Newspaper Page Text
2
#ur Comspmttats.
For the Index and Baptiat.]
Are Onr Mel hods of Collecting Foods for Beoev
oleot Purposes Wrong I—A1 —A Rejoinder.
I.
It seems that some brother does not
agree with my opinions published some
time ago. lam glad that the object
immediately had in view has been ac
complished. It was my intention merely
to awaken inquiry into this very impor
tant subject, as any one may see by a
careful reading of my articles. The
thoughts advanced by my opponent
seem to demand a reply.
Before examining my brother’s ar
gument, however, it may be well to
notice an assertion, rather implied in
the introduction to bis Second article,
that this discussion is calculated to
place new obstacles in the already diffi
cult way of our agents. If our plans
are founded upon truth, it can cer
tainly do no harm to examine them.
Truth never suffers from • the test of
candid investigation. On the contrary,
if they are wrong, is it not wise to ex
pose the error, though it paralyze for
the time the efforts of all our agents ?
Our instruction from the inspired
Word is: “ Prove all things, hold fast
that which is good.”
The first conclusion reached l your
brother, in his reply, is that the New
Testament prescribes no rule for col
lecting funds which iu of universal ap
plication. In my former communica
tion no attempt was made to prove that
we have such a rule ; the order of Paul
to the Corinthians was simply referred
to as something which all acknowledge
as a guide. Since my brother bases so
much upon,this, to me, false conclusion,
it becomes necessary to establish the
fact, at first taken for granted, that we
have a rule, prescribed in the New
Testament, which, in its principles at
least, is of universal application.
The apostle says : “ Now, concerning
the collection for the saints, as I have
given order to the churches of Gallatia,
so do yc. Upon the first day of the
week let overy one of you lay by bim
in store/ as God hath prospered him,
that there bo no gatherings when I
come.” Allow me to quote here a few
sentences from Dr. Tucker’s pamphlet
on this subject. Referring to the above
quotation, he says : “ Observe that this
is not a mere matter of advice—it is
an order. The apostle says : ‘ I have
given order,' and thus lifts the matter
from the plane of mere expediency, and
Euts it on that of duty. If the order
ad beeu addressed to the Corinthians
only, it might be thought that it had
some specific application to them, to
the exclusion of others. But it is di
rected also, to the Galatians, and not to
any particular church in Galatia, but
to the churches —that is to all the
cburcbeg there; and the apostle ex
pressly mentions this fact, as if to
guard against the thought that this
was a specific precept addressed to a
specific church and for a specific pur
pose, and to show that his precept had
a wider scope, and a more generic
meaning; to show, in other words,
that it embodied a principal of univer
sal application Is it said
that the precept of the apostle is not
intended to be applied in its exact
teachings to us? The burden of proof
is on those who deny that it is ad
dressed to us. But admitting, for
argument’s sake, that change of condi
tions relieves us from literal compliance
with the very words of the precept,
surely no one will say that so far as
the precept embodies principles, they
are not binding on the people of God
to all generations." I have made this
extract, not because I desire to strength
en my position by the force of a great
name, but because these few concise
statements present the matter with re
markable clearness. This seems to mo
sufficient to establish our position, that
this precept of the apostle is addressed
to us, if not in its literal meaning, at
least in the principles which it em
bodies. These principles are:
1. It is the duty of all Christians to
contribute.
2. Contributions should be made at
stated and frequent intervals.
8. The amount of the contribution
must depend upon the ability of the
contributor.
No one will deny the first of these;
the second is not only clearly taught in
Paul’s order, but is approved by our
ovrn experience. Giving at stated and
frequent intervals, is less burdensome
than at irregular and long intervals,
and exerts a continued influence in tho
development of our hearts in the grace
of benevolence. The third principle
may seem at first to be wrong. The
apostle says: “As the Lord hath pros
pered.” This does not mean that we
are to make up our profit and loss ac
count every week, and give or not give
according as we have gained or lost.
Such an interpretation would virtually
annul the other part of the command,
which makes it the duty of every one
to give. If we are to give only in pro
portion as we increase in possessions,
then those who are not advancing in
wealth, though their riches may be
great, are relieved entirely from the
obligation to contribute to benevolent
objects. It is evident that the apostle
means that the amouut of our gift
must depend upon tho ability which
God has given us, upon the amount of
our possessions, and not upoD our in
crease in wealth. If I am worth ten
thousand dollars now, it is my duty to
give in proportion; if I lose during the
year five thousand dollars, it is still my
duty to give, though, as we use the
word, I have not prospered at all.
The establishment of this principle,
that the gift must depend upon our
ability, and not upon our increase in
worldly goods, removes the objections
of my opponent, and hence the premi
ses upon which he bases his conclusion.
To follow this rule does not make it
necessary for us to count up the profits
and losses every week. A close exami
nation of the apostle’s reference to the
Macedonians will show that this rule,
far from being inapplicable to them,
was doubtless followed in the making
up of their contributions. They were
poor and were greatly afflicted with
persecutions, but in their poverty they
abounded in liberality. If we were to
say that only the prosperous should
give, the rule certainly was not appli
cable to them. But taking the inter. (
pretation established above, wo can
apply the rule. They gave according
to their means. Paul does n)t say
they gave large amounts—not that they
abounded in gifts, but abounded in
liberality. They were willing to give
to the full extent of, and even beyond
their power, but we are not told that
they went beyond their ability. A close
study of the text, will develop the
impression that their contributions
were proportioned to their means, and
hence in full agreement with Paul’s
rule. The action of the church at Je
rusalem, has no force in opposing the
plain teachings of Scripture. It is an
unusual and exceptional ease.
The attention of my opponent is next
directed to the labor of showing that
it is right to have agents, and that
these agents should use all the argu
ments at their command to induce the
people to give. If my brother will re
fer to my first communication, he will
find that no objection was made to th
appoiutment of agents, but to the
manner in wbicb our agents conduct
their operations. If they will follow
Paul, the model agent, this work will
bo greatly changed. Paul urges the
followers of Christ, by every argument,
to give; he places before them the
case of tlisir afflicted brethren at
Jerusalem, and certainly uses the most
stirring appeals. But in this very same
letter his order is that those contribu
tions should be given every Sun
day, and that the amounts should cor
respond with their means. He does
not ask them to take up a collection
immediately after the reading of his
soul-moving epistle.
This work of Paul’s corresponds very
well with the idea at first presented by
mo, that the agent should instruct the
people as to the objects to be accom
plished, and as to their duty, but that
the raising of funds should be left to
the churches. Paul placed tho object
beforo the Corinthians, and taught,
thorn-their duty, but left the raising of
the contributions to be accomplished as
a part of the established working of
the church. The collection which my
brother thinks plainly intimated, is
only to be resorted to after the ordi
nary and established method fails. If
our agents would do this, we could find
no fault. First teach the churches to
follow tho Scriptural rule. If then
they will not give regularly, take up
the collection. Regal'd the collection
by the agent as a last resort, and a
“ painful necessity.” Our complaint
is, that the agents in this field, have
not tried this plan. One visits a church,
talks about the object which he is seek
ing to accomplish, and without waiting
one week for the members to begin the
system ordered by the apostle, takes
up a collection and nothing more is
heard of him or his work, until
perhaps a year is gone, and then the
same act is repeated. If there is any
similarity between this manner of pro
ceeding and that of Paul —even includ
ing his stirring appeals, and that col
lection, as a lust resort —I am not able
to detect it. lam perfectly willing for
any one to take my brother’s descrip
tion of Paul’s work as an agent, com
pare it with the manner of proceeding
among our agents, and upon this com
parison, without a word of argument
from me, say whether grave faults do
or do not exist in our plans.
Tertius.
For tho Index ami Baptist.]
THE GOSHEN (COLORED) BAPTIST CHURCH.
Lincolnton, Ga., Feb. 11, 1876.
Dear Index — l have thought for
some time that the statement of a few
facts relative to the Goshen (colored)
Baptist church, would not be uninter
esting to your numerous readers. The
freedmen in and around Goshen, have
had their own preacher, and held their,
own conferences, ever since emancipa
tion. They have always chosen their
own preacher, and have never had
anyone but a white minister to preach
to them. The writer of this has been
preaching to them for four years.
Last May, Deacon M. Hows and
myself, organized them into a separate
church, according to the usual custom
of constituting a Baptist church. Their
number at that time was two hundred
and five. There has been a steady in
crease by baptism, and the church now
numbers two hundred and thirty-eight.
The prompt manner in which they deal
with offenders, and the orderly manner
in which the church conducts her busi
ness, might put some white churches
to the blush.
Last fall I opened the way for them
to call a minister of their own color.
There was one that wanted the care of
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
the church,but a member said that what
they would gain in having a minister of
their own color to visit their families,
and pray with them, they would lose
more in not being properly taught.
They called me again without a dis
senting voice. They have been taught
correctly, receive instruction and ap
preciate it. P. F. "BuEaEss.
LETTER FROM DALTON, GEORGIA.
It was quite a change to come from
the wiregrass to the mountains. I
spent a pleasant week at Dalton, leav
ing there on the 14th. The house had
been full each night at preaching, and
a good attendance at the after
noon prayer-meetings. This church is
worshipping in the basement of their
new house of worship, which seats
about six hundred people. house
•• hen completed will have 'cost some
•I',ooo, and will be an ornament t 6
•he place and people. Ttie church has
a membership of about One hundred
and seventy-five. They one of
the best Huuday-sehools I have found
in the State, under the superintendence
of the pastor, Rev. F. M. Daniel, who
is wholly devoted to his work, and is
much beloved by his churchMsad people
of the place. He is a good preacher
and pastor. L. B. Fish.
For the Index and Baptist.J
CENTENNIAL NOTES.
I began agency work for South
ern Baptist Theological Seminary in
Cherokee, Georgia, on the 12th of
January, past. I have traveled as tar
south as Marietta; passing
through the Coosa, iu northwest
Georgia, I passed down by the way of
Rome, where I found brother Gwalt
ney doing two men’s work—President
of the Female College in Rome, and
pastor of a .arge flook ; surely he is
overworked, aud if those Romans don’t
mind showing how much work their
pastor is capable of doing, somebody
else will find it out and decoy him off.
There is but one Gwaltney in Cherokee
Georgia.
Judge Write, I found engaged in the
legal profession, and preaching to two
churches. What a pity that a man so
fluent in speech as Judge .Wright
could not spend all his time iu the
ministry.
From Romo I went, to Cave Springs,
where I found brother J. W. Pullen,
pastor, who has an excellent church
membership, and which is prospering
under his administration. From Cave
Springs I wont to Cedar Town, where
I met a good congregation under the
charge of brother Henderson, who is a
rising young man, educated at Mercer
University. From brother West’s, at
Lime Branch, I weut by way cf Van
Wert and Rook Mart, where our good
brother Camp holds forth ; heraj met
again, our iudefatiwjGjiuinjtUjßDjMi.
1 ftrrlTeffSonUhe
firm' perseverance, practically as well
as theoretically. I next met brother
Lankford and brother Franks at Eu
harlee, doing a good work, as well as
brother Smith, at Taylorsville. Rac
coon church, over which brother Byals
presides, is, perhaps, one of the wealth
iest in Bartow county. Brother Ryals
is a man of great power in these parts
of the earth, as well as brother Head
den, at Cartersville.
I swept on down from Cartersville
through the Middle Cherokee Associa
tion, and passed through tho Noonday
Association, meeting Drs. Dean aud
Branham, leading characters in this
body; returning by the way of Ac
worth and Cassville, at wh ch. latter
placo brother McMurray is a fine
bishop. At Kingston, I met brother
Allen, who is zealous in the cause but
smokes too much tobacco.
I would worry you to speak of all
the places I visited, and the brethren I
met; brother Bridges, of Sugar Val
ley, is a rising young man, and ought
to he out of the school-house, and
wholly in the work of the ministry.
Well, what of the Centennial for the
Seminary over this wide field ? Good
enough for the hard times. I met no
brother or church unwilling to help
the Seminary on our plan of operations.
I met one brother who asked me what
business I was on? I told him for the
Seminary Centennial.
“Who is he?" he asked, “and where
does he live ?”
I told him Mr. Centennial lived from
Maine to California.
“Oh,” said he, “I reckon ho is this
big fellow what’s agoing to be at ‘Phila
deiphi’ the 4th of J uly.”
“He is to be at all our churches,”
said I, “and he wants a dollar from all
the members.”
“Well, he will hardly be round in
these parts before fall; I reckon he
will go by steam, won’t he ?” said the
old brother.
I replied, “Of course, he will have
to go moat of the way by steam, to go
the rounds for the dollar.”
“Yes,” said he, “the dollar is what
all these big preachers want these
days; I don’t know,” said he, “that I
shall be out when he comes !”
Here our roads parted, when the old
brother and I bid each other adieu.
More anon.
W. T. Russell, Agent.
For some time past, a scheme,
strongly favored by the Archbishop of
Canterbury, for aiding the Nestorian
Christians in Persia, has been under
consideration of the Society for the
Propagation of the Gospel, and it has
jut been determined to endow a spe
cial mission this spring.
For the Index and Baptist.]
STRANGERS IN THE PILPIT.
Rev. H. A. Tapper, D.D., of Richmond.
ii.
The fame of the Richmond pulpit
for zeal, eloquence, and devotion to dis
tinctive Baptist principles has been to
us, far South, largely a matter of belief
and hearsay. Occasionally, at the gen
eral conventions, Richmond clergymen
of the Baptist faith, have favored us
with specimens of Old Dominion elo
quence, but the men who have ripened
in the genial sua of this notable old
State, and given prestige and character
to the ministry of Virginia, have, by
some means, seldom permitted Georgia
congregations to criticise them.
The Rev. H. A. Tupper, D.D., Sec
retary of our Foreign Mission Board
at Richmond, and one of the most es
teemeq of our Southern divines, was
with the Baptists in Atlanta on Sab
bath, February 13th, and favored both
the First and Second churches, w ; th
his preaching. Though hailing from
Richmond, we by no means introduce
our brother as a typical repiesentative
of the Richmond pulpit.
He has little of the qualities which
cause congregations to sit enchained
while Burroughs or Curry are address
ing them. Dr. Tupper is not vehement,
nor rapturous, and might be called
earnest rather than fervent. Indeed,
as he stood before us on the Sabbath
in question, we almost seemed to see,
with his classic and melancholy face,
the leader of some noble band of Hu
guenots, j ust escaped from persecution
in France. His morning text was
from Ephesians, i : 10 ; ‘‘All things in
Christ,” being selected from an epistle
noted especially in its first chapter for
its doctrinal character. It was quite
natural, therefore, for Dr. Tupper to
bring to bear some of his finest reason
ing in elucidating Paul’s wonderful
meaning wher he used the words, “All
things in Christ.” Some may have
thought the most of the sermon theo
retical, but those who followed closely
might have traced throughout the dis
course a continuous stream of chasten
ed aud enchanting eloquence and the
ology. We Would have been partly
disappointed if Dr. Tupper had not
dwelt largely on his distinct work—that
of Foreign Missions. We went to
hear a genuine Missionary sermon, aud
to hear the congregation sing from
“Greenlands Icy Mountains,” just as
when the average colporteur used to
come along in our boyhood’s days.
Such a sermon we heard, and frankly
own to its fascinations. One has but
to listen to such a Missionary advocate
as Dr. Tupper to have every idea ex
panded, aud have the sympathies of
his being turned toward our represen
tatives iu distant lands. Profound
ly interested with bis subject, he pro
i.jjj 'IWHH l' ltrlT ii M 1 ’b'se Who follow him.
in thesad hut sacreft panorama which
he uufolds to them. With a tenderness
that would touch the stoniest heart,
t he sufferings aud trials and hitter dis
appointments of the little Baptist band
oil foreign shores is fa’thfully deline
ated. Yet this is not done to shame us
into “giving.” Dr. Tupper occupies
higher ground than this, and money is
but incidental to his work. Not iu
either of his sevuiotis did we hear one
of the chronic “appeals for help.” We
Jo not remember that any of his prem
ises were impossible of acceptation.
Reared among orthodox Baptists, the
subject of this notice will hardly ever
startle the denomination by advancing
any new theory pertaining to theology
or Mission work, not in accordance
with the ancient creed of the Baptist
denomination.
Dr. Tupper believes that we have
great responsibilites upon us, and his
theory that our own salvation may de
pend on our willingness to force the
salvation of Christ into the dark aud
benighted regions of earth, must have
made a solmn impression on his
hearers. We rejoiced to see a repie
sentative man doing so important a
work.
The needs of our Foreign Mission
work are great and pressing, and elo
quence and zeal could not be so well
expended as in this holy cause. We
are confident our gifted Secretary’s
sermons in this city will result in good.
The spirit which caused the Baptist
world to weep over the lonely burial of
Mrs. Judson at St. Helena, and to send
others to walk in the bleeding tracks of
her husband in Burmah, is by no means
dead. With our prayers, our tears, and
our money, we must aid and comfort
our representatives abroad, and, possi
bly, in our own day our Missionaries,
as Dr. Tupper suggested, can come home
and God, himself, from the torch which
we will have but touched to the great
sodden pile of ignorance and idolatry,
will kindle a blaze that will illumine
the darkest portions of earth.
J. R. K.
Atlanta, Feb. 21.
For the Index and Baptist.]
Plainly Stated—Will our Brethren Believe It t
How many times have I been contra
dicted, even by Baptists, when I have
set forth the animus of Catholics in
gaining political and numerical strength
in this country. Romauism of the
dark ages is the Romanism of the nine
teenth century, and here it is illus
trated in the Shepherd of the Valley,
(St. Louis) the organ of the Bishop of
that Diocese:
We confess that the Romr.u Catholic church
is intolerant, that is to say, that it uses all the
means in its power for the extirpation of error
and sin ; but this intolerance is the logical and
neecasary consequence of its infallibility. She
alone has the right to be intolerant, because
she alone has the truth. The church tolerates
heretics where she is obliged to do so, but she
hates them mortally and employs all her force
to secure their annihilation. When the Cath
olics shall here be in possession of a considera
ble majority—which will certainly be the case
by and by, although the time may be long
deferred—then religious liberty will have come
to an end jn the republic of the United States,
our enemies say this, and we believe with
them. Our enemies know that we do not pre
tend to be better than our church, and in what
concerns this, her history is open to the eyes
of all. They know, then, how the Roman
church dealt with heretics in the middle ages,
and how she deals with them to-day every
where where she has the power. We no more
think of denying these historic facts than we
do of blaming the saints of God and the princes
of the church for what they have done or ap
proved in these matters.
It is heart-sickening to hear people
(who ought to know better) plead for
“these excellent, kind-hearted people,”
as they often call them. A few Sab
baths ago, in one of our Sunday-school
meetings, brother T. C. Boykin made a
short argument in favor of having
the children study and learn the Scrip
tures, in order to be able to meet the
Papist influences that are thickening
and strengthening all around us. Next
day he got a note from a Baptist, com
plaining of his “discourtesy to these
excellent people.”
Is it not time to inform ourselves of
the Jesuitical movements of these peo
ple to gain their covented form by lay
ing hold of our children and ignorant
whife aud colored people? Har
rangues are addressed to the latter by
a priest each night during the week in
the Cathedral ol' this city, in order to
draw them into their power. Bishop
Gross says just as bold things as are
in the above quotation regarding the
future power and control of Romanism.
Is it not manifestly the duty of Bap
tists of Georgia, and elsewhere, to
counteract these influences when we
remember that Rome is drunk with the
blood of more than a million Baptists,
to say nothing of other Christians ?
Let us all read again “ Dowling's His.
tory of Romanism" and “ Baptist Mar
tyrs." L. B Fish.
Atlanta, February 22.
Pissions.
For the ludex and Baptist. J
MISSION WORK.
Present Condition—Destitute Regions—Suffering
Missionaries—Second Sunday in Mareli.
HELP ASKED FOE.
From every quarter comes the Mac
edonian cry. Feeble churches and
destitute communities, all over the
land, are asking for the Gospel. The
Indiaus are begging for missionaries
and schools.
Never was a time more opportune
for spreadingaabroad this of
Jesus. But how eau the Board re
spond to these calls, from an empty
treasury, and with debts to missiona
ries and others unpaid ?
The receipts of the Board have in
creased somewhat within the last few
months, and the liabilities are gradu
ally diminishing, hut have not reached
the point of relief which will justify
t he enlargement of the work, involving
new obligations.
PRESENT DUTY.
It is with the Baptists of the South
to determine whether the work as
signed to this Board, of having the
Gospel preached to the poor, some of
them within the sound of our church
bells —to the In lians, whose heritage we
own, as well as to the more distant and
uncivilized tribes, some of whom in
vite us to enter and possess the land
for Christ—shall continue or cease, and
whether we shall pay the just claims
that are held against us, or disown
our obligations.
These are facts that confront us.
The Board has endeavored to hold
its missions among the Indians, but it
is at great sacrifices on the part of the
missionaries themselves, brethren R. J.
Hogue and Willis Burns, (to the lat
ter of whom the Board is indebted
still,) are receiving nothing but such
sums as are sent to the Board special
ly for them. They have labored well,
suffered much, and complained little.
Who will make a special donation to
these brethren ? Send it on, amd
every cent shall go to them.
APPEAL.
Let me remind those who have
pledges unpaid, that they are now fall
ing due, and beg them to remit. And
those who have not made pledges, can
do good service, by sending a contri
bution the to Board. If you cannot give
ten dollars, or five, give one—if you
cannot give a dollar, give a dime. Do
what you can, and do it now, if you
would help the Master’s cause at
home.
BOARD RESOLUTION.
By a recent resolution of the Board,
pastors are hereby asked to bring this
matter before their churches, on the
second Sabbath in March ensuing, or
the most convenient day approximat
ing thereto, before or after, to make
special praver, and take collections for
Home Missions, which includes In
dian Missions. But do not wait till
then to move in this work. Begin at
once. The unpaid missionaries are
suffering, unsaved souls are dving.
Will not every one who reads this
appeal ask himself, in the love of Jesus,
what are his obligations, and resolve
to meet them, and speedily do it.
Wm. H. Mclntoss,
Corresponding Secretary.
Marion, Alabama, February 16,1876,
For the Index and Baptist.]
LETTER FROM THECHOCTAW NAT.ON. >
Benefits of Civil and Religious Co-operation—
i"-
A-tok-a, Choctaw Nation, 1
February 15, 1876. /
The co-operation of the religious
bodies with the Government in the civ
ilization of the Indians has proved an
element, the importance of which even
the Missionary Boards have not fully
appreciated.
“A careful investigation does not dis
close a single exception to the rule,
that, where lapid progress has been
made, the work of the faithful, self
sacrificing, energetic missionary has
constituted the most important element
of success. The Christian Missionary
and the earnest practical teacher, who,
in addition to the rudiments of learn
ing, gives lessons in industry, that the
people may become self-supporting,
one indispensable to the o.her, are nec
essarily the pioneers of Indian civiliza
tion.” Thus reads the report of Indian
Commissioners to Congress in 1874.
Will not this testimony to the value
and labors of missionaries among the
Indians, coming from so high and im
partial a source, and I may add so just
and true, encourage all the friends of
Indian Missions to renewed effort to
sustain these “faithful, self-sacrificing
and energetic men in their work ? One
of the most successful and wealthy
merchants in this territory —a white
man, and a man of fine judgment—said
to me only the day before yesterday,
“ Mr. Murrow, if it had not been for
the missionaries aud the United States
Marshals, I never should ha ve attempt
ed to do business among these Indians,
and if these two forces were now re
moved, I would wind up my business
and leave in a hurry.” Hear the story
of Rev. Mr. Wilbur, a Methodist mis
sionary among the Yakama Indians in
Washington Territory, as he relates it
himself: “Tenyearsagolweatintothe
forests with the Indians, and with my
own hands showed them how to chop
timber and saw logs, and, with their
aid, built twenty houses for them. They
now have two hundred houses and two
thousand acres of land in cultivation,
and are taking care of themselves. We
have gathered the children into schools
and boarded and clothed them. The
Gospel has goue with the plow. The
Gospel makes them happy, makes them
peaceful. If there be kindness shown
them, if there be truthfulness, they
will copy after it. With good subsist
ence, with cattle, horses and the com
forts of civilized life, the Government
needs no soldiers to keep them quiet.
These improvements and comforts,
with proper instruction and whole
some examples, will keep them the
white man’s friend as long as the sun
and moon endure.” Is it not fetter to \
sAve these floor people than to* destroy
them ? To destroy them in their
wildness and ignorance, where do their
souls go ? Yours ti;uly,
J. S. Mceeow.
For the Index and Baptist,]
REUOBOTU MISSION, INDIAN TERRITORY.
Atoka, Choctaw Nation. Feb, 8, 1876.
Mies Maggie Rhodes, Hepzibah, Richmond
county, Oa.:
Our Sister in Christ —Having
learned through our Missionary, Rev.
J. S. Murrow, that you are willing
kindly to aid us in paying off the debt
on our beautiful and comfortable chap
el, by collecting funds for us in Geor
gia, that State that is now doing more
for the poor Indian Mission than all
the other States in the Union; we
therefore, as a, church and as native In
dian preachers, beg to thank you for
your kindness, and do most earnestly
request you to help us in this effort to
remove the debt from this chapel. We
trust your frier ds and ours, not only
in Georgia but in other States, will aid
you in your kind efforts. God removed
the Indians from the United States
that Baptists might proclaim soul lib
erty to the world. O, will not those
who enjoy this glorious liberty help
the poor Indians who were removed to
enjoy it also? This is the first time
in the century now coming to a close
that the Ir.dians have asked for help
to build a Baptist house of worship,
and you are the first lady, in our
knowledge, who has kindl/ offered pub
licly to collect funds for the Indian
Mission. May God bless you, our
sister, and give you favor with the
people.
J. S. Murrow,
Missionary.
J. D. Davis,
Deacon in behalf of Rehoboth Church.
Peter Folsom,
Native Preacher.
James Willam,
Native Preacher.
The Protestant churches of the
world maintain collectively 1,559 mis
sionary stations, and 2,132 missiona
ries, the annual expenditure for whom
is over five and a half millions of dol
lars.
Four thousand Cubans have found
a refuge at Key West. The Southern
Methodist church has established a
mission among them, which promises
to be a great success.
The Methodist Episcopal church
South collected for missions, last year,
an increase of 85,309.15
over the previous year.
During the past year, the Baltimore
Episcopalians have taken a deep inter
est in local mission work.