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Imithart Barnaul d'lirt-otee Sagfet.
JESSE M. WOOD, 1
Editor. )
11. C. IIORNADY, Americus, Ga.
L. T. DOYAE, Griffin, Ga. I „ „,. 4
J. J. D. KENFROE, Talladega, Ala. I' «»remwti>.y A<7Uors.
D. P. EVERETT, Florida. J
JOS. S. B AKER, Fla. Traveling Correspondent.
BANXBR& BAPTIST.
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JESSE M. WOOD,
JOHN 11. RICE.
Proprietors.
SCRIPTURAL SELECTIONS.
Beloved, when I gave all diligence to
write unto you of the common salvation,
it was needful for me to write unto you,
and exhort you that yc should earnestly
contend for the faith which was once de
livered unto the saints. For there are cer
tain men crept in unawares, who were be
fore of old ordained to this condemnation,
ungodly men, turning the grace of our God
into lasciviousness, and denying the only
Lord God, and our Lord Jesus Christ. I will
therefore putyoii in rememberaiice, though
ye once knew this, now that the Lord,
having saved the people out of the laud of
Egypt, afterwards destroyed them that be
lieved not. And the angels which kept not
their first estate, but left their pwji habita
tion, he hath reserved in ex .-.lasting chains
under darkness unto the judgment of the
great day. Even as Sodom and Gomar
rah, and the cities about them, in like man
ner, giving themselves over to fornication,
and going after strange flesh, are set forth
for an example, suffering the vengeance of
eternal fire. Likewise also these filthy
dreamers defile the flesh, despise dominion,
and speak evil of dignities. Yet Michael
the archangel, when contending with the
devil, he disputed about the body of Mo
ses, durst not bring against him railing ac
eusations, but said. The Lord Rebuke thee.
But these speak evil of those things which
they know not: but what they know
naturally, brute beasts,in those thingst they
corrupt themselves. Wo unto them ! tor
they have gone into the way of Cain, and
ran greedily after the error of Balaam for
reward, ami perished in the gainsaying
of Core, These are spots in your feasts
of charity, when they feast with you, feed
ing themselves without fear; clouds they
are without water, carried about of winds;
trees whose fruit withereth, without fruit,
twice dead, plucked up by the roots; rag
ing waves of the sea, foaming out their
own shame; wandering stars, to whom Is
reserved the blackness of darkness forever.
And I 'noch also, the seventh from Adam,
prophesied of these, saying, Behold, the
Lord cometh with ten thousand of his
saints, to execute judgment upmi all; and
to couviee ull that are ungodly among
them of all their ungodly deeds which the)
have ungodly committed, and of all their
hard speeches which ungodly sinners have
spoken against him. These are murmur
era, ooiuplaiucrs, walking after their own
lusts; and their mouth spv.iKeth great
swelling ironA, having men's persons in ■
admiration because of advantage. But, \
beloved, remain Iter ye the words which |
were spoken before of the apostles of our ’
Lord Jesus Christ; how that they told you
then* should be mockers in the last time,
who should walk after their own ungodly
lusts, ‘i'hese lie they who separate them
selves. sensual, having not the Spirit. But
ye, beloved, building up yvureelvos on
your most holy faith, praying in the Holy
Ghost, keep yourselves in the love of God,
looking for the mercy of our Lord Jesus
Christ unto eternal life. And of some have
compassion. making a difference: and oth
ers save with fear, pulling them out of the
fire; bating even the garment spotted by
the flesh. Now unto him that is able to
keep you from falling, and to present you
faultless Itefore the pn**en»>c* of' his glory
with exceeding joy, to the oul) wise God
our Saviour, be glory and majesty, domin
ion and power, U>th now and ever. Amen.
JUDE.
My Bklovkd mink. Song 2: 1<». Who
can say this ’ Ile x* ho leu **cn himself to
to be a lost and rutuexl sinner, and has
made Christ the sii|wnte choice of his
soul, He alom) can proiwrly cUiqi to love
Christ, and to lx* loved by Him. Ami he
who can make this claim in tmth—who can
thus appropriate Christ, is blessed indeed:
foe he has perfect bMce tv iih G»)d, a perfect
trivud. a suitable, sufficient portion for his
immortal spirit, and » sure title to glory.
Reader, have ton embraced Jesus t'hrist;
and can you say <,( Him, “Tins is my Be
loved, and this is my friend?”
tST* o» a filesthing tn bn a man to
whom God has n<4 only gjveu rk-tws and
ueaUb. Uu a heAr(
sobnMherly. that hh fruttion of his fertune
is as wale as the l.housanxls who share it.
and the revraioa as sewn: as the tw-aven in
which it is treasured.
For the Banner & Baptist.
RELIGIOUS PREJUDICE.
No. 2.
It is important, at this point, to distin- !
guish between opposition to error and pre
judice to errorists. To oppose ,and expose
error—especially when it immediately
concerns an individual—is the duty of ev
ery one who has the ability to do it. lie
who, in his transactions with his fellows, so
acts as to make the impression that his
own views, tenets, or denomination is no
better than others, which, in fact, are, in
many points, diametrically opposed to his
fixx-n, dernonfftrutes to every thinking rrtind
that the points of difference between him
self and others, are unimportant —that one
view, tenet or denomination is about as good |
as another. Such a course of procedure is
well calculated to make the impression that
the grounds of difference, whatever they
may be, are trifling; but unless these
grounds of difference are really trifling, the
man w ho /Aus acts is by no means guiltless,
and cannot, by infinite justice, be so re
garded. The error in others must be ex
posed,/hir/y and without prejudice, else we
liecome the endorsers, to a greater or less
extent, of their errors.
But how to oppose and expose error with
out identifying the errorist with the error,
is a task not easily performed. It is one
of the great tendencies of human nature to
transfer opposition from error to the one
who propagates it. This is wrong. Any
mixture of evil desire towards the errorist
on account of his error, is sinful. When
others oppose our views, it is natural
(though it is sinful) for us to cherish the
secret desire that the errorist and his error
may full together. To see that this view
is correct, we have but to consult the Di
vine record. There we are taught that
God entertains infinite hatred for sin, and,
at the same time, so loved sinners as to send
His only Son into the world to die for their
redemption. If we would be like Christ,
our great exemplar, we must learn to dis
tinguish between error and the errorist—
sin and the sinner. The former we must
hate— the latter we should love. We must
love the errorist, not because he is an error
ist, but because he is an immortal being— 1
a being of our own race—because God 1
blesses him, and especially because Christ '
commands us to “ love our enemies.” The !
child ol God should long to see his bitter- '
est enemies brought to see the truth, and ’
acknowledge its sway. Should we enter
tain one feeling, give one look, speak one
word, or perform one action opposed to
this Heavenly command, we injure our
own souls, and are exposed to the Divine
displeasure. That magnanimity which
Christianity inspires should enable us, there
fore, to oppose and expose error, but to do
it in such away as to show that we love
the soul of the errorist, tmd desire to re
claim him.
I desire to call the attention of religious
journalists, writers, and others, to this
point: 1 appeal to your own consciences to
know, if, in many instances, you have not
shown, by w ord and by the spirit you man
ifest, that you desire the downfall of those
who do not see things as you do? Not a
few of you have the title of “ Doctor of
Divinity” appended to your names, which
title (if it means anything at all desirable,)
indicates superiority over those who have
not the title, in your ability to unfold the
precious truths of the Bible. The Bible
teaches us that LOVE is the fulfilling of
the law—that, without it, even faith and
hope are worthless. Now, should the
masses take some of you as patterns would
there not spring up bitterness, strife, deadly
! hostility, and, in some instances, a spirit of
’ intolerance and proscription, instead of gen
tleness, lure, long suflering, &C. 1 ? “He that
; ruleth bis spirit is better than he that
I taketh a city.” Think of this, and if oth
ers disagree with you, reason w’.th them;
I if you eannot convince them l>y argument,
j don’t tor Christianity's sake, and for your
I own title’s sake, fall upon them as if you j
j would crush them, and make their names
I xuiious to the extent of your influence.
I appeal to those who confer the title
(D. D.), if. among othx'r requisites, they
ought not to l<s»k especially to the man’s
| ability to rule his own spirit? and, if we
! must have such a title, let it be conferred
tijMvn none who do no. possess the above j
j vh tux* at least in a moderate degree.
But prejudice against errorists is not i
cxuitined. in its sinful results, to Christian’s
j alone. Stutters ought to be Christians, and.
i therefi>re, they arc eulpabk' for not exerci-1
sing those tempers of mind which Chris
tianity engenders. Let the unconverted
1 ponder this well.
The Strength of Heligioas Prej«4ice.
He who doubts the superior strength of
religious prejudice, betrays either great
mental obtuseness, or profound ignorance
of religious history. Worldly interests of
UK'ti may clash—competition may excite
jealousy ami dislike—political differences
may produce alienation —thx* preservation
of national honor may require the life of
millions —but let him who wishes to see
the stronfcst. bitterest, <uost enduring and
most desfru<atiee prejudice known to the
w >rld, behold thewe rierrs of martyr blood,
sbed by anti Christian bands; then let him
gare upon the appalling scene of Christian’s (
ATLANTA, GEORGIA, THURSDAY, JULY 19, 1860.
blood. If this will not suffice, let him en
ter the sacred precincts of the family circle,
and see father arrayed against son, and son
against father, mother against daughter,
and daughter against mother—let him there
note the fact that a man’s bitterest foes are
those of his own household.,
To see the full extent of this prejudice, it
is necessary to observe the following fact,
viz: that for all other species of prejudice
there is a real or supposed cause— rights
have been invaded —some iusult or injury
has been offered, or is supposed to have
been designed—but religious prejudice
needs no such basis to rest upon. A mere
difference of faith — where no ipdivixluai
right or interest is involved—is an
ficient ground for, it to «tnnd' up,on. Pu
rity of character, blamelessness of life, and
the “ inalienable right ” of every man to
think and believe for himself, have little
' influence in appeasing the monster passion !
: The body must be inhumanly tortured,
torn, or burned, before the avenger’s wrath
can be appeased !! And, but for the limit
of human power, the poor, persecuted vic
tim would be thrust down to the lowest
hell! 1! Other species of prejudice seem,
for the most part-, to be satisfied, even in
extreme cases, with the death of the hated;
but that species of which I am speaking is
not content with even the death of the in
dividual, unless it be of the most horrible
kind 1 Such is the past history of perse
cution for conscience’s sake, in those coun
tries where the civil power has not arrest
ed the strong arm of prejudice.
The philosophy of all this is easily under
stood. Those who attach any importance
to religion, readily perceive it to be the
most important of all subjects. Regard
ing it as more important than everything
else, it is but natural that they should feel
more intensely on this than on any other
subject. A religious opponent, especially
by those who have the form without the
power of Godliness, is regarded as the most
dangerous opponent Then, too, differ
ences of faith are, in some instances, so
vital as to involve the eternal interests of
the soul. When this is the case, and the
individuals or parties are brought into col
lision with each other, it must needs be
that their prejudices, unless restrained by
Divine grace, will be stronger than preju
dices excited by any other cause. Such
prejudice is the chord in the human heart
which Satan is ever delighted to touch,
since, when struck, it never tails to pro
duce music most agreeable to his ear. Can
he but cause shame and confusion to fall
upon the name of Christ, he is filled with
pleasure, but ecstacy is the proper term to
appropriate to his feelings, w hen he sees
the real followers of Christ greedily seek
ing to devour each other!
A. S. WORRELL.
[to be continued.]
For the Banner & Baptist.
FINAL PERSEVERANCE.
The doctrine of final perseverance has
been warmly controverted. The Arminian
takes the position that a regenerate soul—
a child of God—may fall from grace, and
finally be lost. This would make salvation
depend upon the power and faithfulness of
poor, depraved and fallen man. ft would,
indeed, leave it very uncertain whether any
mortal should ever reach the heaven of
eternal rest. To say that man could fall
from his union with Christ, is to admit
that it is possible anti probable, that, after
he has been pardoned through the blood of
Christ, he inay place himself beyond the
power of redemption, ft is to say that a
man may be a child of Goxl to day, und a
child of the devil to morrow ! An heir of
heaven at one hour, and a sul»ji>ct for the
pit of eternal burnings at the next. In this
there are three glaring absurdities.
1. It would be to charge Gxhl with folly.
2. It would suppose an application of the
blood of Christ in vain.
3. Would make man’s salvation depead
upon his own efforts, upon his own
stability.
These absurdities will lie exposed in their
pn»per place. Nor is this all. The doctrine
of aposlacy is detrimental to progress in the
Christian life. He, who believes it, is like
the poor, troubled mariner upon the j»ath
less ocean, without the certainty of ever
reaching thx* haven of rest. He may know
his compass is true, anxl have faith in the
' sounxlux'x of thx‘ old tried -liip. But lew
knows he when a dreaxl storm shall arise,
ami drive him from thx> point ofhis.com
: j»ass. and thx* furious waves lash him upon
' a sand bar.
The x'hristion may believe the Holy
I Scriptures a proper guide, have faith in
Christ; but yet he knows not but that, in
j the hour of temptation, when the storm of
| p&ssiou shall rise, and the teeming billows
j ol appetite shall foam, he shaft lie driven
| frmn his course; that he shall be lost in
: thx* quicksands of human depravity. Plea
sant gales may blow to-day ; a serene sky
, may stretch as fir as vision tan reach;
prospx*cts for heaven may be bright; the
mariner may be transported w ith pleasing
antk'ipations of the joys of unfading bliss
and um*easing honor; Iwit to-morrow, It ud
thunders in the distane'e may tell of thx* a;*-
I proaching storm. And perchance the sea
| man may try to prepaid for the coining
winds. But the lurid glare of the light
ning's flash blinds his eyes; the crashing
thuuders deafen his ears ; the howling w inds
] appall his heart, exhaust his strength, and
“HIS BANNER OVER" US IS “LOVE”
he falls amid and ruin of moral
commotion. possessed sufficient
power and wisdom* he might have with
stood the fury t’ue storm. The advocates
of apostacy would say, i f he would, he might
have stood. But see, in the course
of discussion, whetaor it is, ; by the might,
and power, and faithtuluess the creature, or
the power and faithfulness of the creator,
that the Christian stimds. If you say, God
will do his part, if man will do his, you
make the whole mister turn upon the faith
fulness of the creiture. You make it a
kind of co-partnerff>p business between
God and man. say if man will per
severe, God, him. Then you mix
Up xvorks afid salvation
-deny - the
text—“By grace ye are saved, through
faith; and that not of yourselves; it is the
gift of God : not of works, lest any man
should boast.” —Eph. 2; 3.
hi reply to this, do you say, that, al
though salvation is of grace, after man is
pardoned, his final acceptance depends upon
his own faithful efforts? If so, you, in effect,
say that when God paidons the sinner, he
turns him loose to shift for himself. Or
that God will only help him, when the .sin
ner helps himself. But if yon, to free your
self from this bad position, deny that sal
vation is wholly of grace, you contradict
the plain teachings of revelation.
With what has been said, we may an
nounce the order of discussion :
1) Argue the question negatively, exain
ening the texts relied upon in proof of the
doctrine of apostacy, and showing that the
doctrine is not taught in them.
2) Argue it positively and affirmatively,
proving beyond all doubt that perseverance
is the true doctrine.
3) If not, no man can be saved.
4) The doctrines compared, <Scc.
AMICUS.
For the Banner & Baptist.
What of the Schism among Missionary
Baptists?
Dear Brother Wood:
With your approbation, I will speak a
few words to the readers of the Banner &
Baptist, respecting our present unhappy
divisions.
1. Os our Schism, as to fact. 2. Wheth
er it is past or yet coming. 3. Its cause.
4. Its Remedy. On all these, I think the
Baptists are mistaken.
1. WlieWer ’ l> '' “ v
ist among us, a Schism of real separation,
seems to remain, with many, a question
undecided. But there is no need to hesi
tate. The meeting of two different denom
inations in the same house, and their sing
ing, praying, and preaching together, does
not make them one anxl the same denom
ination: even so, if the same causes of
separation exist in a body called Baptists,
then, neither can their congregating in the
same worshipping edifice, nor in the name
of Association, or of Convention, or even
of Church, prove them united, ;uul one.
Are not the Baptists often indulging tool
ings of hostility against those of a given
name? Are there not two well defined
parties, and are not nearly all our promi
nent men known as belonging to the one or
the other of these? And are these parties
publicly and privately laboring to thwart
each other in building up separate anxl con
flicting interests ? Then is Schism a fiction!
Or is it a fact? How useless, then, to treat
it as though it were not.
2. Is this Schism past! Or is it yet to
come? All who treat it as yet to come, 1
am very sure, are “ behinxl time.” Just
consult the past. Was there no evidence
of Schism at Richmond, Virginia, in the
last Biennial Convention? None at the
Georgia Convention ? Has there been none
in the public discussion of newspapers for
two years past ? And what mean those
Resolutions in all quarters to sustain cer
tain principles,and to nullify certain others?
Listen to the voice of the two Publication
S<x , ielit's South. What says their antago
nistic attitude? What say the feelings of
the whole Baptist community ? What the
report of all the Baptist’s presses? They
answer: The Sx'hism is not future to us;
l>ut is past: it is complete. B r e are alrea
dy a divided people. Perez is now nearly
two years old, and Peleg is full grown.
3. What is the cause of this division ?
Some treat the subject, as though the w hole
collision is to be referred to the difficulty
between Graves and Howell; ami so, make
the impession outside the Baptist ranks,
that, for the sake of two poor frail men. all
the Baptist community are embroiled in
strife and division. \\ hereas, if both those
brethren had died twelve months before the
charges against Graves, the* pr<>sent strife
would have progressed no less rapidly, and
without abating any of its force. Hou
astonishing then, that our great men, (who
ought note to be known as our little men.)
should ascribe our troubles to such a cause.
I The true cause of our division, was that
’ which divided Graves and Howell.
(1.) The true cause has been long ope
! rating. Violence has been done to thx* feel-
J ings of brethren, and reproach to the hon-
I or of our precious Saviour, by the consent
lof Baptist Ministers to wear the title of
!D. D. What a grief Is such a title to the
lovers of Bible simplicity ! Anxl what a
monument of nature’s weakness ’
(2.) More recently, another cause has
been, pulpit ofiliation with Pedo- Baptists,
4’or, better, aati-Bfiplitts.) This affiliation
seeks to break down the distinction which
Communion had set up between the Church
of Christ and that of anti-Christ.
The advocates,(called anti-land markers,)
have added new grief, by denying that such
affiliation is any just cause for complaint.
This grief again, has been augmented by
the charge against the Landmarkers of being
moved by r the spirit of Popery-, in not qui
etly allowing the affiliation. And again,
all parties have been offended, by being ex
horted to union; while to common sense,
the causes of discord remained unremoved,
and vnattempted to be removed 1
(3.) Another cause of disunion is furnish
ed in Constitutional combinations, (as the
Foreign Mission Board,) to execute the
busiiiqgg_j)£ the Churciix's.; or to
force the Churches out of order, in order to
spread the Gospel. Restricted to the
Churches, the Alission had prospered ; and
Churches been united.
(4.) The last cause I mention, is the he
terodoxy in many of the Baptist Churches.
Grace alone is too seldom preached. Re
pentance is not often enough taught; and
the sinner remains ignorant of his true
state. Faith in the Scriptures, instead of
Faith in Jesus Christ; and also our obedi
ence, instead of Christ's obedience anxl
death, arc taught for salvation. Election
eternal, and predestination, are scouted by
Baptists; and here, at least, may possibly
lie the great cause of disunion.
3. What is the Remedy ?
Answer, 1. Quit looking before us for
division; and look behind us. 2. Cease to
say there is no cause for schism, or divi
sion ; The plain word of God may show us
better. 3. Look earnestly for the causes
of strife, and set about removing them, in
stead of standing and crying, Union, Union.
4. If any be found to have departed from
the doctrine and order of the New Testa
ment, as the cause of this strife; and fc after
an affectionate trial, they should remain in
corrigible, then a division is necessary;
and the -sooner the better. So bids the
Word of God. For a union with heresy
is far more objectionable, than a split. For
if heresy can be split off, it will greatly
strengthen the Baptist Churches. Error
must leave the Church, or the Church must
leave that; for disunion proves the exist
ence of error somewhere.
While we affect to deny the fact, the di
vision is everywhere still widening. While
we try to see it prospectively, it is working
its lix-avix'St inisclliefs behind U 3. While
manv who are called great and good men,
are crying, “ No cause for dissatisfaction!”
“No cause for dissatisfaction!” many
more equally great and good, are groaning
under the weight of heretical and anti
christtan amalgamations. While we are
exhorting and entreating each other not to
divide, no one is removing the cause!
Conclusion :— lf Baptists wish to be uni
ted, they must be like themselves, separa
ted from all others which are called Church
es. They must be content to do their own
business They will have too much to do,
if they undertake to sort out among other
sects, the truth from error; the tolerable
from the intolerable; and to admit a part,
anxl reject a part; and to receive them part
of the way into our fellowship, and still
keep them part of the way out of it. The
Baptists, (and, perhaps they are the Church
of Christ,) must receive no other denomin
ation’s construction of the Bible; no oth
er’s form of Churches ; admit no other’s
invitation; al’ow no other’s ordinations;
recognise no others as Church Officers; and
affiliate with no others in public worship.
This, says one, is “ short work.” Anti
true, our Heavenly Father says: A short
work- will he make upon the earth. Rom.
ix: 28.
This policy is no invention of the writer.
It is stiiblxu nas tin* universe. It is rooted
in the divine economy of the Church of
Christ. Human plans cannot accelerate it;
nor mortal resistance withstand it. Though
its friends be but a “ remnant,” the fellow
ship of the followers of Christ will work
peace, and show itself entire, though it
should bide itself from physical form, in
dens and raver ns of the earth. The great
est harm, or revenge, it lias ever sought to
do to others, was to withdraw itself from
unholy fellowship. In deserts, and in
mountains, in cities, and on house tops,
their watchword stands posted to the
world’s gaze: RLEF2DING, FLA ING,
BUT UNITED.
May our Heavenly Father turn into fool
ishttess, a-s the xsmnsel of Abitiiophel, all
counsels for union, until brethren are will
ing to take hold <»f the cause of division
to remove it. And may every faithful
heart that prays, and every faithful hand
that endeavors to remove the cause, have
help, in this time of need.
MARK BENNETT.
Sycamore Alley, Halifax Co., A. C.
For the Banner <fc Baptist.
METHODISM VS. METHODISTS.
Th North British Review furnishes an
excellent review of the Biography of Dr.
Bunting, written by his son, both of whom
were eminent patrons of Wesleyan Meth
odism. The reviewer makes Dr. B. testi
i fy thrtHigh his sx>n, that Methodism is
about one hundred and twenty-five y«Ort
old. For he says —“In 1785, well nigl
half a century after the? rise of Methodism
a sapient Society in London, discussex
three nights in succession, this quest,on
‘ Have the Methodist done most good, oi
evil?’ This question shows at least, two :
facts: First, the age of the Society, found
ed by Wesley, carries its origin back only
to the last century; and secondly, a half (
century of its operations did not decide j
whether it did most good or evil.”
The same eminent Methodist witness
testifies, that Wesley did not intend to es
tablish a Society, in any way distinct from ;
the Church of England. His devotion to i
the established Church, was manifest in all
zeal to found his system, anxl taught it into *
successful operation. For while speaking j
of liis privations and sufferings in laboring <
to establish it. he says : “ But we are to ;
keep it full in view., that in all this, John ■
Wesley never intended to establish a sep-
. parat>- ? (Xi'ksutet.ic outniuuity, or to letuch
, his converts from the Church of England.”
We will sec as we proceed, that all of his
instructions to his Classes and Preachers, j
corresponded with this attachment. The (
Dr. says again : “ This fond adherence (to .
the Church of England,) materially affect- -
ed the Constitution of the Weslevkn sys- 1
torn, and modified its course.”
Who will say, it is not an offspring of s
' Episcopacy, and partakes of her infirmities, S
when its founder, and most ardent admi
rers and defenders, do not claim any thing 1
more for it. Here is the authority :
“Wesley’s staunch adherence to the (
Church, had au important bearing upon the 1
Constitution of his Societies. It follows, I
that Methodism, as it came from the hands 1
of its founder, was not properly a Church, ,
but a Society in a Church.” If Methodists t
themselves—eminent Methodist, too —re- i
gard their organization us a Society, how
perfectly absurd is it, for Baptist to respect
it as a Church, and to tender its members f
the privileges of Church membership? (
The same witness says: “It was the *
declaration of Wesley, that his Preachers
were mere laymen, having no right to ad
minister the Sacraments, or to assume the t
designation of Minister, or Clergy, or the <
title of Reverend.” Will Baptist commune
with Methodist Preachers,and affiliate with
them in the pulpit, when by their founder ]
they were considered laymen ; not laymen
in a Church, but laymen in a Society? '
Can they, without stultifying themselves,
require Immersion, regular Church member- (
ship, examination and Ordination, as pre
requisites to the Ministry in their own •
members, and still regard Methodist, who 1
have neither of the above qualifications, as
Gospel ? Kfn-y the* HnVy Spirrt
soon teach them all to be faithful “doers
of the Word,” and thus, relieve themselves
of just reproaches, from those they would ,
thus endeavor to conciliate.
These great men, Wesley and Bunting, 1
are consistent, because they do not claim (
that their Society is a Church, either in ,
Constitution, principle, or practice. Let ,
the witness testify : “ From all this, it fol
lows, that the Wesleyan System was not
founded (constituted) after what was in re- (
alft v, or what appeared to its founder to be, (
the New Testament model of a Church.” <
He says again—“ Hence, intelligent and |
candid Wesleyans freely admit, that Meth
odist do not profess to rest their ceclesias- j
tical policy upon any jus divinum”— divine ;
right. Therefore, it is not a Church in I
principle. Os course, it is not in practice, 1
for machinery radically defective in prinei- '
pie and construction, cannot be supposed to
work properly. Besides, they practice (
what some of their most intelligent mem- i
; bers acknowledge, not to be a C hurch Or
! dinance—they substitute sprinkling, or
pouring, for Immersion. Will Baptist con
i timie to concede more to Wesleyan Meth
’! odist, than they claim for themselves, and
! thus, allow the cause of truth, in which
I they believe and practice, suffer for the
i want of faithful support? THOMAS.
PI For the Banner & Baptist.
TRUE HAPPINESS.
While starting out upon the boisterous
■ bosom of life’s tempestuous ocean, every
1 being selects such employments as are
‘ 1 deemed best suited for his trip, and which
I shall bestow upon him the most happiness.
Happiness is the prime object after which
men seek, and oftentimes they waste away
’ * their lives by searching in away which
t i brings misery, rather than pleasure. Some
are seen seeking happiness amid tlic busy
’ i throng of a crowded ball-room, where eve
!rv heart seems gay. Other’s seek it in
’ I pouring over the dusty volumes which have
lain dormant until stained by age. Some
I • think that happiness is gained by hoarding
i up the treasures of this world, and by hav
: ing within reach every temporal comfort !
i that tongue could name, or the heart could
j I desire. The Philosopher seeks happiness
from watching the movements of nature,
1 and seeking worlds beyond the feeble vis
! ion of man. The Philanthropist exerts all
j his energies in contributing to the pleasures
< of his fellow-man, and expects by these
means he is to be blessed with happin<*ss. i
j The inebriate wastes his subrtunee at the I
n I bowl of misery, and yet finds not the de- i
■_ ■ sired gem. Some seek it in the cultiva
n I tion of their hearts and minds; and to one
i- ‘ blessed with sound discretion, and one who
i- could rightly take into consideration the
is experience of those that have gone before,
•s would readily conclude that the latter men
h tioned pursuit most reasonable. The
i, seeker lays a4W all the trifling and minor
d elements of life, and devotes all his ener
i: gies in the pursuit of wisdom and knowi
ng edge. He first goes to God, and asks Him
( TERMS $2.
( ALWAYS IN ADVANCE.
j VOL.T.
( NO. 40.
for the influence of his Spirit, that he may
be aided and directed aright in his labors.
llis motto is “Advance”—his standard is
upward. lie often gets weary, but the
thought of finally procuring the desired
gem, gives him new energy, and his star
yet shines, and beckons him onward still.
This is the only thing that points directly
to the long sought object. Yet the sea is
rough, and oftentimes the good boat of
hope is lashed almost to pieces by its surg
ing billows.
Yet Faith is her captain, and she glides
onward. She is bound for a land of hap
piness, “ where the wicked cease, from
troubling,and the weary are at rest.” There
“ sickness, sorrow, pain nor death, are felt
and feared-no more.” We should all strive
to reach this home. It is the only place of
true happiness.
of Kollock Street
Church, Augusta, Georgia.
At fO o’clock on Sunday morning last,
a council, composed of a number of minis
ters and delegates from the first Baptist
Church of Augusta, from the Grove and
Abilene Churches, and visitors from the
Beach Island, met at the Kollock Street
Chapel for the purpose of formally' recog
nizing the Second Baptist Church.
On motion, Rev. W. J. Hard was cho
sen moderator, and Rev. J. F. Swanson,
Secretary.
The Moderator, on taking the chair, sta
ted the object of the meeting.
Rev. L. M. Carter, D. B. Plumb and S.
A. Verde,rey appeared in behalf of the Se
conxl Church, and laid before the council
letters of dismission from the First Bap
tist Church of Augusta of those persons
now’ asking to be recognized as a Church.
The‘Articles of Faith and Church Cove
nant were then read and approved, when
the council resolved to proceed with the ser
vice of recognition in the following order:
A sermon approprite to the occasion was
preached by Rev. L. R. L. Jennings, of
Athens, after which the Articles of 1 aith
and Church Covenant were read before the
Church and Church congregation by the
Secretary of the Council.
An address was then made in behalf of
the First Baptist Church by G. W. Evans.
Rev. W. J. Hard, in behalf of the Coun
cil, extended to the Church the right hand
of fellowship.
Address to the pastor by Rev. E. L.
Whatley.
Address to the officers of the Church by
Rev. W. L. Kilpatrick.
Address to the Church by Rev. J. F.
Swanson.
Singing and prayer by Rev. G. H. Cliett.
Bendiction by’ the Pastor, Rev. L. M.
Carter.
The Second Baptist Church has a large
and flourishing Sabbath School of over two
hundred members.
From the Index.
—
“ The work must go on.”
Bro. Boykin:—lt is with pleasure I no
tice a disposition in many brethren of all
persuasions and ways of thinking, to im
prove the present year in a spirited effort
for missions. In our State the proposition
from the biennial Convention of last year,
met a signal failure. For this, there may,
or may not have been an adequate reason.
This year, however, the interest seems to
be manifested by the masses, speaking
through their own Organs, while others are
calling the attention of their associations
to an increased interested in the extension
of the Redeemer’s Kingdom; allow me to
press this cause on the minds of the mem
bers of the Bethel. With us, tUere are
xlifferences of opinion as to modes, how the
work can be carried on, &c., &c., which it
is apprehended, will result at least, during
the present year, in the churches remain
ing in a state of inactivity ; until the ques
tion shall be decided in what manner the
association shall conduct its missionary op
erations. While 1 may be considered on
one hand as an extremist, I am unwilling
that any mere opinion I may entertain,
should tend in the least, to diminish the
contributions of the churches. The work,
brethren, must be done. We have our im
plicit orders, let us see to it, while we
maintain, inflexibly, our sentiment, and
seek to advance them in fear of God, th t
the work does not stop. As to how
our funds shall be directed, is a matter of
action for each church; let us be certain
we have funds to direct. If a mere opin
ion I entertained, kept me from giving, I
should be very apprehensive something
was wrong, and that after ail, there might
possibly be something to something
good.
We are also in a peculiar situation, re
specting out’ Yoruba mission—that state of
affairs should not in the least, deter the
churches from acting with their accustom,
ed liberality. On this subject, also, I have
expressed what appears to me to be the
line of policy, marked out by Providence.
I have taken the position, not that we
should abandon any field under the line, so
long as the commission remains unfulfilled,
but where we have laborers, peculiarly ad
apted to a certain portion of the globe that
is bv nature, directly hostile to the whites
of a" high latitude, it is but following the
indications of Providence, and the fiutt tis
wisdom and duty, to use those labors. But,
at the same time, I have always held it
good and true, if white men were the only
; alternative in preaching the Gospel to Af
rica. they must do if, under the commission
of Christ, (hough they perish on the deserts
and mountains, like the allied troops, be
fore the walls of Sebastopol. “ The work
must be done,” Shall we do it? Shall we
go, brethren, to our next annual meeting,
to hear the deep mortification of doing
nothing; if not, let us act now—let us
bold our meetings in the forthcoming Ju
; Jv, and labor, and talk, and pray, and not
’ forget to give. Let us not l>e behind Ala
bama, nor any other State, in our zealous
efforts to promote our Redeemer’s cause.
Oh, let not any unholy passion so possess
, our hearts, that we will not labor for him
who died for us. I will here, merely state,
that one of our Ix-st ami most intelligent
■ ’ men in Liliei ia, in a recent communication
to me, has expressed a willingness to take
• j a mission to Yoruba, if God, by his Provi
r dxnee, sliaft so direct—s 800 or SIOOO will
; transport himself and family to Ogbomi
shaw. and support him one year. What
- ’ shall be done? WM. H. CLARK,
i i Melvine Hill, Jun<- Uth, 1860.
