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INDEX AND BAPTIST,
BEY. D. E, BUTLER .. Managing Editor.
EDITORIAL CONTRIBUTORS:
Ret. S. G. Hillyer.. D D Foreyth, Georgia.
Rev. J. 8. Uakf.u. P.D Quitinan, Georgia.
Db J 8. Lawton Atlanta, Georgia.
Ret. T. G. Jones, D.I) Nashville. Tennessee.
SPECIAL CONTRIBUTORS:
Ret G. A. Nunnaixy Monroe, Georgia.
Ret W T Bi'.anti.t. P.D Baltimore, Md
Rev’A J Batti.k, B.D Macon, Georgia.
Ret. R. W. Fru.Eii Atlanta, Georgia.
Rev. T. 11. CoorEß Ogeechee, Georgia.
Rev J. H. Kii.l'ATUick. .. White Plains, Georgia.
Uet MabionSams Decatur, Georgia.
Rev. Wm. C. Wilkes Gainesville, Georgia.
Eeai, holiness has love for its es
sence, humility for its clothing, the
good of others as its employment, and
the honor of God as its end.
Foe all the sacrifices which persons
make for love for Christ and His cause,
they will be graciously and abundantly
rewarded, both in this world and in the
world to come.
Sands make up the bar in the har
bor’s mouth on which vessels are
wrecked; and little things in youth
accumulate in character, in age, and
destiny in eternity.
■—
The best proof of Ch.ist’s resurrec
tion is a living church, which itself is
walking in anew life and drawing life
from Him who hath overcome death.
Let us strive to have a live church.
We may promote brotherly love by
pray ing much for those wo are most in
clined to dislike. We cannot keep up a
dislike for those we carry to God daily
in our closet supplications. Such a
course will inspire love and kill hate.
Strong feelings often evaporate in
words. Strong expressions about self
sacrifice or self-denial, about a life sus
tained high above the world, often sat
isfy the heart and prevent it from ris
ing to the grace talked about; whereas
Christianity is not a Creed but a life,
and men who listen to a preacher only
to find an intellectual amusement or
pictures of an ideal existence, are not
thereby advanced one step nearer to
the high life of a Christian.
A church in a community will ad
vance not bo much by the truth it holds
as by the truth it lives. A Christ-like
devotion to the well-being cf men will
give it “favor with the people.” Ear
nestness of effoi t, and that effort the
offspring of love will secure recognition
and appreciation. In many communi
ties we can find people who acknowl
edge the soundness of our denomina
tional principles but they have a mem
ory of dissensions in the church, of un
worthy treatment of a good minister,
of harshness, of discipline in sumo in
stances or a total disregard of it in
cases of flagrant wrong, which alienates
them from a church whoso views con
science compels them to approve.
That church will gain most surely
which, while faithfully maintaining its
convictions, is always courteous, and
which by its purity, charity and zeal
has a good report of all.
Asa life experience, suggestive of
the workings of a Christian heart,
when truly devoted to the service of
the Lord, wo take the liberty of pub
lishing the following extracts from a
letter written by brother J. L. Loyd,
of .Knoxville, Tenn., accompaning an
interesting article which we print in
this issue of The Index :
Seventeen years ago I took upon myself or
dination vows as a minister of the glorious
Gospel of the blessed God. For fourteen
years I was pastor of churches. In the win
ter of 1806 1 became the pastor of the church
at Athens, Alabama Afterwards, I was pas
tor of the church in Meridian, Mississippi. In
the early part of 1870 I became pastor of the
First Baptist church of this city. I was pas
tor here for three years, and received 200
members into the church during that time,
besides projected a mission church in the
north of the city, which has grown up to he a
church of 150 communicants. Led off with a
desire to make money faster, I resigned my
iiastorate and entered into secular business.
have been literally stea Hatred up in business
for three years, but my conscience has been
terribly lashed. I could stand it no lon
per, and so have recently sold out my business ;
resohtd to spend the remainder of my life in
preaching “Christ and him crucified,” and in
writing more for our religious papers.
1 —The "Congregatioualist” truly and vig
orously says:
The best characters are made by vigorous
and persistent resistance to evil tendencies ;
whose amiability has been built upon the
ruins of ill-temper, and whose generosity
springs front an over-mastered and trans
formed selfishness. Such a character, built
up in the presence of enemies, has far more
attraction than one which is natively pleas
ing; even as we always prefer lemonade,
where the acid and its opposite maintain a
disputed empire over the palate, to the uu
resisted sweetness of molasses.
—The American Sunday-school Union dur
ing its fifiy-seoond year formed 1,236 new
schools, and aided 3,216 other schools in
thirty-one of our States and Territories, the
whole having a membership of 228,245.
THE PRACTICE OF PRIMITIVE CHRISTIANS.
We have referred, on various occasions, to
the practice of all Christian churches for 1,300
years after Christ, as affording evidence that,
during that period, immersion was the act uni
formly admitted to be designated by the word
baptizo. The practice does not prove the divine
origin of the rite; but it proves, conclusively,
what was the general understanding relative to
the ad enjoined in the commission, or the Irue
import of the Word. That immersion was gener
ally practiced during the period specified, is af
firmed hy Bossuet, Whitby, Stackhouse, Theo
clitus Pharmacides, (Secretary of the Ho.y
Synod of Greece,) Yon Coelin, Basnage, Bren
ner, Coleman, the American Encyclopedia,
and a host of others. The fact is further
proved by—
1. The reports made at various times, and
by various writers, of the administration of the
ordinance on different occasions.
See, for instance, the report of the baptism
of Clovis, his sister, and 3,000 of his subjects.
“Clovis and St. Remigius,” says the historian,
“ were no sooner entered into the baptistery,
than all the avenues of it were so filled with
the crowd, that the ecclesiastic who carried
the holy oil could by no means find a wav
through the multitude." (Univ. Hist. Vol.
19, p. 413, 414.) See, also, the reports of the
same by Fleury, and Mazeray, the French his
torian.
The account given by Fleury, (L. 49 s. 35,)
and by Waddington, (Part 11. c. 10; p. 145.)
of Kadbod, King of Frieseland, is of sim
ilar kind. When assured by St. Vulfran,
who was about to baptize him, that his prede
cessors were “most assuredly damned,” the king
withdrew his foot from the font,” and refused
to he baptized.
2. Thu places to which they resorted to ad
minister the ordinance.
“ The place of baptism was at first unlimit
ed, being some pond or lake, some spring or
river, but always as near as possible to the
place of worship.” (Bibliolli. Histor. Sacr.,
Art. Baptism. Also, Wheatly on Book of
Common Prayer, p. 313, Stuart, and a host of
others.
“At first baptism was administered public
ly, as occasion served, by rivers. Afterwards
the baptistery was built at the entrance of the
church, or very near it, which had a large ba
sin in it which held the pel so* to be baptized,
and they went down bg steps into it. After
wards, when immersion came to be discontin
ued, fonts were set up at the entrance of the
churches.” (Burns’ Eccles. Law, Ed. 1707.
3. The size and structure of the baptisteries
of early times:
“ In the primitive times we meet with them
very large and capacious, not only that they
might comport with the general custom of
those times, viz:, of persons being immersed or
put under the water; but also because the sta
led times of baptism returning so seldom great
numbers were usually baptized at the same
time. In the middle of them was always a
partition ; the erne part for men, the' other for
women ; that so, by being baptized asunder, they
might avoid giving ofiense and scandal.”
(Wheatly on Book of Common Prayer, p. 315,
316.
“In performing the ceremony of baptism,
the usual custom was to immerse and dip the
whole body. * * And that all occasion of
scandal and immodesty might be prevented in
so sacred an action, the men and women were
baptized in distinct apartments.” (Biblioth. His
tor. Saer. Art. Baptism.)
4. The appointment of deaconesses to attend
upon female candidates for baptism.
“ The women having deaconesses to undress
and dress them.” (Biblioth. Hist. Sacr.
VVheatly and others.)
5. The putting on, pulling ofl, and preserv
ing of the white robe given the candidate at
baptism.
The minister is represented as giving the
candidate a white robe and thus addressing
him: “ Take this white vesture as a token of
the innoeency which, by God’s grace, in this
holy sacrament of baptism, is given unto thee,
and for a sign whereby thou art admonished so
long as thou livest, to give thyself to inno
cence of living, that, after this transitory life,
thou mayest be partaker of the life everlast
ing. Amen.” (Wheatly on Book of Com
mon Prayer, p. 331.)
Erasmus, in his colloquy between a soldier
and a Carthusian monk, alludes to this prac
tice. The Carthusian says : “ Hac itaque veslis
admonet me, quid promiserani.in baptism*),” etc.
“ This vestu re, therefore, admonishes me what
I promised in baptism.” (Fain. Col., p. 155.)
The first Sunday after Easter was called
“ the Sunday of putting ofl the chrysoms ; be
cause those that were baptized on Easter eve,
on this day laid aside those white robes, or
chrysoms, which were put upon them at
their baptism, and which were now laid up
in the churches, that they might be produced
as evidence against them, if they should after
wards violate or deny that faith which they
had professed in their baptism.” (Biblioth.
Hist. Sac., verb. Chrysome.)
Elpidophorus, a citizen of Carthage, an
apostate from the faith, and a persecutor of the
orthodox, sentenced to the rack one Miritas,
a venerable old deacon. The latter exhibited
the white garment with which the former had
been clothed at his baptism, and thus address
en him in the presence of all the people:
“ These, Elpidophorus, thou minister of error,
these are the garments that shall accuse thee,
when thou shalt appear before the Majesty of
the Great Judge; these are they which girt
thee, when thou earnest pure out of the holy
fount; and these are they which shall bitterly
pursue thee, when thou shalt be cast into the
place of flames; because thou hast clothed
thyself with cursing as with a garment, and
bast cast off the sacred obligations of thy bap
tism.” (Victor Utic. de Peraecut.; Vandal,
Lib. 3, in Biblioth. Hist. Sacr., verb. Baptism.)
6. The accounts we have of the anointing
with oil the person to be baptized-
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST.
“The unction that was an immediate cere
monie of baptism, was always applied as soon as
the party to be bapt’zed was undothed, and be
fore his entrance into the water * * * the
party was anointed just before he entered the
water, to signify that be was now becoming a
champion for Christ, (Wheatly, p. 332, and his
authorities)
7. The statements of those who undertook to
describe the rites observed by the churches, in
their day :
“Whosoever are persuaded that those things
are true which are taught and inculcated by
us, and engage to live according to them, are
taught to pay to God, fastings, for the remis
sion of their former sins, while we
fast with them. Then they are led by us to
some place where water is, and are regenerated
even as we ourselves were regenerated; for
they are then immersed in the water, in the name
of the Father of all,” etc, (Justin Martyr,
(Apol. 1, ch. 61, in Waddington, vol. 1, ch. 2
p. 27.)
8. The rubrics and formula; of an early
age:
These give directions for dipping, but none
for sprinkling or pouring.
“The Salisbury Missal, printed in 1530, (the
last that was in force before the Reformation,)
expressly requires and orders dipping. And
in the first Common Prayer Book of King
Edward VI, the priest’s general order is to
dip it in the water, so it he discreetly and
warily done; the rubric only allowing, if the
child be weak, that then it shall suffice to pour
water upon it.” (Wheatly on B. Com. Prayer
p. 328.)
9. The ph a. in favor of perfusion.
These evince that the general practice Was to
immerse.
“Upon great and emergent occasions, then,
some allowances ought to he made ; especially
in cold countries, and in case of infant bap
tism ; since their lender bodies would receive
damage by being dipped into cold water. This
is the reason why sprinkling is at present so
customary in our Western climates, and though
it deviates a little from the primitive institution of
dipping practised in hot countries, yet baptism
is duly administered by sprinkling only.”
i Limborch’s Bod. of Divin. B. v. pp. 734,
735.)
10 The objections made to the substitutes
for immersion when first introduced.
“Thirteen hundred years baptism was gen
erally and ordinarily an immersion of the per
son under water, and only in extraordinary
cases a sprinkling or pouring with water; the
latter, as a mode of baptism, was, moreover,
called in question, aye even forbidden." (Bren
ner’s Ilistor. Wotk, p. 306.)
"After sprinkling and affusion were sane
tioned in extreme cases, there seemed still to
exist doubts relatiye to its validity. Hence
those who received no other baptism were not
allowed in many churches to enter the priest
hood # * this kind of baptism was not
esteemed so perfect and effectual as that by imrtjer
s on or dipping " (Biblioth. Histor. Sacr. verb,
baptism.) T
“Novatian being sick, and, as thought,
near death, was baptized in his bed by per
fusion. At the ordination of this Novatian to
be a presby'er, he was opposed because of his
baptism ; many of the clergy and laity looking
upon it as unlawful, because it was done by
perfusion or sprinkling.’' (Suppl. Athen. Oracle
vol. 4, p. 184.)
The Council of Neocesarea decided that
such should not be ordained a priest. (.Can. 12,
Hooker’s Eccl. Pol. L 5, p. 220 )
11. The representations made of the design
or signification of baptism :
With great unanimity all religious writers
who have expressed an opinion on the subject
anterior to the Reformation, have agreed
representing that one design, at least, of bap
tism was to commemorate the burial and resur
rection of our Lord and Saviour. Among
those whose testimony on this subject we have
noted down are Ambrose, Augustine, Albertug,
Basil, Chrysostom, Cyril, Dyonisius, the
Areopagite, Dyonisius, the Carthusian, Eu
sebius, Gregory, the Apostolic <'onstitutions,
and others. Among later writers we may
name Becehius, Bingham, Bloomfield, Burkit,
Bretschneider, Cartwright, Doddridge, Knapp,
Limborch, Luther, McKnight, Poole, Seelier,
Scott, Sumner, Tillotson, Towerson, Tboluck,
Wall, Wells, West ley, Wheatly, Whitby.
There are many others whose testimony we
have not at hand. We do not remember, in
all our reading, to have met with one, who
wrote prior to the Reformation, who has pre
sumed to question the correctness of the repre
sentation to which we have referred
12. The origin to which some ascribe the
rite of baptism :
Grotius represents baptism as a rite insti
tuted immediately after the deluge, in com
memoration of the world having been purged
by water. (Annot. ad Matt, iii: 6.)
Spencer tells us that among the Egyptians,
Persians, Greeks, Romans, and others, it was
customary to initiate persons into their mys
teries, or sacred rites, by dipping the whole
body in water, and endeavors to deduce the
ordinance of baptism from this custom. (De
Legib. Hebr. Lib. iv. c 13 par 1.)
Selden,with many others, endeavors to trr.ee
Christian baptism to the Jewish proselyte
baptism. The effort to do this, although a
complete failure, corroborates the assertion that
immersion only is Christian baptism ; for it is
generally admitted that the Jewish proselyte
baptism was administered by immersion. (Sel
den de Jur. Nat. et Gent. Libr. 2,1. in Bib
bioth. Hist. Sac. ver. baptism.)
13. The mock baptisms administered on the
stage or in sport:
To expose Christian rites to ridicule and
amuse a heathen audience persons have been
immersed on the stage in the form and man
ner observed by Christians, and mischievous
juveniles have, in a similar manner, immersed
one another in sport while bathing together.
Athanasius, we are told, did this to some of his
playfellows. Alexander, buhoplof Alexandria,
pronounced their immersion valid baptism, as
the deed was done in the name of the Sacred
Trinity, and in the form usually observed in
the administration of the ordinance. (Sozz ;m.
Hist. Eccl. lii. c. 17, in Biblioth. Histor. Sacr.)
14. The mishaps that are reported to have
occurred while engaged in administering the
ordinance :
Whether these reports are true or false is a
matter of no consequence to us. A.s they are
represented to have occurred while the persons
were in the water, they afford evidence ol the
general prevalence of immersion at the times
to which they refer. We forbear to report the
facts, as our authorities are not now at hand, and
we are unwilling to rely on memory, lest we
lead others astray and be led astray ourself.
14. The ancient paintings of Christ, Augus
tine and others :
Some of these have been preserved, and the
antiquity of them fully established. It is true,
in modern time ß , we hear of paintings repre
senting the sprinkling or pouring of water
on persons ; but the antiquity of these paint
ings has been questioned by Pedobaptist
antiquarians. We find no reference to any
such paintings in any of the writings of the
first twelve centuries after Christ.
15. The published sermons, exhortations,
addresses, etc :
Numerous extracts from these have come
down to us in the works of the early and later
fathers, in which reference is made to the im
mersion of the persons addressed or ppoken of,
their going down or coming up out of the
water, their disrobing or robing themselves,
etc. For an example, pee the address to the
candidates for baptism and to Elpidophorus
already cited.
[to be continued.]
DR. 111 REVS ARTICLE.
Otir prompt publication of Dr. Hi
den’s reply to a late editorial of ours,
we trust, will satisfy him that we had
no design to misrepresent him ; and are
ever pleased to be informed of any
misconceptions of which we may have
been guilty that we may correct them.
We acknowledge our error in ascribing
to one of Job’s friends the declaration
made by Satan, that “ all that a man
hath will he give for his life.” Of
course the reference was to one’s
worldly possessions, and not to his
spiritual treasures. The fact that the
declaration was made by him does not
prove it to be false. Although the
father of lies, he can, and often does,
speak the truth ; always however, with
evil intent. He spoke truth to the
Saviour in the wilderness ; and to con
victed sinners, whom he would deter
from a throne of grace, he often pro
claims in a tone of thunder, the truth,
that “the prayer of the tyieked is an
abomination to the Lord.” “To die,
and go, we know not where ; to lie in
cold obstruction and to rot —an age of
ache, penury and want —the most pain
ful, toilsome, loathsome life is nought
to what we fear of death.” So says
Shakspeare, or someone else, in sub
stance, if not verbatim.
We well remember a time in our own
past life when, though possessed of an
ample store of worldly goods, and sur
rounded by friends, neither few nor
ignoble, we felt that we would infinitely
prefer giving up our worldly estate,
with all the ease, honor, credit, riches,
and friends connected with it, than
giving up our bold of life, and render
ing back to Him who gave it, our spirit
defiled as it was by sin, uucleansed bv
the blood of Christ and unrenewed by
the Holy Spirit. If our good brother
H. has never had a similar experience,
we know not whether we should most
envy or marvel at him, as an anomaly
in our great Jehovah’s vast creation.
We knew a wealthy man who once
said to his physician, as he lay upon a
sick bed, “Doctor, raise me up and I will
divide with you all I have " He got
well, but seemed to forget his promise
to divide with his physician his estate;
but, as he evinced his gratitude by
sending him a good fat turkey with a
sack of the finest wheat, and paid his
bill for medical attendance without
disputing it, the Doctor never reminded
his patient of the promise he made
while death stood staring him in the
face. One remark more. It is incred
ible that Satan would have affirmed to
an Omniscient God as true what he
knew to be false, unless he be, con
trary to the general belief, more of a
fool than a lenave. Did that thought
ever occur to your mind, brother H P
If not, think of it now. If you still
persist in the belief that Satan affirmed
what was false, we are willing to leave
you to the undisturbed enjoyment of
your own opinion, provided you will
grant to us the right or privilege you
claim to yourself. May peace, Chris,
tian confidence, and brotherly love
abide with us, notwithstanding any
difference of opinion we may entertain
in reference to the truthfnlness of the
declaration of which we have been dis
coursing.
As Doctor H. denies having written
a critique on the book of Job, we re
tract our statement to that effect, but
plead that we were led into error by his
loose statements in reference to the
views of others about that book. We
wiil only add, that we are left to doubt
whether Doctor H. believes the writer
of that book was moved by a spirit of
divine inspiration, or merely by the in
spiration of his own genius.
As to the unqualified assertion, that
“ the Scriptures teach that God does
hear sinners,” we repeat, that we know
of no instance in the Word of God iu
which the Lord offers, or promises to
regard with favor, the prayer of an
impenitent sinner. We would respect
fully propound to our brother a few in
quiries : 1. Has not every word in the
Sacred Scriptures a definite meaning ?
2. Whether in interpreting the Scrip
tures we should not giye to every word
its definite meaning, unless there be
something in the context to indicate
that it was not used in its primitive
sense, in the passage we are interpret
ing?
3. Whether the definite meaning of
the word sinner, in the Sacred Scrip
tures, does not designate one who is a
willful transgressor of the law of God ?
4. Whether there is a passage in the
Word of God that even intimates that
He will regard with favor an impen
itent sinner?
5. Whether the record in reference
to Ahab, in Kings xxi: 2,5, 29, affords
any evidence that he was an impenitent
sinner, persisting iu the willful trans
gression of the law of God, at the time
that the Lord condescended to incline
His ear to the voice of his supplication ?
6. Whether the declaration of the
Saviour, “ Except ye repent, ye shall all
likewise perish,” does not amount to a
solemn declaration that no prayer of an
impenitent sinner, will be accepted of
God?
7. Whether the Scriptures do not
clearly teach, that they only who seek
the Lord in the sincerity of their hearts,
with the whole heart, in faith, etc., will
be accepted of Him ?
8. Whether it is not expressly de
clared of certain sinners, that the Lord
will not regard even the prayers of the
righteous in their behalf ?
If Doctor H. will examine the subject
carefully, with bis Bible and his Con
cordance before him, we are persuaded
*he will never again affirm without quali
fication, that “ the Scriptures teach that
God does hear sinners.”
The blind man whose sight was re
stored, to whom brother H. refers,
affirmed positively, we know, that the
Lord does not hear sinners ; from which
,we infer that no one in that day pre
sumed to teach that the Lord would
regard the prayers of an impenitent
sinner. We deem it extremely danger
ous to affirm of sinners generally, what
is true of only a certain class of sinners.
It would be much better to impress
upon the minds of sinners the truth
affirmed by David, to which we referred
in a former article, “If I regard in
iquity in my heart, the Lord will not
hear my prayer.”
It is consoling to think, brother H.,
that we shall not differ in our opinions
in reference to this, or any other sub
ject, 'f we shall be permitted to become
partakers of the rich inheritance stored
up tor the redeemed in the world of
glory-
GEMS BESET.
An arm of aid to the weak,
A friendly hand to the friendless,
Kind words, so short to apeak,
But whose echo is endless ;
The world is wide, these things are small,
They may be nothing, but they are all.
Oh. that our souls may truly feel
“Thy will be done."
Then thou in answer wilt reveal
The victory won.
—He that has energy enough to
root out a vice should go a little fur
ther, and plant a virtue there.
—Worry is rust upon the blade. It
is not the revolution that destroys the
machinery, but the friction.
—Love one human being purely and
warmly, and.you will love all. The
heart in this heaven, like the wander
ing sun, sees nothing, from the dew
drop to the ocean, but a mirror which
it warms and fills:
—Opportunities are running to waste
everywhere, like the golden fruit of the
overburdened orchard. They are not
confined to parkllels of latitude. In
running after them, we are perpetually
running away from them.
—To have ideas is to gather flowers;
to think is to weave them into gar
lands.
—lt is the rich, who want most
things.
—Great souls have wills; others
only feeble wishes.
GEORGIA BAPTIST HEWS.
—The following preamble and resolution
were adopted by the Elbert District Baptist
Union Meeting, L. W. Stephens, Moderator,
J. L. Mise, Secretary:
Whereas, the traffic and use of intoxica
ting liquors are injurious to our communities,
demoralizing to the people, and a hindering
cause to the discipline of our churches ; and
whereas the morality, prosperity and peace of
country depend, to a great extent, upon purity
of the churches : Be it
Resolved, Ist. That we the members repre
senting the several Baptist churches of the
Elbert district union meeting, now in session
this the 28th day of July, 1876, use our tamest
powers to get our respective churches, except
ing those within the limits of incorporated
bodies, to petition the General Assembly of
Georgia, next session, through their county
representative to pass a law making it penal
for any person to sell or traffic in, or with,
intoxicating liquors within three miles of their
house of worship.
—Rev. T. E. Skinner, D.D., pastor of the
First Baptist church, in Macon, preached at
the Baptist church, in Gainesville, last Sunday.
—Brother P. F. Burgess, writing from Lin
colnton, August 9th, gives us the following
most agreeable information: “Have Fjust
closed a precious meeting at Double Branches,
in Lincoln county. The meeting continued
six days. Eight were baptized, one festered
and one received by letter. Nine others pro
fessed a hope. Not niore than half a dozen
unconverted persons were left in the congrega
tion. One came in at the eleventh hour, he
being 64 years old.”
—Brother W- M. Verdery, writing from
Harlem, August 4th says:
“1 closed at the Grove church last Sabbath
a ten days’ meeting. There were eighteen
baptisms ; a large number asking for prayer at
the close of the meeting. I visited them again
Wednesday, when many more seemed inter
ested. I had the assistance, through lat week,
of brother J. S- Patterson, pastor of Kollock
street church, Augusta ; also one sermon from
brother Atkinson, of Belair.
The Index has helped me in-this old
church.
The Methodists around here are bagging
the sinners in the old style; taking them, and
actually immersing them not on a profession
of faith, but whilst distinctly avowing their
unconversion 1
In another note dated August 10th, brother
Verdery says:
We have just closed a fine meeting at Old
Union church, Columbia county —my home
church; twelve were baptized, my daughter
Nellie among the number.
—The Central Baptist Association will con
vene with Hopewell Baptist church, Jasper
county, on Friday before the fourth Sabbath in
this month.
Hopewell is equally distant from Coving
ton, Madison and Eatonton, being twenty-one
miles from either place.
—Brother R. B. Brooks writes from Stegall’s
Station, Bartow county, under date of August
Bth:
I wish to give you the results of a meeting I
closed on the fifth Sabbath in July. It com
menced on Saturday before the lourth Sabbath
at a place known as Goodson’s Arbor.
There being no house, we worshiped under
a bush arbor, but we fully realized the truth
that God is everywhere, and that where two or
three meet in His name that He is there to
bless.
I was assisted, three or four days, by two
young brethren, McCoy and Anderson." We
had truly a refreshing from the presence of the
Lord. Saints were made to rejoice, sinners
were convicted, and mourners comforted. . As
a result of the meeting I baptized tour, three of
whom professed faith in Christ during the
meetin . Some others professed that did net
join the church, but, no doubt, will soon. We
left many others, we trust, anxiously seeking
an interest in Christ. These members were
received in the name of the Bartow church.
At this writing there is a meeting progressing
at Bartow church, with encouraging prospects.
—Rev. J. M. Stillwell, writing from Stone
Mountain, August 4th, reports a glorious work
of grace in the church at South River, De-
Kalk county. He says:
‘‘l took the oversight of this church in May,
and soon saw that thev were hungry for the
Bread of Life, and, as best we could, we thrust
in the sickle. The immediate result of a six
days’ meeting is nine additions, five by ex
perience and four by letter. At our next
meeting (Saturday before the second Sabbath
in August.) we shall gather more fruit, as some
preferred waling till then. We united three
couples in church relations—blessed union 1
To-day (Friday the 4th,) we commence a meet
ing with our church at Indian Creek. Pray
for us, brethren.”
—Brother J. M. Smith, writing from Ten
nille, August Ist, furnishes us with glad tid
ings. A three weeks’ meeting, closed a few
days ago, with Bethany church, was productive
of gratifying good, in spite of many obstac'es
and difficulties which have heretofore obstruct
ed the prosperity of this church. There were
three additions to the membership, two by
baptism and one by letter. Several others
professed, conversion and many came forward
requesting prayers.
Another fine meeting took place with Mount
Moriah church. In spite of many obstacles
the church was much revived, and brother
Smith thinks the “foundation for another good
meeting is laid." Several additions are ex
pected.
The meeting at New Bethel church closed
happily, with fifteen additions, twelve by bap
tism, two by letter and one awaits baptism.
Two were from the Methodist church. Brother
Smith says:
“This church has enjoyed fine revivals for
the last three or four years, and is in a very
prosperous condition.
The most of the time I was alone, but occa
sionally had assistance from different brethren
who rendered me much service. May the
Lord blesg them I”
—We find the following announcement in
the Dahlonega Signal :
We are requested to announce that the
members of the Siioam and Salem churches,
Baptist, will meet at Salem church on the
second Sunday in September next, for the pur
pose of dissolving the churches. A full mem
bership is most earnestly requested to be in
attendance.
—Brother E. Harling writes from Eubarlee,
Bartow county:
We commenced a protracted meeting July
22d, which continued for twelve days. The