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irWlf IT i * SOUTH-WESTERN BAPTIST, ' ' THE CHRISTIAN HERALD, of Alabama. 0F Tennessee. ESTABLISHED I 811. Table of Contents. First Page—Alabama Department: Memo rializing Legislatures by Religious Bodies; Pulpit Preparation; Posthumous Fame; Settled Beyond Question ; The Religious Press. Second Psge—Correspondence: Elza Vining; A Double Meeting; Inter-Communion Among Baptists; Pen Droppings; A Turn of Tide; Jottings By The Way, etc. Mis sionary Department. Third Psge—Children’s Corner: Bible Ex plorations; Enigmas; Correspondence; The Sunday-schoel: Review for Septem ber 18ch. Fourth Page-Editorials: “Getting to Heav en ;” The “Colored Man ;” A Chapter from Tyndale; Another Surrender; Glimpses and Hints ; Georgia Baptist News. Fifth Page—Stcular Editorials : The York town Centennial Celebration; Literary Notes and Comments; Notes; Georgia News. Sixth Page—The Household: Be Patient — poetry ; Dust on Your Glasses ; A Child’s Idea of Baptism; Keep Nothing From Mother—poetry; Obituaries. Seventh Page—The Farmer’s Index : Fall Harvests; Artesian Wells; Corn Weevils. Eighth Page—Florida Department: Facts and Figures; West Florida Letter; Scotts ville ; Correspondence; In Memoriam. Alabama Department. SAMUEL HF.NDFHBON. MEMO RIA LI ZING LEGISL 4 T URES BY RELIGIOUS BODIES. The temperance movement is assum ing a magnitude that is likely to be unparalleled throughout our whole country. Drunkenness and its atten dant evils have spread and are spreading so alarmingly in these latter years as to threaten the very integrity of society. The crimes traceable to ’this single source are’rapidly fixing upon the-pub lic mind the conviction, that the time has come for the laws of the land to be so shaped as to interpose their stern est penalties to arrest its manifold evils. Whether the remedy shall be general or local—whether it shall ex tend over States, counties, or voting precincts —or whether there shall be a direct prohibition of the sale of spir ituous liquors, or whether the people shall be called to vote for or against its retail—these are the questions now agitating the public mind. That some adequate remedy is demanded, all so ber minded people are agreed; and that this general feeling will find ex pression in law is well nigh inevitable. It would almost be an insult to the intelligence of the reader to attempt a serious argument upon such a topic. If the crimes, the poverty, the wretch edness and ruin, material and moral which intemperance entails upon the country, do not combine to place the traffic in ardent spirits within the pur view of legislation, it would be difficult to settle upon any question that would demand legal intervention. But we recur to this subject now to throw in our mite on a single phase of this question—as to whether it is right and expedient for religious bodies as such to memorialize Legislative bodies in regard to it. Whether, in other words, the collected moral power of Christian denominations should ever be exerci el upon material and civil questions. There are worthy men who think that it is inexpedient for bodies of Christian people to memori alize the powers that be on any ques tion —that such a policy lays a pre cedent that might result in the union of church and state—and that, to say the least of it, it would more likely retard than promote the object sought to be accomplished. Now, as we do not sympathize in these senti ments. we propose in no spirit of con troversy, “to answer our part and show our opinion.”. We do not propose to enter into the question as to what par ticular'form Legislative interference should be invoked—whether in the form of a direct prohibition over en tire States, or what is called local op tion. We confine ourselves to the question, whether Christians, as such, ought to memorialize Legislative bodies of this subject. And first, let us remind the reader that it is pretty late in the day for our brethren to take the ground that it is unbaptistic, unwise, contrary to our views of church organization, having in it the smack of the union of church and state, for our religious bodies, as such, to petition the law-making pow ers to protect our communities against confessedly the grandest evil that now affects every interest of society; and all this in the face of the fact, that our history for more than a hundred years in this country is replete with evidences to to the contrary. It is to the petitions, memorials, and remonstrances of the Baptists mainly that we are indebted for that clause in the constitution of the United States which forbids the establishment of any form of religion by law. Indeed, the “General Associ ation” of the Baptists of Virginia was at first organized mainly to memori alize the Legislature of that State to di vorce church and State, and they never abated their efforts until the last law relating to that subject was repealed. Every incorporated institution of learn ing that now constitutes the honest pride of the denomination in this country is in answer to petitions by our bodies for “acts of incorporation.” Nor has it ever been thought unwise or indiscreet for us, as Baptists, to memorialize our law-making powers in regard to the observance of the Sab bath. Why then should all these scruples be sprung the moment our agency is invoked to arrest by law that unholy traffic which towers above all other evils, in its material, social and moral devastations? We charge no unworthy motive to these brethren. We believe they are honest in their convictions; but we believe as sincere ly that they are mistaken. It would be one of the strangest of things, if the light which the churches of Jesus Christ embodies should be eclipsed just at the time it could be most influential for good—just at that crisis, when, thrown upon the right side of a most vital question,it might change for good the destiny of States. We know what is said that the traffic in ardent spirits is as legitimate as the traffic in anything else. But it is just this statement that we deny, and we appeal to the very provision in law by which retail establishments are licensed to pursue that calling. Why is it taxed so much more heavily than other branches of trade? Is it not be cause there is a moral consciousness in every community that it imperils the interests of society as nothing else can? What is the extra sum they pay into the public treasury but a kind of in demnity in advance for the evils we all know must follow their calling? Transfer the evils resulting to socie ty from this source to any other source. Suppose a company of men should pe tition our law-making powers to au thorize them to introduce into this country a new drug that would be used by multitudes of our people—a million, say—that it would kill every tenth man—that it would incapacitate every one that habitually used for any industrial pursuit, and convert him into a mere drone —that would, in one word, duplicate the evils resulting from the making, vending and consump tion of spirituous liquors—suppose, we say, such a petition were pending be fore our Legislative assemblies, with some likelihood of its being granted— would any sane man doubt whether the Christian portion of our people, as such, ought to memorialize, petition, remonstrate, do everything that good men could do, to prevent such a meas ure from becoming a law? Why, then, we should like to ask with some em phasis,why is it that our scruples come in to emasculate us of our influence as Christian men, only where ardent spirits is concerned? Let us only add, that while we are ready to fight this monster in any and every form which has the promise of success, we are inclined to the opinion that what is call “local option” is to be preferred. PULPIT PREPARATION. A young minister once visited old Dr. Bellamy, of Conn., to inquire of him, what he should do to supply him self with matter for his sermon? The old doctor very quaintly replied—“ Fill up the cask, fill up the cask, fill up the cask ; and then, if you tap it any where, you will get a good stream. But if you put in but little, it will dribble, dribble, dribble, and you must tip, tip, tip.’’ A similar story is told of another young preacher who made a like inquiry of quite a distinguished minister, and got this reply, “Get as full of your subject as you can hold, then pull out the stopper, and let na ture caper.” When the heart and head are full, expression is the easiest thing in the world. Read, study, and p ra y—and your sermons will just fake that form, both in matter and style, that will most benefit an audience. The mere artistic arrangement of a sermon is the smallest, part of the ser vice. Have something to say; and when you say it, quit. Better underdo than overdo. AL ANTA, GEORGIA, THURSDAY, SEPTEMBER 8, 1881. POSTHUMOUS FAME. Some twenty-five years ago, or more, an old negro man, who had a streak of that harmless intimity, vanity, sent off for a colored minister to come to his church and preach his funeral. One of his brethren asked him why he wanted it preached before his death. His answer was, “I want to know what de people will say about me when I is dead.” The only difference between the old negro and others is, that he lacked the discretion to conceal his vanity. It is natural for all of us to be concerned about our character af ter death. Properly regulated, this is laudable. He who is reckless of his posthumous standing will accomplish but little while living. But then, the hope of living in the grateful memory of our survivors, to be well grounded, must be based upon those works of faith and labors of love, that will write themselves upon some worthy objects which will keep our names fragrant. When Mary Queen of Scots and Charles the First, her grandson, were condemned by the tribu nals of that age to suffer death, they both met their fate with royal dignity. They seemed to suppose that a whole life of duplicity, treachery to their subjects, and an utter want of honor in the most solemn transactions of life, would be atoned for by meeting their doom with calm equanimity, as if they were martyrs to some great and noble principle. And truth to say, no little of credit as well as sympathy has been awarded to them for their heroism on the scaffold. But as the curtain gradu ally lifts from their personal history, one is made to wonder how such royal culprits could maintain such affected dignity just,as they were entering into the presence of the final Judge. Their fame dwindles to the single act of courage they displayed at the moment of their decapitation—their infamy lives and gathers increased magnitude as their true history comes to light. The “crown of martyrdom” can never settle upon brows from which the crown of royalty has been torn by a long suffering and outraged people. Acts only that express the general spirit and character of a man can pur chase “posthumous fame.” SETTLED BEYOND QUESTION. The authorship of the finest poeti cal gem which the late war between the States inspired, “All quiet along the Potomac to-night,” has at last been settled beyond all question. It has been claimed that it was written by some Federal soldier, and picked up on some battle field by a surviving sol dier, and the “Harpers” published it as such. But the facts as published by the Rev. Hugh F. Oliver, now pas tor of the Baptist church at Tuskegee, Ala., definitely settles the whole mat ter. It was written by the lamented father of Mr. Oliver, Mr. Tbaddeus Oliver, of the Second Regiment. No man can question this, after reading the testimony as detailed in the Courier Journal, Louisville, Ky., of June 13th. Through excessive modesty, the author would never consent to its publication, and in giving copies of it to special friends, he always did it under the seal of secrecy. But the little poem proved to be one of those brilliant conceptions, that once read is not to be forgotten. How it first found its way into “Har pers,” we know not. While the so called Gospel Hymns, and all forms of dashing, brilliant Sunday school music have their value, it is a question if the limit of their u«e has not been reached. The wisdom of educating the children io sing entirely different music from that used in the church, is at least doubtful. It pre vents their attending church by making the impression that the Sunday school is their service, and that they have no place with their elders in the other. When they do attend church, they do not sing, because their hymns are not used ; and their tunes are not played. Without laying aside the songs of Sankey, Bliss Phillips and others, they should also know the old, grand and solemn music of the church —Southern Musical Journal. The moral effect of the jiggy music of the Sunday-schools is not good. It excites no devotional feeling, and be gets a distaste for that which does. It is purely sensuous; it is wholly unre ligious ; it is educating our children to feel as they ought not to feel. It is a mistake to suppose that children can not appreciate the stately and dignified music which is appropriate in the house of God. Much of our music would suit the ball-room better than the church. Our children deserve higher consideration, and God should be honored with service more reverent. The Religious Press. The Christian Register gives us good doctrine in what follows: Whoever the method adopted, let it be taught in the pulpit and remembered in the pew, that religion and benevolence cost money ; that a religion that is worth living for and dying for is worth paying for; that “the Lord loveth a cheerful giv er ;” and that it is the duty of every one to lay by him in store as God has pros pered him. All this can be dodged, and here are the dodges. 1. A man may be religious without money and without price. 2. A man may be benevolent, and yet be excused from giving, on the ground of his poverty. 3. Religion is worth paying for, it .is true, but sup pose a man is not able to pay ? 4. The Lord loves cheerful givers, it is true, but it is equally true, that he so loved the world as to give his only begotten Son, before there were any cheerful givers in it. 5. A man ought to give as the Lord has prospered him, but suppose the Lord has not prospered him? With these arguments the Devil deludes his victims. We have often heard them used by those who claim to be tbe people of God. Brethren, let us pray for them. We copy the following from the Christian Secretary, with four remarks byway of preface. 1. The lesson taught is as valuable in one latitude as it is in another. 2. If tbe Faculty of a College cannot manage its internal affairs and shape its policy, it is of no use for anybody else to try. 3. The best way to help a college is to give money to it, to speak well of it, and to ende.-.vor to increase its patronage by pe, effort, and then to let it alone. 4. always' suffer more from their friends than from their enemies. The Congregatioralist in commenting upon the recent disturbance in the ad ministration at Dartmouth College, closes with a paragraph which we desire to emphasize by the addition of an Amen, that shall be sounded “all along the line.” Recent events show clearly that this “suggestion” is made none too soon for the health and thrift of all Christian col leges in the land, but especially in New England. New York city has not thus far developed any special capacity or fit ness for the management of colleges, and does not present any such models as authorize the conclusion that its men of enterprise and wealth are specially gifted in that line. The paragraph to which we refer reads thus; “We venture to suggest as a lesson from this affair—and the remark is as true of Harvard or Yale, as of Dartmouth—that while the co-oper ation of alumni is indispensable, the public int.erfererce of a body of alumni in some one city in the government of a college, while they are necessarily ignor ant of the details of its affairs, may work an evil which it will take long and sad years to overcome.” A correspondent of the Western Re corder thinks that the word “Selah” in the Psalms is the same which is else where in the Old Testament translated “the Rock,” and that the Psalmist uses it with reference to Christ as “the Rock of our salvation.” He says: When reading the Psalms, instead of calling this word selah, read it The Rock, and at the same time hold the Lord Jesus Christ before vour mind as the foundation rock, and the chief corner stone of all your hopes, and you will have an idea that thrills your very be ing. The piety of this view is much more unquestionable than the scholarship. We could wish to find it true, but are constrained to hold it in doubt. Let Christian citizens see to it that the pendulum that marks the progress of national fraternity does not swing back again to the point of bitter sectionalism. Tlie law of reaction and the villainy of politicians make the danger: let Chris tian patriotism avert it. — Christian Ad vocate. Yes, when the next Presidential campaign is on us will be the time to look for danger. We predict that some journals now saying very smooth things will then be saying very rough things. If we are alive in 1884 we shall be apt to remind them of the honeyed words of 1881. Should our prediction not be fulfilled we shall thank God and take courage. How many of our readers have ever thought of the things set forth in what follows: The intelligent reader of the New Testa ment has not failed to remark the frugality with which miraculous agency is used. It is a rule, to which we do not now recall any exception, that nothing is done miraculously that could have come about by natural means. When our Lord stood by the doer of the tomb, where Lazarus bad lain four days, he said : “Take ye away the stone.” He would exert the supernatural power needed to recall the dead to life; but he would not use the same power to roll away tbe stone, since man was competent to do that. Nor did the voice of power release Lazarus from the swathing and confining grave-clothes; but he bade tbe bystanders ‘ Loose him and let him go.” Our Lord did not exert his miraculous power to feed tbe multitude, till the resources of the disciples bad been employed and exhausted. "How many loaves have ye? Go and see." Nor did be at the close of the meal propose to depend on miraculous means for the coming day ; but rather: “Gather up the fragments that remain, that nothing be lost.” Tbe same thing is to be observed in the wonderful display of divine power which confounded the priests of Baal. It was man that hewed the wood and laid it in order and poured on tbe water: it was God who coms manded the fire to descend from heaven. As soon as the children of Israel had en tered Canaan, and bad eaten of the new corn of tbe land, the miracles of the manna ceased. God is always himself; he never does for us what we can do for ourselves. The line of thought is common place, but the way of putting it is fresh and striking. Why could not we have said these plain, and simple, and pal pable things as well as the editor of the National Baptist, from whom we quote them? Why could not anybody have said them? Many years ago we read the following: "Speret idem sibi: Sudet multurn : Frustra!” Here’s metaphysics I Mr. Alcott is repor ted, by tbe Portland Advertiser, to bavesaid at tbe Concord School, that “Actuality is the Thingness of the Here.” The Advertiser adds: “An ordinary person dislikes to set up an opinion against so high authority, but sometimes it does seem as though Actuality is really tbe Hereness of the Thing.” It appears to us that actuality is purely a question of thing-ity ; and that the here-ity has no more to do with it than the there-ity; still, we feel that ,Wje ought, to, express this opinion mod estly, as it controverts the view of both the distinguished philosophers above named. An Insane Divil —The editor of the Na tional Baptist, with a singular infelicity of language, speaks of our President as about to be “cut off by the act ot an insane devil.” Devil we grant his assassin was, but insane, never. So says the Alabama Baptist. It appears to us that there is a very loose and improper use of language in both the journals above quoted from. Both speaking of Guiteau, call him a devil. They ought not to have done this; no man has a right to apply such epithets to any other man. If not profane, it is at least a railing accusation of a kind often used by profane men, and sel dom or never used by men of God. Thus far our rebuke is for both our brethren. As to the National, we have to say this in addition : that if the man is really insane, and therefore, irres ponsible to man as we know, and to God as we believe, it is cruel and wick ed to call him a devil. As to the Ala bama brother, who declares that the man is not insane, we have this to say : You are forestalling the verdict of a jury; you have not heard the evi dence ; you do not know what facts may be brought out on the trial; your emphatic decision in advance of trial, denies the man a trial so far at least as your influence goes, and all this is wrong. We of the religious press who have so. much to do with shaping public opinion and giving tone to the public taste, manners and morals, should not allow popular ex citements to betray us into careless speech, nor into an unjudicial frame of mind. We find in an Episcopal exchange the following extract from Canon Bell, an author of its own communion : In reading the Epistles we are struck by the silence maintained on the sacrament of tbe Lord’s supper. St. Paul wrote fourteen epistles, and iu thirteen out of the fourteen there is not » single mention of the Lord’s supper. Three ot his epistles are pasteral letters, and yet neither tn his instructions to Timothy or Titos is there a single direct tion given as to the nature of this ordinance, or on the mode of its administration. There is much about the preaching of the gospel— about faith, and good works, and holy liv ing—but not one word on the Lord's sup-, per. Very strange indeed if this rite be “the central act of Christian worship.” St. James wrote an epistle, and so did St. Jude; St. Peter wrote two, and St. John three; and in all these seven epistles there is not a sin gle allusion to the Lord's suppes. Nowhere, except in one epistle, is the ordinance re ferred to, and then only,in order to condemn an abuse, and to utter a warning against the danger of idolatry on the part of the Corin thians.” The facts mentioned by the Canon bear with decisive force against the central principle of Romanism—that “the sacraments” are the appointed channels for the conveyance of grace; a principle which ascribes regeneration to the “sacrament” of baptism, and is regarded by the majority of our oppo- VOL. 59.-NO. 35. nents as the one sufficient and only sufficient reason for giving baptism to infants. The facts,, then, damage infant baptism, by heljs ing to beat down its most ancient and most widely accepted support and de fence. They damage that modern thing, open communion, too: for that, assumes that the Lord’s supper is the grand “sacrament” of Christian unity, and that this unity cannot exist except among those who partake of the sup per together. Now, surely if the Lord’s supper heid any such position in eccle siastical and practical Christianity, there must have been some more prominence given to it in the Epistles- ANNUAL MEETINGS OF BAPTIST ASSOCIA-. TIONS IN GEORGIA, 1881. SEPTEMBER. A ppalachpe—Tuesday before 3d Sabbath. Bethabara, Oconee county. Columbus—Saturday before 4th Sabbath, Bethlehem, Harris county. Flint KI ver-Saturday before 4th Sabbath 1 Hollonvllle, Pike county. Oostanauia—Friday before Ist Sabbath, Bethel, flve miles from Adairsville. Sarepta—Friday before 4th Sabbath, Union, Madison county. Stone Mountain—Friday before 2d Sabbath, Bockdaie, Rockdale county. Washington—Friday before 4th Sabbath, Bethlehem, Washington county. Western—Saturday before 3d Sabbath, Wes tern, Heard county. Tallapoosa-Saturday belore 2d Sabbath, Floyd Creek, Bartow county. Tugalo—Thursday beloreßdSabbath, Zldon, Franklin county. Second Georgia—Friday before 3d Sabbath, Zion church, DeKalb county. Jasper-Friday before Ist Sabbath, Jerusa lem, Pickens county. Middle Cherokee—Friday before 4th Sab bath, Tuuuel HUI. OCTOBER. Baptist Union—Saturday before 3d Sabbath, Macedonia, Bullock county. Bowen—Saturday before 2d Sabbath, Mt, Pleasaut, Decatur county. Carrollton—Saturday before 4th Sabbath, Aberline, Carroll county. Cave Spring—Friday before 2d Sabbath, Poplar Spring, Chattooga county. Central —Tuesday belore Ist Sabbath, Elam, Jones county. Ebem zer—Saturday before 4th Sabbath, Gordon,.Wilkerson county. Fail Lam—Smitr ay beiore Ist Sabbath, Be thesda, Campbell county. Friendship—Thursday before Ist Sabbath, Americus. Georgia—Thursday before 2d Sabbath, Shar on, Columbia county. Hephzibah—Friday before 3d Sabbath, Mc- Bcan, Burke county. Houston—Wednesday before 2d Sabbath, Drayton, Dooly county Liberty—Thursday before Ist Sabbath, Toc coa, Habersham county. Mercer—Tuesday before 3d Sabbath, Thom asville, Thomas county. Middle—Friday before 2nd Sabbath, Cor inth, Effingham county. Mount Vernon—Friday before Ist Sabbath, Teunell, Washington county. New Ebenezer—Saturday before 3d Sabbath, Block House, Telfair. New Sunbury—Saturday before 4th Sabbath, Brunswick, Ga. Piedmont—Friday before 2d Sabbath, Con solation, Appling county, Kehoboth-Frlday before 3d Sabbath,Hayne ville, Houston county. Gillsville- Saturday before 4th Sabbath, Ho mer. Concord—Saturday before 2d Sabbath, Beu lah, Douglas county. Chattahoochee—Friday before 2d Sabbath, Holly Springs. Hall county. Smyrna—Friday before 4th Sabbath, Mt. Zurich, Coffee county. Mulberry—Friday before 2d Sabbath, Mt. Moriah, Gwinnett county. NOVEMBER. Bethel—Friday before 2d Sabbath, Mitchell county. We take the following interesting items from the Swainsboro Heratd : Rev. G. W. Smith, who was instru mental in building up the Swainsboro Baptist church, and who gave up its care about two years ago was called again last Saturday as pastor. He haa the full confidence and love of ths church, and we trust that his future labors may be attended with as much success as his past. We are now in the midst of a most gracious revival at the Swainsboro Baptist church. The meetings began last Saturday with marked interest. The congregations have been large and attentive, both day and night. Seven accessions by the close of yes terday’s 11 o’clock service—six by ex perience and one by letter. We have been aided by our efficient brother, G, W. Smith. Preaching to-day and to night, and still the work goes on. God be praised. Rev. G. W. Smith has recently made the Swainsboro Baptist church a pres ent of two good chandeliers. They add much to the convenience of the church. Washington correspondent Augusta Constitutionalist: On yesterday Rev, S. G. Hillyer preached to a large and appreciative audience. The eminent divine delivered one of those sermons that attract and take possession of the hearer, and from its beginning the listeners were attracted and held by the reason of a logical and forcible dis course. In an earnest and fervent prayer, he asked for the recovery of the President, and in a touching ap peal invoked the God of Nations to avert the calamity that would ensue from his death. Eatonton Messenger: Rev. I. R. Bran ham began a protracted meeting at the Union church Tuesday night.