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JESSE M. WOOD, I _...
H. C. HORNADY, J Edltors '
nimmum,himnn:. Atlanta. <;E(>i;<; i a.'ißbki ary 23.186 L nuMiunma"
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eOMOTICATtOM
For the Hanner A Buptint
Hcripturnl mid Sneucssfu! Missions.
NUMBER 0.
To successful missions, mure of the mis
alonary spirit is necsssary. And, in order to
this, we must consider the influence and con
nection of organized churches w ith the success
of the work of missions. In a former num
ber wo have endeavored to trace the powers
of n church, as they regard the work of evan
gelization. And so fur as we have proceeded,
find them all that is demanded to the success
ful prosecution of the work. In this number,
we will pursue the same subject. If we find
4*4* fitted, and designed. for the .
whole of the work of rite»2bcu no
other organizations are neressary ; nor need
they be looked tv, nor expected. 1
The great commission says, ‘‘go ye teach all
nations, baptizing them, and teaching them to i
observe all things whatever I have command
ed you” Ac. On this we found our authority,
Ist, Tv make disciples to Christ. 2d. To i
baptize them. Bd. To teach and discipline
them.
Under this same commission the Apostles
went forth, and preached to the people, made
converts, baptized them, added them to the
churches, disciplined them, and instructed
them bi the duties of their new profes
sion.
Baptists consider it the first work of the
sinner to repent, the second to lie baptized—
and then enter upon' of a church
rm'inber in covenant with his fellow disci- I
plea.
While there is no precept in so many words, i
which commands every Christian immediately !
on being baptized to join the church, or even ■
after faith to be baptized, yet this is the dear
ly defined order of the vorninands, and tv this '
confirms all the approved examples. This, >
then, I take fur granted In this discussion. '
Wo are all agreed that it is the duty, clearly |
defined In the Word of God, fur every be
liever in Christ to come out at once from the '
world, and unite with the people of God in
the duties, w hatever they may be, of a church '
member. Again, I take It for grantevl in this
discussion, that a church may exercise discip- i
line over her members. She may teaeh them i
to observe all Christ’s cominands. She may '
ns pi ire them to keep his precepts and if they
fail, may cut them otTas unworthy. Authori- |
ty fbr this may be found, if demanded, in the |
addros.* of Paul tn I Cor. When they 1
are enmmandod to put away from them an I
person.
nnty farther appear from the aJ.lnss '
of Christ by his servant John, to the seven *
churches of Asia, every where. Take but one :
example from the church at Thyatira, Rev.
2 : 90, “1 have a few things against thee, be
l sea use thou sudbrest that woman, Jezebel, s
w ho calleth herself a prophetess, to teaeh and
to seduce my son ants to oofantil fornication, I
and to eat things sacriUved unto idols.” “AH I
the churches shall know that I am Uc who
•carcheth the reins and the hearts ” The
gmund of cxvmplaint bore was. that the wo- *
man J«<ebet taught mor in the church, and
they did not prrrext it. The church then was
appointed by Christ as ths* pillar and ground '
of the truth, and he held her responsible as >
•u<h. After a Threat to her and the>. uniting
Ur, hr says, “Ail the chunhes shall know ’
that I am He who scarcheth the reins and
hearts." Now remark this was a threat to 1
the rlwrv#, not W the individuals of which it
was eaunpoaed, in their sndivMual capaci ‘
ty * for It regards »n em»r whk-h they allow- C
edTn heirfttnpmlted capacity, hn.l which in '
that mpm-ity th<y otdy could have removed'. *
This Is ta my mind dearly, an example of th,
cf the Head »W the ehnrch as to its
duty «mI nn power*, msntainmg purity of
dweipHim ■ -
l-M thia wftice th show the dc«igr, of Christ
in the c»»usti uth>u its the chttrvh. so far as the
rveeptkm. Jtawplhw*, and extlusHm of mem
hers ta ootvorrned. Bat in this o nmNstkrn. ft
i« pertinent t«» asdr “for whwt Watt these
powers given T” Il may be awswered, “for
tbeguod of rndtriftuai cWtatsana.'' I answer
•ot altagether. If t» »J had designed only
"HIS BANHEH OFEB" .Dg IS "WE."
; their gOod, he could at once, on their conver |
i sion, have taken them to Ilwiven. This would i
j have been a shorter and surer way to effect
j his end. But they are commanded to let 1 heir i
light shine over the darkness of this world— I
.to “bold forth the word of life.” They are
I commanned to be the salt of the earth and
i not to lose their savor.
, And for what are they to be all this, but
,to illuminate and salt the world ? The de- i
sign of Christ in separating each disciple from I
the world is, that he may separate another. I
The design in bringing him into the church is, i
that he may learn to labor successfully for the :
cause of God and truth. He is a learner, and i
, the church is the school. Wliat he learns is
: not for his good only, ending necessarily in I
i his sanctification ; but it also prepares him for
the higher work which The
, ' -'X'-- !S a
ed by the great.’Founder in reference to the ■
work of the world’s salvation. Every mem- I
ber is by his conversion qualified and liound 1
to membership, and when he joins it, has but i
one distinct object before him ; he is to be
come, like the order of Catholics, a piopagan
dist. As soon as he liecomes a believer he is
to come out from the world, learn all he can
in the school of Christ, and then labor with
all his might for the salvation of the world
around him. His union with others in chureh
relations, contemplates and prepares for his
missionary work.
I pon the whole, then, by its power to per
petuate itself by proper officers, by rnantain
ing discipline, by separating believers from
the world, by proper preparations for instruc
tion, the church is divinely appointed to effect
the work of missions. This should be well
considered by all Christians; and especially
by those who look to other organizations to
effect the very work committed to the chureh.
A proper consideration of this is necessary to
a revival of the true Mission Spirit. T.
!- i- 1 mll -ui
For the Bunner & Baptist
THE HIBEE.—Vo. ].
The Bible I What a wondetful Book!!
How cau we buy such a precious treasure?
Did wicked men conspire to give to the world
a V'olume which presents such an elevated
standard of morality ? Which condemns all
the wickedness in the liue» of men ? Nay,
which charges that, “The heart in man is de
ceitful and deeparately wicked above all thingß. n
It- is contrary to the history of our fallen race;
it is contrary to the very nature of man, thus
to write his own condemnation. Did unin
spired good num, feeling the importance of an
elevated standard U morality for the good of
society, conclude to impose upon the creduli
ty of their fellow-mcri ? Did they adopt the
motto, “Let us do evil that good may come,” ,
ami thus forge the Bible, and then sign the !
Deity’s name to their own forgery ? The ve
ry attempt would, at once, rob them of all
claims to morality.
If the Bible is not the pn.duction of wick
ed men; nor of uninspired good men, it must
be what it professes to be.
1. Il claims to be Diviuely inspired. “All
Scripture is given by inspiration of Gori, and
h pioiital'lc for d.H trine. for reproof, fay cor
rent ion, for instruction in righteousness; that
the man of God may be perfect, thoroughly I
furnished unto all good works :’f 2 Timothy ■
ft : 18, 17. Here it is affirmed, Ist, That, j
"AU Scripture is given bo inspiration of God." i
It follows, therefore, that nothing is to be re- I
ceived as the word of God, which is not given !
by inspiration. W hen the Israelites murmur- |
ed and became disobedient, when they, from ;
time to time, relapsed into idolatry, Moses
was doubtless directed by the Holy Spirit to
make a faithful record of their folly. And
that record, thus made, becomes a part of in- I
spired kt story. When Moses himself viola
ted the command of God, that fact was doubt- >
less recanted by inspiration ; or, under the di- i
rectiuu of the Holy Spirit. So, when covet
ous Baalam was hired to curse the children of
Israel; and when he was constrained to bless
instead of eursc, the Holy Spirit directed that
the fact should be faithfully recorded. And i
it thus becomes as much a part of inspired !
truth as the decalogue itself.
Also when the Devil conversed with our
Saviour, and the disciples spake unadvisedly, I
not knowing what manner of spirit they were I
of, the Holy Spirit directed the evangelists to !
make a fitithful record of all these things, f
And thus they become to us as much a part i
of revealed truth as the sermon on the reontift. h
So w heu Paul wrote some things to the Cor- ;
inthians, by permission and not by command- j
menl', or, when he gave Timothy directions ■
eoiKN'ruing the cloak he had left at Troas.
These simple facts, ns they may appear to I
many, wore recorded by Divine direction, and
thus become a part <ft »H.<p(ro? truth, other
wise they should have no place in the Holy
Record.
It is here affirmed, That all Scripture
in profitable, cither for doctrine, for reproof, '
or corrrstion, or for instruction in righteous
ness. God has revealed to ns ali that is neo '•
essary— and no siore than is necessary —for us
to know concemfeg Divine things. We '
should, therefore, endeavor to draw useful in- *
struelion from every portion of divine truth.
We should “search the Scriptures,” in order
that we may i-wow our duty, ami then pray
for the blessed influences of the holy Spirit
to etisble its to do our duty.
Agaipil is affirmed. 3rd. That the benevo
lent dedgn of the -whole of itsmrej truth is,
••that the man of God may be perfect* thor- :
oughly farttMbed nnto all good works."
Hear the testimony of another inspired
writer t * For the prophecy came n<>t in old ’
lime by the ttUl of man, but holy men of
God s/mfre they m-re moved by fir If dy Sni
rii 2 Peter 1 : 91. Here the apostle eer-
Ufinly hiiemfa to claim for the Scriptures a
re»i»»V tisrpimtioa. Not only were the senti- '
meMe ao l ideas :mpre>.wd with unerring cer
tainty «|‘<*h the minds of the ancient prophets,
but the fory wnrtfc which thev should use were
sagSTsted. *for they as they were mov
ed by the ll dy Spirit."
Hear the testimouv et' Peter again: "Men
and brethren, this Scripture must needs have
U-.-n i rtfoled, whsh the Uely S } -.rit, bv th,
mowth of David spate beft>re ronccmirg Ju '
| das w hich was guide to them that took Jo- j
i sus:” Acts K: 16. Here it is claimed that
l the Holy Spirit spake this Scripture, on’y
i using the mouth of David as the medium of
I communication.
i Again, let us hear the testimony of David
I himself: “Now these be the last words of
1 David. David the son of Jesse, said, and the
i man who was raised up on high, the anointed
i of the God of Jacob, and the sweet Psalmist I
I of Israel, said, "The Spirit of the Lord spake !
i by me, and His word was in my tongue:" 2
I Sain. 23 : 1,2. Here is certainly a verbal in
i spiration. The Spirit of the Lord spake by |
j the mouth of the anointed of the God of Ja- :
cob. And His very words were in the tongue
of the sweet psalmist of Israel.
“Holy Bible—Book Divine,
traftsnrf, flriii art mine,”
■'it-
ily instruction. “Abraham saith unto him,
they have Moses and the prophets ; let them
I hear them. And he said, Nay father Ahra
| ham : but if one went unto them from the
dead, they will repent. And he said unto
him, if they hear not Moses and the prophets,
neither will they be persuaded though one
rose from the dead :” Luke 16: 29-31. How
prone are men, after having slighted the
means afforded, and neglected the opportuni
ties given them in great mercy, to complain
that God has not done enough for them. If
saved at all, they must be saved on their own
terms, or, extra of the revealed system of
salvation. Here we have, the character of
one who had enjoyed a liberal share of the
blessings of life. But he had slighted all the
goodness of God. He was doubtless familiar
—or might have been familiar—with the wri
tings of Moses and ths prophets. But he de- '
s iised the heavenly instruction. “He died,
and in hell he lifted up his eyes, being in tor
ments. ’ He offered a fruitless praver for
some mitigation of his own intolerable suffer
ings. In the anguish of his soul, he remem
bered his five wicked brethren, who, like him
self, were despisers of revelation. They were
neglecters of the great salvation. He knew ;
that the ordinary means of salvation, as re
vealed in the holy Scriptures, were ineffectu- !
ul in their case, as they had been in this own.
lie vainly hoped that those who could curl
their lips in scorn at those v,ho spake as they :
were moved by the Holy Spirit, might possi
bly be alarmed and aroused from their spirit
ual lethargy, if otie thould appear unto them
from the Sfriritland. He evidently placed
more confidence in human than in divine in- '
strumentalities. Wharf the Holy Spirit, i
through Moses and the prophets had faired to ,
acwmplisb, he. vainly hoped—nay, he was I (
confident, might be accomplished through the I ,
ghost of some departed fellow-mortal. He I .
urged that the experiment should he tried.
And he felt confident of its success. He ex- I
presses his unwavering confidence in the
means of salvation which he had devised,
when he says, “If one went unto them from ,
the dead they will repent.” O, deluded soul
And dost thou think that om> already sufier
ing the torments of hell cau devise a system
of salvation more effectual than that devised I
by the Trtiute God in the counsels of heaven ? j
Abraham in Iris reply, confers honor upon
God's word. He intimates that, the Bible is
a perfect treasury of heavenly instruction ;
and insists that, “If they hear not Moses and
the prophets, neither will they be persuaded
though one rose from the dead.” Enough is
revealed in the Bible for the salvation of all
who will trust in Christ. What a delightful
privilege to turn away from contemplating I
the groveling views of the efficacy of Divine I
truth entertained by a poor lost sinner, alrea
dy suffering the unquenehable fire, to those
sublime and sonl-enrapturing views entertain- i
dby tiie servants of the Lord. A few ex- j
amples from the 119th Psalm, may suffice :
“Oh, how I love thy law ! it Is my medita- |
lion all the day.”
“Thou, through thy commandments hast
made me wiser than mine enemies.”
“1 have refrained my feet from every evil |
way, that 1 might keep thy word.”
“How sweet are thy words unto my taste,
yea, sweeter than honey to niy mouth.”
“Thy word is a lamp unto my feet, and a
light unto my path.”
“Thy testimonies have I taken as a berit- i
ago forever: for they are the rejoicing of mv
he:irt.’’
Bueli are the exalted views of the word of
God, entertained by all the good.
his a treasury of spiritual wisdom. It re
veals the riches of grace in Christ Jesus. It
shows iu»w G»>d can be just and the justiticr of .
i him who believes in Jesus. And then its
promises arc exoeediag greet and precious.
Wm. NEWTON.
Fw the Itawr A Raplist
An Illustration.
HOW IT IS WK ARE JUSTIFIED BY SEVEN CAUS-
ES, OR INSTRUMENTALITIES.
According to an Apostle of Jesus Christ,
we are said to be justified :
1. By Faith, —Rom. 5; 1; Gal. 2; 16; 3;
24.
2. By Grace, — Rom. 3: 24; Titus 3: 7.
3. By the Blood of 1 Christ, —Rom. 5 ; 9.
4. We are justified by the name of the
Lord Jesus, and by the Spirit of our God,—
1 Cor. 6;11,
o. We are justified by Christ,—Gal. 2 : 16.
•>. Isaiah says we are justified bv kdowl
exlge.—lsa. 53: 11. And
7. James says we are justified by works.
Now . it may be asked, how it is that seven
causes, or instrumentalities are mentioned as
being connected with our justification | And
how it is that «o many have taken one of these,
viz : raith, an.: have given it an undue prom
inence in man's justification, teaching that he
is justified by ftilh alone, to the neglect of all
tl»e other causes as set forth in the Sacred Or
acles. It is evident that such do not “search
th*' tvTipturrs to ascertain all the onuses of
man’s justification. But the illustration:
A benewknt and humane father is stand
ing on the sea-sh* l and he descries a wreck
ed vessel, the crew of which, are dinging to
the broken ship, expecting every moment to
be washed away by the angry. bilL.ws. The
father comiuauds his son to seize a boat and
go to their rescue. The son elirerfgfe-tffieys.
Manfully lie struggles and plies, tbsfe's until
lie reaches the almost
commands them to leave' the
ins hand, and jump into the bciRS 'wfy. obey.
He then commands them to tak^ffiKan■ oar'
and to row for the land.
and all are saved. ■■
The spectators beholding this> are
each differently impressed. Oneßi vs, the.
crew were saved by the of tire
father. A second says, they, by
the son. A third, by the I ■ i< ;rth, by
rowing. A fifth, by a favorable &c.,
tec. But the philosopher regards ;d|t!iese in
strumentalities as co-operating iv it deliv
erance from a watery grave, and WsgS’Ces each
its proper The kjndin
w.lio steqaXsM’ 'tbi> .'shaMs-hL aS tne
original cause; the son who imperiled his
life as the meritorious cause ; the boat, the in
strumental cause; the consciousness of their
danger and the kind invitation given to the
suffering crew, the disposing cause; their con
senting, the formal cause; their seizing the
boat and springing into it, the immediate cause;
and their rowing to the shore, the effectual
cause of their salvation.
Even so is it in our justification and recon
ciliation to God. We are justified by tne
grace (favor or love) of God, as the original
cause ; by Christ, His Son, and by His blood
and sacrifice, as the meritorious cause; by
faith and knowledge as instrumental causes ;
by conviction of sin as the disposing cause-,
and by obedience (works) as the effectual cause.
And thus all these causes co-operate in man’s
justification and salvation. And thus the
faith that justifies the sinner is an active faith,
(not faith alone, a dead faith, such as devils
have,) which works by love and purifies the
soul, —a faith which prompts to the keeping
of the commandments of God. “Blessed is
he that doeth the Commandments of God, for
he shall have right to enter in through the
gates into the city.” STRIVE.
For the Banner k Baptist
Hcavenfa Currency.
The currency of heaven is less understood
than any other in the universe. The purest
coin often appears utterly worthless, while
the valueless seems most genuine. It is faith,
not appearance, that must be relied on in es
timating the coin of heaven.
ftTE BEGINNING STREAM.
I have watched the rise of a brooklet.
The precise point of its origin could not
be traced. The ground was first moist,
then wet, and just below there was water
flowing oil. More wet earth still further
down, and a greater flow of water formed ;
a rill, which gathered strength «xery rtep till
a well-defined stream was ticfore my eyes.
Like the rise of such a stream, is the experi
ence of some Christians. Where their pre
sent feelings, impulses and modes of thought
took their rise, they cannot tell, but they
know that a change has past upon them some
where. They hale now, what they once lav
ed ; and love now, what they once cared noth
ing for. Their feelings are flowing in an al
together new channel. Let not such be con-z
eerned about the time of their conversion, so
that the thing itself has taken place.
W. M. D.
For the Banner Z Baptist
Baptists who stay axvay from Prayer
meetings.
Brethren Editors;—Last, week I took it
upon me to call Religious Editors to account
for their manner of doing some things, and
this week 1 intend to say some pretty plain
things to another class of Christians. There
are a great many Baptists who are sound in
the faith—oh ! yes, they would almost become
martyrs for the truth—who seldom, if ever,
attend the prayer-meetings of their church.
They never find any difficulty al»out going to !
places where they expect to be amused—they !
go with great eagerness to witness the antics ;
of circus men, and to be edified by the flash- ■
ing wit of a professional clown; but when ;
the season for social prayer comes round, they '
find it too wet or too cold, to appear abroad,
and so they just hide at home and leave the
prayer meeting to take care of itself.
Well, brethren Editors, what do ye think
of such? Can ye locate them? Have they ;
indeed been l>orn again ? Does the love of
Jesus burn in their pool, cold, wicked hearts?
Are they indeed bound for the Heavenlv Je
rusalem ? I know these are tight questions, !
but then ye need not answer them, unless ye
just wish to. But I tell you, Hermon has
some thoughts alxiut them, wn-fajie is not
ashamed to say them right out either. He
does not say, now mind ye, that they are not '
Christians. Hermon would not be after say- j
ing the like of that, but he dues say, any- ■
where, that if they are, their souls are just
aoout as lean as were- Pharaoh's lean kine. ■
And then there is another class of Baptists '
that I have seen about. They go to prayer- i
meeting—-they’d scorn to be charged with i
neglecting so important * duty, and yet thev
are not so perfect after all. Wdl, what of'
them? say ye. What is “the head and front
of their offending?” It is just this: they
will neither kneel nor stand during prayer, ■
but sit bolt upright, and look around to see
what is the style of Mrs. Fashionable's bonnet,
or Miss Frisk’s new dress. What de ye think
of them ? Oh! Eh! Umph! Well, thev ■.
are—yes —they should be—Oh ’ yes, thev
may be Christians—but ye know —well, no
matter, they ought to kneel though, or else
stand up during prayer.
HERMON.
For Iht- Burjr 1 fodst.
A x riplural Machinery.
Paul, in the sth chapter of Romans, speaks
us the peace which the justified enjoy, through
our Ixrd Jesus Christ, and of their access bv
faith, into the grare wherein they stand, and
rejoice in hope of the gluey of God. Then
adds, not *»aly «u, but we glory ia tribulation;
knowing that tribulation worketh patienee
and patience, experience; and experience,
hope : and hope maketh not ashamed, because
the love of God is shed abroad in our hearts
by the Holy Spirit, which is given unto us.
Now, here we hare a perfect sytem of one ,
'
® thing working, or moving another, and all
[ working for the accomplishment of one grand
IpobjecS The engine upon our railroads, if put
in motion by the power of steam, being con
gfrifected with various wheels, or parts of ma-
Hvchinery, all is put in motion by the moving of
>• T the first wheel; and the great object of trans-
Wportatioh is accomplished.
sNow, we will compare tribulation to a great
'iron wheel, which, in its evolutions, worketh,
or produces patience. And patience, a brazen
m wheel, iri its workings, thov«B the silver wheel
’* of experience, and it, in turn, puts in rapid
r motion the golden wheel of hope. “And hope
which is'an anchor to the soul, both sure and
steadfast, and which entereth into that within
: the vail, whither the forerunner is for us en
intered.” base, a woritiw process
through which Christians are carried. “And
all working together for his good.”
Dear Christian traveler to the heavenly Ca
naan, would you be carried away on flowery
beds of ease? No; you must be tried by
tribulation, deep and strong. But this will
not harm you. It will only work out a glori
ous succession of heavenly graces, preparato
ry to the New Jerusalem above.
C. B. MARTIN.
♦- 11 I)
For the Banner & Baptist
Very Astonishing.
Our Southern Editors, some of them at
least, are still recommending Northern peri
odicals. They know, or ought to know, that
I every Dollar we send North goes into the
hands of our enemies, and may be sent back
in the form of muskets, or other weapons for
our destruction. Is it true that we cannot do
without Gody, Harper, Bonner, and a thous
and others of equal or less notoriety ? If we
cannot, then there is no use in talking about
Secession. Unless we can secede from North
ern Literature, it is utterly futile to talk about
Southern independence.
Let it be known that we have already a
Southern Literature, such too, as would be
highly worthy of respect in any country
in the’ world. Then the duty of the
Southern people is most manifest—to write
and read their own productions, and abandon
I forever the prints of our enemies.
W. M. D.
For the Banner i Baptist.
ILLUSTRATION-No. 14.
THE lIONIJ OF INION BETWEEN GREEK AND
GREEK.
“In Greece, the gymnasium was the school
of art. Men came to gaze on the manly beau
ty of the athletic, the harmony and grace of
his movements, his exhibition of heroic
strength, or the splendid development of his
bodily frame. The people were ull artists by
nature, worshipers of beautiful poems. Beauty
was their ideal of Goodness, the great attri
bute of Deity. Without it, moral worth and
intellectual excellence, were as nothing. *
** ******
The love of bealtv was the great bond
OF VNIO N BETWEEN GREEK AND GREEK.
Alone, it ipis sufficient to unite the independ
ent cities and separate races of Hellas.”
With hqw much force does this illustrate
the great bond of union between Christian
and Christian. With them, holiness is beau
ty, and the love of holiness is that which binds
them together in the strongest and most en
during ties. The Christian loves the sinner,
but in consequence of the unholiness of his
disposition, there can be no union between
them. Their natures, their affections, and
their aims are all opposite, and it is as impos
sible to unite them together in the bonds of
a common companionship, as it would be to
bring light to commune with darkness. Sin
ner and sinner are alike in the complexion
and nature of their minds, but between them
there can be no bond of permanent union.
They may league together for certain purpo
' ses, but w hen those purposes are either de
j seated or accomplished, their bond of union is
at an end. But it is not so between Christian
i and Christian, they have a common love
' of holiness, and from the very nature of their
■ bond of union, they cannot but be perpetually
i united. It is said “likes love likes,” but this
i can only be true where “likes” are endowed
with the attribute of holiness. Oh, that
' Christians would labour for more holiness,
j that the bond of union among them may be
1 strengthened.
11. S. M.
Ni-mbkr 15.
The two parties in Athens. .
At one time, during the age of Herodotus,
! the Greek historian, there were two parties in
' Athens—the Old Conservative party headed
I by Cimon, and the Young Athens party head
! id by Pericles. Cim-m and the conservatives
I were opposed to all reforms, and in favour of
' making the war against Peasia perpetual; but,
on the other hand, Pericles and young Athens
| were in favor of all progress, and wished to
| end the war against Persia al once.
Among professing Christians in this ®oun
’ try, there are two distinct and separate par
ties. There is. first, the old scriptvral par
ty ; and, secondly, the yovkg traditional
party. Tiie former is headed by Christ, and
the latter by false teachers and apostates from
the old faith. Christ and his scripture-abiding
, followers, are opposed to all “reforms,”
■ w hether they relate to doctrines, ordinances,
or the government of the churches. Thev
are in favor of retaining all the landmark’s of
i the Gospel, and are for making the war against
all human traditions and perversions of the
ancient landmarks perpetual. On the other
hand, the young traditional party, with their
leaders, are in favor of “all progress,” they
are for new doctrines, new- ordinances, and
new forms of church government. They are
; opposed to all of the ancient landmarks, and
are for a speedy cessation of hostilities a
gainst reforms, invasions traditions, and the
changes dictated by the w isdom of men.
Oh, that the truth of our blessed Lord may
, be preserved tn all its original purity, and
saved from the destructive “reformations” of
men. _ _ IT. S. M.
If you can say nothing wisely, hold
i your peace.
1.. T. DOYAIz, Griffin, Georgia, ) Correspanding
D. P. EVERETT, Florida, ) Editors.
JOS. S. BAKER, Florida Traveling Correspondent.
1
3 SJQiJbat!iuX<lUXYSp
t
Baptists and the Bible.
In their whole history, Baptists have regard
j. ed the Bible as the ultimate standard of appeal
in all questions of religious faith and practice;
I and in this respect there is a perfect identity
i in the teachings and practices of Christ and
t j His Apostles, and those of Baptists of the
present age. Let us trace the analogy. In
’ the teachings of Christ, we find a'constant ap
peal to the Holy Scriptures, as the revealed
will of God, and as the only authoritative
1 rule of Faith and Practice.
j Thus, for example, in his contest with Satan
] in the wilderness, our Saviour confronted the
i adversary at every step with, “Thus it is
written/” He even showed the highest pos
' sible regard fob the written word, by placing
lidtH personal phligntlona in rtas AilfiH'.'
1 r inerft* lienee' He declares,’••J came not to
destroy the Law and the Prophets, but to ful
i fill.” He was obedient to the dictates of the
Law, though it cost Him His life. He ap
pealed to the Jews to search the Scriptures,
as the only authoritative source of informa
[ tion on the themes of immortality and Eter
nal Life.
His last communication to man, by the di
rect agency of the Holy Spirit, contains a
fearful denunciation against those who, in any
way mutilate or disguise the teachings of In
spiration. (See Rev. 22: 18, 19.)
The Apostles, with unwavering fidelity,
maintained their loyalty to the teachings of
. Revelation. They asserted that all Scripture
was given by inspiration of God. They would
not receive from men or angels, anything as
• authoritative which had not the acknowledged
> seal of God upon it. (Gal. 1: 1,9.)
No point can be clearer than that the early
Christians regarded the Bible as the only au
thorized rule of Faith and Practice ; that they
’ rejected human traditions, and the inventions
of men, as of no binding authority on the hu
man conscience.
In this respect there is a perfect identity in
' their views and practices, and those of Bap
tists. In proof of this, we simply submit the
: first of the Articles of Faith, adopted in sub
stance with slight verbal alterations, by the
one million of Baptists communicants in the
United States, all of the Baptists in Europe,
Asia, and Africa, together with the noble line
of Baptist martyrs and reformers existing
from the days of Christ till the vear of our
Lord, 1861.
We believe that the Holy jScriptures were
given by men Divinely inspired, and that they
are a perfect treasure of Heavenly instsuc
tion. That they have God for their author,
salvation for their end, and truth without any
mixture of error, for their matter. Thatthey
reveal the principles upon which God will
judge us, and therefore are, and shall remain
to the end of time, the true center of Chris
tian union—and the true standard by which
all human conduct, creeds, and opinions should
be tried.— Evangel.
The Works of the Wicked follow
Them.
The thought that our works follow us, a
thought so full of joy to the children of God,
is one of terror to the godless. Their works
also follow them. The mischief they ha -e
done remains. The curse they put upon their
families and on society abides there. The
evil they originate enlarges in its influence,
and the godless man who is among the dead,
still works in making the living godless.'
Their works follow them also in the eternal
misery they bring to those who wrought them.
“They shall never see light; their worm dieth
not, and their fire is not quenched.” Memo
ry cannot die, and conscience lives by the life
of memory. The godless man, in striving to
escape the lashes of conscience, can destroy
himself, but he cannot destroy his memory.
He can tear his soul from his body, but he
cannot tear remorse from his soul. He can
not save himself from a single stroke of aveng
ing memory. It leaps over the gulf with
him, and scourges him forever. Tears and
blood follow every stroke, but the spring of
the tears and of the blood can never be dried
up. He must bleed and weep, and can nev
. er die. Judas is destroyed by his own hand,
but never can he quiet the agonizind remem
brance that he sold his Lord, and betrayed in
nocent blood. Men go from the deeds of sin
and think all will be forgotten. The ghost of
their evil works does not rise in the broad
glare of the day of occupation, but there
draws near a night when it shall come forth,
and no power can lay it. The busy drama of
life shall be played out, and from the light and
glitter of this gay theatre of time the specta
tor shall go to his cheerless abode to lie down
upon a couch to which no rest comes through
the dismal night—and that night is eternity.
The cataract of turbulent and noisy pleasures
shall roar in his ears no more, to drown the
voices that would have warned him; those
voices have ceased to be voices of warning;
they utter nothing but reproaches; and to
their fearful sounds he is shut up forever. For
the living there is still hope. Let them listen
to that voice which comes from heaven, and
is sighed back from earth, and dies away in
hollow murmurs in hell, “Their works do fol
low them.” Our works follow us.— Lutheran.
The lunderground Population.
Nowhere but in cities does the phenomenon
■ occur, of scores, hundreds, thousands and tens
I of thousands who seem to be totally unrecog
j nized out of their narrow circle, who live as
j they list, and who sink with every successive
' year into a more malignant corruption; In •
| Lincoln, for example, the recent labors of Mr. ]
j Mayhew have revealed what may be called I
j an underground population, numbering its i
[ hundreds of thousrnds, of whom multitudes i
know no marriage tie; and of whom the .
i great majority attend no place of worship. !
■ There would seem to be a nation growing up ■
in the heart of Christendom, within daily .
I sound of its church-bells, utterly destitute of '
the first rudiments of Christian instruction. |
I And of these a large number, already mature i
and inveterate in evil, find their way to our !
i shores, and to our very threshholds.'
It is truly wonderful how many comforts- |
ble and well-doing persons live and die with ,
scarcely any knowledge of these things. They ,
sit in their drawing-rooms, or roll in their i
coaches, with scarcely a thought of the masses ;
j of ignorance, misery, and vice which are al- '
most touch them. Amidst purple, fine linen,
and daily sumptuous fare, we forget the Laza- ;
I rus at our gate, who is chiefly recognized by
the dogs that lick his sores. These things are .
in all populous cities, but men of comfort see
it not, or see it with a vacant abstracted
gaze. To learn the details of this frightful
reality, citizens must begin to observe and [
enumerate the squalid creatures that cross
their path ; must diverge into shaded and ob
structed streets and alleys; must follow the
mendicant and the chiffonnier to his attic or
his hovel, and comprehend the nights of those
who lurk about our thoroughfares by day.
There is not a great city in Christendom in
which it is not true that a large proportion of
these classes is absolutely uneared for, in re
gard t« true religion. And it adds to our a
iarm, that we need not go so far down in the
scale of society, to find hundreds who are
heathenish in their repudiation of all Clyris
’ tian observances, op Sabbaths or other days.
All that has thus been said of cities in gener
al, applies with full forcetothe city of our
abode ; while there are other considerations,
somewhat peculiar to ourselves, which point
us out as beyond question a ripe and suffering
) harvest-field.— Dr. Alexander.
. HL’JJ—! 1
, mmm
t For the Banner k Baptiat.
BIBLE STORIES.
I
for children.
“Behold the Lamb of Qod that taketh away the ain
of the world.”
We can gather nothing from the Bible in
regard to the life of our dear Savior, from
twelve years of age until the time He began
Hls.puWic ministry. All we know is,, that ,
ms -mind was elilargeu proportion to the
growth of His body, insomuch that He ar
rived at the very perfection of heavenly wis
dom. When He was about thirty years old,
He made His appearance on the banks of the
river Jordan, where John the Baptist was
baptizing the people, and demanded baptism
of Him. He was accordingly baptized by
John in the river Jordan, in the presence of a
number of people.
Now, dear children if you live to be men
and women, you will doubtless meet with a
great many people who will tell you much
about baptism. We Baptists have our pecu
liar notions about it. It is not my intention
to discuss the subject now, as it has been so
ably done by others, but I want you, yes,
each one of the little readers «f the Barner,
to prepare your minds for these who may op
pose you: and to do this you must take up a
careful study of the New Testament, for this
is the only book to which we must go for in
formation. Search it for yonrselves, and
when you have formed your conclusions, let
us hear from you. Now in the sweet season
of youth, you should prepare yourselves for
the future ; your minds are fresh and tender,
and should be filled with useful knowledge.
You will never regret it, but in after life will
look back with joy upon a childhood so pleas
antly spent.
Now who will do it ? This will be a pleas
ant way of spending your evenings, instead
of bending over a trashy novel, and destroy
ing your taste for anything that is real or
solid.
Then will you study and search the Bible ?
Oh, yes, I believe you will. And that our
Heavenly Father may guide you in this at
tempt, as well as your effort to do good, is
the sincere prayer of your friend,
MAMIE.
BOTHER.
O, word of undying beauty ! Thiae echoes
sound along the walla us time until they
crumble at the breath of the Eternal. Id all
the world there is not an inhabitable tpot
where the music of that holiest word is not
sounded. Ay, by the ffower of the river, by
the chrystial margin of the forest tree, in the
hut built of bamboo cane, in the mud and
thatched cottage, by the peaks of the kisiiing
mountains, in the wide-spread valley, on the
blue ocean, in the changeless desert, where the
angel came down to give the parched lips the
svzeet waters of the wildernes, under the
white tent of the Arab, and in the bark cov
ered wigwam of the Indian hunter; where ver
the pulses of the human heart beats quick and
warm, or float feebly along the current of
failing life, there is thtt sweet word spoken,
like universal prayer—“ Mother.”
A Lesson for School Boys and Girls.
Not long since, in a certain neighborhood,
a man was wandering in search of employ
ment. He called at a respectable farmer’s
house and told his errand. “What is your
name?” asked the man. “Jonathan Gilman,”
was the reply. “Jonathan Gilman I the same
one who lived near here when a boy?” “The
same, sir.” “I will not employ you then.”
Poor Jonathan, surprised at such a reply, pass
ed on to the next farmer’s ; but the same re
ply was given. He soon came in sight of an
old school house. “Ah,” sajd he, “I under
stand it now ; I was a school boy there once,
but what kind of a school boy ! Lazy and
disobedient. And although lam now in a
measure reformed, they all think me to beuhe
kind of a man as I was a boy. Oh ! that I
had done my duty when at school; then
again could I dwell pleasantly in the land
of my birth.” School boys and girls, please
remember that your schoolmates will be
likely to look upon you in manhood or vro
manhood, as they did in youth. Then in
your school days prepare for noble men and
women.
Two Kinds of Revenge.
The one is returning evil for evil; the oth
er is overcoming evil with good. Judge which
is the most honorable.
Two men, Jiving in the southern part of Af
rica, had a quarrel, and became bitter enemies
to each other. After a while one of them
found a little girl belonging to his enemy in
the woods, at some distance from her father’s
! house. He seized her and cut off both her
. hands; and as he sent her home screaming
i with her bleeding wrist, he said to her, “I
I have had my revenge.”
Years passed away. The little girl had
: grown up to be almost a young woman. One
. day there came to her father’s door a pocr,
| worn-out, grey-headed old man, who asked
j for something to eat. She knew him at onse
as the cruel man who had cut off her hands.
i She went into the hut, and ordered the ser
: vant to take him bread and milk, as much as
he could eat, and sat down and watched him
i eat.
When he had finished, dropping the cover
ing that hid her handless wrists from view,
and holding them up before him, she exclaim
ed, “I have had my revenge!” repeating the
sentence he had uttered when he so cruelly
maimed her. The man was overwhelmed
with surprise and humiliation. The sjeret of
it was that in the meantime the girl had be
come a Christian ; and had learned the mean
ing of the verse: “If thine enemy hunger
feed him ; if he thirst, give him drink; for in
so doing thou shalt heap coals of fire on his
bead.” How beautiful the conduct of this in
jured Christian girl appears, in contrast with
that of her heathen enemy !
In the courts of earthly kings it is always
esteemed honorable to do as the king doen.
Jesus is king. He conquers by kindnesi.
When we “overcome evil with good,” are we
not like Jesus? And is there any honor in
the world like this?
A sentence has formed a character
and a character has subdued a kingdom.
hal should I do but for Christ I
Another question completes the character of
the Christian: What shall Ido for Christ 1
