Georgia Historic Newspapers

    CHRISTIAN INL ID SOUTH-WESTERN BAPTIST.
VOL. 50—NO. 48
A Religious and Family Paper,
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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.