Newspaper Page Text
The Christian Index.
Vol. 57- -No. 14.
Table of Contents.
First Page.—Alabama Department: New
Theology; Amusements —Innocent and
Vicious—No. 2; Christ’s Intercessory
Prayer; Spirit of the Religious Press;
Sunday-school Lesson for April 27th, 1879.
Second Page.—Correspondence: The Duty
of Christians—Layman ; Notes on the Act
of Baptism (conclusion) J. H. Kilpatrick;
The True Status; Sabbath-school Talk ;
Our State Missions, etc.
Third Page.—The Household: The Chris
tian Life—poetry; Awful Tempera; Keep
Your Troubles Sacred ; What Royal Chll
dren Do? An Old Man’s Va'entine—poe
try, etc.
Fourth Page—Editorial: Second Psalm ;
Wait and See; About Voting ; The Next
Governor; Baptists, and The American
Bible Society—an important Statement ;
Georgia Baptist Newi.
Fifth Page.—Secular Editorial Para
graphs ; Spirit of our Magazine Litera
ture ; The Census; Georgia News, etc
Sixth Page.—Children's Corner: The Old
Stone Basin—poetry ; The New Scholar;
How to Keep a Situation ; Take Your Re
ligion; For Jesu's Sake; Refinement, etc.
Seventh Page.—The Farmer’s Index:
Farm Work; Correspondence; Borrowed
Notes.
Eighth Page.—Florida Department: Co
lumbia Baptist Union ; Notes from Flor
ida ; Little Hearts and Hands; New Ad
vertisements.
Alabama Department.
BY BAMUEL HENDKRSON - .
NEW THEOLOGY.
Our brother, Rev. J. H. Kinnebrew,
agent of our Domestic Mission Board
for Alabama, in his recent visit to our
church at Alpine, spent the Saturday
night preceding Sabbath with us, and
gave us a general resume of his new
system of Theology, so to express it,
in which he undertakes to show that
the old nomenclature, such as federal
headship, imputation, substitution, vi
cariousness, and the like, are both ir
rational and unscriptural, maintaining
that the general cognomen of “Father
hood,” as applied both to the first and
second Adam, embraces all that the
Bible teaches as to the relations which
Adam and Christ sustain to their re
spective posterity, natural and spiritual.
If by "Fatherhood” he means all that
is imported by federal headship, etc.,
why then, all we say is, “a rose by
any other name Will smell m sweet.”
Os course a single interview and the
hasty glance which we gave to his
views, will not enable us to express
any matured opinion on the subject.
Should he publish his lectures, we will
read them with care, and judge them
with candor. Os course any new de
parture from the old faith, the faith
which has nourished and invigorated
the piety of our brethren for centuries,
will be made with great caution and
hesitancy. Brother K. is not wanting
in scholarship, clearness and force in
presenting his views; and on what we
may call Subjective Theology— we mean
that department of Theology that
relates to the production, growth and
maturity of the new life in us, he is
certainly sound. The learning and
talents displayed in the preparation of
his lectures, and the novelty of the
views he presents, would no doubt con
tribute largely to their circulation,
should they be published. He is an
able, pious and devoted minister, and
well worthy the confidence and es
teem of his brethren, however they may
differ with him in his favorite theory.
Perhaps candor would require of us to
say to our young brother K. that his
learning, talents, piety and industry
would likely accomplish much more
for the cause of Christ if he would
simply preach the Gospel, and leave to
some others who have leisure for such
speculations, the honor of discovering
the “new Atlantis” in Theology. For
the fact is, a denomination as old as
that of the Baptist, and whose mem
bers have for so many centuries been
pretty close students of the Bible,
have almost reached that point in be
ing "rooted and grounded in the faith,”
from which they are not likely to be
dislodged. The kindest thing we can
do for our brother, whom we greatly
respect and love, is to remind him of
the little incident which he told us in
our late interview, and to which, there
fore, he can take no exception. In his
peregrinations, he fell in at the home of
one of our Circuit Judges, who was
also a deacon of a Baptist church, to
whom he detailed at considerable
length his new theory, and then asked
an opinion. He received this reply,
in substance: “Well, brother K., you
may unsettle, some good people, but you
will not likely settle anything." This,
in a nut-shell, is almost what our
brother will find to be the result.
He preached a very stupid sermon
last Sunday, your pastor, did he? Took
a nap, did you? Can’t see how such
preaching will ever benefit church or
people? Greatly need a new pastor?
See prescription: Col. 4 : 2-4. Bee if
it does not impart a freshness and vigor
to his preaching that you have not ob
served for months. It is better than a
pinch of snuff to keep off drowsiness.
Luke.
SOUTH-WESTERN BAPTIST.
of Alabama.
I AMUSEMENTS, INNOCENT AND
VICIOUS.—NO. 2.
We are aware that the great diffi
culty is, in the application of principles
to cases. This constitutes the science
of casuistry, or cases of conscience,
which, by the way, has gone into dis
repute in all Protestant countries, re
sulting, in part from its abuses at the
Popish confessional, in part from its
miserable perversion to the interest® of
Catholicism by the Jesuits, arid iri
part, it has been alleged, from “ the
upright morality which usually follows
in the train of the Protestant faith.”
In itself considered, however, there is
no subject that surpasses it in impor
tance, from the fact that it comes into
play so constantly in our every day
life. “ Out of these cases," says a vig
orous writer, “i. e. oblique deflexions
from the universal rule, (which is also
the grammarian’s sense of the word
case,) arose casuistry," Great discre
tion is needed in the application of
these principles to recurring cases. An
error here defeats the whole end we
have in view. But if we are happy in
adjusting our counsels of warning,
reproof, and correction, we may hope
to accomplish a vast Amount of good.
If, for instance, we propose to animad
vert upon some act or habit that we
believe to be wrtffig 'tp principle and
detrimental in practfer, we must dis
sect it—we must resolve it into its
elementary constituents’, and point out,
with some accuracy of discrimination,
how it vitiates the moral faculty, how
it obscures the understanding, how it
stimulates those passions Which ought
to be repressed, and kept in subordina
tion to reason—how, iri a word, it
threatens to invade the very sanctuary
of the soul, and injects its poison into
the very fountain head of spiritual
life. To do this will require both cau
tion and courage. Caution in the
proper selection of the case, in choosing
the appropriate time, and in adopting
the liest means to accomplish the end
—courage in the performance of a
painful duty regardless of persons
whether high or low, rich or poor, and
utterly oblivious of any consequence
as to ourselves. Let the reader under
stand us : we do not mean rashness by
courage. Some people seerffth rfrgii-d
them as equivalent terms. They are
the poles asunder. In rashness we
are excelled by every watch dog that
guards his master's yard—in the other
we illustrate that virtue which led the
three Hebrew children to respond to
the King, “we are not careful to answer
thee in this matter,” in sight of the
furnace.
Let us apply some of the principles
suggested in a former article to the ex
ercises of a fashionable ball-room, with
the view of ascertaining how they will
comport with that free, invigorating re
creation—that true, cheerful play of
the affections—which prepare us for
the solid every-day duties of life. If we
are to believe those who have had no
little experience in this kind of amuse
ment, the sum is this, that the ball
room is a mere farce, where gentility
and kindness are acted rather than felt
by men and women. All the ceremo
nies, as has been often said, and said
truthfully, are learned by rote. There
is no play for the outgushing sympa
thies of the heart. The looksand nods,
thelispings, simpers and smiles, are all
just as definitely settled in the dancing
master’s bill, as the capers of “the light
fantastic toe.” The head, the heart
and the heels are all in unison. Theo
dore Hook, of English notoriety, used
to say, that “dancing and intellect in
England were in an inverse ratio.” In
this country, we scarcely think that
the ball-room is the place where the
greatest amount of mind congregates.
Again: the ball-room is the place,
which, by common consent, is the
theatre on which pride, fashion, arro
gancy, and the like, meet to decide all
their contested questions. This inspires
a rivalry utterly at war with those
higher forms of morality and virtue,
which are the brightest adornment of
Christian character. And was it ever
known that such questions there were
amicably settled? Ordinarily there are
enough heart-burnings, bickerings and
scandals engendered on such occasions
for a month’s gossip. Granted, then,
that in such entertainments the blood
courses through the veins more rapidly,
that the animal spirits are more highly
exhilarated, that music and champagne
send these devotees at the shrine of
pleasure through the maz.es of the
dance with the most refined artistic
exactness —what is all this but a mere
phantasm standing in the mere relation
of necessaries to the dance—“the dra
matis persona of a mere farce,” in
which nobody appears in his or her real
character? Does any man look to such
entertainments for that frank, out
sjKiken kindness—that genial play of
mirth—that “unlaced ease and freedom
of communication,” which are evolved
in those cherished circles of genuine
friendship, where kindred meet?
Who has sung of the infidelities of
earthly friendship and love, and pollu-
Atlanta, Georgia, Thursday, April 10, 1879.
ted the holiest language of the human
heart with the foul breath of the most
abandoned depravity? Lord Byron,
the great eulogist of the waltz! He
doubtless painted—caricatured—these
sacred names from the pantomines of
a ball-room.
But more than all, has any Christian
a right to venture into auy associations,
where the very terms of admission are
that he shall leave his religion outside
of such associations? And do we not
know that these terms are exacted of
every one? They may not be extorted
in words, but the compact is understood
by all the participants in such amuse
ments, that nothing shall be said or
done that shall mar the harmony of
the occasion. In the full tide of such
merriment as is essential to a fashiona
ble dance, what would strike such a
discord as the introduction of a serious
religious topic? There is a line some
where between the church and the
world land we can trust any man or wo
man, in or out of the churcli, to gay on
which side of that line the ball-room
lies. If, as all agree, it belongs to “the
course of this world,” then no Christian
can partake of such amusements with
out injuring his character for piety,
and thereby abating his religious influ
ence. “Evil communications corrupt
good manners.”
CHRISI ’SINTERCESSORYPRA Y
ER.
The seventeenth chapter of John has
been a perennial source of comfort to
the crushed and bleeding hearts of
saints for eighteen centuries; and still
its well of sympathy is as deep as when
it first came from Jesus’ loving heart.
There is really something sublime in
the conception, that the adorable Son
of God plants Himself at the head of a
new dispensation, and apeaks to men
for all coming time with the same dig
nified conciousnesg that He would be
heard, obeyed and loved, as He did to
the little sorrowing “household of faith”
that gathered around Him to hear His
last utterances. Rising above the then
present “hour of the powers of dark
ness,” He places Himself in divine
communication with all the genera
tion* which are destined to live in the
history of Time, xWii potffrs forth those
truths which have come down through
those “slow moving centuries” with
augmented power, and which are to
roll on through the coming ages, gath
ering volume and power in their grand
career until the last redeemed spirit
shall verify their saving power.
That prayer! 0 how it lifts our Re
deemer above all the affairs of earth,
and places Him in hallowed commun
ion with angels, with His Father, with
“the powers of the world to come!” As
if, in the presence of such an audience,
and the verge of entering upon “that
glory which He had with the Father
before the world was,” the full tide of
sympathy gushes from His heart, “not
for these alone, but for all that shall
believe” on His name to the end of
time. How sublime the spectacle!
What matchless grace! The thought
ful Christian, as he approaches this
scene in our Savior’s life, cannot but
feel like Moses in the presence of “the
burning bush,” that he is standing up
on holy ground. It is said of the sain
ted Spener, a distinguished German
minister, that he had this prayer of
our Lord read to him three times just
before he died, intimating how inex
pressibly dear it was to him. “And
yet,” says his biographer, “he never
had been willing to preach upon it, de
claring that he did not comprehend it,
and that the full understanding of it
transcended the measure of faith which
the Lord was wont to dispense to His
people in their pilgrimage.” Luther
says of it: “Plain and simple as it
sounds, it is so deep, rich and broad
that no man can fathom it.” All this
is true ; and yet it has been recorded
with other Scriptures for our edification
and instruction in righteousness. And
what makes it so precious to every
child of God is, that it affords us a
glimpse of what our Lord is now doing
for us at the right hand of His Father.
In a sense, it momentarily lifts the vail
which intervenes between us and the
heavenly world, and reveals the “Man
Christ Jesus” in His glorified state as
“ever living to make intercession for us
according to the will of God.” It inti
mates to us, that though invested with
His primeval glory, He still looks down
with unspeakable tenderness upon His
struggling, tempted followers, cheering
them with assurances of support and
final triumph! For though unseen,
He is still precious and very near to
us, so that we may sing—
Jesus, these eyes have never seen
That matchless form of Thine ;
The vail of sense hangs dark between
Thy blessed face and mine I
“I see Thee not, I hear Thee not,
Yet Thou art oft with me ;
And earth has ne'er so sweet a spot.
As where I meet with Thee I”
A Commercial Treaty with Mexico
is before Congress for consideration.
The Religious Press.
—We copy from the Methodist Re
corder the following paragraph, which
that journal takes from one of its secu->
lar exchanges:
A Badge for Christians.—A Free
Methodist congregation in Toledo, Ohio,
unanimetttly insist that all Christians ought
to wear a distinctive badge consisting of some
such irinket as a broad red ribbon with the
imprint of a cross upon it. A congregation
of devotees of good Alexander Campbell, in
the Texas capital, go farther, holding that
members of that Church and Christians gen
erally ought to have pricked into their arms
in India ink a “saving mark,” which shall
be indelible, and by which Christians in
every part of the world may recognize each
other.
A most excellent thought! Beyond
all question, the followers of Christ
ought to wear some badge to distinguish
them from the children of this world.
There ought never to be any doubt as
to who are the disciples of our Lord. A
most beautiful ornament is prescribed
for the female portion of them—the
ornar.<ent of a meek and quiet spirit;
nothing could be more becoming to a
follower of the meek and lowly Jesus,
and this badge, if properly worn, would
supercede the necessity of any other.
In fact, we do not see why it might not
be worn by men as well as by women,
for certainly our Lord wore it.
There is another thought in the
above extract which we heartily in
dorse. The mark of distinction ought
to be indelible. And the Lord does
put a mark on His own. He marks
on the forehead and on the hand. Rev.
14 : 9. The forehead is the symbol of in
telligence, and the Christian has a know
ledge of heavenly things, of things spir
itually discerned, which other men are
ignorant of; and this true wisdom which
cometh down from on high, which is
first pure, then peaceable, gentle and
easy to be intreated, full of mercy and
good fruits, without partiality and with
out hypocrisy, ought to be and is suffi
cient to distinguish a man of God from
all others. The mark in the hand
ought also to be conspicuous. The hand
is the executive organ ; it is that which
does; it is the doer; it represents the
outward walk, and this represents the
inner dije. If these two marks are
I on«( oh the forehead and the
other in the hand, nothing more is
necessary, and if these do not appear,
the mere wearing of baubles and trin
kets would be simply a burlesque.
•—The Standard is a small
paper published in Ohio, but it contains
many things greatly to our taste. Here
is one of them :
Those who are conscious of their weakness
in faith need not on that account fear that
they will be lost. It is not the faith in itself
which saves the soul, but the righteousness of
our Lord Jesus, which faith embraces. That
righteousness is perfect, whether the hand
that holds it be strong or feeble. The per
son of strong faith has an advantage, but it
does not lie tn the superior value of what he
holds. A diamond held by a child is just as
precious as when held by a giant. It could
be much more easily wrestled from the for
mer in a conflict, but it is of the same value
in both cases. The soul that holds Christ
by faith can therefore be of good cheer. It
is safe while it retains the treasure. Let it
only watch and pray that it may stand fast in
the faith, and grow by a diligent use of the
sincere milk of the Word.
—Here is another from the same
source:
A popular lecturer recently brought out an
idea which unionists desiring peace at any
price have generally overlooked, but which,
for various reasons, they would do well to
consider. He says: “It is our duty to de
velop the ethical basis of religion; not its
doctrinal forms—not its institutional forms—
not its philosophy—for about these things
men differ, and will differ to the end of time;
but the ethical basis of religion. Men agree
about that. They read, “Thou shall love the
Lord thy God with all thy heart,” and that
se's them arguing as to what is God, and what
obedience we owe Him; but “Thou shalt love
thy neighbor as thyself,” is a commandment
nobody is quarrelsome about. All sects, all
denominations, stand as to ethics on one
harmonious ground. There is union there;
there is discord everywhere else.” He is no
doubt right in assuming that if men want to
insist only on that concerning which all men
agree, they must confine themselves only to
“the ethical basis of religion,” and whittle
that down to a very fine point at that, leaving,
in fact, no foundation for religion at all.
And that is just our opinion; where
fore we shall continue to hold on to the
old Baptist faith without any of the
modern variations, and without any
pretentions to liberality, so-called, which
is neither logical nor Scriptural,
—A correspondent of the Central
Baptist (St. Louis) on what he calls
Christian Continuity says:
Christian continuity is opposed to spas
modic efforts. The latter have, lam sorry
to say, been almost the only force relied upon
for many years “to lengthen the cords and
strengthen the stakes,” of the Church of the
living God, or to develop the Christian
graces in the soul. A month of continuous
personal effort and eleven months of a formal
religious life, make up a year’s work among
a majority of our churches; and this in the
face of the teachings ot all nature and Jesus
himself.
Suppose what this writer says to be
true; then how far would the facts go
to accounting for our “inefficiency as a
denomination?”
—The New York Observer (Presby
terian ) has these kind words to say of
THE CHRISTIAN HERALD,
of Tennkssee
some visitors who happened to call on
him in one afternoon, each one of the
gentlemen being a prominent Baptist:
Friendly Calm.—“lt never rains but it
pours,” is au old saying. We had a plea-ant
illustration of it one afternoon last week,
when, without preconcert or arrangement,
and merely as it happened, five of our Bap
list friends, one after another, dropped in,
socially, to make us a friendly call. First
came our valued friend, Dr. M. B. Anderson,
President of Rochester University. He w>>s
the editor, many years ago, of the leading
Baptist newspaper in this city, our genial
neighbor. He stepped down from that high
position into the presidency of a college, and
has won enviable fame. He is now the
oldest in office of the college presidents of
this country.
Rev. Dr. Samson followed, and soon Na
than Bishop, L.L. D., and the Rev. Dr.
Gillette, and finally the excellent Rev. Dr.
Taylor, just from Rome, where he superin
tends the mission of the Southern Baptist
Church. He has come home by request to
raise money to pay for a new chapel just
erected in Rome, and from personal knowl
edge of the work he is doing, we heartily
commend it to the liberal aid of the churches.
All these are good men, and true, Chris
tian scholars and philanthropists, whose
works praise them, and whose friendship it
is an honor to enjoy.
The Dr. Taylor spoken of is our
brother George B. Taylor, of Richmond,
our Missionary to Rome, whom we
hope to sec at the convention to be held
in Atlanta on the Bth of May.
The Sunday-School
International Sunday-School Lenon*.
Lesson IV—April 27 , 1879.
THE COMING SA VIOR.
Isaiah, xlii : 1-10.—8. C. 712.
I I <»
We shall now have three lessons in
the prophecies of Isaiah (I-za-yah).
He was the son of Amoz, who must
not be confounded with Amos, the
prophet. He was contemporary with
Jonah, Amos, and Hosea in Israel and
with Micah in Judah. Neither the year
of his birth nor that of his death is
known. In chapter 1: 1, he is said to
have piophesied “in the days of Uz
ziah, Jotham, Ahaz and Hezekiah.”
Uzziah died B. C. 758 and according
to chapter 86 : 1 and 37 : 1-7 Isaiah
prophesied as late as the fourteenth
year of the reign' of Hezekiah, or B. C,
712. If we suppose that he commenc
ed his prophesying five years before
the death of Uzziah, then his prophetic
career must have extended over not
less than fifty-one years. Tradition
makes him a victim of the persecution
by Manasseh who came to the throne
B. C. 698. The Jews believed him to
belong to the tribe of Judah.
The book of this prophet is divided
into two parts, the first consisting of
chapters 1-39 and the second of chap
ters 40-66. The first contains his ear
lier prophecies and the second his la
ter. In the first he refers to the desti
ny of Judah and the surrounding na
tions. The second is one continued
series of prophecies concerning the
Messiah and his kingdom. Our pres
ent lesson is a prediction of the Mes
siah’s character and work.
OUTLINE.
I. His character, V. 1-4.
11. His mission, V. 5-7.
111. His triumph, V. 8, 9.
IV. A call to praise, V. 10.
EXPOSITION.
I. His character.
V. 1. “Behold.” An exclamation,
calling attention to what is about to
be said. Be careful not to read it as a
verb meaning look upon. “My ser
vant.” That this is Jesus is made cer
tain by Matt. 12 : 18-21. Jehovah is
the speaker. “Uphold.” Protect. He
shall be the object of my care. “Mine
elect.” My chosen one, chosen before
the foundation of the world. 1 Peter
1: 20. The salvation by Christ was no
after thought. “My soul (I) delight
eth.” Compare “I am well pleased”
in Matt. 3:17. “I have put my Spir
it upon him.” See chapter 11: 2. He
was endowed for the work for which he
was chosen. “Bring forth.” Literally,
cause to go forth. “Judgment.” True
religion, as the law of life, or the gos
pel. “To the Gentiles.” Denoting its
diffusion.
V. 2. “He shall not cry.” See Matt.
12:19. “Lift up” his voice. "To lie
heard in the streets,” in public, noisy
discussion. The meaning of the whole
verse is that the Messiah should be
characterized by meekness, spreading
the truth, and teaching men not by
noisy demonstration but by quiet and
unobtrusive labor.
V. 3. As in verse 2, the Savior’s meek
ness is presented, so in this verse is His
gentleness manifested, and this by two
figures. “A bruised reed shall He
not break.” Rather, a broken reed
will He not break off. The reference
is to a common marsh reed, and the
statement is that should He find such a
reed broken, He will not complete its
destruction, but rather carefully at
tempt to strengthen it. “The smoking
flax shall He not quench.” An allusion
is hero made to wick ( inen) of the
shallow lamp then in use. The origi-
Whole No. 2364.
nal scarcely conveys any idea of “smok
ing.” Rather should it be : The dimly
burning flax shall He not quench. Os
this feeble, flickering flame will He be
careful. By these figures is represented
the tender, gentle care which the Mes
siah of the prophet would exercise to
ward all who should become the sub
jects of His kingdom. Even a spark
of piety will He strengthen. “Bring
forth judgment unto truth.” He shall
teach men divine truth, and bring
them to receive it.
V. 4. “He shall not fail nor be dis
couraged.” Strong persistence. Though
He shall use only quiet and seemingly
feeble efforts, yet He shall succeed, and
nothing shall dishearten Him. “Set.”
Establish. “Judgment.” God’s law of
grace. “And the isles shall wait for
His law.” The lands beyond the sea
(Mediterranean.) The earth and the
isles represent the whole world. The
world is here represented as waiting
with longing for the gospel of Christ.
11. His mission.
V. 5. Previously the Lord spake of
Messiah. Now He speaks to Him. In
this verse He adduces the evidences of
His power as proofs that He can and
will fulfill what He is about to promise.
“Stretched them out,” as a tent or can
opy. A poetic expression, and not de
termining anything as to the idea
which the Hebrews had of the structure
of the universe. “Breath . . . spirit.”
The source of life to all who dwell on
the earth.
V. 6. “The Lord.” Jehovah. “Have
called thee.” The same idea here as
in “mine elect” of verse 1. “In right
eousness.” “In the pursuance of my
righteous plan.” (Speaker’s Bible.)
“Give thee for a covenant of the peo
ple,” to bring them into covenant re
lationship with God. “A light of the
Gentiles,” showing them the way of
return to God.
V. 7. “To open the blind eyes.”
Spiritual blindness.” “Prisoners.” Spir
itual bondage. “The deliverance
which he brings is not only redemp
tion from bodily captivity, but from
spiritual bondage also. He leads his
people, and the Gentiles also, out of
night into light; He is the Redeemer
of all that need redemption and desire
salvation.” Delitzsch. The Messiah’s
work is to give sight to the spiritually
blind, light to those in darkness ami
freedom to the prisoner.
111. His triumph.
V. 8. “I am the Lord” (Jehovah)
whose promises never fail. “My glory
will I not give to another.” Idols
must perish and the one true God be
honored and loved. True and false
religion cannot co-exist. The worship
of the Messiah shall triumph over idol
atry.
V. 9. “Former things are come to
pass.” Former prophecies have been
fulfilled. This is appealed to as proof
that the “new things” which he is now
promising will come to pass. “Before
they spring forth I tell you of them.”
Before there is any indication of them.
IV. A call to praise.
V. 10. “Sing unto the Lord a new
song.” Praise God for this new prom
ise of grace. The whole earth is sum
moned to unite in the song. It is a
glorious song which shall yet be sung
the earth around, the song of a re
deemed world.
PLAN OF TEACHING.
Teach your scholars to follow you
and with you draw out the points of
the character of the Messiah as con
tained in verses Ito 4. In a similar
way bring out the mission on which
Jesus was sent.
Vs. 5-7. Point out how the Savior’s
triumph is assured, as follows; by the
name of God, Jehovah, by his express
declaration, and by the fulfillment of
other prophecies. Weave in some such
lessons as these: Jesus is tender with
the weak. He is patient with the
sinner. His grand object in coming
to this world was to save the lost. Close
with an exhibition of the thankfulness
and joy with which we should praise
God, and of the glad song which
Christ’s coming to them would bring
into their hearts.
Dr. Renfroe, of Talladega, Ala., has,
by the unanimous consent of his
church, received a respite from his
pastoral labors until his health is fully
restored, with such increase of his sal
ary (about one third) as is alike flat
tering to him and creditable to his
brethren. To be thus appreciated and
honored after a pastorate of about
twenty years, is a tribute due to the
piety and talents which have sustained
the cause so long and so honorably in
a cultivated community. We trust he
will soon be able to resume his labors.
—The Swainsboro Herald of the 25th
inst. says: Rev. G. W. Smith has
tendered his resignation as Pastor of
the Baptist church in this place. The
church,however, has declined to accept
it. Mr. Smith has done much for the
cause of religion in our town, and we
should regret very much to have him
discontinue his labors.