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CHRISTIAN INL ID SOUTH-WESTERN BAPTIST. VOL. 50—NO. 48 A Religious and Family Paper, PUBU9HRD WEKKLY IN ATLANTA. QA>. AT_ Three Dollars per Annum, Invariably in advance. J. J. TOON Proprietor Restricted Communion. An Essay read by Rev. G. T. Wilburn, before the General Meeting of Friendship Association, and re quested for publication in the Index, Atlanta, and the Maptiotj Memphis. In the discussiou of a question which has recently become the more important by reason of the loose practice of many, it is needful that we examine carefully the word of God, and learn, so far as we may, its teachings both by precept and ex ample. In Matt, xxvi: 17—21 and 20—31, we have the origin of the Lord’s supper. Let us read carefully this language. “ Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we pre pare for thee to eat the passover ? And lie said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand: I will keep the pass- over at thy house with my disciples. And the disciples did as Jesus had ap pointed them; and they made ready the nassover. Now when the even was come, he sat down with the twelve. . . . And as they were eating Jesus took bread and blessed, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took tne cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I tvill not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. And when they had sung an hymn, they went out into the Mount of Olives." This is the record of Matthew, who was present on this interesting occasion. Ac cording to this record, who sat at this table ? The 20th verse answers this ques tion : “ Now when the even was come, He sat down with the twelve." The twelve disoiples and Jesus composed this com pany. No other person was present at the passover, to participate in it or to look on those who did partake. And if no other person was present at the passover, then no other was present at' the institu tion of the Lord’s supper. In fact, all those who were present at the passover were not present at the Lord’s supper. To my mind, the evidence is conclusive that Judas Iscariot left the room before Jesus instituted His supper. Jesus, while eating the passover, said, “ Xffiiy I ga y unto you, that one °f y° u shall betray me." The disciples were grealy grieved because Jesus had declared that one should betray Him, and each be gan to ask, Is it I ? Then Judas, which betrayed Him, answering, said, Master, i3 it I? He said unto Him, thou saidst it.” In John it is sWYrA, that when Jesus announced that one should betray Him, he that leaned on Jes«3’ breast says to Him, “ Lord, who is it?” Jesus answers, He it is to whom I shall give the morsel, (sop,) when I have dipped it. And having dip ped the morsel, He gives it to Judas Is cariot, son of Simon. He then, having recived the morsel, went immediately out, and it was night." According to this statement, Jesus, while eating, pointed out the traitor, and he “immediately” left the company. If it be true that Judas retired, then there were present at the Lord’s supper, Jesus and eleven disciples. What were the qualifications of these twelve to partake of the supper ? Jesus was immersed by John in the river Jor dan. This, all candid expositors will grant. But were the eleven ever baptized ? Let the following arguments be well weighed: 1. A part, at least, of the diseiples of Jesus were previously the disciples of John. This we learn from John i; 35: “Again the next day John stood, and two of his disciples, and looking upon Jesus as He walked, he saith, Behold tho Lamb of God ; and the two disciples heard him speak, and they followed Jesus. In verse 40 we are told who these two were. One of the two who heard John speak, and followed him, was Andrew, Simon Peter’s brother." Tho other was John himself. This agrees with the evangelist’s way of introducing himself in his narrative. Wo can see no reason why he should suppress the name of any other person. John and Andrew being disciples of John the Bap tist, must have been baptized by him. John’s special mission was to baptize, as he acknowledges: “He that sent me to baptize in water.” It i3 not reasonable suppose that John admitted any one to the company of his disciples before he was baptized. Then, if these two —John and Andrew—'Were baptized by John the Bap tist, Jesus had at least two disciples who were, baptized, If these two had been baptized and the others had not submitted to this rite, then there would have been a marked distinction between these and the other disciples of Jesus. 2. Jesus himself dees not admit to the number of His disciples those who were not baptized. In John iv : 1,2, we read: “ Wlien, therefore, the Lord knew how the Pharisees had heard that Jesus made and baptized more diseiples than John, (though Jesus himself baptized not, but His disciples.") Here we are told that John and Jesus baptized their disciples. Would it be reasonable to suppose that John and Jesus would baptize a part of their disciples and receive a part without baptism ? The same reason that would require one to be baptized would require all to be baptized. We would again con clude that the disciples of Jesus were all baptized. 3. We are told in a parenthesis in John 4:2,“ that Jesus baptized not, but His disciples.” Would these disciples baptize others when they themselves had not sub l mitted to this rite ? May we not conclude from the acts of these disciples that they had been baptized ? 4. When Jesus applied to John for bap tism, He replied to the objection of John by saying, “ Thus it becometh us to fulfill all righteousness.” If baptism was need ful to" fulfill all righteousness, was it not also needful to the disciples of Jesus ? If Jesus would submit to this rite, and urge the necessity as a plea why John should {53.00 A YEAR. ! FRANKLIN PIiUNILA UUu JSE, ATLANTA, GA., THURSDAY, DECEMBER 7, 1871. \m A Ml } administer it to Him, would it qot be ne cessary that all His disciples should sub mit ta the same ? f > 5. But lastly, Jesus commanded these disciples to preach and to baptize. Would Jesus oommand them to baptize others whilst they themselves were not baptized? Could they go forth and insist upon the observance of this rite when they them selves had not observed it? These five positions satisfy our mind that the disci ples of Jesus were baptized persons. If this be true, then all who were present at the institution of the Lord’s supper had been baptized, and that the baptism had preceded tho participation in the supper. Such was the institution of the supper, and it is important that we mark closely how this supper was afterwards observed by those who celebrated it. The next in stance of its observance is given in Acts ii; 42 : “ And they continued steadfastly in the apostles’ docrine and fellowship, and in breaking of bread, and in prayers," • Who are these that do these things ? They are the three thousand who were added to the church on the day of Pentecost. Had these been baptized? When they were deeply convicted they said to Peter and the rest of the apostle?-, “ Menland breth ren, what shall vfo do ?” Then’Peter said unto them, Repent and be baptized,” etc. “ Then they that gladly received his word were baptized." Let U3 now get the true character of those that partook of tho supper : 1. They were under con viotiom; 2. They repented and believed ; 3. They were baptized; 4. They were added to the church"; 5. They in the apostles’ doctrine ; 0. They par took of the supper. Each, of these posi tions is easily sustained by the 3acred re cord. If any doubt exists in reference to the second position, “ that they believed” a reference to Acts v : 14 will settle the question, “ And believers were the more added to the Lord, multitudes both of men and women." No others were addod, no others were baptized. They were such as gladly received the word and continued steadfastly in the apostles doctrine. This excludes all infants. Infants could not gladly receive the word, and could not continue in the doctrine, and, therefore, could not bo baptized. The prerequisites to baptism were repentance and faith, and baptism was a prerequisite to the Lord’s supper. This is the gospel order, and not a case is given in the New Testament that militates against it. The primitive churches all observed this order. We have already shown that the first church at Jerusalem observed this order. Writers of the first centuries, after the days of the apostles, testify that baptized, believers only were admitted to the Lord’s supper. Orchard, in his “ History of Open Communion,” has furnished us ex tracts from various authors corroborating this position. Wo have space for a few of these. In the year 105, Clement, in his recognitions, (b. vi, 51,) states: “ They conducted those who had completely re ceived the faith of the Lord to the foun tains and baptized them ; and these (the brethren) broke the Eucharisttcal bread with them.” In the year 106, Justin (2nd Apol. Kernes’ Trans, i § 86) declares: “ None are allowed to be partakers (of the Eucharist) but such only as are true believers and have been immersed in the laver of regeneration for the remission of sins, and live according to their pre cepts." In tho year 200, Tertullian (De Corona Militis) writes: “After baptism, we receive the Sacrament of the Eucha rist, instituted by Christ.” Such was the vigilance of the old interests over the Eu charist, that ministers assembled at Arles in 314 “ required written testimonials of each person’s baptism before he could be admitted to commune." Dupin Council of Arles, Canon ix. “No church,” says Wall (Hist. p. ii, ch. 4, § 15, p. 441,) “ ever gave the communion to any person before baptism." Doddridge, in referring to this subject, remarks: “It is certain that as far as our knowledge of primitive antiquity reaches, no unbaptized person received the Lord’s supper. How excel lent so ever any man’s character is, he must be baptized before he can be looked upon as completely a member of the church of Christ.” Dr. Dwight says: “It is an indispensable qualification for this ordi nance (the Lord’s supper) that the candi date be a member of the visible church of Christ, in full standing. By this, I intend, that he should be a person of piety, that he should have made a public profession of religion, and that he should have been baptized.” Even in this day, moat Pedobaptist churches regard individuals as disqualified to partake of the Lord’s supper, if they have not, in their estimation, been bap tized. Rev. J. B. Taylor, of Richmond, Va., (Restrict. Com., p. 23,) gives a case in point. Bishop Moore, of the Episcopal church, on a certain occasion, invited all professed Christians present to come to the Lord’s table. Many accepted the in vitation, and among these was a promi nent member of the Quaker persuasion. The Bishop knew him, and for a time was puzzled. He could not conscientiously administer the elements to his Quaker bro ther, although he-believed him to be a man of God, because he had not been baptized, and therefore, he requested him to retain his place, and he would simply pass by him. Then, it is a case made out, that nei ther in ancient nor in modern times can the unbaptized be admitted to the Lord’s supper. What, then, is baptism ? Here rests the whole question. The New Xes tament, according to our understanding, teackc3 that immersion only is baptism. Sprinkling and pouring, as applied to the ordinance, are not found in the New Tes tament. For 250 years after Christ, sprinkling and pouring were not known in the churches, and for 1300 years they were not practiced. Bossuet, of the Cath olic church, Bishop of Meaux, says: “ John’s baptism was performed by plung ing. In fine, we read not in the Scrip ture that baptism was otherwise adminis tered, and w T e are able to make it appear by the acts of councils and by the ancient rituals, that for'l3oo years it was thus ad ministered throughout the whole church.” Immersion, then, is the baptism of the New Testament and the essential prere quisite to the Lord’s supper; and that it may be valid, it must have been adminis tered by a proper administrator. The Unchangeable. The seasons come and go. The ocean murmurs in its ebb and flow, Stars wend their way through trackless space, The moon rolls up and 6hows her placid face, And all things change but Thee, Creator, King— Os all that is, the sole exhaustless spring. In sunshine and in shower, On sandy wastes and in the rose-clad bower, Alike we great Thy presence; and the streams, That make the meadow bright with flashing gleams, Hare their sweet tale to tell of Him whose hand Made their green pathway through the pleasant land. Friends falter at our side, Wealth vanishes, hopes die, life’s whelming tide Strands our frail barks upon a hostile shoie, But Thou art there and changeless evermore. Ay, Thou art there! - the Rock ivithin whose shade The weary wauderer’s feet in peace are stayed. Unto man’s restless heart What glad assurance doth the truth impart That Thou, ’aiid ceaseless change, art changeless still, And drawing him by gentlest ties to leave With Thee each burden and the thoughts that grieve. O, Refoge; always nigh And never sought in vain 1-tv Thee we fly When tempest-tossed, deceived, or templed sore; We pine for the deep rest that evermore Awaits the heart that finds Thee; send Thy ray Down through tbs shadows that eclipse our way ! The Rights and Duties of Pastors. “ The shepherds feed themselves and feed not my flock.” Ez. 25: 8. “ Take away your exactions from ms people, saith the Lord God. ’ Ez. 45: 9. “Ye have,eaten up the vineyard; the spoil of the poor,is in ydur bouses. What mean ye that ye beat my people tii pieces, and grind the faces ot the poor? saitb the Lord God ofhosts.” Is. $: 14-15. Do the Sacred Scriptures authorize a minister to demand a salary proportioned to his abilities, or equal to what he could secure by pursuing some purely worldly calling ? “Hawks” assumes the affirmative, with out referring to one passage of Scripture to justify the assumption; and, with a strange forgetfulness of the rules alike of logic and ethics, calls upon me for scriptural evidence to prdve that the min ister’s right to make the demand in ques tion has been restricted ! I would advise him most fraternally, to review his studies, and refresh bis memory, by perusing anew the rules to which I have referred. If he finds one that will justify him in assuming as true, what is not granted, or in demand ing of an opponent to prove a negative, and will refer me to the book and page where it may be found, I will acknowledge myself greatly his debtor, humbly sit at his feet and imbibe wisdom from his lips, even though he may be a beardless boy; knowing that the Lord sometimes imparts wisdom through the mouths of “babes and sucklings.” I hope never to be too old to learn, or too proud to receive instruction from the youngest of my juniors. The reasoning of my opponent —what little there is of it—is, verily, like that of a clas3 of certain politicians —“ outside of the Constitution.” With these prelimina ry remarks, I respectfully bow an adieu to my opponent, an 1 proceed to discuss the subject involved in tho foregoing inquiry. I will, in the first place, lay down two postulates: 1. All the rights of churches and .pastors, as such, are derived from, and all their duties enjoined by, God. 2. It is only through the sacred Scriptures W’e can learn what are these rights and duties. I unequivocally deny that there is a soli tary passage in the word of God authoriz ing a minister to demand of a church a sal ary proportioned to his abilities, or equal to what he could obtain by pursuing some worldly calling. I further deny that there is one passage enjoining upon a church to pay a pastor such a salary. If there be suoh a passage let it be produced, and it will forever settle the question —with me at least. The very fact that they who claim the right in question, seek to sus tain their claim by arguments derived from practices prevalent in the world, is a tacit admission that they cannot sustain it by appeals to the Bible. To pastors and evangelists who give themselves wholly to the work of the min istry—and to them only—is the right granted in the code of Heaven to claim a support —and nothing paore. This right has been denied them, unwisely, by some of our brethren. * They misapprehend and misapply those passages which repre sent the gospel as communicated free, “ without money and without price and those which teach that the gospel is to be preached to the poor, who have not the means necessary to pay a preacher. As to the first class of passages, they evi dently refer to the bestowal of the bless ings of the gospel on us as a free gift—• without any merit on our part to entitle U3 to claim them as our due. The other class of passages plainly teach it to be God’s will, that they who have the ability, should contribute of their earthly sub stance to enable ministers to preach the gospel to the poor. The minister, as well as others, requires food and raiment. Without these he could not preaoh to either the rich or the poor; for he would be com pelled to devote his time to some worldly calling to secure these necessaries of life. If he ministers to the rich, the Divine law requires that they, to whose spiritual wants he ministers, should minister to his carnal wants. If he preaches to the poor, he must be sustained by the rich. If he preaches to the heathen, or to the. poor churches among them that are a3 yet too small or too poor to sustain him, he must be sustained by contributions from breth ren abroad; as Paul was sustained, when laboring for the converts of Corinth, by “other churches,” and “that which was lacking, the brethren which came from Macedonia supplied.” 2 Cor. 12; 8,9. As to the support of a minister, I will remark, it should bo liberal and propor tioned, not to the real or imaginary abili ties of the minister, but to the ability of the church to contribute. The support afforded, where the ability exists, should be sufficient to enable him to live in a style as comfortable and as respectable as that in which the better portion of the community are accustomed to live. It should be remembered, also, that it re quires more to sustain a pastor in that style than i3 necessary to sustain the family of a private member of equal ex tent as to number; for, 1. The pastor generally has to entertain more company than a private member. His house is the home of agents and travelling ministers, and often of private brethren from abroad. 2. He is expected —and indeed required in Scripture —to be an example to his flock in the exercise of every Christian virtue — that of liberality not excepted. Hence, every subscription for- benevolent pur poses, that it is desired to lay before the church, is first presented to him, and he is expected to heajb he l|3t with his own name. Not only <l* the- agents expect this, but the memjafl* of his church ex pect it. Hence, whin the list is presented to them, the first thfSg they do is to look and see whether tb|»f pastor’s name is affixed to it. If it f not, they are apt to question whether ttepebject, in behalf of which an appeal is A'iade to them, is a truely meritorious 6. The pastor has to" incur -inddßptalf’expenses, from which private membjp are exempt. His bills for stationery a|d postage, if he be a pastor of much nQte\&re far greater than theirs. Many booW*re annually issuing from the press. of these it is im portant that he possess, not only that he may add to-Hiw stock of knowl edge, but that he . ; >y labor more effi ciently for the benejt of his flock, and others. Moreover, Iff success, as a pas tor, depends very R ‘h on his keeping himself acquainted n in what is going on in the religious wo: if- To do this he must take more s«*w P^P"; 4. If faithful to his duties, it will be impossible for as much at tention to his—faffiUy •*' and SP'olftp interests generally. > private members ordinarily do, or as i ...fit as is necessary to the rigid economy tieh he is expected to practice. V* I would ask of those who contend that a pastor has a right to de mand- a salary to his abili ties, or equal to wha* he could make by pursuing some worldly calling, who is au~ thorized to deeid > as to hi3 abilities, etc.? There is an old law r|axim to this effect: That “no man is allowed to sit as judge in his own case.” Thig,*of'!oourse, de prives the minister of> the right to decide as to his own'merits. If the church is to decide, then .the presumption is—unless there be proof positive to the contrary — that she deems the salary she offers com mensurate with his equities, etc., and the minister has no right to demur to the de cision. If there be a4aw granting to min isters the right in question, unless that law appoints an map re,‘or defines espe cially the mode by >*hieh their abilities are to be estimated, it is null and void, according to all the decisions that have been rendered, in aiuf’uar cases, by legis lators, eminent lawyjmters, judges and juries. To give to ministers the right to decide, as to the amount of salary to which their abilities entitle them, would be to clothe them with arMrary power to lord it over God’s heritage! and to deprive the Lord a of the right t complain of their “ exactions,” of theii .feeding themselves and starving their flocks, of their having “eaten up the good pastures,” and “grind ing the faces of the poor,” etc. As I uo not wish U weary the reader, or to crowd out tilt communications of other brethren, I wi!' defer, for another number, the further d'msideration of the question under discus ion. So far I have adhered to my reserved right—the right to ffilaina exemption obligation to prove a negative— (ni in my next num ber, I shall step oul from behind this en trenchment, assumeHhe aggressive, and, to use a trite saying, “carry the war into Africa.” Among the brethren who contend for the affirmative of the us,Hherej are some who are truly worthy, intelligent and pious. As suctr brethren will ever keep their minds open to conviction, H indulge the fond hope that I shall be able, by the aid of that Spirit which Jesus promised to send to guide us into all truth, to convince them that, to claim pay for preaching the gospel, proportioned to our supposed abilities, is 1. To disregard the express precepts of the gospel; 2. To aot at variance with the examples of Christymd’his apostles, whose examples we are instructed to follow ; 3. To ignore the relations which we are represented in Scripture as sustaining to the great Head of the church; and, 4. To violate, or repudiate, the general principles of the gospel of Christ. As to those —if spell there be in the ministry—who allow their views of their worldly interests to exert a greater influ ence over their acts than the dictates of their own consciences, or th« teachings of God’s word, I can have but little hope of changing, either tkoir views or their course of conduct. As their case is too hard for me, I will Aispose of it, as in structed in God’s word: I will carry it to God, and beseech him to reveal the truth to them, and inclfafe .tkem, by his Spirit, to receive it, love "i’Mfljad act it out, ever more. Jos. S. Baker. Rev. Wm.M. Clark. Once more we arJcalled to mourn the loss of a man “who feared God, and eschewed • evil.” It was the privilege of the writir to know him well, especially during hi# early ministry. In 1851 he came to Sumter county, and opened a school in ifhe academy, at a lit tie place called Pinetille, where the writer was then living, and preaching for four country churches. (Brother Clark was fresh from College, and although quite young, he became 4jknown in the com munity as a piou9 jand devoted Christ ian. He wa9 very Reserved in his man ners, and it was some time before I could gain his confidence sufficiently to ascertain the condition of his mind as to duty. On one occasion he spent the night with us, and when I lighted* him to his room, I found that he was seriously impressed with his duty to give himself to the work of the ministry. At an early day the matter was brought to the notice of the church at Corinth, in Sumter county, (the edifice has since been destroyed by fire,) and he was licensed to labor in the bounds of the church. He accompanied me to all my churches and preached with great ac ceptance to my people, while still continu ing his school. One night, a beautiful moonlight even ing, brother Eli Ball, whom some will re member as the agent of the Foreign Mis sion Board in Georgia, brother Clark and myself, were returning from a visit to the house of Deacon ElrTucker, the subject of conversation, as we walked, being our duty to a perishing world. Just as we came to a spot in the. road where the fhll moon threw a strong light upon us, we all stopped to enjoy the Beene, when brother Clark remarked that he was willing to go any where if God should call him to the work.' instantly brother Ball asked: ““Are you willing to go to Africa ? ’ On being answered m the affirmative, he saidl “Give me your hand upon that; and SQon their hands were clasped in solemn cove nant. Subsequently brother Clark re, moved to Lumpkin, where he was ordained, and for a short time he had the care of the church in that beautiful town. Re membering his covenant with brother Ball, and feeling it to be his duty to go'tb Cen tral Africa, he resigned the pastorate of the churchy and instantly set about his preparations for going to the distant heathen; Accompanying tho writer-to the Flint River Association, in 1853, we stopped at the house of my brother in the town of Culloden, in Monroe county. While there we wandered through the cemetery, surveying the monuments and reading the various inscriptions, until we were both profoundly impressed with the vanity of life, as a mere possession. Leav ing the cemetery by the gate in the op posite direction from the town, we entered a grove and bowing at the root of an aged commending hi|| to God and the word of his grace. There we agreed that when he was far away in Africa, we would at that hour of the day, bow wherever we might be and pray for one another. Soon after that interview he sailed for Central Africa, where he remained four years, during which time I corresponded with him as the Secretary of the For eign Mission Committee of the Bethel Association, by which he was supported. All of his letters, however, were lost while refugeeing during the war; but I remember they all breathed the most earnest purpose to live and die in Africa. When he came back to this country in 1858, he and his companion were my guests for several days, when he still held to his original purpose, intending to return to Africa in the Spring of 1859. Why that purpose was changed I never knew, but think it was from the firm conviction to which he’ arrived, that he could not stand the climate, and have strength left to serve the Master. But he has left the scone of his earthly labors and has gone to join that bright band of African missionaries who gave up all for Christ —who died at their posts and are now with Ilim whom they loved and served while here below.’ Thus one more faithful minister of Jesus has left us, and we would say : “ Blessed arc the dead that die in tho Lord from henceforth; yea, saith the Spirit, they rest from their la bors and their works do follow them.” 11. C. 11. Pastoral Presents—A Hint. I have noticed much to my satisfaction that some of the congregations, and espe cially the ladies, have been making hand some presents to their pastors x-ecently. Several of tho Methodist parsons have been made happy byjheir sisters. But the last sensation in your paper 6n the tmb ject, is the fine suit of clothes and fine warm cloak our esteemed brother, C. Cv Willis, of Muscogee, has recently receiv ed from the people of his charge. Our brother notifies the city pastors that he is now in fine trim and will not be distanced by the most distinguished of the fratern ity. While none are better entitled to this mark of favor than brother W„ it appears to the writer that while the city pastors have been the subject of so many agreea ble surprises, and now a country pastor has been made so happy, it is time some thing was done for the village pastors. I have felt greatly humiliated frequently at the meetings of our Conventions to see our city pastors in their sleek broad cloth from head to foot, with fine beaver and glossy boots and black kids, while 1 was rubbing myself by them with my old thread-bare clothes on, I had been wear ing for over two years. I think the sisters of my church are equal to any on the con tinent. I hope they will think on me and make me happy once in my life, is the prayer of A Seedy Village Pastor. The Pint Propagators of the Christian Re ligion. " Men of obscure fortune, such as tent makers and fishermen, were the first to teach the Christian religion. Yet, so powerful was the influence of their holy zeal, that in less than thirty years they had disseminated that doctrine not only throughout the Roman Empire, but as far as the Parthians and Indians. In almost three hundred years after its establish ment-long before Constantine professed Christianity—it was acknowledged in the greatest part of that Empire. “We are but of , yesterday,” wrote Tertullian, “ and have filled all places belonging to you; your cities, islands, castles, towns, coun cils ; your very camps , wards, companies, the palace, senate, and forum, we have left only your temples. It was the simplicity, the earnestness, sincerity and the life of these early min isters of the Gospel that carried convic tion to the hearts of the people. They had been with Christ and learned of him ; and when commissioned to go forth to preach, they went, resting in the promise of the Teacher, to send the Spirit to aid them. After this he selected seventy others, when giving them a simple but efficacious preparation, directed them to go forth, with this injunction: “As ye go, preach, saying, the kingdom of heaven is at hand. Heal the sick, cleanse the lep ers, raise the dead, cast out devils *, freely ye have received, freely give. Provide neither gold nor silver, nor brass in your purses; nor scrip for your journey, neith er two coats, neither shoes, nor yet staves. And fear not them which kill the body, but are not able to kill the soul.” If Zion languishes to-day, may it not be feared that the House of God has been turned into a house of merchandise. Where the heart is deeply imbued with the weight of a subject, it moves on regard less of comfort, accommodations, or purse. The lack of disinterested love for the cause more than that of “gold and silver,” is an undermining foe to its growth and prosperity. Everywhere these disciples were successful, notwithstanding their la bors were expended among men who had ever worshipped idols. The opposition which met them on all sides, was more to be dreaded than any possible at the pres- stitions nor would it allow any association with them. “Keep yourselves from idols was an admonition ever present with them. Dionysius, bishop of Alexandria, answered the prefect of Egypt thus: “We worship no other God,” when ask«d by that ruler if he could still adore that God of hi3, supposing him to be God, in ©on junction with their gods. Polycarp, Basil, Cyprian, and others, may be mentioned as preaching at that time. Their strength, their courage, their re sources were God, the Messiah, and the Holy Spirit. What more does a true dis ciple need f when betakes upon himself the vows of preacher of the Gospel. “And now,” spoke Paul lo the elders of the church of Ephesus, on his departure, “ behold I go to Jerusalem, not knowing the things which shall befall me there, save that the Holy Spirit witnesseth in every city, saying, that bonds and afflic tions abide me. But none of things moVo me, neither count I my life dear unto my self, I might finish; my course with joy, aftd the* ministry which Jf have re ceived of the Lord Jesus, to testify the Gospel of the grace of God." Sach or similar was the etperience of all Christians, especially miniatersjn those ages. They were proscribed, derided, abused, impoverished, and waded through “oceans of flame,” to impart the good news of salvation to a dying world. The lamentation to-day among Christ ians of all denominations is the dearth of religious interest. God requires of us our undivided love. What we do for him must be purely genuine. He accepts nothing shared with our sordid proclivi ties. May not the sluggishness now per ceptible in all the churches, be the result of our wrong-doing, comfort-seeking, self indulging spirit. If our hearts are right in the sight of God, We will not hesitate until we can be provided with good clothes, a bag full of money, a horse to ride, or passage over railways. Now this moment, drop our fishing nets, pur tent-making, our tax gathering, our persecuting, as in the case of Paul, and follow Christ. Do this heartily, honestly, devotedly, and all things else will be added. C. S. The Ministry and Intemperance. The responsibility of the ministry for the existence and increase of intemper ance in the churches and the community, was one of the topics we intended to con sider in its proper place. In the course marked out, its consideration is now in order. Zeta, in the Index of November 2d, has, however, anticipated me, and for this we thank him. And most sincerely do we wish that Zeta, and other brethren who hold the “pen of a ready writer,” had anticipated all our efforts to bring the gen eral subject of intemperance, in all its various shades and degrees, to the atten tion of brethren and he churches. We Would GYprcis tli!. liopv tint brethren wiil, often as othPr remember ’those that are in “bonds" to drink, “as bound with them,” and present the evil and the cure of intemperance with point and power. And may God bless all such efforts. ' We do not desire to instruct brethren in the ministry as to their duty, much less to censure them for what may seem to be neglect of their dnty. But for the sake of those whose feet are deathward, and for the sake of tempted ones who heed timely warning, we affectionately entreat pastors and others to prayerfully consider what their duty is, and in the fear of God, put ting aside all fear of man; so warn the churches and the people of the impending destruction. Drunkenness is a sin—a soul destroying sin. And can Christ’s ministers be faithful and yet overlook and pas3 by this sin which flourishes in the church, and lifts its gory head in God’s sanctuary ? The pastor’s work is to save souls. And can they stand by and see men, and members of their churches, de stroying their own souls , and make no effort to save them ? Says the Master, “ Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isaiah 58: 1. B. W. I. The followers of God. “ Be ye therefore the followers of Go<J, as dear chil dren.”—Eph. v. 1. Kind, and tender, and forgiving, Free frpnt bitterness, and wrath, Putting far away all malice, Making smooth another’s path— In the lore of Jesus walking, Who became an offering free, Grieving not the Holy Spirit, Such, Lord, must Thy followers be. Speaking truly with our neighbor, Using words that edify: Giving thanks for all Thy mercies, Passing foolish jesting by; Shunning all the works of darkness, Singing in our hearts to Thee— Wisely all our time redeeming— Such must all Thy followers he. We are Thine, onr Heavenly father, Let us not Thy Spirit grieve, But obedient to His teachings, Every heavenly grace receive. Loving, hoping, trusting ever, Living earnest lives lor Thee, Help us in our weak endeavor Thus Thy followers, Lord, to be. Let Thy love, “-all love excelling," la our hearts be shed abroad; So shall we be ever telling Os the mercy ot our God: How He sought our souls when straying, Saved us by His graoe so free; How that grace is ever saying, “ Freely come, my followers be.” Christian InUllitj enctr. The Temperance Cause—The Ladies. It is pleasant to witness in the mighty struggle that is now going on between light and darkness, sobriety aud drunkenness, that woman is active, zealous and hopeful. Why should she not be active and zealous in the cause of Temperance ? Her sex has been the greatest of all sufferers. She stake than all others. If she has a drunken husband, none but God can know her heart felt anguish. Poor heart-stricken wife, from my heart 1 pity you! One I know full well. She was tenderly brought up. She was edu cated. She was an heiress. She was unsus pecting. A young man of education, a pro* fessioual man, offered her his hand in matri mony. His manners were fascinating. His tongue uttered smooth words. Her heart was won and she yielded. But, alas, she entered the embraces of a toper. His habits of inebriation were formed. Her fortune is gone, aud yet ten years have not elapsed since the fatal knot was tied. Young ladies, be ware of thb, young man whose breath is red olent of the odor df cloves or the essence of ginger, Beware of him. He whd would de wire you, to Win your heart, will be sure to WHOLE NO. 2568. betray yourconfiJenee afterward. From what woman" suffers from ini eniperanne in father, husband, brother, and son, she ought to be its sworn Mr. But are all the .adi« in tereeted iffmik cause ? Are all advocates of this enterprise'? I with shame must answer, no. Some are the barest enemies of the reformation,and fnanifest their opposition by beeping husbands, brothers, and sons from entdHng a temperance society, ft seems that WcrtnaM oan bo either an angel or a fiend. I have often thought it a great pity that the that were opposed to the temperance movement were not all blessed with drunken husbands, and if they do not finally secure idronktW husbands they wilt neVcr get their rights. I know a woman who has a very kind husband, that tries to do right, but his wife wont co with him to church, and will not let jjim join the Good Templars, and frequently tempts hihn to take a drink. I would not advise any thing rash, or if he would some d»y feign himself drunk and tear up things about the house, to as to give her a scare. Alpha. + The Matter Explained. I ace that ,your Baltimore correspond ent, aa well aa others, are perplexed to kitqw. what kind of change an infant un- the time of receiving baptiaro V) from an Episcopal clergyman, since “the House of Bishops”, have informed the world that such undergoes.no moral change whatever ! Now I confess I was a little perplexed about this same thibg, until' a “priest” of that church explained the matter thus : **: ' ' 1 •< “ Certainly, the child Undergoes no moral ohange whatever; this has always been my opinion.” —•‘Well,” said I, “ will you please tell me what kind of change the child does undergo t” “Certainly, the child undergoes a sprit mi change.” “Will you explain this spiritual change?” “With pleasure, before baptism the in fant was a child of wrath , even as others , but after baptism it is a child of grace.” I hope all perplexity will now end. H. B. M. Lfkt City, FU., Nov. 1871. Close Communion: What is It ? Echo answers, What is it? Tho follow ing facts may help the reader : I. There are in this country over one mil lion of baptized believers who do not sit down at the Lord’s Table with other millions of unbaptized believers. 11. These baptized believers havo their churches, their ministers, and their missions, and are known as Baptists. 111. The unbaptized have their ohurohes and ministers and missions, but are never called Baptists, because they do not baptize. IV. The most of them were sprinkled in their infancy, and have-been told that this was baptism, but many of them fear it was not and all know that on their part it was withont faith or obedience. They are known as Pedobaptists. V. The ministers of Pedobaptist churches often invite and sometimes urge the members of Baptist churches to receive from their hands and in their fellowship t he Lord's sup per. VI. The ministers of the Baptist Churches as often and as earnestly invite and urge all believers in Pedobaptist churobes, whether ministers or members, to receive from their hands, and ip their fellowship, the Lord's baptism. VII. Pedobaptist ministers and.;churches when they invite Baptists to commune with them, never say, We will receive from your hands the baptism of Jesus qr.be baptized as ho was and as you have been, you will then commune with us. VIII. But Baptists, when they invite mem bers of Pedobaptist churches to receive from their hands and in their fellowship the bap tism of say to them, If you will do this we will eat with you the Lord’s supper, and with you have “One Lord,one faith, one baptism.” IX. Not either party will accept the invi tation. If Pedobnptists would accept the in vitation of Baptists to their baptism, Baptists would reciprocate and accept their invitation to the communion, but Pedobaptists will not do it; they persist in “rejecting the counsel of God against themselves in not being bap tized” and insist that Baptists shall justify them in so doing, or be cried down as “ un charitable,” “self-conceited,” “narrow-mind ed,” “bigoted,” “close communion Baptists.” But who are “keeping the ordinances as de livered,” and as administered to Christ and by Christ, if Baptists are not ? And are they sin ners above all the restbeoause they keep faith fully an ordinance of the gospel that others reject V They may be so in the estimation of those who substitute for an ordinance of God that, which is all and only of-men, but such we trust is not the mind of Christ and l, close communion Baptists ,” falsely so called, can well afford to wait until he who was baptised in Jordan, and by a minister who, as he said, was a Baptist, shall come as their defence aud consolation.— Dr. Backus , *'» Mac. dc Bee. Modern Fashionable Pietyf In the piece of Hawthorne, 1 entitled, “The Celestial Railroad,” the smile of the is made to awaken thoughts of a serious char acter, This production is a version of the “ Pilgrim’s Progress,” which shows how easy it is to do the journey now a days by the new and improved passage,to the Celestial City. Where the wicket gate stood of old, there is now a railroad station, where you get your ticket. f There is no need of carrying your burthen on your back, as poor Christian did. That is now carried in the baggage car. The Slough of Despond is crossed by a bridge which has been thrown over. Beelzebub and the wicket gate keeper are no longer at feud. They have amicably arranged all their an* cient difficulties, and are now partners in the same concern. The hill Difficulty is perfor* ated by a tunnel, and with the excavations have filled up the valley of Humiliation. In stead of meeting pilgrims and compelling them to mortal combat, Apollyon is the en gine driver. Os course the passage is de lightful and the journey is shoit, but where it ends is another question. Not Alone. Sages of old contended that no sin was ever committed whose consequences rested on the head of the tinner alone ; that no man could do ill and his (bllows not suffer. They illustrated it thus : “ A vessel sailing from Joppa carried a passenger, who, beneath his berth, cut a hole through the ship’s side. When the men of the watch expostulated with him, * What doest thou,: O miserable man?’; the offender calmly replied, ‘What matters it to you ? The hole I have made lies under my own berth.’ ” This ancient para ble ih 1 wbrthy of the utmost corisideration. No man perishes alone in his iniquity ; no man wn guess the t full oonsequences of his transgressions. $ ,<, t •, Faith.— Faith-sees by the ears.