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VOL. 59.
Table of Contents.
First Page—Alabama Department: The In
dependence and Inter Dependence of our
Churches; Plans of Benevolence; The Re
ligious Press.
Second Page—Our Pulpit: The Office of
Deacon— n . Shaver: My Work in Colum
bus—J. H. Campbell; Hamilton Church.
Sunday-School Lesson.
Third Page—Childrens’ Corner: Bible Ex
plorations ; Correspondence, etc.
Fourth Page—Editorials; The Wounded in
Battle; A Deacon’s Question ; Attention
Deacons; The Mission Institute.
Fifth Page—Secular Editorials: News Para
graphs; Literary Notes and
Compulsory Education; Georgia News.
Sixth Page—Household—Perfect Through
Suffering—Poetry; Teaching and Train
ing ; Why I Keep a Private Account Book.
Obituries.
Seventh Page—Farmers’ Index: Analyses
of Fertilizers; Planning Work ; Feeding
Milch Cows for Profit; Land Plaster;
Weather Report, etc.
Eighth Page—Florida Department: Princi
ple and Habit; Reading Notices ; New
Advertisements.
Alabama Department.
BY SAMUEL HENDERSON.
THE INDEPENDENCE AND IN
TER-DEPENDENCE OF OUR
CHURCHES.
These topics are again beginning to
enlist the attention of our denomina
tion in some localities, not, to be sure,
as indicating any disposition to effect
any organic changes in ' our views off
church polity, but solely with the view
of ascertaining, by some clearly defined
principles, the limits of each in a wise
and efficient adj ustment of the one to
the other in carrying forward the miss
ion of Christianity to the world. With
out entering at any great length into
the merits of the several questions
which arise out of them, we proposelay
ing down two propositions which may
assist the reader, perhaps, in reaching
some definite conclusion in reference
to them. And before doing so, let us say
that if there is any subject in the whole
domain of ecclesiastical polity on
which we are the most extreme of all
extremists, it is on the subject of the
independence of the churches. If
there be any entrenchment behind
which we would feel perfectly secure
against all the powers of earth, it is
this. It is at once conservative and
aggressive. Conservative in this, that
it diffuses spiritual power over so broad
a surface as to make it simply impossi
ble for it ever to be concentrated in
the hands of an outside tribunal, so
that it never can be connected with
civil government, thus exemplifying
what our Lord affirms—“My kingdom
is not of this world.” As instituted by
Him, it never can be consolidated with
the world. When it ceases to do good,
it ceases to be. It is also aggressive.
No third party in the shape of Coun
cils, Conferences, General Assemblies,
or what not, can ever be recognized by
a church of Christ, a New Testament
church, to meet its obligations. It is a
delegated power, directly from the
fountain-head of all power, and it is a
principle in all law, human and divine,
that delegated power is intransferable
—it never can be re-delegated. The
moment it passes from the original
custodians, it is a usurpation. But we
do not propose now to argue this. We
simply state it as preliminary to what
we wish now to say.
I. Our first proposition is, that in all
questions relating exclusively to the
internal affairs of a church, such as
those involving fellowships, those re
lating to the call and support of a pas
tor, the appointment of officers, the
raising and disbursement of funds ,to
church purposes, matters of discipline,
etc., every church is as independent of
all other churches as if it were the
only church in existence. It would
not be difficult to show that this propo
sition is no less reasonable than scrip
tural. On questions of fellowship, who
are most interested, and who are com
petent to judge, the parties who are to
give and receive this highest express
ion of confidence and esteem, or par
ties who live hundreds of miles away,
SOUTH-WESTERN BAPTIST.
of Alabama.
and who know nothing of the facts ex
cept as they are detailed by others,
and nothing of the parties interested?
Is Christian fellowship a thing to be
legislated into the heart by an outside
tribunal where once it has beerr forfeit
ed? Suppose in some of the denomi
nations who have these courts of ap
peal above and beyond the churches,
a recusant member who has been ex
cluded, appeals to one of these courts,
and procures a reversal of the sentence
of exclusion, is there anything in that
reversal that changes the moral as
pects of the offence or offences for
which he was excluded? Is confidence
a mere matter of arbitrariness that
comes and goes at the beck and call of
power?—And then, as to the authority
of the Scriptures on this subject, the
church is the only tribunal recognized
as competent to sit on such questions.
In the last resort, the aggrieved party
is to “tell it'to the church : but if he
neglects to hear the church,” what
then? Appeal to another court, high
er than the church? No! “Let him
be unto thee as an heathen man and
a publican.” In the estimation of infi
nite wisdom, the appeal to the church
is exhaustive. Its decision is final,
leaving nothing to be done by either
party. Nothing short of the repen
tance of the recusant can ever restore
forfeited fellowship. Nor less inalien
able is the right and duty of a church
to say who shall break to its member
ship and congregation the bread of
eternal life. It has always seemed to
us, that if there is any right inherent
in a church of Jesus Christ, a right
that exists in the very necessities of
r ,the cpse, a right, the absence of wb r,
would be fatal to the very existence of
such a church, it is the right to select
its own pastor. Nay, if there be any
right, the usurpation of which by any
authority, ecclesiastical or secular, no
matter from what motive or pretext,
that would be the very essence of despot
ism, it is that assumed authority that
presumes to step in between such a body
of believers and Christ, and say who
shall and who shall not be their pas
tor—who shall and who shall not share
the high expression of their confi
dence. If they are to pay him for his
services, they ought to be allowed to
choose the recipient of their esteem
and means. It is the prerogative of
Christ to bestow these gifts, these pas
tors and teachers, but it is their priv
ilege and duty to recognise and appro
priate them. To part with this right
is to part with that element which
above all others gives to every church
the power under Christ of perpetua
ting its own existence, as well as meet
ing its own responsibilities.
11. Our second proposition is that,
on all questions which relate to the
general interests of Christianity, ques
tions which address themselves with
equal force to all good men, such as
the enlargement of the Kingdom of
Christ, the accomplishment of those
“works of faith and labors of love”
which are important to the whole, but
transcend the capacity of any one, edu
cational institutions for instance, on all
such questions, common sense as well
as the Bible, demand that combination
of agency and means, of interest and
purpose, which we may call inter-de
pendency among all our churches.
For it is evident that the Master im
poses certain obligations, both in his
word and by his providence, that re
quire the consolidated effort and means
of all his people. The performance of
these obligations by the whole, leaves
the rights of the churches, in their sev
eral spheres, intact. No authority is
usurped; no rights are compromised
in the performance of duties in which
all are equally concerned. That ad
justment of moral agencies which is
in accordance with the word, the spir
it, and the providence of God, never
has, and never can, infringe upon
church authority. Indeed, the very
Churches themselves exist, in part at
least, in order to the creation of this
moral power. They are scattered’over
the world on purpose, that their collec
ted power may be concentrated upon
philanthropic objects of like interest
to all. This is about the substance of
what we understand by the inter-de
pendency of Baptist churches.
But, then, there are certain acts
done under the jurisdiction, and by
order of particular churches that are,
and ought to be, recognised by all our
THE FRANKLIN STEAM PRINTING HOUSE.
ATLANTA, GEORGIA, THURSDAY, JANUARY 27, 1881.
churches. Thus a person, baptized
and received into any one* church, ac
quires a capacity of membership.in any
other church of like faith on a certifi
cate of dismissal, and without re-bap
tism. The ordinations of ministers
and deacons are not repeated on their
transference to other churches. Their
official status is generally recognized
by vote. The privilege of communing
at the Lord’s table is a scriptural and
time-honored usage, accorded to all
worthy members of other churches
present on such occasions.
If the question be asked, What is to
be done with a church that becomes
heretical in doctrine, or immoral in
practice? our only response is, let all
other churches cease to recognize it;
let it severely alone. We cannot; we
have no right to disband it. If it re
pents, forgive it. If it persists, the
Master claims the prerogative of “re
moving the candle-stick” from it. He
can do this much more effectively than
we can.
Since writing the foregoing our eye
fell on an article extracted from the
Examiner and Chronicle by the Baptist
Courier, on “Church Independence,”
written by a layman. It is a clear,
able exposition of the subject, and, in
the main, we heartily endorse it. But
we rather think he puts the conclusion
a little too strongly. Thus he claims
that a church “is bound to recognize
the official acts of Associations and
Councils as possessing denominational
authority, --though not local jurisdic
tion.” (The italics are ours). This
rather smacks of centralization } though
we cannot Relieve, from the connection
i’.f wkioh it occurs,-it was so jtitended.'l
If, by “official acts and “denomination
al authority,” he simply means the
moral influence which can fairly be
claimed for “ Associations and Coun ■
cils,” why, all well enough. But, then,
when what our fathers used to call
“advice” is now called “official acts,”
and when all they claimed for such
Associations and Councils was that
they were “advisory councils” is now
dignified as “denominational authori
ty,” it rather seems to us that a con
siderable stride is made from the old
paths. Still, while we say this, we
must say that the body of the article
abounds in wise, common-sense, and
scriptural truths. The conclusion is put
a little too strongly. Power is insidious,
even among good men, in “stealing
from the many to the few.” We can
not erect too many safeguards against
it.
PLANS OF BENEVOLENCE.
The committee appointed by the last
Southern Baptist Convention to report
on some plan for raising funds for its
purposes, has issued a circular in which
they invite a full and frank discussion
of the subject by those who are interes
ted in these objects. For several years
past, we have cherished but one op
inion on the subject of plans. That
opinion can be expressed in few words:
Put the whole matter of our benevolent
enterprises into the hearts of our pas
tors and preachers, so that each one
shall feel that he is as much bound to
declare that part of the commission,
“Go ye into all the world, and preach
the gospel to every creature,” as he is
to declare that part, which enjoins re
pentance, faith, and baptism, and the
whole situation is relieved. Inspire the
spirit of benevolence, and plans will
come of themselves just as certainly
and naturally as a fountain of water
will cut its channel through all obstac
les. Convert all our ministers to mis
sions, and put them in hearty affilia
tion with the work, and we may throw
our doubts to the winds as to what
the churches will do. We have reached
an age, both in our life and ministry,
in which we can tell a painful truth
without asking anybody’s pardon for
it. We have not a few pastors, so cal
led, who are far behind the churches
they serve, on every question of Chris
tian beneficence. Nay, we have minis
ters, and some of them pastors after a
sort, whose piety is not largely in excess
of the average piety of their churches.
We hope they do not need to be re
generated, but they certainly need, as
much as Peter needed it, to be “con
verted” that they may “strengthen
their brethren.”
Now, if the committee to whom we
have referred, can suggest any way that
i will reach this class of our preachers,
and enlist them in the good work, heart
and soul, they may adjourn the elab
oration of any other plan on the sub
ject to any time within the next cent
ury. Create the will—and the way is
inevitable. Set the fountain allow,
and the channel need give us no con
cern. Put the truth of God fairly and
and squarely before any body of Chris
tians, and you might as well suppose
that the grand “father of wateis” would
reverse its course, as to suppose that
that truth "will return unto him void.”
This, this is the barrier that stands be
tween our Boards and the benefactions
of our churches. This, this is the rock
to be smitten to set the waters to flow
ing.
OID Books are like old friends, the
older they get the more they are en
deared to one’s heart. Reader would you
believe it? except the* Book of books,
thereisnota volume in our library
that inspires such emotions, and that
we " even now occasionly glance
over with more pleasure, than the
“Life of Washington,” by Dr. Ramsey.
It was the first book we ever owned
when eight or ten years old. We still
have it, minus the binding. There is
our name scribbled on its fly-leaf, in
our first awkward chirography. With
what childish interest did we pour over
its pages! It fixed the name of Wash
ington in our young heart as a kind
of sacred treasure, and so it remains to
this day. We thank God for old books
and old iriends!
Religious Pre|s.
The following article from the Chris
tian Advocate (Nashville), is so much
to our mind that we dispense with part
of our usual variety on this page in
order to give it place. As it is better
than anything that we can write, our
readers will be profited by the ex
change :
Too Many Doctors fob an Unapprecia
tive Patient.—lt is a fashion toassnmethat
the South is sick. Everybody wants toplay
doctor. The politician is ready with his
prescription of special legislation. The phi
lanthropist insists on thrusting down her
throat theories never put into practice any
where else. Advice and reproof are offered
to her without limit by the political econo
mist. The sensational pulpit uses the South
for striking illustration and disparaging allu
sion. The novelist, when other topics pall
upon the popular taste, has only to go on a
fool’s errand to the South to get a hearing
and to turn a penny. Every quack has his
own diagnosis and mode of treatment.
The bewildered and obstinate patient is
denounced because she does not swallow all
the medicine prescribed by these self-ap
pointed doctors. It is in vain that she as
sures them that she does not feel so very
sick after all, that she is pretty comfortable,
and hopes to do very well. They insist that
she is very sick, and that unless something
is done quickly she must die. On the one
hand we have any amount of gratuitous ad
vice, and on the other, invincible obstina
cy-
Now, a patient is not always a good judge
of his own condition, but usually a sick per
son knows he is sick. What about the
South ? what is its real condition ?
It has been asserted that the South was
being depopulated, and that nothing but
immigration could save her. The revela
tions of the late census dispelled that illu
sion. Instead of being depleted the South
has grown rapidly in population during the
last ten years. The immigration doctors
were wrong in their diagnosis.
It has been said that the South was per
ishing for the lack of a reliable labor system.
It has been charged that the whites were too
proud, and the negroes too lazy, to work,
and that both races were in danger of star
vation. That illusion was dispelled by the
annual exhibits of the Agricultural Bureau
of the Government, showing increased pro
duction and heavier exports than ever be
fore.
With more plausibility, it has been said
that ignorance is the disease that is killing
the South. The census of illiteracy is para
ded, and we are told to swallow the new
educational nostrums prepared for us, or
die. A comparison of criminal statistics,
which is the true test of social soundness,
shows that the South is in as healthy a con
dition as her sisters. There is no ground for
boasting anywhere on this score. But these
statistics strengthen the opinion long enter
tained by many in all parts of our country
that mere sharpening of the intellectual fac
ulties is not the only condition necessary to
the stability, prosperity, and happiness of a
State. A more important factor is the relig
ious belief and moral status of the people.
The plain tiller of the soil, who signs his
name with a cross mark, and yet believes in
God and in immortality, is a safer deposita
ry of the liberties and happiness of a State
than the graduates of any system of educa
tion that attempts moral culture without a
recognition of God and a sense of accounta
bility to him. At this point also the diag
nosis is not altogether correct, and the pro
posed treatment is of doubtful efficacy.
Too much doctoring will make a well per
son sick. It is not wise to go to taking medi
cine for every slight disorder of the body.
A healthy boy’s “growing pains” are not
( THE CHRISTIAN HERALD,
( of Tennessee.
dangerous. Leave him alone, and let him
grow. The South is growing in all the ele
ments of materia; and moral progress. Dur
ing the last fifteen years she has suffered
more at the hands of her volunteer doctors
and nurses than from all others. Under
carpet-bag rule she was bled within an inch
of her life; but she survived, and is now
doing well. Her appetite is good ; her sleep
is sweet; her lungs are sound; ber limbs
are strong; her eye is bright. Let her grow
awhile. Don’t waste so much advice where
it is not needed. Don’t discourage a brave
and struggling people with this unceasing
clamor of censure or evil prophesying. Be •
fore the war the Southern people, in dealing
with difficult and peculiar inherited condi
tions, acted their part as well as any of their
censors would have done under the same
circumstances. Since the war they have
shown great adaptability, and they have ex
hibited, in a marked degree, the qualities
requisite for political organization and self
government. They are not an effete race.
They are not barbarians. They are not a
sick or dying people. They have given many
names to the roll of illustrious men whose
lives are the glory of our country, and they
will add many names to it in the future.
There is life in the land yet. Let there be a
stop to croaking at home and of nagging
from abroad. The last ten years was a peri
od of marvelous progress to the South. The
next ten years will be still more progressive.
The Examiner and Chronicle says:
We believe it to be a fact that no Southern
man in public life could refuse a challenge,
or in certain cases fail to send a challenge,
without losing caste, socially and politically.
He would, be "branded” as a coward, and
the brand would stick, in the opinion of a
very large class.
One at our elbow says, “I’d like to
see somebody try a challenge on to
Gov. Colquitt or Gen. Gordon;” to
which we may add that any one who
would brand either of these men as a
coward, would be branded by the rest
O s 'he community with a name which
r \ymes with school.
<
In no section of our eountry have .the
' Bajftiste made more rapid and satisfactory
I progress than in North Carolina. Fifty
' years ago they numbered only 15,000, now
l they have upwards of 180,000; then they
gave little or nothing to benevolecne, while
the year just closed foots up the amazing
sum of $lB5 265 55 for the kingdom of Christ,
and over $51,000 of this for State Missions. —
Western Recorder.
Few men are so daring as to resolve never
to repent; but multitudes, especially in
times of revival, pacify their disturbed con
sciences by secret promises to repent by and
by. Such promises are sins of the first mag
nitude, because they imply a deliberate pur
pose to continue in rebellion against a long
suffering God. " hey who make them would
do well to recollect that, as Anselm observes,
“God hath promised pardon to him that
repenteth, but He hath not promised repent
ance to him that sinneth.” Many men, be
yond all reasonable doubt, seal their own
damnation with a deliberate purpose to con
tinue in sin, sugar-coated with a secret but
insincere promise to repent by and by.—
Zion’s Advocate.
A writer from Boston, in the Stand
ard, says:
The churches seem to be getting ready for
the week of prayer, by fairs, turkey suppers,
cantatas and little operas. The churches
seem wild to get up something of the sort,
and the papers every day tell us of the nice
shows got up in prayer-meeting rooms, by
the younger members. Sometimes it seems
as if the church was nothing but a tail for
a lot of penny shows and devices, to get
money out of people, not benevolent enough
to give.
“Language was given to men to conceal
thought,” is a bon mot attributed to Talley
rand, Voltaire and others. One realizes that
it is not an altogether unfounded witticism
when one reads the writings of certain mod
ern “philosophers.” What could be more
incomprehensible to an ordinary reader than
Mr Spencer's definition of evolution: “Evo
lution is a change from an indefinite, inco
herent homogeneity to a definite, coherent
heterogeneity, through continuous differen
tiaiions and integrations? ’—a definition at
which Professor Tait pokes fun by translat
ing it thus: “Evolution is a change from a
nohowish, untalkaboutable all-alikeness to
a somehowish and in general talkaboutable
not-all-alikeness, by continuous something
elseifications and stick-togetherations.” But
after all, this definition of Mr. Spencer's
fades when compared to Mr. Kirkman’s for
mula for Universal Change: “Change is
a perichoretical synechy of pamparallagmat
ic and horroteroporeumatical differentiations
and integrations I” —Examiner and Chroni
cle.
Very clear! Now we understand all
about it.
The Messenger, speaking of Marian
Evans, the great English novelist, re
cently deceased, says:
Her acceptance of the Savior of the world,
was disavowed to the end, and the Unitarian
service held at her grave ignored the fact,
that God had come in the flesh to redeem
man from sin and death and hell. The
Atonement was nothing to her, and when
she came to the point where every one must
dismiss all human attendants, the presence
of those who had traveled with her through
the labyrinths of doubt could offer no com
fort. Human ability and learning are not
to be despised, but if unsanctified, they are
of no avail in the end. Better, if the choice
is necessary, be illiterate; unable to read
even the Bible, if the preached word is mix-
ed with faith by those who bear it, than
Fave an intellect that may shine like a star
in the eyes of men and then go out in the
darkness of eternity.
Yes, a thousand times yes. The
knowledge of Jesus is worth infinitely
more than all other knowledge put to
gether. Better far that our children
should grow up without being able
even to read their own names in print,
than that they be ignorant of the way
of eternal life.
I should like to see in the world again a
revival like that under Jonathan Edwards,
in which there were no extravagances, no
utterances of false doctrine, no making a
noise and a riot, but just the preaching of
the old fashioned doctrines of grace. Those
truths brought on a revival of a deep and
enduring kind. Men were filled with an
awful fear of God, and they repented bitter
ly, and mended their ways and sought to
find Jesus in dreadful earnest, and rested
not till they found him. They did not sing
jigs, but they wept as one that is in bitter
ness for her first-born. They flaunted no
banners, but they laid hold on Jesus in the
secret of their souls. They did not often
shout, but they went home and talked to one
to another of what God had been doing in
their souls, and they Jived near to him. I
would like to see shat old kind of work and
life among us again. And so would we,
just that old kind that took hold of men’s
hearts and controlled their lives.—Baptist
Record.
A colored preacher was asked if he didn’t
think his people were guilty of certain sins?
“Yes,” said he. “Then why don’t you
preach against them ?” “That won’t do,”
said the pastor. “It will make the meetin’
so cold.’’ Are there not others who will
not preach on certain subjects because it
mighty cool the “meetin’?"—Baptist Herald.
It will do very well to put this story
off on the negro preacher; quite likely
it is true. Negroes are great imitators
of white people.
Qne of the noticeable events of the past
• week was the indecent behavior of a drunk
en Congressman on the floor of theftlouse
of Representatives. We say indecentbvcause
we mean it. To be sure 'it is an indecent
thing for a member of our national Legisla
ture to be making a mock of the business
which he is paid to perform, and to be mak
ing a fool of himself, with no explanation to
offer for his conduct except that he was
drunk. Even Congress got tired and asbams
ed of the maudlin,silliness of their associate.
We advise our Mississippi neighbors to look
out for a successor to the man, who, though
he may represent them while he is sober,
certainly compromises them while he is
drunk.—Southern Christian Advicate.
Should that man be a candidate for
Congress again, every Christian man
(knowing the facts) who votes for him,
will disgrace hie profession, j
Old Fashioned Spelling—Wyclif’s Bible
was the first translation of the word of God
into English. It was made nearly five
hundred years ago. To show how the Eng
lish language has changed during those
centuries, and especially how our spelling
has gradually been reformed, we copy from
this old Bible. We copy a part of 1 Cor. 13:
Charite fallith not down, where prohycyes
schulen be voyd, ether langagic schulen
ceesse, ether science shall be distroyed. For
soth of party we han knowen, and of party
we prophesien ; forsothe whanne that shal
come that is perfyt, that thing which is of
party shal be a'voydid. Whanne I was a
litil child, I spak as a litil child, I understood
as a litil child, I thought as a litil child ; fbr
soth whanne I was maad man I anoydide
tho thinis that weren of a litil child Forsoth
we seen now by a myrour in a darknesse,
thanne forsothe face to face; now I knewe
of a party, 'thanne forsoth I shal knowe, as
and lam knowyn. Now forsothe dwellen
feith, hope and charite, these thre ; forsoth
the mooste of thes is charite.-The Covenant.
The Press.—Summed up in a words,
the press should be: ,
Pure in its tone;
Right in its conduct;
Ennobled in its aims;
Sincere in its advocacy;
Steadfast in its purposes;
if it would —
Preserve liberty;
Restrain vice; ’
Elevate virtue;
Strengthen law;
Sustain order;
and be a—
Power for good;
and—
Rule successfully;
Enhance prosperity;
be the—
Safeguard of a nation's honor;
and—
Source of peace and happiness,
—Air Line Headlight.
Now when a Baptist paper has been
trying its best for sixty years, to be and
to do all that is above implied,what shall
be said of those Baptists who refuse or
neglect to sustain it.
The Rev. Dr. Philetus Dobbs, says in
the National Baptist:
When you see, then, a man in.a debate on
some point, say of doctrine, begin to foam
at the mouth, and to break things, and. to
sling around names, and to apply adjectives
such as “flippant," "idiotic,” "ignorant,” to
persons who may, by a moderate, stretch of
charity, be regarded as equal to himself, you
will risk nothing in saying: “that man is in
the wrong.”
NO. 4.
