Below is the OCR text representation for this newspapers page.

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.