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4 HEN It V 11. TUCKER, Editor PILATE'S HANDS. Pilate knew that Jesus was an inno cent man, and he so declared in the most public manner. He knew that the persecutors of our Lord were moved by no good motive. Pilate was inclined to do right. So far as we can judge, it is probable that he administered justice with an even hand except when he thought it to his interest to do otherwise. He had no ill-will against his prisoner in the present case, and if left to himself would probably have ■dicharged him without penalty. But he was anxious to conciliate the people among whom he was stationed, and so he proposed to compromise the matter with them by scourging Jesus instead of crucifying him. For the sake of popularity in his office, he was willing to inflict this cruel outrage on a man whom he knew to be worthy of no punishment whatever, for he had dis tinctly said : “I find no fault in him.” Perhaps he would have refused to the very last, to give orders ior the cruci fixion if it had not been hinted to him, that if he failed to give the order he might lose his office, on a charge of eing disloyal to Ctesar. The Jews ■cried out “If thou let this man go thou art not Ciesar’s friendand this settled the question with the pliant office-holder. But when he gave the order he said : “I am innocent of the blood of this just person, see ye to it,” and he washed his hands in the pres ence of the multitude. He did not however disclaim the guilt of scourg ing him, and did not wash his hands •of that. The guilt of .murdering Jesus he threw, or endeavored to throw, on the crowd that clamored for his death, but the guilt of guilt of scourging an innocent man, he assumed himself, taking his pay in popularity. But the point we wish to inquire into, is this : Was the washing of his hands a mere symbolical declaration of what he had uttered in words, and ex pressed in symbol merely to make more impressive; or did he imaaMp that there was some efficacy in thM|||| ter to wash away guilt? know , but it is not improtafl«|||e|rag was moved by both tions. If by the of bis conviction- as th,'accused. ..■- -mpha-is uu-.w !, ’ c 1;: oui ■ ■!< ntly bunli i.'.-.i mLi ■ ~ I.if ti • i lie w .r” •, '->>■! was relieved. Had tWJf this deed? Had he others must take the True, hut after all, the act ' He could have preventer! thewßWH ■ he had choosen to exercise his author® ty ;andbutfor the fear of losinghis place* he would have done it. The guilt of this final act he could not shift off on others. It was his own, ai.d he knew it to be such, and byway of relief he washed his hands, and so far as we know, this was the only cleansing from that stain that his hands ever received. If he really thought that water could wash away his guilt, was he not led by a wretched superstition? Indeed he was, but he does not stand alone. He is at the head of a vast army of ritual ists. We should suppose that in these days of greater light, the man who I supposed himself to be rid of the crime ■Of murder by washing his hands, would have very few followers, but he has many. To say nothing of the thousands who imagine themselves to receive some spiritual benefit by sprinkling themselves with “holy water” as it is •called, and who think that extreme unction, and priestly absolution will be of some service to them in the eternal world, are there not many of those claiming to be evangelical with whom a ceremonial religion is the only ■religion? Are there not many others to whom the strong expression last used would not be applicable, but who, neverthe less, believe that there is some kind of efficiency, indefinable it may be, but still real, in forms and ceremonies? 1 Why is it that the minister is some times in haste to “baptize” a dying in fant? The child itself is irresponsible -and unconscious, but death is near, and a few drops of water must be ap plied. It is possible that Pilate may have used the water only as a symbolic language to express his convictions, but as there is no call for such expres sion in the case of a dying babe, why is the water used, unless in the belief, I or, at least, in the hope, that somehow I or other, the little one will fare the Letter for it in eternity? Are there not many who imagine that baptism, membership in the church, partaking of “the holy eucharist” are all that is nec essary to secure for them eternal life? Assure these deluded ones that they must be born again before they can see the kingdom of God, and they reply that they -have been born again; that the new birth came with their baptism ; and for this they find authority in a well-known book, in which there is a prayer to be used after the “baptism” of an infant, in which prayer these •words occur: “We yield ,thee hearty THE CHRISTIAN INDEX AND SOUTH-WESTERN IbAPTIST : THURSDAY, MARCH 17, 1881. thanks, most merciful Father, that it hath pleased thee to regenerate this in fant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy church.” The same doctrine is taught as to those of riper years; for just before baptism prayer is made that they may be born again, and just after baptism thanks are given that these persons are “regenerate, and grafted into the body of Christ’s church.” To us, it appears that the washing is certainly as super stitious,as the washing of Pilate’s hands may have been. Some of our Baptist brethren may have greatly enjoyed the point of this ar gument as directed against others, but it would be well for us to consider whether some of our own number are not in the same category, and doing substantially what we supposed Pilate to have done when he washed his hands. While they rightly adopt the washing as a symbol, do not some of them imagine that there is some kind of virtue in the water which enures to the healing of their souls? With others the same germ of ritualism may develop in a different way. They imagine, that without a physical succession there pan be no spiritual body, and expend much of their energy in the vain attempt to prove that there has not been a miss ing link in the nineteen hundred years. Some of them, knowing this to be im possible, try to prove that such a thing has been, because, as they allege, the Spirit predicted that it would be. In terpretation must be greatly strained to support them. But why should they so strongly derive to prove any such thing? What difference does it make whether they prove it or not? We must think that the desire has its origin in an undue regard for outward forms—in a disposition to substitute the physical for the spiritual, or, at least, to strengthen the latter by the aid of the former. Is not the same principle involved, though somewhat obscurely, in the case of those who, not having clear views of the doctrine of justification by faith, imagine that there is some kind of atoning efficacy in deeds of duty? It is well to remind such, that no act of duty, however excellent in itself, has any more on the soul Jhan the Pilate ULtynavc fnii'B necessarily, but faitWn any influence of the mind on the body in matters of hygiene and therapeutics has long been a hobby with us, and we have recently heard of a wonderful illustration of the correctness of our long-chcrished views. Dr. Hammond of New York had under his treatment a woman suffering from some kind of disease. She was a Roman Catholic, and firmly believed that if she could only bathe the part affected with the Lourdes water she would lie healed. Dr. Hammond happened to have some of the miraculous water of Lourdes, but this he kept secret from the woman ; but said that he had some other water which he thought would do just as well. Saying this, he gave her some of the genuine Lourdes water and told her to bathe with it. She used the water faithfully, but in two days re turned not in the least benefitted. The doctor then gave her some common water leaving her with the impression that it was Lourdes water. In a day or two she came back declaring that she was cured, and the doctor certifies that she actually was cured. The facts of the case show, 1. That in this cure at least, the Lourdes water had no more curative power than any other water. 2. That the state of the woman’s mind, in some mysterious way which we can not explain, affected her body and re lived her of disease. From the whole we may infer that some of the alleged cures at Lourdes may be genuine, while yet they arc not miraculous; and fur ther, that as to the influence of the mind over the body in disease, our physicians have much to learn. At some time, we may possibly relate an incident which occured in our own per sonal experience, quite as remarkable as the case which Dr. Hammond re lates of his patient. Those who represent the spiritual system of Christianity as “an episode of disease and delirium” between the “nature-worship andnature-enjoyment” of the ancient Greeks and the modern scientists, affect to have all the wisdom of the age. But even if we grant them this,.they have not all the wit-as the Independent shows in saying: “The creed of pretentious unbelief rhymes and chimes: Art. I, Ego, Art. 11, Nego.” That is, (to keep up the rhyme 'and chime in English,) “I-Deny.” THE ECCLESIASTICAL CATER PILLAR. Variety of illustration is said to be pleasing, and so we tell a story. Be fore proceeding, we must say to our readers, that to tell the tale with scien tific accuracy requires some knowledge of agriculture and of entomology, on both which subjects our ignorance is pre-eminent; and hence, to the well-in formed, some of our expressions may appear to be ludicrously inexact; still our mistakes, if we make any, will not affect the point of our story. On one occasion the caterpillar or army-worm or some such creature attacked a very large field of cotton. These Insects, if that be the right name for them, came in immense numbers—nylHgns and billions. They captured tftMld, and after they had devourejLjWbry green thing visible to microscopic eyes, they resolved misnimously to march in a body to another field. Be tween the two fields there lay the track of a railroad. Just as the whole sur face of the earth wai carpeted with the crawling creatures, a locomotive with a train of cars came rushing furiously down th* track. Having crushed a few hundred thousands of the dauntless little martyrs, the wheels began to be greasy and the friction Was so diminished that the bite of the wheels on the track would not hold, and the consequence was, that the heavily freighted engine, after a long coughing spell came to a halt, and at last could do nothing but stand still and whistle/The worms proceeded on their journey as if nothing had happened. We have heard the same story about grasshoppers in some of the Western States or Territo ries. Quite likely no such statement is historically true, but that is imma terial. But hwc fabula docet, or in other words the story teaches, that in some very weak and insignificant things there is a latent power which cannot be overcome by the strongest forces that men can control. The loco motive is no match for the caterpillar. Another lesson, (and the one which has suggested the story), is this: That the victory of the due to the fact, that was an independent ly all ■if ■Fr il.'tirr in tlie w" .1 ' ' But the caterpillars or arm hoppers or whatever they they left many of their slain field, marched straight on to new con quests, and they increased exceedingly, and multiplied themselves upon the earth. It is a strange paradox that in weakness there is strength ; perhaps a still stranger paradox is this, that the more that weakness is diffused, the more strength it supplies. Concentra tion would be ruin; individualizing and scattering the forces increases their power and insures their triumph. The old motto: “United we stand, divided we fall,” does not always hold good; just the reverse is often true: “United we fall, divided we stand.” It may be suggested that the church ly word at the head of this article is a deceiver. “What has all this to do,” one may say, “with matters ecclesiasti cal?” We leave the answer to this question to be supplied by the imagi nation of the reader. A Southern Baptist pastor is report ed os saying recently to an accom plished lady, “You are cultivating your head and letting your heart die out.” Hers may have been an extreme case; but is there not some opproximation toward it in thousands of professing Christians, as respects love for God and zeal in his service? Was Dr. Cuyler very far wrong, when he avowed the belief, a few weeks ago, that “the sin of the times is half-heartedness in the churches?” Let us all bethink ourselves. • It has been said that “the heart makes the theologian,” and there is momentous truth in the saying ; but not with less reason do we say that the heart makes the Christian in every-day life, and not less is the need that we should be heard when we say it. The largest Baptist church on the continent of Europe is at Memel, on the Baltic Sea, in the extreme north eastern corner of Prussia. At the be ginning of 1876 it had a membership of 2,780, but five other churches have been constituted from it, reducing the membership to 1,170. The Baptists of Bt. Petersburg formerly belonged to it, but they were dismissed last September to form a church in their own city. Z" Thßprophet Isaiah uses language whiclfour translators render, “In all their Itffliction He was afflicted,, but whicßlhas been rendered by other scholm, “In all their affliction there was apt affliction.” As regards doc trine She choice between these render ings Is matter of indifference, since the <4i* implies the other. The first sets fyth the amazing truth, that God has tender sympathy with the saints in their sufferings and sorrows; and it follows from this, byway of conse quence. that the sense of His sympa thy takes from sorrow and suffering all their bitterness. Ou the other hand, the second teaches that nothing wor thy of the name of affliction remains in the most bitter experiences of the saints; and if we trace this wonder back to its cause, we find, and can find that cause only in their sense of the Divine sympathy with them. But as regards feeling, we prefer the first ren dering ; we would not have so precious a doctrine to rest on any inference of ours; we rejoice to hear in express words, from the lips of God, that He feels with us in our woes. It was a disastrous day for Chris tianity when, on the conversion of Constantine, the care of the sick and of the poor was transferred from the Church to the State. Fifteen cen turies of a neglected function and an impaired efficiency were wrapped up in that virtual withdrawal of the Church from the sphere of organized secular benefaction. But there are tokens, now and then, foreshadowing, we trust, a return to the spirit of apos tolic Christianity in this regard. We note one, of recent occurrence. An article in a Northern Methodist journal, on the obligation of the churches in the matter of "organized charities’ has led Mr. George I. Seney, of Brooklyn, to give $240,000 for the establishment of a general hospital in that city. While open to persons of all religious beliefs, or of no religious belief, the hospital, as Dr. Curry expresses it in the N. Y. Methodist, “is to be a religious itstitution, and therefore it must be denominational, for union religious in stitutions are usually failures”—which as evidence that generosity hand in hand with wisdom |«B|g|9vwnent. organiza- l,f Policy is , Bcticable or not. we will decide; but there is in it. Every other Jlphere of ministerial labor seeks those who shall occupy it; why should the missionary sphere be the only one out of many that does not? The Baltimore Methodist, speaking of the churches of its denomination in that city, says: “We are a confede ration, but not a union. In much of our practical church life we are simply thirty-seven congregational sovereign ties, meeting once a year to tell our in dividual victories and defeats, but in real sympathy and true alliance no closer than with other denominations.” The Independency of the New Testa ment makes "congregational sovereign ties” of all churches; and the fact of which the Methodist apprises us, is only another instance serving to prove that those who reject Independency in theory, for Presbyterian or Episco pal forms of church government, are nevertheless compelled to resort to it largely in practice. Nor does this practical Independency seem to have had very mischievous results; the ratio of increase in Methodist member ship since 1870 has kept pace with the ratio of increase in the population of the city—which is a growth much be yond the average. There is an important lesson for Christian ministers in the words of Dr. Samuel Miller in his seventy-ninth year, as quoted by the Interior: “After the observation and experience of a long life, I have come decisively to the conclusion that if I had my life to live over again, I would pay ten times as much attention to the children of my charge as I ever did when a pastor.” Happy they who learn, at the outset, the folly of neglecting the seed-time and yet hoping for a harvest—who make the afterthought of Dr. M. their forethought. Boston claims to be the seat of the highest culture in America, and it is the centre of Congregationalism in this country. We are the more grati fied on these accounts, to learn from a correspondent of the Examiner and Chronicle, that “Baptists lead all Pro testant denominations in that city by 1,112 communicants.” a OFFENSIVE TRUTH. When a man boldly and in strong terms proclaims the doctrines of the New Testament some persons are sure to be offended; some will hear the preacher no more; some will withdraw from the church; some denounce Chris tianity; and some deny the doctrine. Others will accept the doctrine with joy, but finding it to be unpopular, will advise the preacher either to re frain from declaring it altogether, or to state it mildly. The preacher should take no such advice, but should go straight forward, and proclaim the truth faithfully as he . finds it in the word of God. The question for him to decide, is not whether the doctrine is popular, but whether it is taught in the Bible. He is responsible for what he preaches, but not for the consequen ces. If men say that he is doing more harm than good, and withdraw from his ministry, let them do it. It is but history repeating itself. On one occa sion our Lord uttered these words: “No man can come to me except it were given unto him of my Father.” Jno.6 : 65. The doctrine was very offensive, and it drove away some from his min istry, not only some, but many ; many even of those who had been classed as his disciples. From that very hour they went back and never walked with him again. Os course, our Lord foresaw this; but knowing the effect his words would have he nevertheless uttered them. Now it is enough for‘the dis ciple that he be as his master, and the servant as his lord. If the preacher knows beforehand that the truth of God’s word will drive certain people from his ministry, it is his duty to pro claim it nevertheless. Yet there is room here, as there is everywhere else, for abuse. We think that cases have occured where ministers have selected certain times and occasions to promul gate certain truths with the deliberate intention of giving offence, and thus men get up for themselves the reputa tion of great boldness of speech and heroism, and if they should incur cen sure, they claim to be martyrs for the truth’s sake. A preacher should never intend to give offence; but if with pure motives and in the faithful discharge of his duty he should do so, and even drive people from the sanctuary, let him not be distressed. His Lord had the same experience before him. furnished by Lord -aloons, for tKe education ofTBWB class to be opened in every town and hamlet in the commonwealth.” A critic of Watson’s Theological In stitutes, in the Baltimore Episcopal Methodist, referring to the position of that author—that “the church cannot employ force to compel men into its pale,” says: “And yet there is some thing very much like force employed when a young child is picked up out of the crib and carried to the font and baptized; or a kicking and screaming youngster is held up off the floor by both hands of the mother and one of the preacher, while the water is being applied.” “Very much like force,” in deed : so much so that if the genius of Christianity warrants these things, we do not see why it may not warrant compulsory baptism at any age and in any form. Such of our papers as have pro posed recently that “we all drop Land markism” will be amused to learn from the North Carolina Baptist Review, that they are attempting to “wipe out” “that doctrine of predestination and election which has ever been held to be the honey-comb of the denomination!” In other words, they are heading an Arminian revolt against the Calvinistic —or rather Pauline—faith of our fathers! Delegates to the Georgia Bap tist Convention—Take Notice.— Names of those expecting to attend are being sent in too slowly. Promptness is necessary that all may be informed by mail before they leave theii homes, with whom they will stay during the session. Some also are neglecting to mention their post-office address. If personal arrangements have been made with friends for your own entertain ment, it is still desirable that the com mittee shall be informed. C. D. Campbell, pastor. To Parents.—ls parents, residing elsewhere, who have sons located in Atlanta will communicate with R. A. Monteith, President of the Young Men,s Evangelical Association of the First Baptist Church, this Association will look them up and throw as much re ligious influence around them as pos sible. Please give’ place of business and residence. GEORGIA BAPTIST NEWS. —There were seven persons added to the membership of the Elberton church recently. —Rev. Charles A. Stakely has been conducting a series of meetings in the Baptist church at Hartwell. —There will be preaching in the Union Point Baptist church on the third Sunday during the year. —A colored Baptist church was or ganized on the 13th instant, at Deca tur, DeKalb county, to be known as “Thankful.” It promises to be a flourishing ehurch. —Douglassville Star: “Some of the histrionic talent of this place aremaking arrangements to act some plays for the benefit of the Baptist church. They will be assisted by the minstrels.” —We call the special attention of our readers to the appeal, on the second page, addressed to the churches and Sunday-schools of the Columbus Association, and signed by Rev. C. C. Willis, President of the Sunday-school Convention. —Early County 'News: “Rev. J. H. Corley filled his appointments at the Baptist church in Blakely, on Saturday and Sunday last, and gave his congre gations two of the best sermons we have listened to in a long time.” —Macon Telegraph and Messenger: “The lecture of Rev. Dr. A. J. Battle Sunday night last at the First Baptist church, on the “Origin of Man,” was an admirable and instructive produc tion. His large audience was highly pleased.” —Senoia Farm and Home: “We are sorry to learn that Dr. H. C. Hornady, of Atlanta, is quite sick. He has been confined to his room for some iweeks. His hundreds of warm and devoted friends in this community extend to him their sympathy." —The Sunday-school Convention of the Stone Mountain Association will meet in the Central Baptist church, Atlanta, on the Ist, 2nd and 3rd days of April. Please remember this, and let all who can be present on thia in teresting occasion. —Hartwell Sun: “A subscription was started in the Sunday school at the Baptist church last Sunday to build a steeple and purchase a 1,000 pound bell. Eighty dollars was subscribed at once. The steeple will add much to the appearance of the building, and a fcell is badly needed.” ■ Savannah News, of the 9th, i H. L. Simpson, a well | preacher, died last night, age. He I K ■ | I N I HU 11 is :, ‘ K Si " B? I >/•■ T ' !i '- I Middle As- | night, March 11th, I |K Pleasant Grove, 13th, Sun |BPJßmsboro, night; Louisville, 14th, bethel, night; Bartow, 15th, night; Wadley, 16th, night; Midville, 17th, night; Garbnttte Mills, 18th; Little Buckhead, 19th, Perkinsville, night; Waynesboro, 20th, Sunday; Hopeful, night; Hephzibah, 22nd, Silver Run, night; Harlem, 23rd, Old Union. —Dr. M. P. Deadwyler, of Elberton, Ga., who has been visiting Atlanta in the interest of the Baptist church of his town, paid us a pleasant visit on Wednesday. He informed us that several of our citizens had subscribed to the fund which is now being raised for the erection of a new church edi fice in Elberton. We congratulate him and his friends in view of his success, and hope they will soon have the re quired sum in hand for carrying to completion this laudable enterprise. —We call the attention of our read ers to the “Report of the Committee on the Death of Dr. W. H. Thornton,” which will be found on our sixth page. Dr. Thornton, a wise, faithful, zealous and happy Christian, honored and beloved in life, receives, in this excel lent memorial, a befitting tribute to his worth, the expression of the love and affection felt for him by the sorrowing brethren of the First church in Eu faula, Ala., of which church he was for years a shining, exemplary and stead fast pillar. —Dr. Gwin, of the First Baptist church, and Dr. Boggs, of the Central Presbyterian church, of this city, ex changed pulpits last Sunday morning. Dr. Boggs’ sermon was on the subject of the efficacy of prayer; a strong, plain-worded, thoroughly scriptural discourse, a model of terse reasoning, and of incontrovertible argument His exposition of the falseness and absurdi ty of Prof. Tyndall’s so-called “prayer test,” was an admirable piece of criti cism. It was a sermon that did good to mind and heart, and the large con gregation present fully appreciated its solemn truths and potent admonitions. Rev. T. J. Bowen.—A photograph of this brother, now gone to his rest, is desired by the Smithsonian Institute, to form a part of the National Gallery. Any one will confer a favor who will send brother Bowen’s photograph to Prof. Otis I. Mason, Columbian College, Washington, D. C. Georgia Baptist Convention Send your name to the Committee at once. See Bro. Campbell’s card in an other column.)