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' ' ' ' 17 &2 ' < I <3H £ jR-’.s# WBX 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.