Georgia Historic Newspapers

    CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
VOI, 50—NO. 45.
A Religious and Family Paper,
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Why do We not Regard other Denomina
tions as Qospel Churches?
An Essay by B. W. Whilden, read at the Ministers
and Deacons’ Meeting bold at Marshallvilie, Oct.
Wtb, and published by request of those present.
We desire, on one point especially, to
be understood at the outset. The ques
tion is not, “ Why do we not regard mem
bers of other religious denominations as
Christians?” We do regard many of
them as Christians. While onr views of
church organization are such that we can
not regard all religious denominations as
churches, yet our views of the work of
the Spirit are such, that we can regard
many members of theso organizations, as
“bom of God." Who are Christians, is
one question; what denominations are
Gospel churches, is another.
That a member of one denomination
may be as pious as a member of another,
we freely admit; but that all denomina
tions are equally good, and entitled to the
name of gospel churches, we strongly
deny. We may say that there is, on the
part of one denomination, a nearer ap
proach to a gospel church, than on the part
of another table, and yet neither may be
a gospel church. We may say of a piece
of furniture, a table, for example, that it
more nearly approaches to the form of a
square than another, yet neither may be
a square or a circle* That which is a
square, is a square, and nothing else.
That which is a circle, is a circle, and
nothing else. So, that which is a church,
is a church, nothing more, nothing less;
and that which does not come up to the
Scripture pattern, is not a church, it mat
ters not how near its approach to this pat
tern. Os course, just in proportion as
we see an approach, on the part of a de
nomination, towards the embracing of
what we regard as truth, and towards the
rejection of what we regard as error, in
this proportion do we love this denomina
tion. We love a regard for what we con
sider gospel order, but we cannot call such
a denomination a church, if, in our opin
ion, it has either rejected the law of church
organization, or if, practically, it has mis
understood the nature of that law.
We do not claim for the members of
our denomination, perfection of Christian
character. As far as the exhibition of
the Christian character is concerned, we
admit that there has been as good and
consistent exhibition of it in other denom
inations, as in our own ; but as far as
visible organization is concerned, we be
lieve that we have the truth, and that we
are conformed to the Scripture model.
The question, “u'hy do we not regard
other denominations as gospel churches ?”
of course carries with it an acknowledge
ment of the opinion, that we do not so
regard them. If we propose to discuss
the question, “ why do we not regard
sprinkling and pouring as baptism, the
question itself bears on its face an ac
knowledgment, that we think they are not
baptism.
We do not propose to go into the con
sideration of the meaning of the word
“ church," as found in the Bible. Suffi
cient has been said on this subject by
writers, and it is not necessary for us to
consider i£, although we have the word in
our query. We simply say that, by
churches, in the query, we mean such or
ganizations as those addressed by Paul,
when he wrote to the church at Rome, at
Corinth, and to the churches in Galatia.
In reading the New Testament epistles,
the natural impression is, that the churches
addressed, were composed of those who
had been baptized on a profession of faith.
Without, for the present, saying anything
concerning the mode of baptism, (accord
ing to a common manner of expression,)
we propose to show that other denomina
tions are not composed of those who are
baptized on a profession of faith. If our
definition of a church is correct, that is,
scriptural, it must be borne in mind, that, if
it is regarded as exclusive , it is the Bible
that makes it so, and not our denomina
tion. Wo wish to cultivate all the chari
ty that the Bible inculcates, but we would
shun no legitimate consequence of any
doctrine found in the Bible. If, there
fore, a Bible definition excludes any de
nominations from the right to be called
gospel churches, those who take this defi
nition, ought not to be regarded as wor
thy of censure. We are not expected to
stand upon a broader platform than what
the Bible lays down, nor are we expected
to embrace in our definitions of religious
institutions, more than the Bible warrants.
If churches, in apostolic times, were
composed of believers baptized on a pro
fession of faith, then those denominations
not so composed, cannot be gospel churches.
Churches, in ancient times, were con
stituted according to the apostolic com
mission. Tho Saviour, just before His
ascension, said to His apostles, “Go ye
into all the world, and preach the gospel
to every creature. He that believeth and
is baptized shall be saved.” The persons
of whom the church wa3 to be composed,
as we here learn, were baptized believers;
believers, as far as human wisdom could
determine in the case.
On the day of Pentecost, before the
five thousand were added to the church,
Peter instructed the multitudes and said,
“ repent and be baptized;” and we are
told that those that were baptized, were
those that “ gladly received the ivord."
Philip baptized the Ethiopian eunuch, but
it was not until the eunuch was instructed
in the Scriptures concerning Jesus, and
expressed his faith in Jesus as the Son of
God. When the eunuch said to Philip,
“ See, here is water, what doth hinder me
to be baptized?” Philip said, “If thou
believest with all thine heart, thou
mayest.”
Ananias baptized Saul, but it was not
until the Lord had given Ananias a sat
isfactory account of the change that had
come upon him. Paul baptized Cornelius,
and some that were in his house, but it
was after the Lord had directed Peter to
visit Cornelius, after Peter had preached
to his household, and the word, through
the Spirit, was blessed to their good.
Philjp baptized in Samaria, both men and
women, but it was after they believed.
jsß.oo A YEAR. } FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, NOVEMBER 16, 1871. {sß.oo A YEAR. } WHOLE NO. 2565.
Paul, or some one in company with him,
baptized Lydia and her household, but it
was after the Lord had opened her heart
and she attended unto the things spo
ken by Paul. With regard to her house
hold, we learn from the narrative that they
were such as were capable of receiving
gospel comfort. Paul or Silas baptized
the jailor and his household, but the re
ception of the ordinance was accompanied
with faith and spiritual joy.
Even if we had no record on the sub
ject, we would naturally have supposed
that the primitive preachers acted in ac
cordance with the commission of the Sa
viour, which was to baptize only those
who appeared to them converter! persons.
We have a record, however, and we have
presented that record. As far as we have
it, and in every case, we find that the
baptized, those who were to be the mate
rials of which churches were afterward
composed, were such as these preachers
regarded as having had a change of heart.
The Apostle Paul, in his epistle to the
Romans, regards those who had been
baptized, as having experienced this
change, and as setting forth, by their
baptism, the obligation to live by Christ.
“Know ye not that, so many of us as
were baptized in Jesus Christ, were bap
tized into His death ? Therefore, we are
buried with Him by baptism unto death,
that like as Christ was raised up from the
dead by the glory of the Father, even so
we should also walk in newness of life.”
The churches, in apostolic times, were,
according to the Scriptures, composed ol
persons baptized on profession of faith,
and no others. If, therefore, any organ
ization of a religious kind is composed of
any other kind of material, such an or
ganization cannot be an organization on
apostolic model, and, consequently, can
not be a gospel church. The difference
between other denominations and our own,
is by no means slight. It is not, as some
have endeavored to show, a difference of
opinion concerning the quantity of water
to be used in baptism. This matter we
have not yet touched. Wo have allowed,
for the sake of argument, that their mem
bers are baptized, and we yet maintain that
their churches are not gospel churches;
and this is owing to one fact which we
have considered —namely, their organiza
tions are not composed of those who are
baptized on profession of faith in Christ.
They have not been sprinkled or poured
upon, after this profession, even if sprink
ling or pouring is baptism.
We have said that the difference between
other denominations and our own is not
slight. Other denominations perform
what they profess to regard as baptism to
those unconscious of its nature, and some
times to the unwilling. We never perform
it to the unconscious, and we always perform
it to the willing, We take the ground
that, “ under the gospel economy, none
but a voluntary, responsible agent can be
the subject of any religious duty.”
Other denominations admit, into some
kind of ecclesiastical connection, some
who they know have not believed in Christ.
We do not admit any, unless we have
reason to believe that they have trusted
in Christ, and can bo called converted
persons.
Now, it i9 impossible that two systems
thus directly opposite, can be fashioned
after the same model. Either we are in
error, by keeping out of church privileges
some who can scripturally claim them, or
other denominations are in error for
affording privileges to those for whom they
were never intended. If infants are, ac
cording to the Scriptures, fit subjects for
baptism, then our organization is defec
tive, and we are taking from the words of
the Book. If they are not fit subjects,
then other organizations are performing
works never commanded, and are adding
to the words of the Book. Either we are
guilty of a sin of omission, and, in effect,
are saying, that God’s word is not suffi
ciently clear, or other denominations are
doing a sin of commission, and by so do
ing arc saying that God’s word is not
perfect. Either we are disobedient, or
they are casting reflections on God’s wis
dom.
Rome teaches, by the christening of
infants, that infants are made members of
the church. In this she is followed by all
Pedobaptist denominations, to a greater
or less extent. This has been called “ a
part and pillar of Popery ßome fat
tens on this practice, and knows its power.
She acknowledges that Baptists are con
sistent. This she is obliged to acknowl
edge ; for Baptists, professing to l>e gov
erned by the Bible, do not roly on tradi
tion. We take the Bible ground, that
those capable of believing, and those
alone, are, after they have professed be
lief, proper subjects for church member
ship. Our ministers can say to the un
converted members of their congregation,
“repent and be baptized,” and “ believe
and bo baptized,” thus preaching what
the apostles preached. We are able to
preach in an apostolic manner, because
we have not reversed apostolic practice.
Other denominations have reversed gos
gel command and apostolic practice.
God says, in effect, “ believe first, and be
baptized afterwards.” They practice
baptism first, and exercise faith after
wards.
And just here, we deny two things that
other denominations have charged us with
holding. The first is, making baptism a
saving ordinance. This has been denied
again and again, and lias been shown to
be incorrect, and yet, ever and anon it ha
been repeated to us. The very fact tha
we believe that only those who are already
in a saved state, are fit subjects for the
ordinance, shows that we do not rely on
it for salvation. If we believe that it is
a saving ordinance, we would take the
very first opportunity of administering it
to our children, that they might reap its
saving benefits. Other denominations,
however, and not our own, show an anxie
ty to have the ordinance performed in
early life. Let some Pedobaptist creeds
be examined, and it will be found that
they attribute a saving efficacy to baptism,
•which Baptists never do.
The second thing which we deny, is,
that we believe that infants are lost. We
are told that we consign them to everlast
ing destruction, and the proof that is
given is, that we do not baptize them;
that, by not baptizing them, we say that
they are not fit for heaven.
Now, we can give a good reason, a Bi
ble reason, for not baptizing them. If
only believers are fit subjects for baptism,
then, as infants cannot believe, they are
not fit subjects for it. We are unanimous
in our reason for rejecting infant baptism.
They are divided in their reasons for hold
ing it and practicing it. It comes with
an ill grace for other denominations to
tell us that we believe that infants will be
lost; for infant baptism was commenced,
because some believed that their children
would not be saved without it. A writer
well remarks, “It is almost too late for
any one to deny that infant baptism orig
inated in the supposed necessity and effi
cacy of baptism tq, wash away original
sin. To deny this fact, would be to fly
in the face of the acknowledged scholar
ship of the world.” The belief that in
fants are in danger of being lost, led,
partly, if noter.tirely, to the practice of
infant baptism.
If the omission of infant baptism shows
that the rejectors believe that infants are
lost, then it follows that the apostles be
lieved that they are lost, for they did not
baptize infants. We refuse to* baptizd
infants. By this refusal, we do not de
sign to try either to save them or to de
stroy them. It is because we find neither
example nor precept for their baptism, in
the New Testament.
The baptized, in apo3tolic times, were
members of churches; professed believ
ers were fit subjects for baptism ; infants
cannot profess belief; thereforo, they are
not fit subjects for baptism,and,consequent
ly, not fit subjects for church membership.
We ought not to be regarded as holding
singular views, because we do not regard
infant baptism as a scriptural doctrine.
Pedobaptist writers, “ not a few," and
standing high as scholars in the denomi
nations they represent, have admitted
that it cannot be found in the Bible. Rev.
Moses Stuart says, concerning it, “com
mands, or plain and certain examples in
the New Testament, relative to it, I can
not find.” Prof. Woods says, “It is a
plain case, that there is no express pre
cept in our sacred writings. The proof
that it is a Divine institution, must be
made out in some other way.” Bp. Bur
nett, on his exposition of the Thirty-nine
Articles, says, “ There is no express pre
cept or rule given us in the New Testa
ment, for the baptism of infants,” Dr.
Samuel Miller says, “ the advocates of
infant baptism are not bound to produce
from the New Testament an express war
rant fur the membership of the children
of believers.” Neander says, “a3 bap
tism was closely connected with a con
scious entrance on Christian communion,
faith and baptism were always connected
with one another, and thu3 it is, in the
highest degree, probable that baptism was
only performed in instances where both
met together, and that the practice of in
fant baptism was unknown.” He also
says, “ baptism was at fir9t administered
only to adults, as men were accustomed
to conceive baptism and faith as closely
connected. We have all reason for not
deriving baptism from apostolic Institu
tions.”
Members of such organizations as those
addressed by the apostles in epistles, are
characterized by expressions not applica
ble to infants. We have the following:
“New creatures in Christ Jesus,” “par
takers of the divine nature,” “ partakers
of His holiness,” “they bear the image
of the heavenly,” “ye were sealed with
that Holy Spirit of promise,” “epistles
of Christ, written with the Spirit of the
living God,” “spirtual house,” “ a hab
itation of God through the Spirit,” “ be
lievers,” “taught,” “men and women,”
“ a peculiar people,” “lively stones.”
On the supposition that sprinkling or
pouring is baptism, we have endeavored
to show that other denominations are not
gospel churches, because those thus bap
tized are generally not baptized on pro
fession of faith.
But now we will suppose, for the sake
of argument, that they are the proper
subjects for baptism, we ask the question,
is their baptism the baptism enjoined in
the Bible. If it is not, then we are furn
ished with another reason for believing
that their organizations are not scriptural
churches.
Other denominations believe that im
mersion is baptism, professing to believe,
in addition, that sprinkling or pouring is
baptism. They sacrifice no principle in
believing that (as far as baptism is con
cerned) Baptist organizations, as well as
their own, are churches of Christ. We
believe that immersion, and this alone,
is baptism, and we do not receive to mem
bership with us, those who believe that
sprinkling or pouring will do for it, even
though they are willing to b 9 immersed.
We believe that immersion is baptism,
from the circumstances mentioned in the
Bible, in connection with baptism. In
some esses these circumstances would not
be necessary if sprinkling or pouring was
performed, and in all cases “ immerse"
and “ immersion” would make sense. We
mention, “ going down into the water”
and “ coming up out of the water,” as
was the case in the baptism of the Saviour,
and likewise in the baptism of the Ethio
pian eunuch ; another circumstance we
mention, is, that we have it recorded that
John baptized at a certain place, because
at that place, there was “ much water.”
Again. If baptism was performed by
sprinkling or pouring, the language of
Paul already quoted for a different pur
pose, would be without significancy. He
says : “ Know ye not that so many of us
as were baptized unto Jesu3 Christ, were
baptized into His death ? Therefore, we
are buried with Him by baptism unto
death, that like as Christ was raised vp
from the dead by the glory of the Father,
even we should also walk in newness of
life.”
Again. The meaning of the word for
baptize, in the original Scriptures, is im
merse, according to the best of Greek
scholars. The man that would assert
otherwise, would find hosts of scholars to
oppose him here.
Not,only do Baptists take the ground
that immersion was the original mode of
baptism, but many Pedobaptists also. A
list, by no means brief, of quotations from
Pedobaptist theologians might be present
ed to prove this. We give bat one quota
tion. John Wesley says, on “we are
buried,” etc., alluding to the ancient man
ner of baptism by immersion.
All that we wish to know, is what the
Bible says. Many Pedobaptists say that
the Bible says immerse, but that some
thing else will do." Here we join issue
with them. It is not the amount of water
Baptists are contending for: it is obedi
ence to the command of Christ. When
God commanded Moses to make the taber
nacle, He told him to make it after the
pattern given, and this we are trying to
do in baptism. A serpent of lead would
have done as well as a serpent of brass in
the wilderness, if God had so ordered it;
but He did not so order, and Moses obey
ed. The Saviour could have manufactured
wine with the use of a little water, but his
command was, “ fill up to the brim," and
the servants obeyed that command.
When the expression, “ human socie
ties,” is used as applied to religious de
nominations, it is not meant that there is
no religion in the members of those socie
ti a, and that they do not aim at a higher
end than temperance societies, etc.; but
we mean that, as far as their origin is con
cerned, in the form or forms in which we
see them, they are of men, and not
God. We cannot call that organization
a gospel church, the like of-which-we can
not find in the gospel.
“ Songs in the Night.”
Father, the hour is come;
The Lamb of off .’ring cumS
Waits for the death foretold
Before the altar old;
And now, O Father, here
In me Thyself appear.
Cooaj, Father, in the Son ;
Come, ‘ mine’ and ‘ thine’ prove one;
Our primal glory show,
Ileav’n’s secret read below :
Make one with me all ‘ mine,’
And us but one all ‘ thine.’
Mine own I’ve, watching, kept;
My love hath never slept;
Still Moving to the end,’
I pray thee them defend.
And, one icith Thine own
My joy, in them fulfill
Nor for these only prays
My love: to endless days
All that believiDghear
These speak. O bring Thou near
To Thy love’s keeping thus,
That they be one in us.’ ”
Down through the ages long
I hear this prayer,—no song
In heav’u or earth so sweet,
For life or death so meet,—
And, for my ‘ hour’ is * corte,’
I take nry cross, not dumb :
Not dumb, for sobbing pray’r
“This cup my Father spare.”
I, wordless, cry no more;
But e’en by Kedron’s shore
Love’s softest song I raise
And Christ with angels praise.
Praise Saviour mine to Thee,
Who did’st, e’en here, know me,
My cross and passion knoir,
Nor any paDg forego:
My comfort, strength of heart,
My soug, my all Thou art,
, Now tread I undismayed
The dark’ning valley's shade,
Nor fear aught evil, Lord;
Do I not hear Thy word.
Thy pray’r, my promite, psalm,
“ Let them be where I aicf”
And in the ling’ring way
I sweetest promise may %
With saints and angiis pf"ave;
For '.n “ to them Thy love,
Father, to me be shown’
Heaven’s gates are open tV jwn.
Philadelphia, Oct. im.S,
Foreign Missions. > / '
We will need an average monthly re
ceipt of $2,500. —Home and Foreign Jour
nal of November.
Can we, the Southern baptists, spare
so much to one cause ? Are we able to
meet this want of the Board ? Let us
see:
We have six hundred thousand Baptists
in the South. Perhaps ons-twelfth of this
number can and will gife to missions.
That will make an aggregas,e of fifty thou
sand contributors. Os tbs number, we
may reasonably suppose that ten thousand
can pay ten cents, each, per month ; that
would make SI,OOO. Twenty thousand
could pay twenty-five cents, each, per
month; that would amount to $5,000.
Ten thousand could cents a
month; that would amount to $5,000
more. Then the remaining ten thousand
could give one dollar, each, per month,
which would amount to SIO,OOO. Is
this estimate too large? Is it unreason
able ? Is there not one Baptist in twelve
in the South who gives or is willing to
give to missions ? Is not one-fifth of that
number able to give one dollar a month,
one-fifth fifty cents, two-fifths twenty-five,
and one-fifth ten cents ? If the estimate
is reasonable, it shows that the Baptists
of the South can meet this want of the
Foreign Board, and leave for Domestic
and other missionary operations, $18,500
per month." If we can raise, with such
perfect ease, this amount of money, how
far below the standard of duty are we
living! Can those wbWove Jesus and
His cause, consent longer to live at this
poor dying rate ? E. W. Warren.
Atlanta, Oa.
Let us Press On.
We are encouraged to prosecute our work
in foreign lands. God is prospering our
feeble endeavors. More than sixty have
been baptized in Rome. In Bari, an en
tire Pedobaptist church of seventy-five
members have been baptized, and admit
none to the communion table who have
not been immersed. In various places in
Italy, our missionaries have been at work,
and the call in other places for Baptist
workers if loud and urgent. Every mail
brings tidings of the baptism of converts
in China, and in newly resum
ed missions are full of hope. I ask, then,
shall we not meet the crisis ? A short
time since, I found myself called upon to
state, that we were reaching a crisis in our
pecuniary obligations as a Board of For
eign Missions. It was with hesitation the
statement was made ; but duty to the be
loved workers in far off lands, and our
credit as a denomination, demanded it. I
am glad to say that a number of churches
and individuals have nobly responded to
the appeal. But the issue is not yet met.
We must have three or four thousand dol
lars in addition, soon, that we may for
ward needed remittances, and send out the
missionaries yet in this country, and wish
ing to depart.
How easily may this necessity be met!
It is only for each individual and each
church to act, promptly and liberally, and
all will be well. We disclaim the appel
lation of Anti-missionary Baptists. Let
us be true to ourselves. Let us think of
the millions perishing for the lack of
knowledge. Above all, let us think of
Jesus and His dying love. His glory is
involved. We are His witnesses. Let us
be true to Him. Blessed be His name,
He is preparing for us mansions in the
skies, and an inheritance that fadeth not
away. Shall we not be workers together
with Him in sending His precious gospel
to the dying ones of the earth ?
We want a contribution from every
church, from every church member. Bro
ther minister, brother deacon, private
brother and sister, will you not act AT
ONCE ? Send to me, box 130, Rich
mond, Va., by check, Express or money
order. Jas. B. Taylor, Cor. Sec., fie.
Ministerial Importation.
In a communication on this subject in
the Index, Nov. 2, the writer, “ Native
Born,” notices “ 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.” He specifies ten instances of “ the
workings of this mania,” and decides that
“ these are enough to show the tendency
to import,”
To my mind, the statement of the case
is an unfair oJai' It is ex parte. I am
not fully posted in the whole matter ; but
I do know of four instances in Georgia
which can be adduced to lessen materially
the weight of “Native Born’s” testimony.
About a year ago, the First Baptist
church, Atlanta, sought a pastor from
Savannah. Failing in this, a pastor was
obtained from Macon. The pulpit in
Macon, vacated not many months ago by
Bro. Boykin, is occupied by Bro. Hay
good, whose home was in the same city.
A. Georgia minister was also named as a
desirable one for the Savannah church,
and he would, in all probability, have been
called to the pastorate, but for the fact
that ill health would prevent his accep
tance. In all these cases, pastors were
sought without crossing “ the State lines.”
There are doubtless other instances, “ but
these are enough to show the tendency to
import” to be far from universally prev
alent.
But suppose this tendency does exist :
what then r Churches have their locali
ties and their geographical neighborhoods;
but have churches their “ State lines,”
which may not properly be crossed to ob
tain suitable and acceptable pastors ?
Christ’s ministers are sent by Him into all
the world to preach the gospel. Why,
then, may not churches in want of pastors
go into all the world and obtain them ?
One of the ablest, most useful and popu
lar Presbyterian pastors in New York was
called, a few years since, from Ireland.
Why limit the area of selection open to
pastorleas churches, to the State in which
they exist ? Why not restrict them to the
section of the State in which they are lo
cated ? Why not to the Association with
which they are connected, or to the county
or city of which the church is a “ native
born ?” Is not the idea an absurd one ?
Is there not too much stress already
laid upon the question where the pastor,
or the occasional preacher, even, was
born ? What differiTnce does it make where
he was born, or where he has lived, pro
vided he be an able minister of the New
Testament and a faithiul preacher of the
gospel, and laborer for souls ? Think of
a minister being introduced to a congrega
tion on the Sabbath as hailing from a cer
tain State, to secure for him and his mes
sage the attention and sympathy of the
audience. Happy will it be when all who
love the Lord can realise, that, though
“The k'mdred ties of life are bright,
Y et not so bright as those
In which Christ’s favored friends unite,
And each on each repose ;
Where all the hearts :n union cling,
With Christ the centre and the spring.”
A Bible Baptist.
Southern Baptist Theological Seminary—An
Appeal for Help.
This Institution —located at Greenville, S.
C.—has a claim upon the Baptists of the
South second to no other w hich they are called
on to meet. It had secured, just prior to the
war, about one hundred and eighty five thou
sand dollars in subscriptions and individual
bonds, and could have raised, without diffi
culty, almost any amount necessary to its
complete equipment and permanent endows
inent. But that terrible tornado, which swept
away so much else that was dear to our
hearts, left the Seminary well-nigh penniless.
It was not deemed best to attempt to raise a
new endowment, but the hope was to sustain
the Institution by annual contributions, until
such lime as the condition of the country
might justify an effirt to place it upon a firm
pecuniary basis. The brethren responded
nobly to the appeal thus made, and there
woufd have been no'difficulty if they could
have paid (or could now pay) the instalments
upon their bonds. But failing to receive the
amounts due, the Seminary has been and is
now greatly embarrassed, and we are com
pelled to appeal for help—immediate and
liberal help—to our brethren throughout the
South. We feel confident that the churches
will respond promptly and liberally if the
matter is fairly presented to them, and we
urge the following reasons—among many
others that might be given—why you should
at once present the matter to your church and
contribute also yourself: 1. This Seminary
belongs to all Southern Baptists. It was
established by a Convention of all the States.
Its Trustees are taken from all the States.
Its students represent every Southern State.
It is not a local institution of South Carolina,
but belougs to every other State as well. 2.
Its Professors are doing the work which they
have been requested to do by the Baptists of
the whole South. It is due them that their
brethren faithfully sustain and support them
in it. There are no charges to students, and the
only support of the Professors is from the
contributions of the brethren for this purpose.
3. A large part of our debt has been incurred
for buildings, by which each student saves
one hundred dollars or more each year—an
amount thua far saved to the denomination,
equal to three times the amount paid for the
buildings, which will, besides, continue to
save, in like manner, annually hereafter.
The property of this kind bought could now
be sold for several thousand dollars above
cost. 4. This Seminary is the only place at
the South in which a thorough Theological
Education is furnished by Baptists. 5. God
has so blessed it, that it has now a greater
number of students in attendance than any
other Baptist Theological School in the world.
6. Its plan opens its doors to persons of va
rious degrees of culture; thus fitting it for
that ministry of all classes and grades which
Christ established, and for the value and use
fulness of which Baptists have always con
tended. 7. In it first this idea was set forth
1 but, since its success, other Seminaries, both
of Baptists and others, have seen the advan
tages of its plans, and have, in some meas
ure, adopted them. 8. These peculiar plans
have proved very successful; and had there
been the means of supporting them, double
the number of students would now be pres
ent. 9. The students who have gone forth
have manifested the Value of the Seminary
by their efficiency in the pulpit, and especially
in their pastoral work. The universal testi
mony has been that young men learn to be
come good pastors at Greenville. 10. The
Seminary has accomplished all of this, being
yet in its infancy. Every year must increase
its power to do God service, every year ena
ble it to educate more men, every year fit its
Teachers better for their work, aud every
year enable them to lay up stores of learning
which, wrought out and sent forth in
will instruct the membership of Christ, main
tain .and defend His truth, and show to the
word the sure foundation of the distinctive
views of Baptists. 11. The Seminary, there
fore, is a power which God, by most singular
exhibitions of His providence, has put into
the hands of His people. Ought not every
sacrifice to be made, rather thau let it be lost,
or even temporarily crippled.
There are several things which we beg our
brethren to do at once. 1. Let those who
have given bonds try to pay them at the ear
liest possible day, or such part of them as
they are able to pay. We are ready to make
the most liberal compromise with those who
gave us bonds before the war and are not
able to pay in full. 2. Let each church tffke
an early collection for us. 3. Let each indi
vidual seud us what he can, however smalt
the amount. I shall industriously visit all o
the churches that I can reach—confining m;
labors, for some months to come, to Georgi;
and Alabama—but as it will be simply im
possible for me to visit more than aver;
small proportion of the churches, 1 beg tha
each brother who sees this, will give it hi
immediate attention.
Contributions may be sent to ine by druf ,
postoffice money order, or in registered lette ,
at Washington, Ga ., or when more conven
ent, to Di.. J. P. Greenville, S. C.
J. Wm. Jones, Ag't.
Washington, Oa., Nov. 1 et, 1871.
“ Ministerial Importation.”
I know but one answer to the query of
“Native Born,” respecting the call of
ministers of Christ from one State to an
other. It is: There are no geographical
lines running through Christ’s kingdom.
Proof: text, the “ commission.” Mat.
xxviii: 19, 20. G.
What Ten Men can Do.
On the first day of this year, ten men in
California,who had been free liquor drink
ers for a long time,agreed together to stop.
They did stop, formed themselves into a
society, and endeavored to get all their
drinking companions to join them. They
succeeded well. Their membership rap
idly increased, until in a short time it
numbered two hundred and fifty. It con
sists of those who have been drinkers
more or less, and of others who choose to
unite with them in the total abstinence
pledge, both men and women. They main
tain a reading room and a place of even
ing resort, provided with papers and maga
zines. Some forty families in one town
have been lifted up by this reformation
from the sorrow’s of a drunkard’s home,
and made happy in a life of thrift and
comfort. Os all who joined, in the first
five months of the movement, but one
broke the pledge and lost standing.
Ten mighty men these. They agreed
to stop drinking: they did stop. That
was a conquest which stamped them moral
heroes. The y immediately sought to in
duce all their drinking companions to unite
with them. That marks them as generous
philanthropists.
Where are the ten men in each county
in Georgia, indeed, in each county of
every Southern State, who will do like
wise ? Where are the ten men in every
church that will do it for Christ’s sake,
and for the sake of imperilled souls ?
B. W. I.
.The Lord’s House.
An incident is recorded in the New
Testament, and it is the only one of the
kind in the book in which our gracious
Lord manifested the least degree of vio
lence, but in the matter of the money
changers and of them who sold doves, the
zeal of the Lord’s house so fired His in
dignation,that He made a scourge of small
cords and whipped these hucksters out of
of the precincts of the Temple. And
yet they were only in its courts —they did
not dare enter the inner sanctuary —but
He drove them out, exclaiming, “It is
written, My iiouse-shall be a house of
prayer for all nations; but ye have made
it a deii of .. Would, He he more
graciously disposed to the rafflings and
lotteries which have given such zest to the
customers who crowd these fairs for the
purpose, not so much of buying the small
ware, as for the dissipation connected with
the traffic? We trow not. We are per
suaded, the cord3 would not be quite so
small as in the former case. These ven
ders of doves might whimper and the
money changers whine out their loud com
plaints, that they were selling their
pigeons to poor people, who could not af
ford the costly sacrifice of a lamb, and
that the tables which the Master had turn
ed over were needed, that they might give
the poor folk lawful change (which is more
than is done at some fairs,) and that it
was very hard to be whipped out of the
vestibule, when they were doing no harm,
but a deal of good. And yet the fact is,
they were scourged out. Let the reader
make the application to suit himself.—
Christian Intelligencer.
Two Presbyterian Witnesses.
Rev. J. B. Taylor, D.D., Richmond,
Va., writes to the Religious Herald:
“ The distinguished Dr. Wm. J. Arm
strong, when pastor of the First Presby
terian church, applied to me as pastor of
the (Second Baptist church, to baptize one
of his members, with the liberty of re
maining in his communion. This was
done not as accordant with his wish, but
in respect to the wishes of the dissatisfied
individual. I was compelled respectfully
to decline the service. My friend, Mr.
Armstrong, replied, ‘ I admire your con
sistency,’ and then added, ‘ I do not sym
pathise with the ado made by many on
the subject of close communion, as prac
ticed by your people. They could not,
with their views of baptism, do otherwise.
lam a close communionist. I could not
invite to the Lord’s table, any one that I
considered unbaptized.’”
Rev. G. W. .Purefoy, D.D., in a sermon
published in the Biblical Recorder , says:
“ Rev. H. B. Pratt, Presbyterian, being
assured by the Baptist pastor at Hillsboro
that the open communion Baptists of
England did not make water baptism a
term of communion, and at the same time
preached believers' immersion as strongly
as the close communion Baptists, said:
1 If that is true of them, there is no sect
of Christians on earth for whom I would
have so little respect—l would have no
respect for them at all.’ ”
Christian Earnestness.
,John Knox, who prayed, “Lord, give
me Scotland, or I die!” has been dead
almost two hundred years; yet all Scot
land feels his power still. Such earnest
ness is not soon forgotten.
George Muller began his work teaching
one orphan child thirty-five years ago.
He now has a church of nine hundred
members, forty of whom go out every
Sabbath afternoon and preach to ten
thousand people around Bristol. He
has also established missions abroad.
When he needs money, he asks God, and
it comes.
A gentleman in Dublin, who is no
talker, but has great wealth, keeps eight
printing presses going, printing tracts,
many of which he writes himself, in seven
different languages, and thus he is impart
ing gospel truth to multitudes.
A butcher in London, and a Christian
only seven years, began telling others
what God had done for him, and the re
sult was their salvation. He now has a
chapel that holds fifteen hundred, and has
six hundred members. He has a large
business, but preaches five nights in a
week in the streets, in halls, and other
places in the city.
A Mr. Carter, who labors among Lon
don thieves, burglars and pickpockets, has
gathered a church of one thousand eight
hundred members. His wife instructs one
thousand six hundred mothers, meeting
our hundred at a time, who, without her
labors,*'would receive no religious instruc
tion at all
These instances show what men may do
when fully consecrated to the work of
saving souls. Were all professors thus
earnest, the world would be given to
Christ in a very few years. — Parish Vis
itor.
Every Head on its own Shoulders.
The story is, that when Spyriddion was
going to the Council of Nicsea, some per
sons, who wished to prevent his going, at
night cut off the heads of his two mules
(his own and his deacon’s,) and started on
their journey. Spyriddion, in the morn
ing, informed by the deacon of the dis
aster, directed him to attach the heads to
the dead bodies; when the two mules,
with their restored heads, shook them
selves as if from deep sleep, and started
to their feet. The two gentlemen mount
ed their beasts, and soon overtook the
travellers. A3 day broke, while they
jogged on together, all were astonished to
find the heads on the wrong shoulders.
The white mule had now a eheetnnt head,
and the chestnut mule the head of its
white companion.
This story has its counterpart in these
modern days. We see, if not mules, yet
men, going about with their heads on the
wrong shoulders. They thought all was
right, and so did their friends, who loudly
applauded them; but as the clear light of
revealed truth has broken upon them, we
discover that they have swapped heads,
and we have the strange spectacle of Bap
tist heads on Pedobaptist shoulders, and
Pedobaptist heads on Baptist shoulders.
This does not look nor work well. Let
every head stick to its own shoulders. If
it is a Baptist head, let it be content and
proud to stay where it belongs, and not
affect an unnatural connection with a for
eign pair of supporters. Consistency and
congruity are jewels. A man’s head and
body, terminating in a fish’s tail, is not,
certainly, a beautiful object.
The Bible Revered.
Some years ago we happened to be present
when the senior class at Yale gathered
in the appointed place to hear the elder, Prof.
tSilliman deliver the last of his course of lec
tures on geology. The object of the lecture
vas to show the substantial agreement of the
Vlosaic account of creation with the estab
ished facts of geology. lie introduced the
übject as follows: Opening the old family
Bible of his father and mother, and placing
t on the table before him, he said :
“ When 1 was a little buy I was taught to
venerate this book, and I venerate it now.
When my older brother and 1 went upstairs
to get ready for school, our mother went up
with us, and opening this large Bible, she
read from it, and kneeling with us by its
op= n pages, she prayed for us, and ” said he,
his voice tremulous with emotion, “1 feel
that all that is good in me is owing to those
hallowed influences.”
Ic was a touching and most impressive
scene. Few men in our nation had a finer
presence than he, and never did he seem
more truly noble than on that morning, when,
having passed beyond three score years and
ton, and full of honors, his reputation as a
chemist and geologist being coextensive with
ci\ iiization, he gave this testimony as to his
belief in, and reverepce for, the Bible. It is
well known, that all his deep and protracted
studies in natural science never impaired his
confidence in the sacred volume; and that as
he lived, so he died, resting upon its promises,
and sustained by its inspiring hopes and sub
lime consolations.
Difficulties ofSuccessful Lying. —After
all, the devil fights under great disadvantages,
and has to carry weights iri all his races, which
are almost unfair. He lies, as a matter of
course, believing thoroughly in lies, thinking
that it is by lies chiefly that he must make his
running good ; and yet every lie he telle, af
ter it has been told and used, remains as ad
ditional weight to be carried. When you
have used your lie gracefully and success
fully, it is hard to bury it and g*-t it well out
of sight. It crops up here and there against
you, requiring more lies; and at last, too
often, has to be admitted as a lie—most usu
ally so admitted, in silence, but still admit
ted, to be forgiven or not, according to the
circumstances of the case. The most perfect
forgiveness is that which is extended to him
who is known to lie in everything. The man
has to be taken, lies and all, as a man is taken
with a squint, or a hair lip, or a bad temper.
He has an uphill game to fight, but when once
well known, he does not fall into the difficulty
of being believed.— Trollope
Pre-judgment is unwise and bad judgment.