all see eye to eye,” and “ speak
the same thing.” We do desire to see the
time When “ nothing shall be done through
strife or vain glory,” but all of Christ’s
servants “be of one accord, of one mind.”
For- this we shall continue to labor, and
(Will endeavor to exercise the spirit which
animated Paul to love the more the less
he was lovedso that we expect to con
tinue oiir efforts to win over our brethren,
and believe it is right to do so. It is
really curious to see how brethren will
reason about these things. The writer of
that article is very much troubled about
the efforts of brethren to have the dele-
gates vote the Association into the Con
vention where no official authority was in
volved, and yet he knows that almost the
last act of that very Association was an
act obstructing and interfering with the
internal rights of the churches. He
knows, too, that this act was urged and
carried by those who agree with him in
sentiment. The question of uniting with
the Baptist State Convention, had been
submitted to the churches by an act of
the body at the previous session. At this
session nine churches reported in their
letters having decided to unite with the
Convention ; three churches reported ad
versely. There are churches
in connection, and, accordingly the rules
of all deliberative bodies, silent
churches should have been set'diwn in the
affirmative. This the nine voting chui'ches
were entitled to, and it would have given
them a count of eighteen to throe, thus
carrying the question by a heavy major
ity. But the question was no 4 allowed to
be decided in this way ; on thji contrary,
it was decided by vote that another year
should be taken for considering the ques
tion, though it had been certainly twice
referred to the churches. Our brother
can show nothing like this in tlie acts of
the Convention, nor in those r>i any truly
Missionary Association. un
derstand lus errors ?” We uie all in dan
ger of making these, mistakes, and there
fore should look with charity upon each
other’s failings, and love nornTthe less.
C. 11. Stillwell.
Official Morality.
It is a sad truth, that what is called the
political morality of many of our public
men, has reached so low an ebb that the
terms “politician” and “trickster,”
have become lamentably and alarmingly
synonymous. We have learned to make
(one of the most unfounded and danger
ous of all distinctions) a distinction bet ween
the private and the public morels of the
same man, and to entertain one of the
most monstrous of all absurdities—that a
man be privately a gentleman, and politi
cally a scoundrel.
Our offices of trust —legislative, execu
tive and judicial, may be, and too often
are, filled by drunkards, gamblers, adul
terers, and even by notorious thieves;
and good, sensible men, who ought to
know better, will, and d#, from party
motives, or else from a criminal indiffer
ence, cast their votes in an important
Congressional election, for a man with
whom no gentleman would allow his wife
or his daughter to associate, on account
of his notorious villainy and his gross
personal immorality.
Ought any decent man—to say nothing
of a Christian man—to choose as his
representative in the legislative council of
the country, one whom he would refuse
to employ as his overseer, and that on the
ground of his habitual drunkenness, or
his general lack of principle? Let us
have honest men in our offices of trust.
Htden.
Wilmington, K. G. * J jf
What One Man Did.
The Saviour’s commendation, “ She
hath done what she could,” shows, that
while nothing beyond our ability to per
form is required, yet earnest use of the
power and influence that is possessed,
meets with the Divine approbation—an
approbation often expressed in Success.
We cite an instance in point.
To drink liquor, and to offer it to guests,
was, eighty years ago, the practice every
where and among all classes. There were
a few persons, however, who, for the sake
of principle and a good example, were
willing to be considered “singular.”
Benjamin Tappan was one of these. He
was willing to be unpopular for the sake
of doing good.
Wo are told, in the biography of his
son, that, “at one time he had for a guest
a young minister from a neighboring
town, who, in the morning, took a flask of
bitters from his pocket, saying, ‘Friend
Tappan, if you will furnish me some wa
ter, I will prepare a drink for us before
breakfast.’ The surprise and grief that
he expressed at this request, produced
such an impression upon the young preach
er, that in after life he reminded the faith
ful reprover of the incident, and said,
‘I gave up that bad practice immediately
on hearing your kind and Christian ex
postulation.’ He afterwards trained sev
eral young men for the ministry, and im
pressed upon them his views and princi
ples in reference to abstaining from the
use of liquor.”
Who will do likewise ? He that eon
verteth one sinner (tippler)TrYom the error
of his ways, shall save a soul from death.
B. W. I.
An Indian Relic of the- War.
The following piece of -writing came
into my hands in the Choctaw Na
tion, and is sufficiently interesting to merit
a place in the Index. It was written by
a full blood Choctaw Indian, then a pris
oner of war, and seems to be a compari
son of Indian and white civilization.
Shortly after writing this, the poor fellow
died, and was buried by the Masonic fra
ternity of Johnson’s Island:
“ Savage and Civilized.”
On the 26th day of August, 1863, I
was taker! prisoner and kept in Ft. Smith,
Ark., until the 19th of September, and
removed to Gibson, and on to St. Louis.
I was often asked by the Federate,, whether
Choctaws are living in wigwams or houses,
or pursuing the habit of hunting for if
living or farming. In reply, I say lam
26 years old, but never saw any Choctaw
live in wigwam, or follow after game for
living. I was raised in the habit of farm
ing, and many Choctaws, I shall say a
majority, live in good log houses, just as
well as any civilized white men. Many
times asked of me, if Choctaws have any
schools or churches. In reply, I told
them “Yes, sir;” and at St. Louis I was
asked if I can read, or write my own
name. I said, “ Yes, sir.” On and on
I went till I got to Johnson’s Island,
where I see many officers, holding high
rank in the Confederate service. All
surprised to see me, “Indian.” Some
will say, “wild Indian.” I thought
strange and lonesome. No friends, no
acquaintances, no help for any dependence
whatever, no friends to write to. I thought
and felt mvseff verv noor. and when Sun-
day came, I went to hear the preaching,
and went in and hear very attentively.
But I was surprised to see and hear many
things going on during the meeting. While
preaching in lower room, some loud knock
ing and hammering in upper rpom. At
evening prayer, will be very few attend
ance. While reading Scriptures, some
laughing, some whistling, some playing
cards, and some dancing, some betting and
some profane language. That strike me
with great surprise, astonishment and
amaze. I thought to see every man listen
and attentive, hut see all and altogether
another way. “ Savage ” Choctaw Indi
ans, as they are termed, attendance on
preaching is quite different. In some
meetings there will he 150 or 200 persons
attending. When the preaching is to
commence, every man take their seat,
children as well as old men and women.
Whole congregation is silence—no laugh
ing, no giggling whatever. All sit there
till preaching is over ; only preacher will
speak. Choctaw is not savage in preach
ing, and not living in wigwam, or making
their living after hunting buffalo or deer.
They live in good log houses; they live
on farming, raise corn, raise potatoes.
Some raise wheat, and some cotton, and
spin and weave clothing of their own
manufacture.
My father raise me in farming, and I
am-now a prisoner on this Island.
Simeon E. Hamilton,
Capt. Cos. “B,” 2nd Choctaw Cavalry,
C. S. A.
The above is a sad picture, and, I have
no doubt, a correct one, of the prison life
of our men during the war. No wonder
God refused to give us victory. He honors
those who honor Him. Blessed is the
nation whose God is the Lord. ‘
J. S. Murrow.
Atlanta, Oct. 24, 1871.
Our Foreign Mission Work.
In a recent issue of tho Index, we
have a letter from Bro. Taylor which dis
closes the very discouraging fact, that
Southern Baptists are not supporting their
Foreign Mission work. The case is be
coming so desperate that Bro. T. is really
fearful that it may become necessary to
transfer the work to others. He asks,
“Is there no remedy?” and answers it
thus : “ The remedy is easy, and at hand.
It is only for every lover of Jesus to bring
before his church or churches these facts,
and ask for a contribution.”
Now, this should certainly be done by
every pastor, to meet the present distress.
But is it a remedy that will prove perma
nent ? In a short time, will not the same
necessity be again upon us ? And is not
this manner of carrying on the work, as
it were, by sudden jerks, v*ry precarious
—liable to failure at any time ?
What we wish to find now, is a remedy
which will prove a sure and permanent
one. Will not this do ?
Let every church immediately adopt
some system, best suited to its own cir
cumstances, by which it will be enabled
to send, to Bro. Taylor, at stated and
regular (intervals, monthly, if possible,
its contributions to this branch of the
work. This is all of it—short and sim
ple.
Surely there are brethren in every
church, who, together with their pastor,
can devise some plan which will bring
about this much-desired result. It is not
necessary that all the churches adopt the
same system ; all we want is, a channel
by which our offerings to the Lord will
flow regularly into His treasuary. We
can have it if we will; if every pastor
will at once set about it in earnest.
We, therefore, most earnestly appeal
to the pastors, that, at the next church
conference, they have this most important
matter brought before the church. Breth
ren, you can do this, and successfully—
if you will. Will you not be held re
sponsible, if you fail to do it? Jason.
Correction: —Please made the follow
ing corrections in ray Review No. 2, (of
the Essay of Bro. Hinton,) published in
the Index and Baptist of sth October.
The first occurs in the first column, in the
paragraph commencing—“ Error No. 2,
is, That he chose the former instead of the
latter definition, to show by what author
ity the latter, (instead of latter, it should
have been—apostles) were sent to preach.
The second and last occurs in the same
paragraph, and consists in the omission
of the words —on this point, at the close
of the sentence which reads thus : “ There
being, therefore, a difference of meaning
between these two definitions, and it be
ing lawful to use but one of them to show
by what authority the apostles were sent
to preach, wo are bound by another law
in grammar, called propriety, to use that
W'hich comes up most fully to the teach
ings of the Divine law” —on this point.
I am not at all surprised that these blun
ders occurred in my manuscript; for,
while writing it, I was barely able to sit
up, and was suffering with such intense
pain in my head that it was with great
difficulty I could hold my mind on the sub
ject. " Server.
At Jesus’ Feet.
Lord Jesus, life is hard, as Tbou dost know,
And hours of peace and rest are very rare;
But it is sweet, after the toil and woe,
To nestle close to Thee with thoughts of prayer.
II Thou wilt lay Thy haud upon my head,
I shall arise refreshed and comforted.
Dear Master, I am sitting at Tby feet;
I would not miss a look or lose a word;
The hour is very holy when wl meet;
I would fain see and hear none but the Lord;
I long to lav aside joy, grief, and feaT,
And only feel and know that Thou art near.
The world’s discordant noises ever more
Clang round about my ears and weary me;
Thrre were rough hands, ungentle hearts before
That troubled me; but now I come to Thee,
0 Jesus! quiet me with tender speech
While up to Thee my wistful arms I reach.
In life’s bewildering strife and eager rush,
I lose so much ot Thy sweet gentleness;
But in the peace and solace of this hush
Strengthen and soothe me with Thv blessedness;
Give to me what Thou wilt; here at Thy side,
Whate’er it be, I shall be satisfied.
—London Christian World.
Indulgence of Feeling. —There is
great danger in ungovernable feeling.
The temptation is great to indulge from
mere pleasure of indulgence, and from
the admiration given to feeling. It is
easier to gain credft for goodness by a
glistening eye, while listening to some
story, than for self-sacrifice, by patient
usefulness. It is easier to get credit for
spirituality, by thrilling at some impas
sioned speech on the platform, or sermon
from the pulpit, than by living a life of
justice, mercy and truth. And hence re
ligious life degenerates into mere indul-,
gence of feeling, the excitement of reli
gious meetings, or the utterance of strong
emotion. In this sickly strife, life wastes
away, and the man or woman becomes
weak instead of strong.
Saturday and Sunday.
Saturday. —Snow, rain, wind and mud!
“John, it is a very unpleasant morn
ing. You must wrap up well, and take
care of yourself.”
“ Oh, never fear for me. I shall put
on a water-proof and thick boots, am'
trudge through it. If Saturdays will b
wet, there is nothing for it but to put up
with them.”
Sunday. —Snow, rain, wind, and mud
“John, it is a very unpleasant mornin
again. I suppose you will not venture oi
this morning ?”
“No; I don’t think it will be right. It
is such catch-cold weather, really one
needs to take care of oneself, and it would
be wrong to brave such a morning as
this.”
Saturday. —“ You look very tired thi3
morning, John.”
“ Oh, no; nothing to speak of. Be
sides, we must not give way to it. I have
a busy day. There will be a good market,
and I must make the mo3t of it.”
Sunday. —“ You look very tired this
morning, John.”
“ Yes, lam tired. I shall rest to-day,
I think, instead of going to chapel. A
nap on the sofa will do me good. It’s a
special sermon, I remember; but that
can’t be helped.
Saturday. —“ Oh, Mr. Smith, I’m sorry
to come so late. But here’s a gentleman
wants to give you an order. You’re tired
to-night, I dare say, but ”
“ Oh, not at all—not at all. I’ll be
with you in a minute. Oh, no ; never
felt less tired. Certainly ; most happy to
come.”
Sunday. —“ Oh, Mr. Smith, sorry to
disturb you. But we are very much in
want of a teacher this afternoon. Could
you oblige us ? You are tired, no doubt;
but it is a good cause.”
“Well, really, no, I cannot. I am
thoroughly tired out. You must try and
find some one who is not so much engaged
during the week.”
Saturday. —“ John, what do you think
of that easy chair ?”
“Ah, yes; I’ll order it to-night. We
have had a good week, and will treat our
selves a bit. We may as well be happy.”
Sunday. —“ John, some one has called
to see if you will subscribe to the mission
ary society.”
“ I am sure there’s always some claim.
Well, I suppose it won’t do to refuse qt.ite.
Give them a shilling.”
Saturday. —“Mr. Smith, there is a
meeting of townsmen to-night, to talk over
some improvements. The mayor hopes
you will be there.”
“ Thank you, yes. I shall be happy
to attend, although it is my busiest even
ing.” .
Sunday. —“ Mr. Smith, there is a
prayer meeting to-night. We are told to
meet the Master at the Mercy Scat. Shall
we have the pleasure of seeing you ?
“ Thank you, no; I shall be unable to
attend. Several other matters claim my
attention.’’ — Marianne Farningham.
Future Punishment.
The doctrine of future retribution was
generally believed by the Jews in the time
of Christ. Os course this cannot be de
nied. It was the current belief, except
among those who disbelieved in any future
existence. Now, it is said by Universal
ists that one great object in Christ’s com
ing was to reveal universal salvation, as
against the prevalent “ partialism.” Look
then at the following facts, which we be
lieve no one can gainsay. (1.) So far as
we can judge from the four independent
narratives of Christ’s teachings during
his public ministry, He never once con
tradicted the prevalant belief; uttered
not a word against it; dropped not a hint,
however remote, that would have suggest
ed,to the Jews that this belief in which
th"%y had been nurtured was wrong. (2.)
Christ spoke of future retribution just as
the Jews were in the habit of speaking of
it. He employed the familiar terms em
ployed by them, without the slightest in
timation of some occult sense different
from that in which they would naturally
and necessarily understand Him. (8.)
The only salvation he ever made known
to them was one conditioned on individual
repentance and faith. He did not whis
per to them a single hope in respect to the
future world which He did not hang on
their reception of Him as their Messiah
and Saviour.— Watch, and Ref,
Spanish Testimonies on Baptism.
Rev. Dr. Lorimer furnishes to the
Watchman and Reflect&r, u some honest
words” on this question, which scholars
and divines of the Romish church in Spain,
“dreading no opposition,” have written :
Padre Sqio, the translator of the Roman
Catholic Bible into Spanish, and annota
tor of the same, writes on Acts viii, (Phil
ip and the Eunuch,) “ Baptism was ad
ministered then, and for a long time con
tinued to be administered, by immersion.”
Under Col. ii: 12, he says: “The im
mersion of the body in the water of bap
tism, as it was accustomed to be adminis
tered anciently, is a sure and efficacious
sign of the spiritual death of the old man,”
etc.
Francisco Ximenez, in his “ Paraphra
sis of the Epistles of Paul, the Apostle,”
published Madrid, 1789, says, under
Rom. vi. 4, —“ Here Paul alludes to the
ceremony employed in his day for the ad
ministration of baptism, which was done
by plunging in the water the whole body
of him who was baptized.” And here fol
lows a fact worthy of note. Throughout
the epistles, in the first edition,, this au
thor employs the word., immersed wherever
baptized occurs; but in the second edi
tion, issued after his death, this plan is re
versed by the Romish revisers. Were
they afraid, as this work might be read by
men of ordinary education, to leave so
clear a condemnation of their system ?
In the recent Spanish Etymological
Dictionary of Felipe Monlau, baptize is
simply defined by the word immerse, with-
WHOLE NO. 2563.
out further explanation. And this is true
of the Literacy Encyclopaedias, without
exception. The Catholic Theological
Dictionary (11 vols., Madrid, 1867,) makes
the following statement : v ‘‘ With regard
to the ablution, the practice es the Latin
church differs entirely from the usage of
the ancient church. We perform the ab
lution by sprinkling or pouring; the apos
tles did it by immersion ; and this was the
universal practice until far in the Middle
Ages; in the middle of the thirteenth
century, sprinkling or pouring was rarely
practiced. In 1820 a Council of Cologne
sought to maintain the ancient usage.” .
. . “ How is it that the Catholic church
has abandoned this ancient, primitive,
clearly and incontestably apostolic usage ?
How is it that this abandonment can be
understood and justified ? Immersion is
not exempt from inconveniences,” etc.
“ The church has not ordered baptism by
sprinkling or pouring, but it has simply
permitted it.” But why? That is the
question, and the editors can give no an
swer satisfactory even to their Romish
minds.
God Answers Prayer.
While I was living in South America,
a young man came from England to Bue
nos Ayres, and there entered a mercantile
house. After continuing in this position
six months, his nineteenth birthday ar
rived. It was the 19th of August, 1867.
When the duties of the day were over, he
sat down in his room and his thoughts
naturally reverted to his friends at home.
“ What is my mother doing at this mo
ment ?” The reply which rose to his
mind was, “My mother i3 praying for
me.”
“ If,” said he, “ my mother is praying
for me, I ought to pray for myself.” The
thought became so overpowering, the im
age of his mother pleading for his salva
tion became so vivid, that he knelt upon
the floor, at once, to pray. He tarried
long with God. He pleaded earnestly for
pardon and peace. He did not rise until
he had promised to give his heart and life
to the Saviour. From that hour the ob
ject, the purposes of his whole life were
changed. A divine, a joyous love to Christ
sprang up in his soul.
By the next mail he wrote to his mother
a full account of his new and happy ex
perience. She, too, wrote to her son im
mediately after his birthday. Their let
ters crossed on the Atlantic. She told
him that she set apart that day as a dav
of prayer for the conversion of her boy*;
and added, “ That night I felt confident
that God had heard my petition. I be
lieve my child will become a child of God,
and yet preach the gospel.” That young
man is now in the United States studying
for the ministry.
11 umblc Piety.
I would give more for one poor woman,
whose poverty only makes her laugh and
sing ; who is contented with her humble
lot; who bear»*her burdens with cheerful
ness ; who is patient when troubles come
upon her; who loves every one and who,
with a kind and v genial spirit, goes about
doing than for all the dissertations
on the doctrines of Christianity that could
be written, as a means of preventing infi
delity. I have seen one such woman, who
was worth more than the whole church to
which she belonged and its minister put
together; and I was the minister, and my
church was the church ! She lived over
a cooper shop. The floor of her apart
ment was so rude and open that you could
sit there and see what the men Were do
ng below. She had a sort of fiend for a
msband—a rough, brutal shipmaster. She
literally, night and day, went about doing
good. Ido not suppose all the ministers
in the town where she lived carried conso
lation to so many hearts as she did. If a
person was sick or dying, the people in the
neighborhood did not think of sending for
any one else half so soon as for her. I
tell you, there was not much chance for
an infidel to make headway there. If I
wanted to convince a man of the reality
of Christianity, I said nothing about his
toric evidence; I said, “Don’t you be
lieve mother is a Christian?” and that
would silence him. Where there is a whole
church made up of such Christians as she
was, infidelity cannot thrive. You need
not be afraid of its making its way into
such a church. The Word of God stands
sure under such circumstances, so that no
thing can successfully rise against it.—
Beecher.
Welcome to Jesus.
A poor young soldier lay on his hos
pital pillow, pale, emaciated, and fast
sinking. A tract distributor passed
through the ward and laid upon his pillow
a number of beautiful tracts. The sol
dier reached out his thin hand and ex
amined them attentively, though the ex
ertion was very great for him. At last
he paused at one, which had in gilt
letters on its purple cover, the words,
“Welcome to Jesus.”
“Please, sir,” he whispered, “place
that in the window, where I can see it
without turning my head.”
The visitor did so, and the dying man
reached out his hand to express by its
feeble pressure, the thanks he had not
voice to speak.
In the morning he was gone ! The last
object his eyes rested on was the precious
message, “ Welcome to Jesus."
Ah, what a'ble9sed word for all of us!
Not one of us but needs it as much as this
departing soldier. This is the “good
tidings ” we are commissioned to teach to
all repenting sinners. No one so high in
station but he must receive this pardon
with the lowly spirit of a little child; no
one so degraded, but the depth of mercy
can reach even him. “ Though your sins
be as scarlet, they shall be as white as
snow; though they be red like crimson,
they shall be as wool.”
Growth in Grace. —Grace to live from
day to day an increasingly Christian life,
without being inordinately anxious about
the morrow; faith in Christ as the only
and all-sufficient Saviour for us; and more
success in imitating the example of Him
who is Lord and Master, are, and must
be, the great ainl of every Christian, and
if reached and realized, will prepare him
equally for death and life.—x>r. Q. Wil
son, 'I ■ v*-. mj •> v