Newspaper Page Text
4
•A. m
HENRY H. TUCKER. Editor.
FOR CHRIST’S SAKE.
Thin expression so often and s > proper
ly used in prayer, occurs only twice in
the New Testament; and with refer
ence to divine action towards us, it is
used only once, and that is in Eph. IV,
32 where our brother Paul says by the
Spirit, “God, for Christ’s sake, has for
given you.” Precisely the same
thought, though in different words, is
found in 1 John 11, 12: “Your sins*
are forgiven for his name’s sake.” The
same doctrine is stated sometimes di
rectly and sometimes indirectly, in in
numerable passages; and in fact it not
only flavors, but most strongly flavors
the teaching of the whole book. If the
essence of the whole New Testament
were to be expressed in three words,
no three words could be found which
would so completely epitomize the
whole, as the words For Christ's Sake.
This is the seed-idea, the germ from
which the whole Christian system is
developed; if this were taken away,
there would be nothing left—nothing
at least as ground of hope.
In the passage first above quoted,
Specific mention is made of the forgive
ness of sin as one of the blessings
vouchsafed to us for Christ’s sake. The
doctrine of the book taken as a whole,
is that every blessing is bestowed on
us for Christ’s sake, and this includes
the blessings of Providence no less than
the blessings of grace. Hence in a
certain sense there is a universal sal
vation of which all men are partakers.
Christ tasted death for every man, in
this sense at least, that all men should
enjoy the blessings of life such as we
find it. But for this scheme of re
demption, we can see no reason why
the whole race should not have been
at once involved in the perdition,
which must ultimately be the doom of
all who refuse to trust in him. But
without discussing this point, it is
enough to say that Christ is all and in
all, and that we receive ijo favor of any
kind from God, except through him
that is, for his sake.
We learn from this that we are not
blessed for our own sakes. If not,
then why not? It can only be because
we do not deserve it, for we may be
sure that all the good we deserve, God
will certainly give. We cannot sup
pose that ho would allow himself to be
in debt to us, or that he would dp us
any injustice. If we deserve notlfing
that is good, it can only be because
there is no good in us, and of course
no good can come out of us. Our
whole nature must be corrupt and
therefore must be offensive to God, and
all our actions must be infected with
the taint of the source whdnce they
sprang. Every breath we draw is a
tainted breath. As the heart if full of
poisonous blood, will send it through
all the arteries and viens and capilla
ries until the whole body is saturated
with the virus, so if our affections are
alienated from God, our whole moral
nature is a spiritual embodiment of
that alienation. We are therefore not
in condition to ask any favors at the
hands of the Almighty, nor is his rela
tion us such that he could possibly be
stow them.
Still, we now enjoy certain blessings
and certain others are promised to us.
We do not deserve them, and yet we
have them. Is this consistent with
justice? We should say not. It does
not comport with any of the teachings
of human philosophy. It is a contra
diction of all our ideas of fairness. But
it is the doctrine of the Bible, that
while we deserve nothing but destruc
tion for our own sakes, we are blessed
for the sake of another; that our de
merits are ascribed to him, and his
merits to us. Is this just, is it right?
To human eyes it is not. But there
can l>e no question that it is the doc
trine of the Scriptures.
We have an evidence here that the
Scriptures did not originate with man.
In the first place, no man would ever
have thought of such a thing; and if
one had when in some abnormal con
dition, conceived of such a thing he
would not, on return to natural condi
tions, have entertained the thought of
promulgating it as a religious system ;
and finally no one would haqe been so
ingenious, so astute and so profound as
to be able so to throw the theory into
concrete with statements of fact and
duty, as to produce a harmonious book.
God is responsible for the doctrine
that blessings come upon the wicked
for tne sake of the righteous. Wheth
er the doctrine corresponds to our ideas
of right is of no consequence. We are
not tlie rulers of the Universe; God it.
We are not the final arbiters of right
and wrong; God it. In moral nature
we are not pure, nor perfect, nor infin
nite; God it. We are not infinite in
wisdom; God it. If then the doctrine
is from him, we show supremest folly
in rejecting it; and we show our great
est wisdom in accepting it. If lie is
satisfied with it the whole created uni
verse ought to be, and above all, we
ought to be, for we are iu beneficiaries.
By it, though deserving eternal death,
we attain eternal life. We, of all oth
ers, should be the last to object; but'
whether we object or not, or whatever 1
The Christian Index and South-western Baptist: Thursday, August 2,8, 1879.
the rest of the universe may say, it is
God’s purpose, as revealed in his word,
to carry out this principle.
How exalted the position of him, for
whose sake sin is forgiven. Sin dis
turbs, yea, destroys the peace of the
universe; sin is rebellion against God,
and would overthrow his throne ; it is
the essence of all that is abominable,
and would lead to the eternal and uni
versal annihilation of all things. The
abhorrence of the Almighty for sin
must be infinite. Yet there is One for
whose sake he is willing to condone ;
for whose sake he is willing to cleanse
by the almighty power of his Spirit,
the guilty, to purify them absolutely,
and raise them to thrones. A Glorious
Person he must be; his rank must be
nothing short of Godhead ; and such
we are assured in the Scriptures is the
fact. In such a person we may well
trust; on God’s eternal purpose in
him we may rely. No channel of bless
ing is open to us, except that which
is open in Christ. For Christ’s sake, is
not only the doctrine—it is the only
doctrine. All other sakes are excluded.
Suppose that in disregard of this wo
come to God in prayer. How vain a
thing! God will bestow his blessings
in his own way and in no other.
On the other hand, we lay our peti
tion on him ; our own merit is repudi
ated, our demerit is confessed; for
Christ’s sake is the expression at the
end of the prayer; for Christ's sake is
the sentiment that pervades the prayer;
it is wrapped around every word of it,
it is infused into every word of it, it is
diffused through the whole soul of him
who offers it; the conviction that all
blessing is for Christ's sake reaches to
the depths, and to the heights, and to
the utmost boundaries of the being, of
the suppliant; Christ takes the prayer,
as it were, in his hands, and saying, “I
indorse it,” presents it to the Eternal
Throne. Let the suppliant be joyful!
Just so far as that prayer is right it will
be answered; and just in so far as
erring mortal ask for what ought not
to be given then and there, and in the
manner requested, it will be with infin
ite tenderness withheld. We hope for
salvation in some other way than
through him. Vain hope! But let
the soul be filled to utmost saturation
with the sentiment for Christ’s sake,
and then God’s plan of salvation is
adopted; what is his has become ours ;
we are at one with him; for Christ’s
sake is his doctrine; he will stand by
it; he will carry it out; and the de
termination of the unchangeable God,
formed before the foundation of the
world, must fail before the soul that
trusts in him can be lost.
A few words from the lips of our
Lord Jesus Christ, shall occupy a place
jto themselves. “I Am the wayj the
truth, and the life; no man cometh to
the Father but by me." J no. XIV, 6.
DR. ADI EL SHERWOOD.
One of the most loved and honored
among those who may be classed as
the Baptist ministers of Georgia has
just gone to his long home. Dr. Adiel
Sherwood died in St. Louis a few days
ago. Os the exact date we are not in
formed. Within a few weeks of being
eighty-eight years of age, he had been
for seventy years a believer in Jesus,
for sixty years a preacher of the Gos
pel, and for the greater part of fifty
years a prominent teacher and preach
er among the Baptiste of Georgia.
Identified mostly with the toils and
successes of the generation which has
just passed away, he was scarcely
known to those just taking an active
part on the stage of life. But among
those who knew him he was revered
for his sincere piety, for his constant
and abundant labors, for his ripe schol
arship, unwearied zeal, humility of
spirit, kindliness of heart, gentleness
of nature, and devoutness and purity
of character. He made Georgia his
adopted home in 1818, and, joining
hands with the noble band then in the
van of our denomination in the State,
for forty years he toiled for Baptist
honor and success, as a preacher, edu
cator and author; aided in rolling back
the tide of anitnomianism, that threat
ened to engulf our State; and helped
to send forth that cultivated and intel
ligent young ministry which now sheds
lustre upon our denomination in Geor
gia. Able in the pulpit and with the
pen, wise in counsel, modest in man
ner, warm in sympathy, and always
abundant in labors, he will ever occupy
a lofty niche among those whom Geor
gia Baptiste will revere and honor.
He was born at Fort Edward, N. Y.,
October 3d, 1791; was baptized on a
profession of his faith in 1810 ; grad
uated from Union College in 1817;
studied theology at Andover during
1817 and 1818; moved to Georgia to
spend the winter of 1818-19 for the
recovery of his health; was ordained
at Bethesda, Greene county, (Jesse
Mercer being one of the Presbytery,)
in March, 1820; and in the same year
prepared the resolution which was
offered in the Sarepta Association, at
Ruckersville, by the father of ex-Gov.
Jenkins, which resulted in the forma
tion, at Poweltou, June, 1822, of the
Baptist General Association, afterwards
called the Georgia Baptist Convention,
of which he was Clerk and Treasurer
for ten years, beginning in 1824. In
June, 1821, he and Jesse Mercer or
ganized the Baptist church in Greens
boro, of which he was pastor eleven
years in succession.
He took charge of the Eatonton
Academy in 1827, being, at the same
time, pastor of the church there, and
preaching at Greensboro and Milledge
ville. For ten years he was the pastor
at Eatonton, part of the time riding
monthly to Macon, to preach to the
newly-constituted church at that place.
Having had a few theological students
under his instruction, be made a mo
tion for a theological institution in the
Georgia Baptist Convention, which met
at the Big Buckhead church, Burke
county, in 1831, and thus gave shape
to the idea which resulted in the es
tablishment of Mercer University.
Several times he was a delegate from
Georgia to the old Triennial Conven
tion ; he aided in the formation of the
American and Foreign Bible Society,
in Philadelphia; was Professor in Co
lumbia College, Washington city, dur
ing 1836 and 1837, but returned to
Georgia in 1838 and became Professor
of Sacred Literature in Mercer Uni
versity. He filled that petition three
years, and then accepted the Presi
dency of Shurtleff College, Alton, Illi
nois, in 1841, which position he held
several years. During the years 1846-7
he was Secretary of the American In
dian Misson Association, and visited
the Indian missions among the Chero
kees and Choctaws. He was President
of the Masonic College, Lexington,
Mo., in 1848-9. In 1857 he returned
to Georgia, became President of Mar
shall College, Griffin, then pastor of
the church in the same city, where he
resided until he settled upon a farm in
Butts county, where he lived until the
war closed in 1865, when he moved to
St. Louis, Mo.
His “Gazeteer of Georgia,” “Jewish
and Christian Churches," and “Notes on
the New Testament,” evince his indus
try and scholarship. Innumerable
articles in our weeklies, monthlies and
quarterlies afford evidence of his ver
satility of learning and sound practical
sense. As a preacher he was syste
matic, concise and pointed; perhaps
he was too concise. Still he was emi
nently successful in winning souls to
Jesus, and in revival seasons few men
were so efficient as he. The great re
vival of 1827 and 1828, in Georgia,
commenced under his ministry at Ea
tonton, in Putnam county; extended
to the Ocmulgee Association, which
was in session at Antioch church, in
Morgan county, where and at which
time hundreds were converted, among
them John E Dawson. Thence the
revival influences spread all over the
State, resulting, it is said, “in two
years, in the hopeful conversion of
fifteen thousand souls.”
T > the very end of his life Dr. Sher
wood continued to preach and to write,
f>r be allowed not the infirmities of
age to prevent him working for his
Master.
He was married twice—the first
time to Mrs. Early, relict of Governor
Early, in May, 1821, and the second
time to Miss Heriot, of Charleston, 8.
C., in May, 1824. His tall, command
ing form and intellectual countenance
will be seen no more among the sons
of men. He has been gathered to his
fathers ; but in the hearts of his loving
brethren a splendid mausoleum will
perpetuate their respect and affection
and his memory and merits.
3,000 WITNESSES AGAINST THE
BAPTISTS!
Three thousand Chinese idolaters go
from America to the bar of God every
year, and each one is an eternal witness
against the Baptiste of this land, in
that these 3,000 souls have lived many
years in this country, and the Baptists,
in defiance of the command of Christ,
have failed to send a missionary to tell
them the way of life. Baptiste, how
will you meet these witnesses against
you al the bar of God? Pedobnptists
are making some effort, and meeting
with some success. The Northern
Presbyterian Mission in San Francisco
has 40 converts; that at Oakland, 21.
The Northern Methodist Mission has
78, and the Northern Congregational
Mission, 75.
The Home Mission Board of the
Southern Baptist Convention are anx
ious for me to commence a mission to
the Chinese in San Francisco in Octo
ber. Will not the churches and asso
ciations help them? Brethren, do try
and raise funds for this enterprise.
Remit to Rev. J. H. DeVotie, D.D.,
Corresponding Secretary State Mission
Board, Atlanta, Ga.
J. B. Hartwell.
Society Hill, S. C., Aug. 22, 187Y>.
—Brother J. H. Coram writes us an
entertaining letter from Morgan, from
which we learn that the church at that
place, of which brother J. C. Bass is
pastor, has recently enjoyed a happy
season of revival. Brother John Mar
tin and brother D. B. Jay assisted the
pastor in his work. Sixteen were add
ed to the church on profession of faith ;
four by letter and three by restoration.
Pastor Bass being unwell, the ordi
nance of baptism was administered by
brother Jay; ,
Bro. A. J. Cheves, Montezuma,
writes: “Assisted by Rev. J. L.Godwin,
I have just held a nine days’ meeting
of much interest with my charge at
Drayton. Baptized five. You will get
a list of new subscribers from there
during the fall. At Hayneville our
church is doing a little good work. At
Travelers’ Rest we have regular meet
ings, with fair attendance.”
Rev. R. 1). Mallary, of Rome, Ga.,
was elected, on the 24th inst., pastor of
the Cave Spring Baptist church.
LIBERIA —KANSAS THE EX
ODE—THE ELECT OF GOD.
We clip the following statemen from
our esteemed contemporary, the Morn
ing Star, (N. H.) and beg to follow the
same with a few “remarks :”
Liberia is stated to be in a bad way. Ac
cording to the reports there is little self-sus
taining ability in the colony. As soon as
the fostering care of their American friends is
lightened they begin to go down hill. The
school, which has been dignified with the
name of a college, has scarcely a nominal ex
istence, and there are but few common
schools in the country and these poorly
taught. Two attempts to establish a mission
station a little distance out. have failed ; and
Liberia has never been selected as the start
ing place for carrying the kingdom of Christ
into the interior of Africa. Let us hope that
this is the dark side of the picture.
We agree with Brother Star in the
hope that thia is the dark side of the
picture, and we further hope that the
dark side will pass away and that there
will be but one side and that a bright
one. But as matter of fact, we have
never seen any great advances in in
telligence or goodness among negroes
except when under the influence of
the whites, and in our opinion the
more they are under this influence the
better it is for them. And it is our
further opinion that notwithstanding
all that is said about the oppression
and cruelty practised on the negro in
these Southern States ( though we have
seen none of it, and believe not a hun
dredth part of what we hear) the con
dition of the negro race right here, in
these very Southern States, at this very
moment, is better by far than it is in
any other part of the world. And still
further; we believe that those who re
main with us, notwithstanding the al
leged bad treatment, will enjoy more
of the comforts of civilized life, and
will be more contented, and happier,
and will make more rapid advance in
intelligence and virtue :han those who
emmigrate to Liberia or to any other
country on the globe. We understand
the negro; we are the only people who
do. He understands us; we are the
only people whom he does understand.
Two hundred years of association
brought on by the providence of God,
has not been without a purpose. The
parties have become adjusted to each
other. The indication seems to be very
clear that we (not others) are to be
his guides, his teachers, his benefac
tors. If Providence had intended oth
ers to be his leaders, he w< uld have
been put into intimate association with
these others, We have no doubt that
Providence will have its own way, and
that notwithstanding the efforts of
others to interfere, the future of the
negro in the United States, if not in
the world, will be developed mainly by
ourselves. In the meantime, those
who wish to emigrate to Liberia
are welcome to go. If they think that
they can “get along” without us, they
are welcome to try it; it is very cer
tain we can “get along” without them.
If any wish to try their fortunes in
Kansas or Ohio or elsewhere, we shall
not put the least impediment in their
way. When they become discontented
they cease to be usefid citizens, and
the very best that can be done is to let
them do as they please. If our North
ern neighbors encourage them to leave
us, let them do so. They are welcome
and more than welcome to as many of
them as they can get. We can easily
spare a million or so, and up to this
time we suppose that not more than
five or six thousand have left. We
pity the emigrants. Some of them,
indeed, may better their condition;
most of them, we are sure, are making
a sad mistake. Still, a good many of
these costly experiments must be made
in order to convince the great body of
negroes that this is the best place lor
them, and also in order to convince
those who imagine themselves to be
negrophilists par excellence, that we
who are said to be the enemies of the
negro, are really his best .friends, (dur
ing the war he was ours) and that
Providence has schooled us for two
centuries that we may be the better
qualified to teach and elevate him.
For this purpose we seem to be God’s
elect. A good many of the Northern
papers begin to suspect that the exode
is not such a good thing, after all. We
knew it would come to that. The cure
for exodes is exode. Similia similibus
curantur. If any feel the least incli
nation to go from our State to Liberia,
or to Kansas, or anywhere else, we hope
they will go immediately.
DR. WEAVER'S BAPTISM.
[Since the article on our second
page, referring to Dr. Weavers’s bap
tism, was put in the hands of the
printer, our eye happened to light on
the following letter from Dr. Weaver.
We had not seen it liefore and copy it
now from The Christian Visitor, ac
companied by the remarks of the edi
tor of that paper.—Ed. Index.]
A brother who thinks we did injus
tice in our remarks on Dr. Weaver’s
babtism in our last issue, sends us the
following letter from Dr. Weaver, giv
ing his reasons for his rebabtism. We
however fail to see that the reasons are
sufficient, or that they justify his
course. Roger Williams was baptized
by a layman, and he in turn baptized
him and his brethren. We don’t think
it is necessary to the fulfilment,of cither
the letter or spirit of Christ’s command,
to insist that they should have been
all baptized over again, by some bap
tized man. If the links in the bap
tized chain are to be counted up, we
fear great difficulty will be found in
finding them all. Baptists care little
for apostolic succession in the sense of
an unbroken chain of authorized ad
ministrations. We have Christ’s com
mand, and have obeyed it whether all
our predecessors have or not:
Dear Brethren —Having determ
ined, after mature deliberation and
careful prayer, to be re-immersed, I
deem it my dnty, in view of.the past,to
give you my reasons for the act. I have
taken this step —Ist,because I believe,as
I have always be ieved and stated,that
the act in my case was irregular. When
it is possible, it is one’s duty to correct
an irregularity. Second,because have I
fallen into doubt as to the validity of an
immersion performed by an unauthor
ized administrator. Third, because I
find my position, hitherto, not in har
mony on this subject with a large ma
jority of Baptists, especially of the
ministers of Kentucky and of the
South, with whom my interests are
identified ; hence my influence is bro
ken and my power to do good weak
ened. Moved by these considerations,
I have this day, July sth, 1879, been
baptized by Dr. J. P. Boyce. I have
determined for two reasons, henceforth
to advise against the reception of what
are called “alien immersions” by the
churches —first, because of their irreg
ularity ; second, because I do not de
sire to have any one put into the same
painful position in which I have been
placed for years by the act of the late
beloved Dr. Wm. Vaughn, and the
Bloomfield Baptist church, in receiv
ing me upon such an immersion.
Nothing but loyalty to Jesus Christ,
and desire to do more good could have
induced me to take this t<ep. Hum
bly, in the fear of God I have acted,
desiring the advancement of his cause,
which I love more than my life.
J. M. Weaver.
Louisville. Ky., July 5.
RISES TO EXPLAIN.
The letter below from Bro. D. W.
Gwin explains itself. We knew from
the first that no new departure was in
tended by the brethren whose action
has been so completely misunderstood.
We knew that the proceedings of the
minsters’ meeting were intended to
have no more force nor effect than that
of a conversation which might have
taken place by accident in anybody’s
parlor or at the street comer, and we
stated this in substance to our readers.
If any of them suppose that we were
mistaken, they will find on reading the
following letter from Bro. Gwin that
our representation of the facte was cor
rect. It strikes us that the action
which Bro. Gwin proposes amounts to
a complete renunciation of the posi
tion which he is supposed to have
held, but which he never intended to
hold, and would not have thought of if
it had not been suggested by others.
When the resolutions now proposed
are passed, anything that even looks
like an “organization” for church pur
jioses will be virtually dismembered
and will cease to exist. We think this
ought to be satisfactory to those who
have complained, and hope it will lie;
if not, then wc shall advise our breth
ren here to take the counsel of brother
Paul speaking by the Spirit in 1' Cor.
8 :13, and do whatever else may be
necessary to satisfy the consciences of
all. There is really no difference of
opinion among us, and has not been.
There has been simply a misapprehen
sion. The sacrifices of principle which
were supposed to have been made were
never intended to be made, and were,
in fact, never thought of. The inside
was all right from the first; the outside
will be made right by what is now pro
posed ; and hence any further debate
will be a debate about nothing.
ministers’ meeting.
Dear Index : I thank you for your
endeavor to set me right before your
readers, but as I learn that some are
still of the opinion that some conces
sion of Baptist principle has been
made by me, I beg to say through
your columns that at the next meeting
of the ministers of this city, I shall
offer the resolutions, a copy of which I
herewith enclose.
Fraternally yours,
D. W. Gwin.
Whereas, several preachers of va
rious evangelical denominations re
cently held a meeting in this city at
which resolutions were passed express
ive of intention to meet once a month
to converse in a friendly way on such
matters of religious interest as all good
people are equally concerned in ; and
Whereas, said resolutions have been
wholly misunderstood and interpreted
to mean what was never intended by
those who adopted them, and particu
larly by a writer in the Atlanta Con
stitution who signs himself Brotherhood;
now therefore to correct misapprehen
sion, the same parties having met this
day, have
Retolved, That in those resolutions
no concession of any kind in doctrine
or in practice was intended, and no
compromise of any kind whatever was
thought of.
Retolved, That our object was merely
to hold a social interview as Christian
men on subjects of general religious
interests; only this and nothing more.
Retolved, That if we had foreseen
that any other interpretation than this
would have been put on our resolutions,
we would not have passed them.
Retolved, That for the sake of those
who have misunderstood us, and to
prevent further misunderstanding, we
hereby rescind the resolutions.
GEORGIA BAPTIST NEWS.
—Rev. N. A. Bailey is assisting in a
protracted meeting at Camilla.
—Revivals have visited Hopewell
church, Bryan county, and Antioch,
Tatnall county.
—Rev. E. W. Warren will be unani
mously called to the pastorate of the
Baptist church in Macon,
—The Annual Meeting at Bethesda,
conducted by Elder T. M. Harris, has
just closed. Ten were added to the
church.
—A most excellent meeting has just
closed at the Darien church, and re
sulted in an accession of thirty-three to
the membership of the church.
—The young men of Senoia, without
denominational differences, have or
ganized a weekly prayer meeting, which
we trust may result in much good.
—The congregation of Fair View
Baptist church, Coweta county, intend
erecting a new church edifice in a short
time. This is a laudable movement.
—Two daily prayer meetings are
held in Gainesville—one at 8 o’clock
a. m. at the Methodist church, and the
other at 5 P. M. at the Baptist church.
—An interesting meeting has been
in progress at the Baptist church in
Blakely since Sunday last, under the
supervision of the pastor, Rev. W. H.
Norton.
—The revival meeting at the First
Baptist church of Conyers, was still in
progress at our latest advices. A
number have been added to the
church.
—The protracted meeting at Mount
Carmel has been a most glorious one.
The church, through the indefatigable
efforts of brother Smith, has received
twenty-five acquisitions.
—Two converts were baptized in
Crawfordville, and united with the
church at the conclusion, on Wednes
day last, of the protracted meeting at
the Baptist church of that place.
—A three days’ meeting, with proba
bility of protracting the same, will
commence on Friday before the fifth
Sabbath of this month at Mount Jazar,
Tatnall county.
—Dr. A. T. Spalding, of this city,
was advertised in the Greensboro Home
Journal, of the 15th in-t., to preach on
the 17th inst., morning and evening,
in the Greensboro Baptist church.
—The Farm and Home says : Rev.
H. C. Hornady reports a very interest
ing religious meeting, last week, at
Macedonia church, Coweta county.
Several accessions to the church. Some
by baptism and some by letter.
—Elder L. Price will preach the fu
neral sermon of the late Mrs. A. Weath
ers, at Philadelphia, Tatnall county,
on the first Sabbath in September.
The deceased was the wife of Rev. A.
Weathers, pastor of Bull Creek Baptist
church, Tatnall county.
—The revival meeting at Rev. F.
M. Daniel’s church (Baptist), near In
dian Creek, DeKalb county, which has
been protracted from time to time, on
account of the profound interest pre
vailing, closed last Friday night, with
twelve converts and additions to the
church.
—A very interesting meeting, of sev
eral days’ duration, has recently termi
. nated at Bull Creek, Tatnall county.
| There were several accessions by bap
' tism, and the church was much revived.
The pastor. Rev. A. Weathers, assisted
by Elders L. Price and J. C. Brewton,
conducted the services.
—A protracted meeting at Bethesda
church in the Eleventh district, closed
on last Sunday, after continuing’one
week. The church was revived by the
meeting, and there were six additions
upon profession of faith. The meeting
was conducted by the Rev. W. W.
Roop, the pastor of the church.
—Rev. A. B. Campbell, pastor of the
First Baptist church of Columbus, left
that city on Friday last for the purpose
of assisting in a meeting at Mount Zion
Baptist church, in Muscogee county,
intending to go from the latter place
to conduct a meeting at Talbotton dur
ing the present ■week.
—A letter from Rev. E. M. Hooten
gives account of a glorious revival
meeting just concluded, under his min
istry, at Mount Olive church, and the
commencement of a protracted meet
ing at Hebron church. Sixteen new
memliers were added by experience
several were restored, and Christians
greatly revived.
—Rev. T. E. Skinner, D. D., left
Macon for the Georgia White Sulphur
Springs last week. His visit to Macon
was preparatory to his final departure
to Raleigh, N. 0., to which place he has
been called unanimously by the con
gregation he served for many years as
paster.
—The Washington Baptist Associa
tion will convene at Long Creek
church, Warren county, six miles
southwest of Warrenton, on Friday be- *
fore the fourth Sabbath in September,
1879. Rev. A. J. Hardwick is to
preach the Introductory sermon.; Rev.
J. B. Roberts, alternate; Missionary
sermon, Rev. J. A. Shivers; alternate,
Rev. N. B. Binion.
It is reported that the congrega
tion of the First Baptist church of Ma
con will extend a call to the Rev. E.
W. Warren, their former pastor, but
now pastor of the First Baptist church
of Richmond, Va. This reminds us of
the fact that Dr. Warren has been the
pastor of the First Baptist churches of
Macon, Atlanta and Richmond, Va.