Below is the OCR text representation for this newspapers page.

2 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.