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SPECIAL CONTRIBUTIONS.
KKSTORA TIONISTF. NO. 111.
SECOND SERMON CONTINUED.
We think we have shown in our last article,
that Mr.’Strong's definition of “aion" and
“aionion” is not accurate—that is, that while
these words are sometimes applied to things
whose duration is limited, he is wrong in
claiming that these words primarily and liter
ally denote limited duration. On the contrary,
we have shown that they literally denote un
limited lime; and when otherwise applied,
they are used to express the time denoted, in
it* entirely —of which, as Aristotle expresses
it, “there"is nothing beyond.” Thus, if ap
plied to one’s life, it means the whole of his life
—“his (aion) eternity”—leaving •'eternity" as
the literal meaning of the word.
But suppose we accept, for the Rake of ar
gument, his definition just as he expresses it.
After all what does he gain for the cause of
reatorationism ? lie admits that these words
do denote a duration just as long as the ‘‘cir
cumstances of the case requires.” He admits,
also, that these are the correct words to ex
press eternal duration when applied to the
divine existence, and to the duration of Heav
en, and the state of the redeemed. His defi
nition, therefore, really admits that they mean
eternal. The only question between us, is
simply this: Upon whom rests the burden of
proof f Admit our definition, and the burden
of pioofis upon him to show that there is
something in the context, or in the facts of the
case, requiring a modification of the literal
meaning of these words, in all cases where
they are u-ed to express the duration of the
future punishment. This with our definition
he cannot do. Hence he rejects our definition,
ami claims that the words primarily and liter
ally express limited duration, and that they
should not be taken to mean unlimited, or
eternal duration, unless there is something in
the context, or in the facts of the case, which
demands this sense, and that the burden of
proof is upon us who claim this extension of
its meaning. Well, suppose, for the sake of
argument, we admit his definition, and accept
the burden of proof.
We maintain that in most cases, if not in
all, where the duration of future retribution
is described, there is something in the con
text, or in the facts of the case, or in both,
which requires us to take these words in their
most extended meaning.
To establish this proposition we claim the
right, as to this question, to consider the whole
Bible as nontext. The design of the Bible
is to assert the moral government of
God over men. The outcomo of that moral
government involves the destiny of men.
Hence, all passages of-Scripture which refer
to that destiny should be construed in the
light of each other. They are, therefore, as
to this subject, context to each other. Space
will not permit us to illustrate this principle
by many examples. A few must suffice.
In the book of Proverbs wo find these
words: “ The righteous hath hopo in his
death ; but the expectation of the wicked shall
perish." That is, tho wicked have no hope in
death. Now if tho Restorationist is right,
this text is not true. But the text is true.
Therefore, tho wicked have no hope in death.
Take this text forward, and place it by the
W*iide of Mail, xxv : ;it—l0 —and especially the
last. “These [tho wicked] shall go awuy
into everlasting punishment; hut the righte
ous into life eternal.” And we see why the
righteous have hopo in death, and why the
expectation of the wicked must perish, and he
followed by despair. The text in Malt, ex
plains tho text in Proverbs. And the text in
Proverbs demands tiiat “everlasting” and
“ eternal” must, in Matthew, lie taken in their
most extended sense. For if “ everlasting”
does not mean "unending”—but some limited
period—no matter how long—then the wicked
would have hopo in death, and hence tho text
in Proverbs would be false. But it is true;
therefore “ everlasting” (amtos) whatever it
may mean elsewhere, in this passage must
mean “ unending.”
Let the reader take notice, this text, which
we have quoted from Proverbs, is not one of
tlie rune which our authur asserts are the
only tex's which are supposed to teach the
doctrine of endless torment. It is one which
lie overlooked, and it is found in the Old
Testament, which ho asserts has not a line
upon the subject.
Wo pass on to another example. In the
parable ot Dives, we learn that there is be
tween those who are in Abraham’s bosom,
and those who are in torment, a great gulf
fixed, of which Abraham said: “So that they
which would pass from hence to you cannot;
neither can they pass to us that "would come
from hence." Whatever that gulf may denote,
it reprrsents an impassable barrier between
the saved and the lost. If the restorationist is
right, Abraham did not tell the truth about
that gulf. He ought to have told Dives to lie
patient—that he must work out his penal
sentence in torment, hut to have hope—that
he might, bv and by come up to Heaven, etc.
Just st that critical moment, how timely, how
appropriate would it have been, for Abraham
to liavo enunciated the doctrine of reslora
tionism ! But alas 1 for Dives, lie did not do
1 it. On the contrary, he crushed his last
L lingering hope by pointing to the impassa
h hie gulf! Thus perishes the “expectation
W of the wicked.” For, take these words,
I of Abiaham, as given by our Saviour, aud
| place them also along side the text iu Matt.
| xxv : 46; “These shall go away into eoerlast-
I ing punishment," and it is clear that tho
‘‘impassable gulf defines tho word “ever
lasting.” If it means a limited time, and
that afterwards the lost shall be restored,
1 then that gulf shall be passed, and, ot course,
Abraham did not tell the truth about it.
But be did tell tho truth. Therefore,
it shall not be passed. Aud hence, we say
again, whatever “everlasting" uiay some
times mean, in this verse, it must denote end
less, eternal.
In our comments upon the passages cited
above, wo have, perhaps, at the expense ot
our style , indulged iu some repetitions; but
we have done so intentionally, that we might
make the argument the more clear. We
could pursue this method of reasoning much
further. There are many passages, which
compared with Matt, xxv:46, would fix the
meaning of* aionios” to be, iu that passage,
at least, “endless.” But space forbids.
Tho reader will notice—lor the suko of ar
gument we admitted Mr. Strong’s definition
of "aionios," and accepted tho burden ol
•'roof which that definition would impose
jbu us. We think wo have shown, that iu
ntt. xxv: 46, it must be taken in its most
/tended sense. And this is sufficient. For,
/batever “aionios” means iu Matt, xxv: 40,
/ must mean in all places where future
is referred to. But let it not be
forgotten that we accepted his definition only
P® for the sake ol argument. We still insist
■ tbafhls definition is wrong; and that the
burden of proof is upon Aim.
THE CHKISTJAN INDEX AND SOUTH-WESTERN BAPTIST December 26.
In our next number, we hope to finish our
notice of tbeee remarkable sermons.
S. G. H.
NOT THE HORSE AND BIS RIDER.
The King’s highway is for footmen. A
great many start for Heaven in chariots like
Elijah, but the scattered spokes, and broken
rims, and splintered poles, and moth-eaten
cushions, on the way and in the way, con
vince us that the attempt was unsuccessful.
We read of none who drove safely over the
track but Elijah, and his horses were train
ed for the occasion, and as soon as he mount
ed the chariot, he left the earth. An hour’s
drive on the ground would have torn it in
pieces. How this pride-born but broken
down Christianity does cumber the way !
False professions and false theologies—tbis
educated humanity and scientific salvation
make the path rather rough. The break
downs of eighteen centuries are great ob
stacles to the footman who is heavily bur
dened and sick and weary. No man has
the right to obstruct the public highway.
Hang out the signal light and clear the
track 1
The soldiers of the cross belong to the in
fantry. They are “shod with the prepara
tion of the Gospel,” and they know nothing
of cavalry tactics. Tho weapons with which
they are armed and the orders given belong
to the infantry. The Lord appeared to
Abram and said, “ Walk before me, and be
tlion perfect.” The command is heard re
peated down the line by Isaiah, "Walk in
the sight of the Lord.” Ezekiel sends it
along the column, “ Walk in the ways I com
mand you.” John repeats it, “ Walk in the
light.” Paul declares it again, “Let us
walk by the same rule," and sometimes in
haste he orders a double-quick and com
mands us to “ Run tho race set before ui.’’
None but an enemy would obstruct the
way. Clear the track, the infantry are com
ing 1
The calvary may be expert in bringing
on a battle, but when good, solid fighting is
expected, when a great engagement is had
which settles momentous issues, tho infantry
are marched to the front. Mounted Chris
tianity—the religion of high pretension and
of wide forage fields—may be worth some
thing in covering a retreat, (provided our
warfare ever contemplated such a move
ment), but in the beat of battle, in contend
ing lor the faith, the life ol the humble plod
ding footman must make the defense and
win the victory.
These discussions about Evolution and In
volution, about Transcendentalism and the
Higher Life are simply skirmiahesjamong the
cavalry, or the harmless serial engagements
between the balloonists. Not holy talk, but
holy living must sustain the truth and cor
rect tho creed. If you would destroy sin,
whether it be in yourealf or in another, you
must aim low, for sin is a low thing oven
when it is found in high places.
“The horss and his rider hath he thrown
into the sea,” but “He said unto the footman
that stood about him, Burn aud stay.’ ”
G. A. N.
The Birthplace of the Term fhrlstlau..
Nothing that the pen of inspiration has
written is of small import. A paragraph,
a word, may hold a world of meaning. A
mine of rich ore is sometimes indicated by a
fragment on the surface; so, valuable de
posits of spiritual thought are manifest to
the trained seeker after truth, where a super
ficial observer would detect nothing. Of
what significance, it may be asked, is it
that tho disciples were called Christians first
in Antioch f
1. They were hero first called Christians
by divine direction ; doubtless, by Paul and
Barnabas. The name may have been first
assumed, or they may have beeu called
Christians before this by others; but the
original indicates that they were here first
called Christians by command of the lloly
Spirit. It now became divinely appropri
ate. The rainbow doubtless existed before
it became God’s bow of promise. God took
an object already formed, and made it sig
nificant to his purpose—not again to destroy
the world by a deluge. Whether this name
was used before or not, is Immaterial.
The Holy Ghost now makes it His own.
It becomes now, ns it were, an official desig
nation.
2. This occurs at Antioch—why not at
Jerusalem ? Christianity is indigenous 10 no
soil—the peculiar property of no land. An
tioch, tho proud metropolis of tho
East—midway between Alexandria and
Constantinople—7oo miles from either—a
place so little fuggcetlvo of the religion of
the meek and lowly Jesus; full of opulence,
sensuality, idolatry; this great heathen city
of a half a million inhabitants, becomes the
centre of Apostolic missionary labors, the
rallying point of Christian forces, the seat
of evangelical operations. Oh, gospel of
Jesus, what hath God wrought by thee ! Be
hold a hot-bed of licentious indulgence, con
verted iuto a radiating center of Christian
knowledge, blessing the world with its ef
fulgence! Sec the church at Antioch
swelling In numbers until, within the third
or fourth ceutury, it claimed one hundred
thousand communicants 1 Christianity had
spread so widely and had become such
a mighty propagaudism, that a comprehen
sive name for all disciples had become a ne
cessity. The spiritual couquest of Antioch
was but the stepping stone to yet greater
acquisitions. The world now became the
field and mankind the waving harvest. As
the followers of Plato were called Platonists
so the followers of Christ received Ilis name
that the world might see the Master in tho
disciples—the Christ in the Christian—that
their name itself might be a power.
3. The fact of the giving of this name
is mentioned in connection with a revival
of religion. Through tho labors of Bar
nabas and Paul, much people were ad
ded unto the Lord. Mauy had become
Christ-like. They rejoiced in Christ as
their precious Savior. They put on Christ
spiritually and ceremonially. Jesus owned
the relationship in calling them by his own
name. Christians they were in depending
on Him for salvation and in having llis
Spirit. In times of refreshing, when our
hearts are enlarged and we run in the way
of His commandments, we may take this
name anew. Belore tho covenant of prom
ise, Israel’s progenitor was simply Abram,
atter that event he was called Abraham.
Tho name Isreal became Jacob’s badge of
honor atter he had gaiued the blessing
through the Peuiel wrestles. But we should
strive to honor tho name as it honors us, at
all times. Being a Christian is making
Christ our all.
4. Tho Holy Spirit now indicates that the
time had come when all distinctions were
to be abolished—an era in which there was to
be neither Greek nor Jew, Barbarian, Scy
thian, bond nor free, but when Christ was
to be all and in all. “Thou shalt be called
by anew name which the mouth of the
Lord hath spoken.’’ Is. 62:2. “The Lord
God shall slay thee and call His servants by
auother name.’’ Is. 65:15. “Atter whom the
whole family in heaven and in earth is
named.’’ Christians now “put their creed
into their name’’—that Jesus is the Christ.
Peters’ confession now supercedes the Jew
ish ritual and supplants the Gentile idolatry
Whoso believeth that Jesus was the Christ
was recognized as born of God, and as a
member of the heavenly family. Whoso
denied it was regarded as a liar,and as har
ing do part in tbe inheritance.
5. The lesson is one of fidelity to Christ.
Said Alexander to a cowardly soldier who
bore his name: Aut nomen aut mores mu
ll. “Either change thy name or amend thy
conduct ” Is not this rebuke a fitting one
to be administered to many a professed sol
dier of Christ ? It is one of trust in Christ.
‘‘My God shall supply all your needs by
nig riches in glory in Christ Jesus.” It
is one of growth into Christ. Let ui‘‘grow
up into Kim inallthings, which is the Head,
even Christ.” g. p. c.
West Point, Ga.
General fomspontUnct
For tbe Index and Baptist.]
Remarkable Work of Grace In Austin, Texas
Mgjar Penn, the Wonderful Lay Preacher.
Dear Index — l could write a great deal
about this remarkable meeting, which has
been going on day and night for nine weeks,
but the rush ot the crowding thoughts deters
me from the effort. I think, at the begin
ning, there was less vitality here, religious
ly, than in any place I ever knew in my life
—there was m> possible way of distinguish
ing the siieep from the goats—all fed upon
the same pastures. Now, how changed the
scene 1 Religion is the theme on all occa
sions and in all circles, and the matter is not
discussed in that “Praise-God-Bare-Bones”
style that I have been accustomed to, bn
with common sense, cheerful views that strip
it of much of that repugnance generally
manifest among sinners. Major Penn is not
a magnetic man, and you are not drawn to
him, as might be tho case with other preach
ers; but lie talks the truth, however hard, on
allj occasions, and reasons matters rather
than persuades. 110 gets hold of the worst
cases by placing himself exactly on their
level—acknowledges to having been even
worse than they, and would be so yet except
for the grace of God. lie manifests great
sympathy for them in their efforts to over
come evil habits, and shows them their
weakness and the futility of all such efforts
without divine aid. Take it all in all, I
have never known or even read of such a
meeting, and still the people are anxious for
its continuance, and, upon every occasion set
by him to close, renewed impetus seems to
be infused into it by increased interest, which
causes him to continue a little longer. To
night he is intending to close, it possible,
though the interest has not abated in any
perecptiblo decree, but he seems to think
that his work is over here for tho present.
The converts number about 200; may boa
few more or less, and tbe additions to the
church about 100 by baptism, and old letters
by the dozen have been brought to light.
Austin, Nov. 28,1878.
For the Index soil Baptist. |
NOTES ON THE ACT OF BAPTISM.—NO. XLVII.
By Rev. J. H. Kilpatrick.
THE TESTIMONY OF FACTS.
12. It is a /acf.that many pious and ardent
affusionists, who have undertaken the invest
igation of the baptismal question for the
special purpose of disproving the Baptist
view, so far from converting others from
that faith, have converted themselves to it:
Now, it la proper to say : (1) That these
investigations and the consequeat changes of
sentiment, have, of course, usually taken a
wider range than just the act of baptism.
Practically, however, it amounts to little.
As the persons referred to, in every case,
doubtless, began their work with the expec
tation of disproving both exclusive immer
sion and exclusive believers’ baptism, so they
ended it in adopting both. (2) Iu the fact
above stated, I do not mean to include every
cliango to our denomination. Unfortuately,
for tbe honor of the religion of the times,
many denominational changes have no real
connection either with the truth or the falsity
of particular tenets. Indeed, it is not too
much to say, that worldly policy—the mere
accidents ot time and place and circumstauce
—will very largely account for tbe present
denominational status of multitudes. (8)
Neither do I refer to those who have come
over to us simply in consequence of an hon
est and earnest search after the truth. And
the number of such is not small. Many of
our most eminent and useful men belong to
this class ; and they are Baptists to-day, not
because they had prepossession that way, but
in spite of them—loyalty to truth and con
science would not let them be anylhiiig else.
But, (4) I refer especially to those who were
put forth, or came forth of themselves, as
leuders of their hosts and champions of their
faith. I mean, for example, such men as m .
MILO P. JEWETT,
learned author and educator, who being
requested by his church : to preach on the
subject of baptism to “silence tho immer
sionists, and settle the disturbed minds of
some of their own number, determined to go
into an orginal and thorough investigation
of tho whole matter, and In consequence,
contrary to his expectations, liis interests,
his desires and his predilictions, became a
convert to the very views which he had set
out to disprove. Or,
ALEXANDER CARSON,
the world renowned critic and philolo
gist, who, before he tried it, thought, to
U3c his own language, that he “ could de
molish the arguments of the Baptists ns
easily as one could crush a tly.” A Baptist
missionary having unsettled the minds of
aotne of his flock, he besought them to be
patient, promising that he would soon write
an article on baptism which should forever
silence the Baptists. “ Accordingly,” says
bis biographer, " sanguine as to victory, be
buckled on his armour and seized the sword,
determined to test bis own principles and’
expose those of his Baptist opponent. The
passages which contain any reference to the
ordinance throughout the New Testament
were read—the Old Testament was consult
ed—the Hebrew and the Greek were scru
tinized—authors were ransacked, and after
wards he wrote during a whole month,
when he faltered, and finally halted, having
discovered, as he thought, that his building
‘rested on a foundation of sand.’ On one
fatal Saturday cveuing, he cast his manu
script into the fire, and on Sabbath morning,
contrary to the wishes of many and the ex
pectations of all, he announced himself a
convert to the sentiments which he had bold
ly opposed—he was a Baptist ?” Take one
more case.
BURMAU’S GREAT MISSIONARY—ADONIIiAM
JUDSON.
Young, pious, gifted, zealous for the cus
toms of his puritan fathers, Judson went
forth to the heatlnm bearing a commission
from the most ancient, and probably, nt that
time, the most honored affusion-denomina
tion in America. In a little time, however,
much to hU own surprise and the surprise of
the world, we find him, like his celebrated
prototype, joined to the “sect everywhere
spoken against,’’ and “preuebing the faith
which once he destroyed.” llow did this
marvellous change come about ? It is sub-
stantially the same story that has been told
in & multitude of other cases.
Mr. Judson, expecting to meet the Baptist
missionaries at Berampore, “felt it important
for the honor of bis denomination to be able
to defend its sentiments.” He had been
taugiit from childhood to believe his system
correct, now he assays to prove it so. But
alas, for the cherished faith of his childhood,
and alas, for his own peace of mind! The
more he examined the subject the more he
became conscious, that both as to mode and
subjects of baptism, he was in error. What
was lie to do ? A painful conflict at once be
gan between principle and preference. Hear
bis own words :
“Must I, then, forsake my parents, tbe
Church with which I stand connected, the
Society under whose patronage I have come
out, the companions of my missionary un
dertaking ? Must I forfeit the good opinion
of all my friends in my native land, occasion
ing grief to some, and provoking others to
anger, and be regarded, henceforth, by all
my former dear acquaintances, as a weak,
despicable Baptist? ... All this was mor
tifying; it was hard to flesh and blood.
But 1 thought again, let me cleave to Christ
at all events, and prefer His favor above my
chief joy.” In a letter to Dr. Bolles, he
wrote]: “My doubts concerning the correct
ness of my former system of belief, com
menced during my passage from America to
this country, and after many painfsl trials,
which none can know but those who are
brought to relinquish a system in which they
had been educated, I settled down iu the
full persuasion that the immersion of a pro
fessing believer in Christ is the only Chris
tian baptism.”
His wife wrote thus: “It wag extremely
trying to us to reflect on the consequences of
our becoming Baptists. We knew it would
wound and grieve our dear Cbrii-tian friends
in America—that we should lose their appro
bation and esteem. We thought it probable
the Commissioners would refuse to support us,
and, what was more distressing than anything,
we knew we must be separated from our mne
sionary associates, and go alone to some
heathen land. These things were very trying
to us, and caused our hearts to bleed for an
guish. We felt we had no home in this
world, and no friend but each other.” After
giving, at some length, an account of their in
vestigations, she concluded : ‘‘Thus, my dear
parents and sisters, we are both confirmed
Baptists, not because we wished to be, hut be
cause truth compelled us to be.”
I earnestly commend tbe case of Judson to
every pious and intelligent affusionist. His
conversion to the Baptist faith, under the
circumstances, is truly wonderful. Ills piety
and indomitable energy had given birth, under
God, to the foreign mission enterprise in
America. To sustain him and his associates,
the first American Foreign Mission Society
had just been organized. And he was the
chief spirit—the very soul—of that first mis
sionary company which had ever left the
shores of the new world. To him all eyes
were now directed, and in him all hearts con
fided. Surely, in his case, self interest, repu
tation, family, social and denominational at
tachments, the memories of the past and the
glowing hopes of the future—nay, every con
ceivable earthly motive—ail combined to keep
him where he was. Judson, then, must have
believed that truth lay on the aide of the Bap
tists, else he had not joined them. But now,
(and here comes the crucial question), how’
eould he have thus believer!, unless compelled
by the irresistahle foroe of the truth? Every
possible influence that could have prevented
an impartial judgment of the issues involved,
was against the Baptist side, and in favor of
his own. And be it particularly observed,
that he began the investigation with all the
burning zeal of a youthful partisan, anxious to
establish and defend the faith of his falliers.
That such a one, under such circumstances—
with such antecedents and such surroundings
—should have come to the conclusion that
“the immersion of a professing believer in
Christ is the ouly Christian baptism,” seems
little short of a voice from the skies, saying
“This is the way ; walk ye in it.”
CONVERSIONS FROM THE BAPTISTS.
“Bul,’’ some may say, “what about conver
sions /iom the Baptist view? What do they
prove?’’ I cannot tell what they prove, for I
have never heard or read of any, such as I
have described. There may be, and are, many
departures from the Baptist ranks, and for va
rious reasons; but if there has ever been a case
where a zealous Baptist of undoubted piety and
intelligence, after a thorough and prayerful
examination of the subject, and with no con
ceivable motives but love of the truth and
loyalty to Jesus, came to the deliberate con
clusion that he had never been baptized, and,
thereupon, went over to theafiueionists, asking
for Scriptural baptism—why, let it be pro
duced. But no such case has ever occurred, or
will ever occur, and nobody expects any such
to occur; but many of the opposite kind have
occurred, and are sliU occurring—what do
these prove? Simply this: that there is a rad
ical and world wide difference between the
evidence for immersion and that of effusion.
_ “But what about conversions from the Bap
tist faith in the matter o( communion ? —what
do they prove ?’’ Well, I do not know that
they prove anything, except the power of in
clination to bias the judgment and control the
conduct But to be more full: Ido not deny
that something can be said in favor of open
communion. And with one, in whom the
charitable feelings are very strong, or in whom
moral courage and devotion to Scripture pre
cident are quite weak, I do not wonder that
sometimes a pleasant and plausible error should
gain (he victory over an unwelcome truth. To
be a close, or Scriptural communior.ist, a man
must row up stream; he must not only stem
the tide of his own natural inclinations, but
also of the world’s prejudices. To be an open
communionist he has but to float with the cur
rent. The only wonder is, that, in this day of
lax and liberalistic religion, the defections are
so few ; for it may be safely said that if it
were not for the clearness of the Scriptural evi
dence for restricted communion, there would
be found none to advocate it. With this, as
with the doctrine of endless punishment, there
is no motive to put it in the Bible, but every
motive to take it out.
' Now, how stands the issue between immer
sion and affusion ? No one can naturally pre
fer immersion, but the contrary; for it is de
cidedly more inconvenient, to say the least,
and that for a variety of reasons. If, then,
there were no preponderance of evidence f. r
immersion, every one would naturally e-chew
it and adopt affusion—and particularly those
whose interests and prejudices were on the
side of affusion, would be sure .never to give it
tip. This being so, how comes it, then, that so
many of every age, and sex, and rank—learned
and unlearned, rich and poor, teachers and the
taught, in spite of the inconvenience of im
mersion—in spite of their early training and
consequent prejudice against it, and ir. favor
of affusion—in spite of the natural shame of
confessing one’s self wrong—in spite of the
(>ower!ut inffueuce of the (amity, social and re
ligious ties, and the frequent jeopardizing of
temporal interests—how comes it that so many,
in the face of all this array of imposing mo
tives, give np affusion and adopt immersion as
the only Christian baptism ? There is no pos
sible explanation, except that on the side of
immersion is found the truth.
For the Index and Baptist.]
THE MINISTRY. !Yo. H.
“ Was is unto me if I preach not the Gospel."
1 Car. ax; 16. *
In the Bible, ministers are tailed “watch
men,” and most solemn language is brought
before us on the subject by the prophet Ezekiel,
(xxxiii: i-9). According to the laws of many
nations (perhaps of all), the watchman who
sleeps at his post is liable to the sentence of
death. This is not regarded as an unjust law.
The loss of life is no trifle; but we who preach
tbe Gospel, watch not for the lives of our
fellow-creatures, but we “watch for souls as
those that give account,” and great indeed
most be that mercy, rich indeed that grace
that can pass by our unfaithfulness, and save
us in a coming day.
“We watch for souls, for whom the Lord
Did Heavenly bliss forgo ;
For souls that must forever live
In raptures or in woe.”
When a distinguished actor was once asked
by a minister of the Goepel, how it is that ac
tors produce so much impression on the stage,
while ministers produce so little in the pulpit,
he made a reply worthy of constant remem
crance by the heralds of the cross: “We ac
tors” he said represent false things as if they
are true; you minsters represent true things as
if they me false.’’ A more heavy accusation
than this could hardly be brought against the
ambassadors of Heaven, and would to God, we
had it in our power to plead ‘‘not guilty’’ to the
charge. The truths delivered are so frequent
ly delivered in such a formal manner, that
the hearers may be tempted to believe that the
ministers do not believe those truths them
selves. It is true, we may feel at times, that
the soul is unspeakably precioua; we may be
willing to “spend and to be spent” for the
glory of God; willing to he anything and
everything that God calls upon us to be; we
may eay, as Whitefield said, “Let my name
die, that the name of Jesus may live;’ but oh 1
how cold, how lifeless are some of our warm
est appeals compared with the earnestness
which the ministry demands 1 We are not
not blamed for exhibiting earnestness in mat
ters of a worldly nature, and yet ministers are
sometimes called “enthusiasts” if they exhibit
zeal in the cause of God.
It is related of Rev. Rowland Hill, of Eng
land, that he was once, when preaching, car
ried away by the impetuous rush ol his feel
ings, and raising himself to bis full height
be exclaimed, “Beware, men call me an cn
thusiast, but lam not; mine are the ‘words
of truth and soberness.’ Boon after I came
to this part of the country, I was standing
upon yonder hill. I saw a gravel-pit fall in,
and bury three human beings alive. I lifted
my voice and cried for help. I called so
loudly, that I was beard to the distance of a
mile. Help came and rescued two of tbe
sufferers. No one called me an entbueiast
then; and yetwhen lsee poor sinners expos
ed to tbe wrath of God, and about to be en
tombed in one eternal mass of ruins, shall I
be called an enthusiast for urging them to
look to Christ? No, sinner; lam not an
enthusiast for so doing.”
We would not be called enthusiasts, if the
bouses of our friends were on fire, and wc
should be the means of rescuing them from
the flames; we would not be called enthu
siasts, if our friends were exposed to the
dangers of tbe deep, and we should be tbe
means of rescuing them from a watery grave.
No, no; we have no complaint agaim-t any
for earnestness in things pertaining to this
life. But what arc all troubles of this pres
ent world compared with eternal banishuieut
“from Ihe presence of God and from the
glory of His power?” How great the need
of help from on high that tbe minister may
be useful in tbe cause of Christ 1
“Moved by compassion, we look round
Upon our fellow clay,
See men reject the Gospel sound,
Great God ! what shall we say ?
Our feelings yearn o'er dying men
Doomed to eternal woe ;
Fain would we speak, but all in vain,
Unless the Lord speak too."
Trinity, Ala, B. W. Wiiilden.
COKsET-.
Reader, dear reader, I wish to say a few
things about corsets.
Corsets are things that people wear to make
them apjiear symmetrical and shapely, but
sometimes they sadly overdo the tliiug.
Corsets are made of cloth and whalebone,
but more frequently they are steel-ribbed, and
when drawn tightly with cords their pres
sure is something appalling. It is said that
Nicholas the Second, Czar of Russia, used
corsets, drawn so lightly, when on military
parade, that when he readied his palace he
would frequently be in a fainting condition.
He adopted this barbarous custom in order
to maintain a graceful form, sacrificing his
health and comfort to his vanity.
But, dear reader, there are some people who
put their Bouls in corsets and cramp them
until they are so dwarfed that they never
come to tuat noble estate for which they were
designed. When a collection is to be taken
for a religious or charitable purpose, forth
with they buckle on their corset-, and press
down every sentiment of generos : ty and be
nevolence.
They would give liberally, but their steel
ribbed corsets bind so tightly that they can
never expand to the required dimensions, and
therefore they drop a nickel or a dime into
the collection box, when, if they had been free
to inflate, they would have cast in as many
dollars as they cast in cents.
The Lord’s cause loses much, but it all
comes of these miserable corsets; so, gentle
reader, let them bear the blame.
Some people wear these inconvenient
things wheii listening to the praises of others.
They would delight to hear good of their
neighbors, but tight corsets have a very bad
effect upon the ears, and prevent such pleas
ing sounds from entering, and so the kind
words are lost, wasted on the desert air.
But those corsets have also a deleterious
effect upon the tongue, and cause it to con
demn with faint praise, when it is the inten
tion of the sjieaker to utter generous things.
“ Yes, he is well enough, but, b-u-t he is
just a trifii] conceited, is a little loose in his
deportment, and, a-n-d, he does not belong to
cur set —just a little plebeian, you know.’’
Some kinds of corsets keep people from liv
ing as they should, and even as they desire
to do.
Love is a large thing, and it is obliged to
have room in which to expand and grow,
but corsets are inflexible. When put on
tightly, love can never come to much, and
in fact has no more chance than the feet of a
Chinese child in their leather or iron casing.
Such |eople sometimes feel a little warm
Rbout tiie heart, and there is a con-'ciou* re
bellion against the corsets, but after a few in
effectual efforts the corsets prevail, and love
dies.
Kind Reader, blame not such peop'e, but
pour your unmeasured condemnation upon
those conventional corset-*, abu-iog them to
your heart’s content.
Again there are people who wear orthodox
corsets which fit so clorely that they ran not
believe in the orthodoxy of any one else.
They stand by themselves, a smalt but fa
vored band, while on the other baud stand the
eipollei, —the rest of mankind , all ih error,
of eoorse,
They would expand so as to embrace all
men in their charity, but they foil, and is all
owing to the cornets.
These orthodox corsets, as worn by some
people, are tightly-fitting things, and the voice
of charity, choked and strangled, dies in the
sosl.
Someone is in error and, therefore, the ap
peals to the heart made by such can never get
within the corsets of your extra orthodox peo
ple, and that all comes of wearing these clas
ping things.
There are people who wear ambitious
corsets,and they are the toughest of all.
They are made unusually strong so as to
resist any pressure from within which the
soul may present. One wearing such cor
sets can not foster one sentiment of disinter
ested friendship.
To secure favorable recognition from am
bitious corsets one needs to carry a censer
around with him, in which to bum incense
whenever the name of the wearer is
of mentioned.
These corsels stand forth alone, “grand
gloomy and peculiar, wrapped in the man
tle of their own originality” to say nothing
their greatness.
Jt is true, their territory may not be very
expensive.
It may perchance embrace a village and
a few acres ol suburb, but no one dare come
near these corsets, for they are as cold as
they are tight.
Uorsets, Corsets, yes, corsets, that’s the
word- 11. U. H.
Forth® Index aud Baptist]
An Impostor.
Last summer a man calling himself W.
W. La Vern, and representing himself to be
tho pastor of tho Baptist church at Monti
cello, Territory, came to tbe
meeting of tbe Noonday Association, in
Cherokee county. From there he came
into Bartow county, and preached at several
churches. _ An inquiry was made in refer
ence to bint of the Post-master of Monte
cello, Washington Territory, who, in bis
answer stated that he had been a resident of
that place for twenty (20) years, but knew
of no such man ns La Vern ever having
been there. The sheriff of the county, also,
said that he knew nothing of him. La Vern
was informed of the contents of the letter,
and left this place immediately and has not
been heard from since. Since he left here,
a letter has been received by the marshall
of this place, written by Hannah 31. Free
man, of Uniontown, Fayette county, Penn
sylvania, relating the evil deeds there of one
John Moffett, whose right name she says is
Gordon Turner. And the description of
him exactly tallies with that of La Vern,
and we are fully persuaded that La Vern is
the same man.
The letter from Pennsylvania states that
he, alter having preached there six months,
married a lady and took her to Baltimore,
and induced her to let him have her money,
fifteen hundred dollars, and deserted her.
And she afterward learned that he had a
wife and family in LoDg Wood, 310.
He is forty or forty-five years of age,
rather stout, weighing probably a hundred
and sixty-five pounds, medium heigh*, hrown
hair and blue eyes. He is evidently of Irish
descent. He has under his right eye a dark
blue mark. He is a constant smoker, lie
is a man of pleasing address, and preaches
well, and is well calculated to deceive We
earnestly reque-st all papers, both religious
and secular, to copy this article, and
throughorly ventilate him.
A. Y. SnEATS,
J. S. McMurbay,
G. D. Harris,
Kingston, Bartow County, Ga., NovenD
her 271 b, 1878.
[P. S.— Since we received the above letter,
we have been informed that while at King
ston, Ga., the man, La Vern, or whatever
bis name may be, inquired at the post-office
for letters addressed to Gordon Turner, af
firming that said Turner was a partner of
his in some business. This fact affords con
vincing evidence we think that the man in
question is the veritable imposter described
by the lady in Pennsylvania.— Eds In
dex.]
Resolutions of Zion Baptist Chortli ffewten
County, Ca.
Fre&mblo and Resolutions adopted by Zion
Baptist Church, Newton County, Ga., Decem
ber 8, 1878.
Whereas, an allwise providence has re
moved from our midst our dearly beloved
and highly esteemed brother, Thomas
Sharp, a deacon or the church, a man of
God and a man greatly beloved for bis ster
ling integrity and worth.
Resolved , Therefore, that for that we bow
in submission to the will of our Master, feel
ing that our loss is His gain.
Resolved, That we cherish his memory
and try to emulate his example of piety and
devotion to the blessed Master.
Resolved, That we tender to our bereaved
sister and her children our heartfelt sympa
thy in this, their hour of grief and sorrow.
Resolved, That we furnish a copy of this
preamble anil resolutions to the family of
our deceased brother, also a copy be sent to
the Christian Index, with a request that
it be published.
Resolved. That a page ot the church-book
be set apart for the transcribing of these
preamble and resolutions, as some faint to
ken of respect and love which we cherish
for the memory of our deceased brother.
Respectfully submitted,
R. T. Hull,
H. F. Buchanan,
L). W. Bcott,
Committee.
For the Index and Baptist]
houtliern Baptist lheolnglr.il seminary.
I report the following work for October
and November: Dsvieboro $172.50. Sanders
ville $327.50, Dawson $244.00, Hephzibah
Association $657.00, Bethel Association
$-502.00, Pine Bluff $342.00, Mount Enon
$50.00, Chiekasawbatcbee $442.50, While
Plains $600.00. I have raised thus far on the
Georgia quota about $35,000, leaving only
$5,000. still behind. Kentucky has com
pleted her $300,000, North Carolina has
nearly completed her $25,000. Alabama
has raised, I understand, about half her quota
of $30,000. Maiyland has nearly completed
her quota. The work is going on briskly in
nearly ail the States. We have about ninety
students in the Seminary, and had ninety last
session. The prospects of the Seminary were
never brighter. Let us thank God and take
courage. M. B. Wharton.
Albany, Ga., Dec. 8, 1878.
Rev. C. M. Irwin is visiting churches on
the Atlantic and Gulf Railroad.