Newspaper Page Text
I u r- . ' . .. I _ ......I. vre.-.- .T' 7. - -- ■ — ... .. .7. , ~, . 1 - , .
H. C. HORNADY, )
EDITOR and PROPRIETOR. J
VOLUME 111.
The Banner and Baptist
IS PUBU3HBD EYE BY BATURDAY MORNING,
AT ATLANTA, GA.
Subscription price—Three Dollars per year, In advance.
H. C. Hokxadt, Proprietor.
Life's Pursui *.
However strongly we may believe that
the same Beneficence which regards the
falling sparrow adjusts, also, the scale of
human destiny, we can not be forced to
admiUhat no such thing exists as human
responsibility. We are all, more or less,
susceptible to outward influences, and we
can not always be aware of the amount of
influence that is brought to bear upon our
actions by the daily associations to which
we are necessarily subjected; and yet we
are permitted to hold no one responsible
for our own acts, either morally or legally ;
as the only basis on which society is, or
could be, reared, is that of individual re
sponsibility.
Admitting the primary truth, that ‘no
thing is made in vain,’ we must conclude
that every thing, animate and inanimate,
has it# allotted place in the economy of
nature. The only difficulty with which we
are called to contend in the premises, is,
for ourselves to find that place. With
some, the indications from the earliest
verge of understanding are so palpable and
well-defined, that to ignore or misinterpret
them would be to rebel against the higher
attributes of the soul, and to defy Deity
upon His own threshold.
The great apostle, speaking from inspira
tion, claimed that a necessity was laid upon
him to preach the Gospel, and, with all the
energies which God had given him, he bent
that lofty intellect to the labor—never
doubtLg, and never swerving from its
duties. Many of the great minds of the
past and present have felt this ‘ necessity,’
and have obeyed it* requirements, giving,
in their lives and achievements, abundant
testimony of the high authority under which
they have labored. But, while in so many
striking instances these admonitions of
man’s higher nature have served as an un
erring directory to his life duties, we know
that the way is not always so clear, and
that, in the majority of instances, a more
perhaps, less infallible system
rtf reasoning must be resorted to. The
world has affbrdpd abundance of testimony
to show that the economy of life demands
from each member of society an enlightened
and faithful development of the powers
conferred ; and that these powers—moral,
intellectual, and physical—can be made to
accomplish their great end in the conscien
tious discharge of the duties of a single vo
cation, is as clearly shown. In fact, without
exception, it has ever been that the greatest
achievements in every department of human
energy hive been the result of concentration
of thought and action. The brilliant stars
in the galaxy of great names have been
what may very properly be called men of
one idea. The moral inference of the home
ly adage, ‘Jack of all trades, and good at
none,’ is both philosophically and histori
cally true.
The great mistake into which, as young
men, we are likely ,to fall is not that of
attempting too much, but of comprising too j
wide a field. The temptations in this di
rection are, perhaps, greater in this country
than in any other, as there is no department
of labor, no possible eminence of honor or
usefulness, that is not open equally to all.— j
And it is also this feature of our social con- ‘
dition which renders every honest avocation ;
honorable. There is scarcely a calling— j
from that which brings into use the lowest ;
physical qualifications, to that which de-J
tnands the highest intellectual power—that
has not produced its men of mark, and j
contributed directly to the aggregate glory j
of our common country. It is, in fact,!
never the calling which confers honor, but j
always the man who gives dignity to his \
honest psrsuits. We would not infer from
this that it matters not what may be our
life pursuits, or-that they should lie left to
* circumstances over which we hav© no con
trol.’ It is clearly the duty of every young i
man, if within his power, to street his own
vocation, and this he should do with direct
reference to his tastes, quaiifimious, and
chance* of success. Nor would we make
the latter the least among the arguments
which should influence him. We believe
in no Qui sottish pursuit of imaginary end*;
and deeming ******* ss one of the great ob
jects of Hfe, hold it to be every man’
ATLANTA, GA., AUGUST 9, 1862.
duty to succeed. Again, while we would
urge the policy and necessity of continuance
in endeavor, we would never counsel war
fare when defeat is inevitable. Discretion
is always the better part of valor, and it i*
never a disgraceful act to change our course
of conduct just as frequently as we can
better our condition by so doing. If, there
fore, we have been unfortunate in the se
lection of a vocation, we should lose no
time in retracing our steps and starting
anew in the right direction. There is no
virtue in pursuing a straightforward course,
unless that course lead to a desirable at
tainment.
That there are circumstances over which
we have no control, and which do influence
action, is perhaps true ; but it is oftener
true that we attribute to ‘ circamstances ’
that for which we are primarily and totally
responsible. In the majority of cases, it is
within the power of our young men to write
their own future histories; thereis no point
to which they may not reasonably aspire—
no necessary limit to hones; ambition.
What we would deem essential in this
case, then, is: first, the exercise of those
faculties which will enable us to make a
wise and prudent selection of a calling; and
then to pursue that calling with an intelli
gent and hearty purpose —deriving its
pursuit not merely that which will admin
ister to physical necessities, but the perpetu
al development of all the nobler attributes
of our being. , E.
The Chaplaincy.
Several articles have appeared in The
Banner on the above subject; and while I
concur with those who are opposed to the
present method of appointing Chaplains to
the Army, it occurs to my mind that the
strongest arguments against the system
have not been published. Several months
ago I prepared an article on the subject,
and sent it to one of the leading secular
papers of the South ; but, either my man
uscript failed to reach the editor, or he,
like too many of this class of editor* who
are unwilling to oppose the “ established
order of things,” or to publish any thing
that would not please the people, failed to
publish it. 1 sent the article to the above
paper, hoping that it rbight be read by
those who have it in their power to abolish,
as well a* to create, so important an office.
But to the point.
f would advocate the abolition of the
Chaplaincy for the following reasons:
J. It uan unwarrantable assumption of
power on the part of the Government.
We had fondly hoped that the “adulte
rous union of Church and State” would
never be formed again in this once happy
country ; but it cannot be denied that, so
far as it goes, the present method of sup
plying the army with “ religious guides,”
unites Church and State—the “iron " and
the “clay,” elements which ought never to
be united. It is needless to inform the
reader that this very principle, the union of
Church and State, has caused more blood
to be shed than, perhaps, any other one
thing that could be mentioned.
Do our brothers and sons desire preach
ing, while engaged in the arduous duties of
the camp ? They need not expect the
Church to furnish them with a preacher;— ,
Cmar has taken the matter into his own
hands* ~ke will appoint j ou a something, and
you mutt hear him or nobody 1
11. The government, though it has created j
the office of Chaplaincy, will not dare tode. j
fine specifically what are its duties. Why f j
Because this would burst the Government :
into atoms. For, if the duties of the Chap
laincy were defined to be such a* suit the
Protestant, the Catholic and In fidel of every
type would revolt at once; or if any dis
crimination were made in favor of the Ca
tholic or any on* of the various sects all
the others would complain. Henee, though
the Government has gone so far as to aay
there must be preachers in the army, they
dare not say what he shall preach—whether
Christ, Mahomet, or somebody, or something,
else!
Now, does it not seem strange that our
Government should create an office, when
they can not tell what this otflee is—what
the chaplain must do, and how he rou*t do
ill How is a chaplain to know when he
hav done hi* duty, in the absence of definite
instructions? Suppose a convert should
1 wish to be “ baptised **: the Government
"hh smm orar ns is "im."
does nbt tell us what baptism is —whether
sprinkling, pouring, or immersion. Will
the chaplain do his duty if he “performs ”
either one or all of these “ so-called" modes ”?
Our Caesar mu9t be exceedingly pious, if
all religions arc equally acceptable’to him !
This is, indeed, “ becoming all things to all
men”! Well, for myself, I can truthfully
say that my self-respect would prevent my
creating an office which I could not define.
111. The present method of appointing
chaplains, degrades the ministry of God.
According to the existing system, Jew,
Catholic, Methodist, Presbyterian, Baptist,
Infidel, &c., &c., are alike eligible to the
chaplaincy. It is in accordance with the
spirit and genius of our Government, that
“ representation ” and “ taxation ” shall be
coextensive. As, therefore, every man in
the South is taxed to support the chaplain
cy, he is certainly maltreated if he can not
have his religious views represented. But
to place on an equality with the true min
istry of God those who, it may be, deny
the existence of God, is to degrade the
ministry.
IV. The government has no right to tax
me for the purpose of disseminating my own
religious tenets, much less those I know to be
false. The former uproots a radical princi
ple in our government; the latter, besides
this, overrides conscience.
V. The present system fails, in a great
degree, to accomplish [what shall I call it?
—for the duty of the chaplain is not defined]
the good [I will say] which the “ pious or
thodox ” regards as desirable.
This follows as a legitimate consequence
from the fact that there are many unworthy
chaplains in the army, and, also, that the
soldiers do not have ministers of their own
choice.
Other reasons might be assigned, but
these I deem sufficient for the present.
Now for objections *.
“Shall our noble sons, while lighting for
our country, be deprived of religious teach
ers ? ” By no means I would have them
much belter supplied than they are at pres
ent. This can be done without violating
any principle of our government or religion.
Let the army be accessible to the different
religious denominations. Let it be under
stood that these denominations, and not
Ccesar, are to supply the soldiers with
preaching. Let the soldiers have the liberty
of selecting men of their own religious faith ;
and, if need be, let their wages be increased,
so as to enable them, in some degree, to
compensate the preacher of their choice;
and, assisted by friends at home, our sol
diers will, in a vast majority of cases, be
better supplied with religious teacher* than
they are at present.
A. S. Worrbll,
P. S. It should not be inferred from the
above that I attach any blame to a preacher
for accepting an appointment in the army.
The souls of our kindred and countrymen
are none the less important, if Cassar has
usurped more than belongs to him.
A. S. VV.
'Stand for the Right t
We were somewhat shocked when we
first met with the sentiment of an English
political writer, that “If the very devil
himself could be supposed to take the place
of advocate and vindicator of some point <>f
justice, he ought to be, so far, supported.”
But is not this simply the reverse side of
the sentiment which Paul avows in his let
ter to the churches of Galatia ? “ Though
an angel from heaven preached any other
gospel unto you than that which we have
preached, let him be accursed.”
Taking in view both sides of this senti
ment, we may thus express it:
Hold by the right, no matter who stands
for it, no matter who stands against it. In j
spite of all influence from persons, adhere j
inflexibly to principle, for its own sake. J
Neither repelled by disgust for its advo-j
cates, nor seduced by reverence for its op-j
ponents, give the labors of life to it, and, if [
need be, welcome the agonies of death for
it. “Battles," Napoleon said, “are not:
I won with rose-water ; ” and he who stands;
for the right may be sure that no “ rose
water” support will be accepted at his |
hands Let him count the cost, then, be
fore he chooses; and having made the
choice, stake all on it, sacrifice all to it.—
Where this spirit feigns, “the naked sim
plicity of Christ, with what wisdom He is
‘pleased to give,and patience, will overcome
ail” adverse fortune.
The best definition of * bearing false wit
ness against your neighbor,’ was given by
a little school girl. She said it was when
nobody did nothing, and somebody went
land toid of it.
Predestination.
The Uses of the Doctrine.
The Bible presents this doctrine of pre
. destination, as I think, only for three pur
poses. First, to teach men the character
of God, His grandeur, wisdom, and incom
prehensibility ; and thus lead them to
rendei to Him the which belongs
to Him. If the doctrine is deep and mys
terious, so is God. Whoever believes in
the existence of God at all, believes in an
infinite mystery. And since He is himself
such a mystery, we ought to expect mystery
in His plan and providence., and not quarrel
where we ought to worship and bow down
before Him, filled with awe at His amazing
grandeur.
The second purpose is, to repress the au
dacity of the wicked. God would have the
wicked know that they cannot outreach Him
—that with all their malignity they can not
even sir* but He will foil them. ‘He ma
keth the wrath of man to praise Him, and
the remainderof that wrath He will restrain.’
He lets them know that His eternal coun
sels are deeper than their- malignity. If
they will sin, He leads their minds back
behind the curtain which veils His eternal
majesty, and lets them know that His eter
nal plans are not to be thwarted by the
wickedness of man or men* or malice of
devils. He shows them that God’s plans
encompass them a9 with a net; that He has
His hook in their nose, and His bridle in
their mouth; and if they sin, their malice
will be foiled ; they shall not sin an item
but God will overrule it all for His glory ;
and all their disobedience and hardihood
shall only defeat their own purposes, and
bring just judgment on the heads of the
willing perpetrators. There is an instance
of this solemn and instructive use of the
doctrine, where an apostle addresses the
crueifieisof Christ: ‘Him being delivered
by the determinate counsel and foreknow
ledge of God, ye have taken and by wicked
hands have crucified and slain.’ Their
‘ wicked hands’ could only carry out His
‘determinate counsel.’ The counsel was
His—the wickedness was theirs. Thisdoc
trine shows the wicked that there is a plan
which lies back of their wickedness—that
they cannot overreach (rod, that they are
hemmed in on every side by the plan and
the predestination of the Eternal One.
The third and main purpose of this doc
trine is (as 1 suppose), to comfort God’s
people. The grand trial of a life of religion
is a trial of the heart. We have sins, we
have weaknesses and temptations, which
tend to a dreadful discouragement. Sin
easily besets us. We easily wander from
God. Holiness i9 an up-hill work. Our
feet often stagger in the path of pilgrimage,
and tears of bitterness gush from our eyes,
lest such weak and tempted and erring
creatures should never reach heaven.—
Devils tempt us. The world presents its
deceitful allurements, and more deceitful
and dangerous claims. What shall cheer
us when our heart sinks within us ? Whith
er shall we fly for comfort, when our hearts
are bleeding, when our sins are so many,
when our gain in holiness is so little, when
our light goes out, and the gloom of an im
penetrable midnight settles down upon our
poor and helpless souls ?
We can not, indeed, mount up to the in
ner sanctuary of God, open the seven-sealed
book, and read our names recorded in it
by the pen of the Eternal. But we can
know that such a book is there ; and that
the pen of our Father has filled it with His
eternal decrees, not one of which shall fail
of accomplishment, as surely as His own
throne shall stand. And when we find
within ourselves, amid our tearful strug
gles, even the feeble beginnings of holiness,
ve know that God has commenced His
work for us—a work which He planned
before the world was ; and that He who
has ‘ begun a good work in us, will perform
it until the day of Jesus Christ,’ carrying
into effect His eternal plan. Just as well |
a3 we know our likeness to God, we know I
our election of God. We know that our j
holiness is His work, a work which He i
purposed from the beginning. If He had |
purposed it but just as He begun—if it i
was a work undertaken from some recentj
impulse, then we should have good reason j
to fear that some other impulse would
drive Him to abandon it. But when we
know it forms a part of His eternal coun-;
gels, and is no sidework, no episode, no in- 1
terlude, or sudden interposition not before
provided for, then we are assured that God
is not going to forsake us; but, deep as is:
our home-bred depravity, and many and J
malignant as are our foes, we are cheered
with the assurance that God will bring us j
off victorious, and ‘the purpose according j
tq flection will stand.’ We love to see our j
salvation embraced in the eternal plan of
of God; and we know it is embraced there,
!if we are His children by faith in Christ i
Jesus. We can not read His secret coun !
sels, but we can read His spiritual work- 1
ings within us. We know the counsels by
ithe evidence of the workings; and then we
: are cheered and encouraged amid our trials
| by the idea that God will no more abandon
\ the eternal plan which His wisdom formed
before the foundation of the world. ‘ Who
shall lay any thing to the charge of God’s
j TERMS : Three, Dollars per annum.,
j STRICTLY IN ADVANCE.
elect?’ He had their names in Hi*book
before they had shed a tear, before a devil
existed to tempt them.
[ Christian Observer.
4— i —| r > ■
“ Words of Jesus.”
It lay neglected in a corner of the tent—
the little book, with its lowly yet lofty ti
tle, sli unheeded by the careless group who
crowded around, sent by some loving mo
ther, or sister, or wife, with an earnest
prayer that it might lead their loved ones
to think of Him who, though “ He be not
far from every one of us,” is too often for
gotten in this sinful world—it lay., awaiting
its mission.
The messmates were mostly young; but
a few had attained the meridian of life, aud
some had begun to wear the look of year*.
Several were (or professed to be) Chris
tians; but amid the din of war and tempt
ations of the camp their religion seemed
almost forgotten, or laid aside for a more
convenient season. Cards were the usual
pastime; and Christian and wordling alike
seemed to find more of interest in them
than in the weightier matters of “ right
eousness, temperance and judgment to
come.” " But this afternoon even they were
laid aside, and there was a feeling of ennui
and sadness creeping over all the party.
Finally, one of the group, a noble heart
ed man, though one who did npt always
remember to walk worthy of his high voca
tion, glanced at the little volume, and took
it up carelessly to while away the time.—
The title was simple, but it grated harshly
on his ear ; “ Words of Jesus.” Ah! who
amid the tumult of war, the confusion of
the camp, ! nd in quiet hours the thought
of home, could stop to meditate on Him
who was “ meek and lowly of heart,” the
heavenly Friend, who “ bare our trans
gressions and received our chastisement”?
But the Spirit blessed the book, as unthink
ingly he proposed reading aloud, “ for the
sake of something new,” as was lightly
said. And so the reading commenced, at
first carelessly, but with gradually ii creas
ing interest, until they heard gladly of
Jesus of Nazareth, the Saviour of sinners.
And as they heard of Hi* weary life on
earth, His loneliness, His sorrow and suf
fering for sinful men, they forgot them
selves awhile to look to Him, the Author
of eternal life. “Words of Jesus”!—
What rest and security they breathed;
how they pointed to the blissful haven above
—to the home made ready, the “ house not
made with hands, efernal in the heavens ”;
and how trivial and unworthy seemed the
life below : the strife of men, the struggle
for power, the bitter envyings and anger of
human hearts. Over them all there came
a change, and for that evening at least they
were wiser and better men. With their
softened feelings came, too, remembrances
not only of the tender love of dear ones at
home, but their earnest prayers for them,
and they felt that, like other blessings with
which their lives were crowned, of them
they were all unworthy.
“Well, Charlie,” spoke up one of the
hearers, when the book was laid aside, and
with a voice which would be husky despite
the light tone, “that was first-rate—better
than cards, don’t you think? ”
“Yes, indeed,” was the fervent reply ;
“ I believe some good angel placed the book
there; it seems a message sent to draw us
again into the path of duty and true happi
ness from which we were so sadly straying;
and for one 1 am truly thankful for the gen
tle reproof, the timely warning, as well as
the blessed hope it gives for a bright eter
nity we may some day enjoy. It may be
soon.”
My readers, does not this show that we
may be, at least, instruments in doing good
by sending Bibles and tracts to soldiers?
Dear soldiers of our Confederate States,
perilling your livs, and, far more, your
souls, for the sake of honor and home: oh,
that we could persuade you to pause awhile
each day and think of Eternity—of the joy
or woe that word contains for you. We
beseech you to abstain from the profane
w<!> r ld-—the drink which, if it fails to intox
icate, still deadens the mind and heart to all
that is noble, pure and good ; to cease the
evil-breeding practice of card playing, and
to lift yourselves to the standard of true
gentlemen. Study the Bible; and though
at first you may not see its beauty and pre
ciousness, yet with prater they will come.
And if it be your lot to be of the number
for whom we are called to mourn, may we
feel the comfort of that cheering verse—
“ Blessed are the dead that die in the Lord,
for they rest from their labors, and their
works do follow them.”
What is that trait which, in childhood,
is so precious and endearing to a parent’s
heart ? It is, its ready acknowledgment of
proofs of love. The loving arms are thrown
around the mother’s neck for the gift of a
bead, a ribbon, or a rattle. The happy
child loves to display it* treasure, and again
and again exclaims, “My mama give me
i this! ” Oh, let us be children in spirit to
; wards our heavenly Parent. We ask, and
| we receive; let us joyfully acknowledge it.
—
There is nothing lost by an upright and
' honorable walk among men.
NUMBER 38.
