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©mi gnljiit.
'WHEN THOU iRT CONVERTED.”
SERMON BY BEV. W.M. HOWKI.I.,CtTHBEBT,GA.
“When thou art converted gtrengthei thy
brethren."—Luke xxii: 32.
The apostle Peter stand* prominent among
the choren twelve. Ilia coospicuily appears
not only Irom his promptness to speak when
occasion required, but his .Master also called
him into especial notice by giving him a place
in every scene ot greater note. At the I rans
figuration there were “Peter, James and John.”
When the ruler’s daughter was to he raised
from the dead, He took with Him "I‘eler,
James and John.” Again, when Jesus goes to
Getheemine He lakes with Him “Peter, James
and John.” And even of this favored trio
chosen Irom among the twelve for special oc
casions, I’eter’s name stands lirHl in every in
stance. Yet it is to this disciple the Saviour
says:
"When thou art converted, strengthen 1 fry
brethren.” Are we to understand from this,
that Peter was yet an unconverted man ? Could
it Ire that that bold, earnest man, like Simon
the Sorcerer, was still in “the gall of bitterness
and in the bonds of iniquity ?” Let us inves
tigate the matter. Whatever this conversion
was, it was needful in strengthening ids breth
ren. The points in the text are, 1. If Ac apos
tle must be converted. 2. He then could strength
cn his brethren.
I. WHAT CONVERSION 19 MEANT.
This is a question on which people w delv
difh r. Some think Peter never hail been re
?;enerated. Others, with equal sincerity, think
le wa, but was living under some delusion
from which be nni-l be freed before he was ful
ly competent to his apostleahip. I take the lat
ter view,
1. Peter was a cnnrerlcd , a regenerated man.
In order to prove this, let tin trace that man’a
character as given by the Gospels. Let us no
tice the character which John gives of him.
(John vi: 08, 0!) ) "Then Simon Peter answer
ed him, Lord, to whom shall we go? Thou
[alone] hast the words of eternal life. And we
believe and are sure that thou art the Christ, the
Son of the living God.” The occasion for this
language was that the Saviour had used some
very strong language with reference to His
having come down irom Heaven, their eating
His flesh and drinking llis blood. On ac
count of litis, many wereoflended and followed
Hun no more. Seeing this movement among
the. people, He asked the twelve if they would
also go away, and the language quoted, "to
whom shall we go,” etc., plainly shows on the
part of the speaker that his faith had a saving
grasp on Jesus. He says “we belie re and are
aurethat thou art the Christ.” Does not tins
show faith in Christ, and is not faith the saving
act? "By grace are ye saved through fai'h.'
"Thy faith hath made thee whole.” But the
apostle’s faith goes farther still by saying that
Christ is “tne Son of the living God.” Wot
only this, hut the language plainly implies that
Christ a lone had eternal life. “To whom shall
we go, thou hast the words of eternal life.”
Surely that man felt, as all Christians feel, that
if he let go his grasp on Christ, if such a thing
were possible, there was no other hope lor
salvation. But let us bring forward other tes
titnony.
A conversation arose between Christ and His
apostles ns to who Jesus was. After variousopin
ions had been expressed, the Saviour turned the
question upon them, saying; "But whom say
ye that I am?" Siuton Peter, true to his im
pulsive nature, spoke for himself and brethren
and said : “Thou art the Christ the Son of the
living God.” (Matt, xv: 15-17) Here Peter
calls Him the Christ , which means Ihr Saviour,
and holds Hun to be the Son of the living God.
This might seem slrong enough, hut on reading
the Saviour’s reply, the proof is overwhelming.
Jesus says: "Blessed art thou, SimonTlar joint,
for flesh and blood hath not revealetl it unto
lltee, but my Father who is in Heaven.” In
this we not only have the apostle’s confession
of faith in Christ the Saviour and Son of the
living God, hut we also have the endorsement
of Jesus, who pronounces Peter, in the singular
number, as if it were intentional that he should
be singled out, os blessed, happy, in the posses
sion ot that fault winch brings eternal I■ It*; as
if the thought were in the mind of Jesus then
that it would some day be questioned, wheth
er or not 1 eter was a converted man —a Chris
tian.
Again; “The Lord said, Bimon, Simon, he-,
hold Satan hath desired to have you that he
might silt you as wheat: but I have prayed air
thee that thy faith fail not.” (Luke xx o : 111, 32 )
Here the Saviour speaks ot t’eier’s faith , that
Satan had desired to have him, that he might
sift him as wheat. Here is a tacit acknowl
edgement on the part of the Saviour, that IVer
belonged to Him by faith. He states that Sa
tan had desired him, hut that Ins hold on Ins
faith was maintained by the prayer of J< o is.
I think this is of itsell sufficient evidence to
lead any one to believe that Peter wa*, beyond
a doubt, a converted Ilian. Here we have the
statement of three of the writers of the
Gospel of Christ, all of whom state that Peter
was a believer, or had faith in Christ; and two
of them give the Saviour’s acknowledgement
of the laitb of Peter, and the other strongly
implies it. What Christ'an at the present day,
can present as strong proof that he is a Chris
tian ? Not do we see Horn the record, that any
of the apostles ever questioned his conversion.
Having established the tact that the conver
sion mentioned in the text was not regenera
tion, or that the Saviour meant something else,
let us try to arrive at least to a probable con
clusion as to what that conversion was.
2. That conversion was a correction of an
error.
SELF CONFIDENCE.
The apostle was a very sanguine uian. He
was not only bold to speak his sentiment,
when an occasion oflered, but he would at
tempt to walk upon a stormy sea in order to
meet his Saviour; he would draw his swoul
and smile manfully ill his deleioe though his
might be the only one drawn. (Such was the
character ol the man that lie thought it impos
sible that he ever Would dishonor his name.
When desiiß said they would all be ofieuded
at or because ot Hun, Simon thought lor once
the Master was ui.slaken, or was 100 distrust
ful ot His friends. Hear his words: ‘'Though
all men shall be offended because of thee, yet
will 1 never lie oflendtd * * *, Though 1
should die wilh thee yet w ill I not deny iliee.”
(Malt, xxvi : 33-35.) The Saviour knew
that mau’s weakness. He saw that lie did not
fully understand where Ins weakness lay, and
intended to convert him Irorn that,as well us
from other wrongs. Even while the Lord
was talking to him about Satan’s designs Si
mon said, "Lord, 1 am ready to go witu thee,
both into prison and mto death.’’ Hut what
does the Master tell him? "This night, be
fore the cock crow thou shalt deny me ihrice.”
“Impossible 1" no doubt the apostle thought.
Peter could not be convinced oi Ins fault, ihe
test must come. It came, and with u the ter
rible fall of that strung man. A tower ol
strength bad fallen. Auu wnal a fail! Not
once, alone, bullAree timet, be deuied that Je
sus was his Saviour. Not only this, but he
said, "i know nothing of the man I” Worse
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST —less 20.
still, he cursed, swore profanely that he knew
nothing at all about Christ. O how terrible.
Almost, it Dot right in the immediate presence
of Jesus, at the hour of His greatest peril, the
boldest disciple swears that he knows nothing
of the Lord. The cock crows, thoughts and
profe'stons recur to his mind. He looks at
Jems as if to see il He “as taking notice of
him. The Saviour gave a look of tenderness
. that seemed to say, "D and I not warn you of
this?” Tltis was the crushing blow. Peter
went out and wept bitterly. This is hig con
version, referred to in the text. He eees his
error, loses confidence in himself and learns
to put his trust not only for eternal salvation,
hut also for present preservation in Jesus Christ
alone.
It. STRENGTHEN THY BRETHREN.
While it may seem to the world strange
that one who is weak and broken down, should
Ire appointed to strengthen others, yet il is so,
and is in accordance with that principle
which says, “God hath chosen the weak things
ot this world to confound the things which are
mighty.’’ (1 Cor. i : 27.” The excellency of
the plan of salvation is all of God. But he is
taught to strengthen his brethren. How can
he? Aie they not already stronger than he?
Yes, in some respects, but not in all. He
knows by sad experience, what his brethren
did not, how frail, how liable they were to
fall. lie could tell them his own experience.
He could tell them his own bitter grief and
sore mortification of spirit. Ah I how sorely
Jesus has chastised him? Did not the Master
tell him he Would deny Him. Peter said,
“no, 1 am ready logo with thee to prison, and
to death, and though all others forsake thee
yet will I not.” Yet he denied three times,
and alter the restirreetion the Saviour calls
him to a reckoning saying, “Simon, son of
Jonas, lovest thou me more than these? He
saith unto him, yea, Lord; thou knowest that
1 love thee. lie saith unto him, Feed uiy
iambs.
“He saith unto him again the second time,
•Simon, son of Jonas, lovest thou me? He
saith unto him, yea, Lord ; thou knowest that
I love thee, lie saith unto him, Feed my
sheep, (that is, strengthen thy brethren.) He
saith unto him the third time, (the same num
ber of times Peter iiad denied,) Simon, son of
Jonas, lovest thou me? Peter was grieved be
cause he said unto him the third time.
Lovest thou me? Lord, thou knowest all
things, lliott knowest that I love thee. Je
sus saith unto him, Feed my sheep'’ Ah !
How tender, yet how bitter was this reproof.
It came with all its salutary (fleets. That bold
disciple lay low at the foot of the cross and
was there strengthened to go forth and feed
the Master’s sheep, to strengthen lii.s brethren.
Now he Ims learned his own weakness, can see
the danger of his brethren, and has lonnd the
true source of strength, he is now able, and
not before, to fully serve his brethren. How
often those fellow discipleH felt the help of
Peter’s counsel, eternity alone can tell. He
long stood among them, was in their revivals,
counsels, and wrote epistles for their benefit.
PRACTICAL REMARKS.
1. Is there a brother who feels strong in the
Lord ? Let him remember these timely words
of Paul, "Let him that thinketh he standeth,
take heed led he fall.”
2. As Satan desired Peter that he might
try hitn, tempt him, “sift him as wheat,” so
does he try all Christians. 11is malignity
knows no abatement.
3. Finally, as Christ prayed for Peter,so he
prays for you, tempted one. D > you not hear
him? “Neither pray 1 for these alone, but for
them also which shall believe on me through
their (the dimples’,) word.” Precious words
are these. The prayer of Jesus must be heard.
A men.
- ■ -t -
why?
When love mimt bring regret
I would forget -and yit
For memory'h r&pturoue pain
My heart wou and yearn again
All me! why must it be ?
I know that love in blind—
That so, it iH more kind.
And yet, in my delight,
I long for perfect sight.
Ah me ! it must not be.
I wonder if love meant
To yield us full content ?
And yet for some reply
That does not come, l sigh.
“Ah me! it cannot be.”
—Sara Jewett,
©ur (Correspondents.
For the Index and Baptist.]
‘GET IS REASON TOGE HI HR.’’
In Tim Index of the 23d nit. appears an edi
torial which, I thiuk, deserves some criticism.
With your permission, I piopose to do so from a
Baptist standpoint llad the oditorial referred
to appeared in flit columns of a secular paper,
it would have been very objectionable. A secu
lar newspaper may, however, eudorto many
things win h Tun Index ought not to even tol
erate by the faintest laudation.
In your editorial entitled "A Favored City," I
find sentiments and language to which Baptists
must seriously object. lam free to say, 1 do.
the editorial in question is predicated upon the
fact that two religious bodies (the International
Sunday school Convention and the Methodist
General Conference) have been holding sessions
in our city. lhcause Atlanta has had these
bodies iu her nudst, you say she has been not
only favored, but greatly favored. Now, that
was praise well and thickly applied. Not con
tent, however, with acknowledgment so hand
somely given, considered from a secular stand
point, you go further than even a secular journal
would, without giving otto use, in your laudations
of these Oodles. You tell your readers— Baptist
readers—that Atlanta, because of these two
bodies, has "for two months"received •' superior
religious influencts ." II these "influences" were
“ sulterior,' then the other influences in ter
midst were inferior. Atlanta is eminently a
Baptist city. She has seven Baptist chinches in
t.er midst. Were the "'influences" of these
chnuihes during two months overshadowed and
eclipsed by the dazzling blindness of the Meth
odist General Coufcrei.ee ? l)o the pastors of
these churches— especially Dr. Spalding, who
had in ms ohuroo a revival during this time—
admit the "superior teiigious influences" so
broadly assorted to have existed uy The In
dex? Had the Constitution newspaper given
expression to so rastt an assertion, it tv. uld have
excited the deepest indignation, iim Index
can say it with impunity,
.Moreover, having thus publicly acknowledged
the " superior religious influences" of the
Coufercuco, you proclaim, as a fact, the su
perior talout and zeal of that body. You eav it
is a body having "a combination of unsurpassed
talent and Christian zeal!" Where are Melt,
Tucker, Gwin, Spalding, anil other great Bap
tist teachers? Surpassed by the i rigntor intel
lectual, religious stars of the Methodist Coufer
uut-d!
Now, that was praise heavily spread. Atlanta
lias been "greatly favored." "'Superior religious
influences' nave boon illuminating her denizens.
The Baptists have had to "take lower seats,"
while their great teachers have suffered a total
eclipse in the presence of the -'unsurpassed"
splendors of flic Methodist Conference.
That was praise. But w hat is praise without en
dorsement ? Shall Tux Index endorse the Metli
ouist Conference? It seems so. Yon say this
body is "giving out a healthful moral und relig
ious (superior) influence which is clearly tier
cel vnl and esteemed.'' It is no sick patient. It is
strong, sturdy, healthy. " Superior ” In its con
stitutional health ! Aud thus being religiously
healthy, it "is sowing in our community the
truths which will bring forth in due time a good
and abundant harve-t” of •‘superior" blessings.
Great truths, great blessings. Among these
great truths are the peculiar features of Meth
odism, which the Conference ciung to with Jbe
devotedntHs of life itself. Armenian ■ a preached
during its session. Sanctification in this life
claimed, during its session; refusing to wipe
out of the “Discipline" “baptismal regeneration
of infants.” These are some of the “tniths” the
Conference has been “sowing," and some of the
“superior religious influences” it has been “giv
ing out." Si great are these “influences:” so
beneficent (?; in their results : so grand are these
“truths’:” so Gospel-like in their utterances that,
if it were possible, “thou almost persuadest me
to be a”—Methodist. W. T. G.
Atlanta, May 27, 1878.
[ln our issue of the 28th ult. an article
appeared, on the fifth page, entitled “A
Favored City.” It was designed as a proper
notice of the two large assemblies of Christian
workers with which this city bad been favor
ed. Thewriterdid not endorse any peculiar
sentiment, doctrine or dogma of either
the Convention or the Conference. Many of
the ministers attending preached in the
Baptist houses of worship, by invitations
from the pastors, and their preaching was
not objected to—certainly not criticised as
objectionable. To this extent, then, atleest,
our pastors and people accepted these minis
trations.
There are certain acts of hospitable Chris
tian courtesy which Baptists have pleas
ure in observing towards Pedobaptists, which
they cannot, and never do, interpret to mean
an endorsement of many rules of faith and
practice which they maintain.
These Methodist preachers are good men i
they were here and occupied, some of them,
the pulpits of Dr. Gwin and Dr. Spalding,
and when the article spoke of them with
praise, neither of the distinguished Doctors
above named, nor Drs. Tucker and Moll,
could thereby be undervalued ; because,
1. We used the word superior as indicating
quantity or degree —instead of quality.
2. The superior religious influence was
not attributed to the Methodist ministers
alone, but to all those, whether Methodist,
Baptist, Presbyterian or oilier denomination,
who composed the International Sunday-
School Convention.
3. This superior religious influence was
not attributed alone to the visiting ministers,
but to them as reinforcements to those resi
dent ministers with whom they were co
workers.
4. The word “ unsurpassed ” does not
mean “surpassing," and conseqtientlywben
used with reference to one class does not
place that class necessarily in an attitude of
superiority to another.
5. There is a radical distinction between
truth and doctrine. The former implies no
doubt—but the latter is always the subject of
disputation between different denominations.
Consequently when we used the word truth,
it had relation to things about which there is
a Christian agreement—such truths as all
orthodox Christians unite in preaching.
If others of our readers think with brother
W. T. G., in his reasoning on this subject,
we hope they now see that the article in
question does not fairly bear the criticism to
which he has subjected it. May we not
speak well of our friends, even when we
disagree with them in many things?— Eds.
Index.]
For the Index and Baptist.!
A WOOD KKMKDY,
Who is not at times troubled with
gloomy, sad feelings? They are too
common for the happiness of many.
They are really distressing in their de
pressing effects, and, in many instan
ces, no doubt, the temporary insanity
which they produce has led good men
to commit suicide. For this reason a
person subject to "the blues,” these
gloomy feelings of which I speak,
should seek to get rid of those Debugs
as early as possible. There are van
ous methods of doing this. One is to
go into cheerful company and partici
pate in innocent mirth—provoke a good
hearty laugh. Another good method
is to seek out someone else in the
same condition, and seek to cure them
of their folly, and in curing them one
cures himself. But the remedy which
I like the best of all is one prescribed
by the late Elder M. J. Welborn, ot
Columbus, Ga. It seems that he had
bad some experience of this kind and
gave the following :
“When troubled with depression of
spirit, my relief is to seek someone
and converse with hitn on the well
being of bis soul.” To him that was
an all absorbing topic, and on that
account the remedy was specific ; but
why should it not be so with all Chris
tians, as well as such devoted men as
the minister referred to? Let all who
doubt its efficacy try it; those who do
uot doubt, need no encouragemeut to
use so pleasant a reined".
W. M. H.
For the Index and Baptist.]
DEDICATION OF THE CIH RCH AT KENNESAW.
Dear Index —lt was my pleasure on
yesteiday, the 19th instant, to attend
the dedication of the new Baptist
church at Kennesaw, Georgia. Avery
tine sermon was preached at 11 o’clock,
by Rev. I. R. Branham, of Eitonton,
Georgia, from the text, “Whatsoever is
commanded by the God of Heaven let
it be diligently done for the house of
the God of Heaven.” Ezra vii: 23.
Notwithstanding the crowded home the
people were very attentive, indeed they
could not have been otherwise, during
the delivery of such a sermon.
After the sermon it was announced
that there was a small balauce of §l5O
due on the church, which, after a few
remarks by Col. J. R. Brown, was soon
raised—Col. Brown heading the list
with oue-fifth of the amount. And
then what do you think happened ?
Nothing short of a sure enough old
fashioned “basket dinner” —and such
baskets ! We saw one that was so
large and well filled, that it actually
required the services of two stout freed -
men to carry it-
At 3 p. m. Col. Brown delivered an
appropriate address to the Sunday
school. The music, led by Prof.W. P.
Clark, formerly of your city, now of
the Marietta Female College, was very
fine. The building is 36 by 50 feet,
16 feet story, well ventilated, nicely
carpeted and well finished generally.
At night we had from Dr. Branham
another able sermon, from the text, “If
one mar. sin a sin against another who
shall judge him: but if a man siu
against the Lord who shall entreat for
him? ” I. Samuel xi: 25. This church
was organized about one year ago, wtth
a very small membership, now they
have a large membership and church
building described above. B--0. John
McMurrv is the pastor fyere, and a
more noble, zealous young pastor would
be hard to find. May the Giver of all
good continue to bless the brethren and
sisters at Kennesaw in their noble
work. A. W. Y.
Marietta, Georgia, June 20, 1878.
AN ERRONEOUS OPINION 0b A “PROFESSOR.”
To the Editors of the Christian Index —Dear
Brkthbkn : The following communicati n. as
will be seen, was designed for publication in the
Religions Herald. As the editors of that jour
nal, for reasons which, no doubt, seemed to
them good and wise, declined its publication,
and as it discusses a pott t which I regard as
one of importance, I ask the favor of you to give
it insertion in The Index.
AN ERRONEOUS OPINION OF A "PROFESSOR.”
In the Herald's “News and Notes” of the
16 h inst., is contained, it is not said by whom,
the following statement:
“I heard Prof. sav that, in his judg
ment, you Herald brethren were attempting an
impossibility ; that the tendencies to high
churchism among the Baptists will become
more potent; and that in thirty years from
now there will scarcely lie a Baptist who will
admit there can be any salvation outside of
the Baptist church. Then, he thinks there
will be a recoil from the h deous chasm to
which this "Landmark doctrine is hurrying
us.”
As the apprehension expressed by the above
mentioned "Professor,” may perhaps he enter
tained by others, as well as himself, we beg
leave, respectfully, to say that his “judgment”
respecting “the tendencies to high churchism
among the Baptists,” is, in our opinion, seri
ously at fault. This is one of the many in
stances ot the kind which serve to convince
us that the views of Landmatkers—as they
are called, are misunderstood. Landmarkism
is identified with the high churchism of the
Papal and Episcopal communions; whereas
the difference between them is as great as that
between a judicial sentence which declares that
a man is not a citizen of the United States,
and one which, in default of such citizenship,
consigns him to the gallows.
Believing that baptitun in necessary to the
constitution anti existence of a Christian
church, and, therefore, that Pedobaptist socie
ties are not Christian cbuiches—helieving also,
that authority to assume the functions of the
Christian ministry can oniy be derived Irom
ihe church —or, if you prefer, from a church,
Landmarkers believe, as a logical necessity,
while gladly admitting the piety of Pedobap
tists, that their preachers are not authorized
ministers of the Gospel; and that it is there
fore wrong in Baptists tq commit themselves
to any co operation with them, naturally im
plying a recognition of their ministerial char
acter, and involving a disparagement of the
conditions which Christ has prescribed as
necessary to its assumption. VV hat is there
in such “doctriue’’ tending to “the hideous
chasm,” that “there is no salvation outside of
the Baptist church?” The question is one,
not of moral character, or ministerial qualifi
cations, but of legal condition and constitu
tional requirement. There is nothing in the
principles of Landmarkers which forbids the
cultivation and enjoyment of a high degree of
Christian union with Petobaptisls, or inter
feres with a cordial acknowledgement, that,
as subjects of the covenant of redemption,
they, with all others of "every nation" who
“tear God and work righteousness, are ac
cepted with him.”
A belief that Baptists can ever embrace the
dogma that there is no salvation outside of
their own church, is, too, entirely inconsistent
with their well known and long established
principle that conversion, and therefore sal
vation, is a prerequisite to church membership.
A man, according to the principles of Bap
lists, must be in a state of salvation before he
is a fit subject for membership in their church.
To say, therefore, that no one can he saved
who is not a member of the church, would be
to commit themselves to the solecism, or rath
er the contradiction, that a man cannot lie
saved outside of the church, who, outside of
the church, is already ill a state of salvation.
What may come to pass in “thirty years” it
is not easy to tell. Christians were, in the
beginning, all Baptists, and from the defection
of Baptists have, of course, originated alt the
heresies of Christendom. It becomes us to
take heed to the admonition, “Be not high
minded, but fear.” But before Baptists can
ever hold the tenet that there is no salvation
outside of their own church, they must cease
to be Baptists ; so far at least as their distinc
tive and cardinal principle, that conversion is
a necessary condition of church membership,
is indicated by that appellation.
The opinion in question involves conse
quences, too, which a Baptist will not be
willing to admit. For il the natural tenden
cy ot Landmarkism is to the exclusion of all
but Baptists from the pale of salvation, the
same is not less the tendency of Strict Com
munion. For the only assignable reason for
a belief that such is the tendeucy of Land
markism must be found in its exclusive na
ture. But not less exclusive is Strict Com
munion. What can be said against the ex
clusiveness ot Landmarkism, that is not said
in unceasing vociferation against Strict Com
munion? The Utter is, in lact, more exclu
sive than the former, for whereas Landmark
ers only exclude Pedobaptists trom the min
istry, Strict Communiouists exclude them
Irom the church. Why should the belief
that a Pedobaptist is not authorized to preach
lead to the conclusion that he cannot be
saved, any more than that he is not entitled
to membetship in a church, nor, of course,
to any of its pi ivileges ? To us it seems
that if they cannot be saved who are not
authorized to preach, they, a fortiori, cannot
Lie saved who are disqualified lor membership
in the church, and are unfit for a participa
tion of the ordinance commemorative of
Christ’s dying love, and it would seem that
they who refuse to Pedobaptists the latter
privilege are in danger of falling in advance
of those who deny their authority to preach,
into “the hideous chasm.” Indeed it seems
to us that, as Pedobaptists, admitting as
they do, that baptism is necessary to com
munion, are, in fact, Strict Communionists
not less than Baptists—so, among those who
agree in the common principle that the im
munities of the church are attainable only
upon the conditions which Christ has pre
scribed, they who deny upon this principle
the right of Pedobaptists to the membership
and privileges of the church are as much
Isandmarkers as they who, upou the same
principle, deny their-author ,ty to preach. In
fact, Landmarkism is but the development
of Strict Communion; or rather, it is the gen
eral principle of which Strict Communion is
one of the particulars. Let us not praise the
fruit and abuse the tree. The only difference
between Landmarkers and Strict Commun
ionists is, that while the former act consist
ently with a principle common to them both,
in the practice of the latter in inviting Pe
dobaptists into their pulpits, yet excluding
them from their communion table, there is a
“hideous" inconsistency. W. H. J.
Oxford, N. C,
For the Index and Bapttsi.J
A SACRED TRUST.
At the last session of the Georgia
Baptist Convention, the undersigned
were appointed Trustees ot the Aged
Ministers’ Fund. As the agents of the
Convention, and in behalf of the
brethren who are to be the beneficia
ries of this fund, we earnestly call upon
the Baptists of Georgia for help. These
old btethren are not strangers to you.
They are within your bounds. They
have spent the vigor of youth and the
strength of manhood in laboring for
the salvation of souls in your midst.
Age and infirmity are upon them, and
they have no earthly treasure laid up
for their support. They must be par
takers ot your liberality or suffer. No
object of the Convention appeals more
strongly to our Christian love. No
more sacred trust could be committed
to any people than the care of those
who have worn themselves out in the
Master's cause. If the Sa\ i tur could
move in our midst again, how many
voices would be heard saying, “come
and abide with us how many hands
would offer to minister to His wants;
how ready would all be to bring their
means that they might contribute to
llis comfort ? Brethren, Jesus is with
us in the persons of his servants.
Every kindness offered to them i9 re
fetred to Christ, and received by Him
as it offered to himself.
These aged ministers are in a pecu
liar sense the representatives of Jesus.
In relieving their necessities, we re
lieve the need of Christ. “ Inasmuch
as you have done it unto one of the
ieast of these my brethren, ye have done
it unto me" —Matt, xxv: 40. In teed 1 '
ing them, we feed Christ; in clothing
them, we clothe Christ. We appeal to
all who love the Saviour, to minister
to His wants in the persons of these
old brethren. You shall not lose your
reward. “ Whatsoever good thing any
man doeth, the same shall he receive
of the Lord.” —Eph. vi: 8.
We call upon the pastors and preach
ers throughout the State, to exert
themselves, vigorously, in this good
work. The day may come when you
yourselves will need the help of your
brethren.
IVe request every pastor, or church,
to appoint at once , some energetic brother
or sister, who will collect funds for this
cause, and remit once a month, or quar
terly, to Bro. R. JV. Lunar, Treasurer
of the Board. As soon as the appoint
ment is made let the name of the person
be reported to us.
Remember, brethren, that we can
accomplish nothing without your earn
est, active co operation.
A. J. Reck,
R. N. Lamar,
O. M. Cone.
Milledgevillo, Ga.
For the Index and Baptist.]
WHOI.ESO.iIE IXFLUEXCES
Dear Index — l atn glad to know
that the influence of temperance
and that of Sabbath schools is great
er in almost all the States than at
any former period, and stronger meas
ures are employed to advance the cause.
In almost every State, Evangelists
are constantly engaged in stirring up
the people and furnishing instruction
to superintendents, with great benefi’
to the cause. The efforts and success
of these instrumentalities seem to be
wonderfully blessed. Your Evangel
ist seems to be highly favored in his
labors, and I advised ours to write him
and obtain some hints in regard to his
measures, which are so successful.
Two sons of au eminent physician,
whose mother was baptized in the
Oconee river in 1828, are doing much
for this cause. She left them years
ago for the brighter world, after hav
ing seen them so industrious in this
glorious work.
During 1827 ’8 the Lord poured out
his Spirit in a wonderfut manner, and
some 16,000 were baptized in three
Associations. It was easy to preach in
those days, for the promise is “Open
thy mouth wide and I will fill it,”
and every discourse seems to have
been blessed. One brother preached
333 sermons besides all his other la
bors.
I see the names of several whose
parents were instrumental in those
days of ‘bringing them to Christ. A
minister with his friend were going
on Saturday morning to preach to a
country church, and as it was early he
proposed to stop and pray with a fam
ily as they were passing. The moth
er was a member. They found several
ladies visiting, and excused themselves
from prayer; but tne mother said,
“No, pray for us.” When the father
came into dinner the wife observed,
“you don’t know who has been here,
and how anxiously he prayed for you,”
“What time was it ?’’ he inquired:
“about 10.” He said, “about that hour
I went into the grove and tried to pray
for myself,” and burst into tears and
could eat no dinner. In a few weeks,
the husband and two sons, graduates
at Athens, were baptized. Faithful
and religious conversation is frequent
ly blessed in the salvation of our
relatives and neighbors. Christians
ought to use these means much more
than they do.
The cause of missions is taking deep
er hoid of the public mind than before
or since apostolic times. Our sisters are
systematically at work and with great
zeal. The anti-spirit prevailed forty
and fifty years ago, and whole Associa
tions would not allow it to be men
tioned in their meetings. It was re
ported that the money sent to Burmah
was employed by Judson in a bank,
and he lived in luxury without regard
to the souls of the heathen. One anti
brother observed, “I just took my
horse and rode over to Burmah and
found all just as represented.”
But those days of ignorance and
prejudice are nearly passed away, and
the Lord is working wonders among
the heathen nations. A. S.
fclcctious.
LEAD ME, O LORD!
I do not ask, O Lord I that life may be
A pleasant toad;
I do not ask that Thou would'st take from me
Aught of its load.
I do not ask that flowers should always spring
Beneath my feet ,-
I know too well the poison and the sting
Of things too sweet,
For one thing only, Lord, dear Lord, I plead—
Lead me aright,
Though strength should falter, and though heart
should bleed.
Through peaoe to light.
I do not ask my cross to understand,
My way to see ;
Bettor in darkness just to feel Thy hand,
And follow Thee.
Joy is like restless day, but peace divine
Like quiet uight;
Load me, O Lord I tilt perfect day shall shine
Through peaoe to light.
—Adelaide Anne Procter.
SPURGEON.
A Ten Picture of the Great Baptist minister.
(London Correspondence of the Watchman.J
Imagine a man still on the morning
side of forty>.five, a little below the or
dinary height, solidly built, with a
large and, as the prenologist would sav,
round and balanced head, covered with
a stiong growth of dark hair, closely
cut, and a face more homely than hand*
some, yet impressive with great earn
estness and sincerity, and beautiful
when his soul is stirred with sympathy
for his fellow men —and they will have
a toleiably correct idea of the man as
he appears in the Metropolitan Taber
nacle.
His chief bodily trials are gout and
rheumatism; and he is seldom free
from the pain of one or the other of
these trying maladies. It, therefore,
happens frequently, that he is in the
pulpit when it would seem that he had
better be in bed. I saw him once en
ter the Tabernacle from the rear of the
platform on which he preaches (he has
no inclosed pulpit, but a platform, sur
rounded by a ratling, exteuding quite
out into the audience room, upon which
is his chair and table, with his Bible
and hymn bookj so weak in body that
he could hardly stand. Advancing to
the front, and partly reclining upon
the railing, with one foot supported by
the chair, he prayed thus :
“Blessed Master, we are very weak
this morning! Our poor limbs have
badly been able to bear us hither; yet,
dear Lord, we h ive so longed for Tnee,
as pilgrims in a dry and thirsty land,
that we could not stay away from Thy
Courts, and the place where Thine lion-,
or dwelleth. Now, in our weakness be
Thou our strength. Without Thine
aid, we shall utterly fail in all our ats
tempts to serve Thee to-day.”
And then it seemed there came an
instantaneous answer to his prayer, and
out of his weakness he triumphed glor
iously. He has superb voice full of
strength and rnelod). Take him for
all in all, I never knew a better reader.
When he is well he deacons out his
hymns one verse at a time. A brother
stands by his side who gives the pitch
to the tune, when the whole congrega
tion rising, unite in singing, producing
at times a wave of harmony inspiring
and grand in the extreme. I would
willingly walk a mile at any time to
hear him read “Jesus, lover of my soul,”
or “Rock of ages, cleft for me,” or All
hail the power of Jesus’ name.” These
masterpieces of Christian Psalmody
fairly glow and burn under his magi
cal and almost inspired rendering of
them.
He is said to be growing more mel
low as he grows in years, and that he
does not take so much pleasure as he
did in his early ministry in using his
sharp and well polished" weapons of de
fense and attack. While, therefore, he
is not less faithful in declaring the
whole truth, its enemies do not array
themselves against him as formerly.
Indeed, there are but few sober-mind
ed people who do not now >p >ak of him
in terms of high respect and commen
dation.
Every sermon (says Pnillips Brooks)
must have a solid rest on Scripture, and
the pointedness which comes of a clear
subject, and the conviction which be
longs to a well-thought argument, and
the warmth that proceeds from earnest
appeal.