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THREE DOLLARS PER ANNUM.
VOL. XXXIV.rm 47.
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The Wonderful House.
Tbalm cxlu., v. 15 The eyes of all wait upon
thee; aiid thou givest them their meat in doe
V 16 Thou openest thy hand, and satisfieth the
desire ot every living thing'.
Ptalm crfvii., v. 9. He giveth to the beast his
food; and to the young ravens, which cry.
There is a wondrous mansion, far away
Above the clonds; beyond yon aznre sea.
Situate in the realms of endless day;
Those myriad stars, that stnd the vaulted sky,
Decking with gems the regal brow of night,
Are bat the. lamps that from Its windows shine,
Twinkling upon us with their holy light,—
Showing the Master's power and skill divine.
'i he rood that to this wondrous mansion leads,
Well trodden is; none other so well trod;
This path the lark ascends; and every good
And perfect gift descends by this same road.
And in this mansion dwells a great rich Lord,
Who all things owns—the universe possessing.
Meat in dne season does he to all afford;
Each living creature he delights in blessing.
There, in majestic glory, on his throne,
He ever sits! The powers of heaven and earth
Are in his hand; from him, and him alone,
All of created beings had their birth.
He rules this world and all that it contains ;
He governs all things by his sovereign will;
The earth he by his mighty power sustains;
He speaks, and ocean’s storm-tossed waves are
still.
The Great All Father he, at whose command,.
At once, creation into beiog sprang:
The angelic choir around his throne who stand,
When God first formed the earth, his praise*
sang.
Morning by morning, he leads forth the sun,
Ills daily course rejoicing to pursue,
Like a strong man joying his race to run ;
And bids the moon her monthly round renew.
He points to every star its proper course;
He calls each star by its own proper name,
Os life, and light, and heat, the only source;
fie tint* the rainbow with its hues of flame.
He clothea the lilies in their robes of white;
He gives to every flower its lovely bloom;
11 is pencil paints on each its hues of light;
HU breath their fragrance gives—their rich per
fume.
Each blade of grass upon the flowery mead,
Bending beneath tire weight of sparkling dews,
Each pendant drop of dew his power sustains ;
Each Spring with verdure he the earth renews.
A mighty housekeeper is our Great God;
The eyes of all creation on him wait;
He opes his hand and gives to each his food;
Nothing is small to him, though he be great.
lie feeds the ravens : the young lions roar
To him when, famishing, their food they crave.
’Tis he that loads the trees with golden fruit,
And makes the fields with yellow harvests wave.
A careful watcher is the Lord our God;
Both day and night he doth hig people keep;
Bleeping and slumbering he ia never found,
His care protects his children, while they sleep.
Though throued in state, he condescends to all;
He counts the hairs upon each servant’s head.
Without his knowledge, not a sparrow falls;
And all are from his sovereign bounty fed.
With him all things abound, ull wealth, all
power;
And freely he distributes good to all.
He nothing needs, for every thing is his,
And every creature coineth at his call.
He never wants for means to help his friends;
He finds a wuy his blessings to impart;
To all that ask his aid he freely lends ;
All And a place In the All-Kufhstfs heart
For wandering Israel, in the desert, bread
He daily found. No meal, nor oil was there,
Yet by his bounty they were daily fed,
And, without wells, supplied with water dear.
And for Zarcpliath’s widow meal and oil
Were found, where was no oil-press ami with
out a mill;
The hunted hermit, without human toil,
Was fed, while hiding hard-by Cherith’s rill.
And to this rich, this all possessing Lord,
Our every sorrow we may freely take;
To him, with all our wants, we are referred ;
Kindly his help he gives, for Jesus’ sake.
And even to his threshold we may briug
Our empty cupboards to fill the scanty store;
He who sustains each bird upon the wing,
Will also clothe and feed his suffering poor.
This house is near. The Lord, who there resides,
Is not far off, and nothing is too small
For his attention ; who in Christ contides
Will dud liis ear is open to each calL
Most holy Is the Lord who dwelleth there,
Terribly holy: yet an open way,
Is made, for every sinner to appear,
And at his foot-stool his petitions lay.
That way is Christ; and he, who daily treads
That upward path, by every saint well trod,
Empty will ne’er return ; bnt always And
The eholccst blessings are on him bestowed.
But take good heed, thou art entirely Christ’s;
His dwelling place must be thy inmost soul;
In his blest service thou must take delight;
His Holy Spirit must possess lliee, whole.
The Lord of heaven thou, then, wilt joyful And
No distant God, but intimately near;
A tender Father, ever, ever kind.
Who bids theo cast on him tby every care.
Thus when thon truly dost in Christ abide,
And he in thee, into his arms thou’lt fall;
Thy all into liis keeping thou’lt con Ade,
Jehovah, thou wilt “Abba, Father,” call.
Then, let thy prayerful thoughts still soar aloft,
On joyful pinions; thou the way hast found,
To that rich mansion, far beyond the clouds,
Whose treasury with every good abounds.
And should’st thou ever stand in need of aught,
Haste to his threshold, stand before his door,
Knock there, knock loudly, earnest call and wait;
Thou wilt receive from his o’erAowing store.
L.
Sumter , A or. Oth, 1871.
Contributions.
The Mode of Baptism.—No. 11.
BY REV. W. KNOX.
Further Elaboration.
Recurring to the starting point— the bap
tism of the Holy Ghost— l will, in the farther
elaboration of the argument, propose these
two problems: 1. Given the terms expressive
of the mode of water baptism, to ascertain
the terms which would be emploved in
speaking of the Holy Spirit’s work when
presented under the imagery of baptism;
and, 2. Given the terms applied to the Holy
Spirit's operation's, nnder the similitude of
baptism, to ascertain the terms expressive of
the mode of irater-baptism as practiced at the
time.
The solution of the second of these
problems would render any attention to the
first unnecessary, only by way of confirma
-tion. As the terms applied to the mode of
the Holy Spirit’s work are given, while those
expressive of the mode of water baptism are
not given, the first problem can be reached
only by means of the second. These given
terms are “ pouring out," “ shedding forth,"
“falling upon;" and it is assumed here that
these are terms expressive of the mode of
water-baptism as then practiced. Now, al
lowing those to be the terms appropriate to
water-baptism, the solution of the first
problem will undeniably be in perfective cord
anoe with the facts os given in the sacred
record. The whole argument is, therefore,
involved in the second problem, and may be
more fully enunciated thus: Given the ex
pressions applied to the Holy Spirit’s opera ■
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to ascertain what ferns are expressive of the
mode of baptism as then practiced.
It is a universal law of language, that
whenever person or iking is represented by
% figure pr symbol, the actions or doings of such
person, or the attributes or properties of such
thing, are expressed by ferns appropriata to
the figure ot symbol chosen.
Let me illustrate this principle: God ia
represented by the figure of the son—the
bright luminary of our day; and the terms
which appropriately belong to the sun, which
we would use in speaking of the sun, are
applied to God. He illuminates, He gives
light, He imparts both light and heat. He is
called a Rock; and the idea -of shelter, ot
safety, of a hiding place, ia at once transferred
to Him.
The Church ia spoken of as a building /and
architectural terms are applied to it—it has
a foundation, ia built up. It ia oompared to
a city; and we read of gates, streets and
walla} not that the Chorch, as an assembly
of God’s people, is literally built up with
stone upon beam upon beam;
not that it has gates, and walls, and streets;
but the terms belong to the things employed
as figures, and are transferred along with
these figures. Hence it is, that we are not
surprised to see it written that the “ wil
derness and the solitary places are glad,”
that the “desert rejoices," that “the trees
dap their hands," etc.; for these things be
ing compared to persons, the properties and
actions of persons are attributed to them.
The Jewish nation is compared to a tree,
and its destrnction is fore-announced—not
by such phraseology ns would bo employed
in speaking of the destruction of a people,
bnt by such as wonld be used of a tree; “ the
axe is laid at the root of the tree,” it is to be
“cut down” and “cast into the fire.” It
is radii compared to a threshing floor, or
rati ler to a heap of threshed grain : and the
winnowing process is brought into view; the
“fan” is in the winnower’s “hand,” “the
floor is purged,” “the wheat,” as represent
ing the good, is to be “gathered into the
garner,” and the chaff, a3 representing the
wicked, is to be “burned with fire un
quenchable.”
The “kingdom of heaven,” or “ of God,”
is variously represented, and the terms em
ployed vary with the figures selected. Some
times it is likened to a vineyard, and agri
cultural terms are introduced. Asa “grain
of mustard seed,” it grows, becomes the
greatest of herbs —a ires with wide-spreading
branches. As “leaven," it diffuses itself
throughout the whole lamp, assimilating
each particle to its own likeness. Asa net
it catches. As treasure it is hidden, and lias to
be searched tor by digging. As the “pearl of
great price," it becomes merchandize, and is
“ bought. ”
Let us now look at some of the symbols of
the Holy Ghost. One of these is a dove, and
we find that tho actions appropriate to a dove
are applied to Him; it descends and lights
upon the Saviour. Another of these is the
wind or air; indeed this is the radical idea
of the term rendered ghost or spirit. To ex
press the mightiness of His influences on
the day of Pentecost, His coming was as
of “a mighty rushing wind." Hence, too,
the origin of the expression, “ they,” the
disciples, “were all /died with the Holy
Ghost.” no is again likened to "fire” and
to express something additional, He appears
as “ forked,” or rather distributive “ tongues
of fire,” that is, involving sword-like flames.
As “tongues of fire,” He "sat” rested
“ upon the disciples.” As fire, it is said in
another place, “ Quench not the Spirit.”
Another appropriate emblem is “ water ;”
and His operations are theu represented by
what is appropriate to water: 1, as to its
properties, He washes, cleanses, purifies; 2,
as to its application, ne is "poured out,”
"shed forth,” "falls upon.” I know of no
place where this application is represented
by immersion.
These illustrations might be almost in
definitely extended, bnt these will suffice.
They have all been taken from the sacred
scriptures, thongh from other sources they
might also be obtained in übundance. It is
inherent in the very natnre of language,
that wheu a figure is selected to represent
anything, we must, in speaking of that
thing, adhere to the imagery of the fignre.
No one would be deemed a proficient in the
use of language, were he, after having se
lected a skip as the figuro of a nation, to
avoid all nautical terms in describing the
affairs of that nation, and employ only lit
eral ones, or those which belong to agricul
tui-e.
It should be borne in mind that baptism,
or the application or use of water in bap
tism, and not simply water, was chosen to
represent tho operation or work of the Holy
Spirit in the instances to which the refer
ence has been had. If, therefore, the mode
of the Spirit’s operations were referred to
at all, it would have been in terms ex
pressive of the mode of the application or
use of water in baptism. If immersion had
been tho mode, those terms would have been
expressive of immersion; if pouring had
been the mode, then those terms would have
been, just as we in fact find them, expressive
of pouring.
The principle is simply this, and I wish
to keep it distinctly in view. As the Holy
Spirit’s operations in the instances adduced
were called baptism, the idea of water-bap
tism wisjin the mind of the sacred writer;
and, consequently, in describing the mode
of the Spirit’s operations, he adopted snch
phraseology as was expressive of the mode
of water-baptism. If terms clearly denoting
the mode of water-baptism had been given
in .connection with that ordinance, we should
have expected a correspondence in the use
of terms, applied to the Holy Spirit’s work,
when designated as baptism. These terms
are not thns given; bnt, knowing the terms
applied to the Holy Spirit's work, under the
figure of baptism, we may assuredly know
that these are the terms appropriate to the
mode of water-baptism, as they must have
been derived from the mode of water-bap
tism, and can have no other origin.
Let ns suppose that the prophet Joel had
said, “ Then will I immerse all flesh in My
Spirit;” ‘‘ My servants and My maidens shall
be immersed in My Spirit;” that Peter had
said, “ And hath immersed ns in that which
ye see and hear;” that it had been said,
“ Cornelias and his household were immersed
in the gift of the Holy Ghost;” that “those
who came with Peter were astonished when
they saw that the Gentiles were immersed in
the Holy Ghost;” that Peter, in rehearsing
the whole matter to his brethren, had said,
“As I began to speak they were immersed
in the Holy Ghost, as we were at the be
ginning”—(let none stumble at the seeming
uncouthness of these expressions, tor it is
caused by our not being accustomed to
them, and from not considering that the
terms employed are inherent in the fignre,
because, upon the supposition that im
these expressions wonul have been appro
priate and right, and fsven absolutely de
manded by the well established laws of lan
guage)—let ns suppose, I say, that such had
been the language used in the above men
tioned instances, who wonld have doubted—
certainly not the exclusive immersionist—
Who, indeed, could have doubted that im
mersion was the original baptism? Now,
since poured out, or phrases of the same
import, were used in the above cited in
stances, it is as clear as a moral demonstra
tion can make it, that pouring was origi
nally the mode of the application of water
in Christian baptism.
It is certainly pertinent here to inquire
why it is that the expression immersed in the
Holy Ghost has never come into general use.
▲ oertain proposed translation of the New
Testament, I am aware, ventures thus to
translate, but the translation itself has never
received mnch favor, and the above ex
pression does not enter into the nomencla
ture of those even who hold the dogma of
exclusive immersion. This is suggestive.
If the expression to improper, it oan only
be beoanse immersion was not the original
baptism. The moment that it can be shown
that immersion is the mode originally prac
ticed, its nse is not only allowable, but is
absolutely demanded by the proprieties of
language.
Oar argument, it is seen, does not depend
upon the meaning of baptism. If laptidzo
and its cognates had been used in the before
cited instances, as “then will I baptize
them with My Spirit,” etc., the mode of
administration might depend npon the
meaning of the term baptize, bnt as pouring,
and terms of like import are employed, the
argument establishes pouring as the mode,
beyond, as it seems to me, the possibility of
succeasfnl cavil.
The argument is not dependent eiilicr
npon the pedo-baptist construction of the
meaning of the baptism of the Holy Ghost,
for it is equally as valid, according to the
contraction of the exclusive immersionists
themselves. Let it mean, if they will have
it so, the extraordinary or miraculous in
fluence of the Holy Spirit, still it is called
baptism, and the terms “ poured out," “ shed
forth," “falling upon," are still predicated
of it. The term baptism is still employed
as a figure, and the attribnte of pouring still
inheres in that figure, as the original mode
of administration. I see no way by which
the force of this argument can be evaded.
In conclusion, it is proper to remark that
the argument which I have elaborated is not
the same as that usually insisted upon,
namely: That as water baptism is emblemat
ical of the Holy Spirit’s work in regenera
tion, or the new birth, and as His influences
are represented by sprinkling or pouring,
so water-baptism, to bo expressive, should
be by sprinkling or pouring. Because, in
the first place, the aigument I have been
pursuing does not necessarily identify the
baptism of the Holy Ghost with spir
itual regeneration, so at least as to be
dependent upon that identity. Whatever
we may think, individually, this argument
is equally conclusive, if tlio baptism of the
Holy Ghost be understood to mean the ex
traordinary or miraculous gifts distributed
'on the'pentecostal oCe#Sio*n, and the ffbffff
dant gifts bestowed upon Cornelius and his
household Because, secondly, our present
argument derives the terms expressive of
the Holy Spirit’s work, whenever that work
is denominated baptism, directly fiom the
mode in which the water was applied or used
in tho original administration of baptism.
It does not, therefore, merely infer that
sprinkling or pouring onght to bo the mode
of administering baptism, in order that it
shoflld correspond with the mode of the
Holy Spirit’s operations, but it positively
asserts that pouring was the original mode,
as otherwise it would not have been employ
ed as the term expressive of the Holy
Spirit’s work, wbeu represented under the
imagery of baptism.
Large anil Small Circuits.
I am not disposed to continue the discus
sion of a subject when the argument is all
on one side; but as “An Old Preacher ” has
misconstrued my letter, I wish to say a few
things in addition.
He says : “ Yet G. P. M, in his commu
nication from Welborn, Fla., in the last
Southern Christian Advocate, seems to think
all tho circuits down here in Florida still too
large.” How he got that idea, I cau’t tell.
My language will not admit of any such in
ference. I said ;" In all our populous dis
tricts (not only in Florida, bat elsewhere)
let oar circuits embrace from four to six ap
pointments.” I said also: "One-third of
our own conference tenitory is missionary
ground. ” Does this look like I think all the
circuits down hero in Florida still too large.
Again he says : “I differ with C. P. M.
in that this kind of circuits are so large,
that the people and their children cannot
become acquainted with the preacher during
the year, or see them as often as they de
sire.” What kind of circuits does he mean ?
Certainly not the two last mentioned, for
one of them does not come up to, and the
other does not exceed, oar limits for oar
populous districts.
I do not think, that preacher was author
ized to drop one of his five appointments,
but circumstances, perhaps, will justify the
act. This good brother, I believe, is in the
same category with the writer—without a
horse, and the church dropped is an old,
dilapidated log cabin, three or four miles
from a large framed church. The preacher
assigned to the “two appointment circuit,”
said he had an estate to wind up and could
not move; bnt it so turned out that he was
a lawyer, a merchant, and a farmer. En
grossed with worldly interests he neglected
his work, and it went down of course. Bnt
this brother has recently gone to the Bap
tists, and another captain has been placed
in command—a good man and true—and
now we consider the weeping time past, and
things are decidedly more hopefnl.
What he says abont the less the people
see of the preacher, nnless he be such an one
as he ought to be, etc., is gratuitous and
foreign to the subject. Bat, perhaps, he
has learned something on that point by ex
perience, which may account for his having
left the itinerancy so soon.
He is in favor of large circuits—such, of
course, as he used to travel when all the ter
ritory now embraced in the Florida Confer
ence was one presiding elder’s District, and
the preachers traveled four weeks’ circuits
and missions, with twenty or more appoint
ments, and rode three or four hundred miles
each ronnd to fill them. Bnt he mnst re
member that our population has increased
twenty-five or thirty fold, perhaps, since
then. Then, one or two small stores in L.
C. supplied the demands of the people for
many miles aronnd, now it takes a dozen or
more. In like manner, have churches been
multiplied and the demand for preachers
PUBLISHED BY J. W. BUBES 4 00, FOR THE M. E. CHURCH, SOUTH.
J yt-unilao • it <-f fitavc mli jtarc : ... j t *■**■ via* ■**»■
MACON, GA., WEDNESDAY. NOVEMBER 22, 1871.
iacw—od ; ao tfrat the “catting up of the
apostles’ mission into Conferences, Dis-*
tricts,” etc,, was notdone to suit the views
and conveniences bf%e preachers only,
bnt there m s a necealty—a demand for it
While npon this 'Subject, permit me to
say, that if we Wbnlft prevent defections in
our membership—hare our children go with
ns—save the fruits of onr revivals, and im
prove onr finances, we mtof have a faithful
pastorate. This is the great want of onr
church in this country. Bat older and
wiser heads have seen its importance, and
pressed its claims, and your humble corres
pondent will retire from the field.
In conclusion, I wilfsay, that I think I
know who “An Old Preacher” is j’ bnt do
not believe he lives in Live Oak, aa his letter
wonld indicate. Wonder, if he is ashamed
of his Own town; or is he so very modest
that he does not want his brethren to know
even where he lives. I wonld respectfully
suggest, that as tbero are “ Old Preachers ”
i living in Live Oak, whose views may not ac
cord with his own, and who might not con
sider it very complimentary to be credited,
with his productions, it he Should write*
again to give his post-office at least.
C. P. M.
Williamsburg, Fla.
Ketief and Bankrupt Laws.
In a late number of the Southern Christian
Advocate, “Alpha” gives some pertinent
suggestions and wholesome advice to par
ents on “Receiving without Paying an
Equivalent.” His principles are sound,
and parents wonld do well to consider their
importance in training their children. His
arguments, in the main, are good and well
sustained by practical illustrations. While
I agree, fully, with “ Alpha ” in the sound
ness of the principles he enunciates, he will
pardou me for dissenting from what I con
ceive to be an unwarrantable use of them.
After making several strong applications
of his principles, all of which I endorse,
be says : “Tell them .... that receiving
gifts without compensation is only opening
a door to corruption and bribery; that to
take advantage of Belief Laws and Bank
rupt EuactuiJiits, made by dishonest polit
ical hacks and moral wrecks, may acquit us
before earthly courts, but will avail nothing
before the Grand Assize of the Judgment
Day.”
The first part of this remark is open to
objection. Is it true that “ receiving gifts
without compensation is only opening a
door to corruption and bribery?” How?
By sowing the seeds of iudolenoe which is
the stepping atone to dishonesty. Is this
the reply?
But let me ask, is this the case? In some
instances it may le, but in none where
children have been taught the golden rule,
“Do unto others as ye would that they
should do unto you.” “Beceiviug gifts
without compensation opens the door to
corruption ” in these cases, and, with but
few exceptions, only in those cases, where
children have not been properly trained at
home; where there is a pre-disposition to
dishonesty, insulting from the criminal neg
lect*)! parents. Where children have been
properly instructed in the principles of jus
tice, which include their duty both to G':4
and to their fcllowmou, the “receiving of
gifts without compensation,” instead of
“opening the door to corruption,” only
tends to confirm the teachings of the par
ent, and to develop clear, comprehensive
ideas of benevolence. There may be a few
exceptions to this rule; but, us a general
thing, where parents have been diligent in in
doctrinating their children in the principles
of justice, as it is taught in the Scriptures,
“receiving gifts without compensation,”
will develop in their hearts the seeds already
sown, and beget within them a stronger
propensity to “go and do likewise.”
The Liter part of the remark quoted
abov», is still more objectionable, iu that it
contaiui an unqualified condemnation of
the conduct of those who have “ taken ad
vantage of Belief Laws and Bankrupt En
acting nte” “ This,” says the writer, “may
acquit us before earthly courts hut will
avail nothing before the Grand A-size of
the Judgment Day.” This is, indeed, a
grave accusation, and, if I am not mistaken,
involves the consciences of a large number
of good men in the State of Georgia and
elsewhere. It is, no doubt, the honest opin
ion of “Alpha” that those who have taken
“advantage of Belief Laws and Bankrupt
Enactments,” have done themselves and
their feliowmen a grievons wrong, aud have
siuned against Heaven; for, says he, this
“ will avail nothing before the Grand Assize
of the Judgment Day.” But does his opin
ion justify him in making such a grave
charge and publishing it to the world?
I grant “ Alpha” the right Jto think that
“Belief Laws and Bankrupt Enactments”
are unjust. I grant, too, that his opinion is
strengthened by lira fact that these laws
were “made by dishonest, political hacks
and moral wrecks,” but why, for this reason,
should such a sweeping accusation be made
against all who have placed themselves with*
in the provisions of the “Belief Law” or
the “ Bankrupt Law?” Now, it is one thing
to accept the benefit which a law provides,
but a very different thing to “take advan
tage” of that law. There are numbers of
men within the knowledge of the writer
who have placed themselves within the pro
visions of the Bankrupt Law, and yet they
have not taken advantage of that law, nor
did they intend to do it. “ Alpha ” may
shield himself ad his position, by saying
that he did not refer to men of this class.
But, I apprehend, ho did not intend to
make an exception. If my eonstrnotion of
his language be not correct, why did he say
these laws were “ made by dishonest, politi
cal hacks aud moral wrecks ?" Is a law wrong
because made by dishonest men? This is
the ground taken by “Alpha.” But the
discussion of this question is not pertinent
to the issue. It ia a sufficient answer to
the implied argument contained in the last
quoted remark, that many men consciencious-
Ig believed the law to be just aud equitable,
otherwise they would never have voluntarily
shielded themselves and their families
against the heartless demands of those who
would have turned them out of house and
home.
The Bankrupt Law was euacted for the
benefit of honest, bat unfortunate, men.
Many men, whose property, consisted chief
ly iu negroes, at the close of the war, fonnd
themselves penniless, while others, more
fortuaate, had small tracts of land left Be
fore the war there were but few men in the
South who were not in debt, to some ex
tent. These debts were contracted on the
basis of negro property. Where this sonroe
of wealth was suddenly cut off, not by them
selves but by others, and no means were
left for paying their debts, the law-making
power came to their relief by passing the
“Bankrupt Law.” Many creditors were
disposed to press their debtors to the last
criyremity, rad it was to avoid being de
rived of the means of support, that many
honest men placed themselves within the
pro visions of this law. Surely, “Alpha”
will not contend that the claims of a man’s
family are to be ignored in satisfying the
demands of his creditor. And yet, this is
just what his language means. Some dis
honest men, no doubt, took advantage of
the Bankrupt Law to cancell their debts;
"bnt this does not prove that the law itself is
anjost. Because one dishonest man has
4< taken advantage ” of the law, it does not
follow that every man who has taken the
benefit ot the law is dishonest, or has taken
advantage of the law to cheat his creditor
eat of that which jnstly belonged to him. To
“ take advantage ” of a law is to do that
which the law did not intend should be
done; it is using the law as the occasion of
doing wrong. Some dishonest men have,
In this sense, used the “ Bankrupt Law ”
for holding on to property wliioh did not
belong to them. Bnt no argument can be
based npon this fact, for the sweeping
Aarge made against all who acted under
*The “Bankrupt Law.” “Alpha” knows
that the abase of a law is no argument for
its nnjustness, or even its illegality. The
very best institutions—Christianity itself—
have been abased, and used to subserve un
holy pnrposes; but this does not prove that
those institutions are not right, or that
thousands have not benefited by them.
The plain principle npon which good men
have acted in placing themselves within the
provisions of the “ Bankrupt Law,” is jus
tice to their families as well as to their cred
itors ; and not only has their action been
sanctioned by the decision of “earthly
Courts,” bnt this decision will not be re
versed “ at the Grand Assize of the Judg
ment Day.”
I will state, in conclusion, that I have no
personal interest in the discussion of this
question. I owed nobody and nobody owed
me, at the close of the war. I write from
the conviction that many honest men,
many of them members of the Methodist
Church, have been made to suffer by the
dissemination of the opinions of their
brethren, who do not appreciate the circum
stances that surrounded them, nor the mo
tives which controlled them in accepting the
benefit of the “ Bankrupt Law.”
Rome, Ga., Nov. Bth, 1871. Omega.
That Cash Plan At “■Many Breth
ren.”
As I had the honor of presenting to the
Conference,Jat Rome, the “financial plan"
which is the snbject of a communication
from Bro. W. F. Cook, and as it is evident
he misunderstands it, perhaps it is proper
that I should bo allowed to say some
thing. Had he comprehended the plan
better, it is likely his opposition wonld have
been less stern and his views of its practica
bility qnite different. The plan which he
pronounces impracticable, as we Bhall see,
was not the plan of the Board. He says
the “chief features” were,
1, The addition of twenty per cent, to the
annual assessment for missions in tho Con
fidence.
2. The laying by of twehty jxer cent, of the
*%sme amount collected as ** “risernod fund,
whether the amount collected was sufficient to
meet the appropriations for the year or nut."
Now please allow me to state the plan as
I remember it, and ns I reported it to the
Conference.
1. An annual assessment should be made
by the Board for Misssions.
2. In addition to this assessment, twenty
per cent, should l*e levied as a “ reserved
fund. ”
3. In every charge where both the annnal
assessment aud the twenty per cent., or any
part thereof, should be raised, then the twenty
per cent, or any part that may have l>een col
lected, should be retained for the purpose
specified.
4. When a circuit or station raised the as
sessment, but failed to raise the twenty per
cont. of course tho Treasurer was not to take
the twenty percent.
It will thus be seen that the second article
of Bro. Cook’s plan is a total misapprehen
sion of the plan as submitted at Borne, In
stead of retaining twenty per cent, of the
“ whole amount collected,” it was only pro
posed to take it from those circuits and sta
tions where the amount assessed and the addi
tional twenty per cent, (or so much thereof as
might be raised) had been contributed. I
cannot perceive that this would have been
any infringement of the right of onr Mission
aries, or a misappropriation of the funds
collected. In making collections, it was ex
pected that the people should be advised of
the faot that the twenty per cent, raised over
and above tho assessment, was to go to the
“permanent fund,” and their contributions
would be made with this understanding.
Whether or not this plan is practieable is
simply a matter of opinion. lam certainly
at a loss to see how it could work injustice
to any one, or how it could possibly injure
the regular Missionary collections, or in
what aspect it is not feasible.
My good Bro. Cook seems to have a mor
tal dread of the cash system in the Mission
ary operations of ourchurch.thoughldonbt
not he thinks it admirable in ordinary life.
Would it not be far better to have the cash
in hand to meet drafts as they mature, than
pAtane the system which has embarrassed ns
so long? We place drafts in the hands of
brethren, when we know that the money is
not in the treasury to meet them, and thns
we pay in drafts and not money. We give
the Missionary onr promise bnt not the cash,
and alas I too often it is a promise made to
the ear and broken to the pocket.
It is a fact that the Borne Conference
adopted “ the plan”—that it worked well for
one year, aud gave promise of an ultimate
redemption of the credit of the Church,
Bat at the Augusta Conference it was de
nounced aud abandoned, much to the regret
of “ many brethren” who had given it mnch
thought, and hud labored to make it a suc
cess.
The illustrations which Bro. Cook intro
duces to show its impracticability are, I think,
unfortunate. He snpposes the case of a cir
cuit or station which had never paid its
preacher more than sixty or seventy cents in
the dollar, of his allowance, proposing to
add twenty per cent, for a reserve fund, and
thns thought the assessment had not been
mat, taking twenty per cent, from the
amount collected for his support, in order to
create a “reserved fund.” I can only say
that this circuit or station would find no
countenance from the “plan of many breth
ren.” In onr view the assessment in this
case bad not been met, and hence no twenty
per cent could be retained for a “reserved
fond.” Now let me give an illustration:
Suppose this circuit or station had assessed
and raised the amount necessary for the sap
port of the pastor and the additional twenty
par cent to go into the treasury,.in order to
have, after a few yean, the preacher’s salary
on hand —in cash, at the beginning ot the
year, so that each quarter he oould draw his
pay. Wonld not my good friend and broth
er like such an appointment better than one
of bis credit versus cashoirenits or stations ?
Suppose two appointments, equal in every
other respect, saw that one had the cash al
ready in the treasury, collected each year in
advance, and the other depends on the
chances at the end of the year, with camp
meeting collections and quarterly meeting
collections, and “hide and tallow” meet
ings and such like, which wonld my brother
prefer, if submitted to his ohoioe ? Now we
only contend that it is as “ practicable ” by
onr plan, in a few years, to reaclbthe “ cash
basis” in Missionary operations, as it is in
any other business. The credit system we
utterly reprobate, as embarrassing to indi
vidual happiness and prosperity, and equally
injurious to the character of a church.
Bnt it was not my purpose so mnch to re
ply to Bro. Cook, as to correct the errors
into which he has fallen.
Abminius Weight.
Atlanta, Ga., Nov. 7th, 1871.
Jacob’s Dream.
“ And he dreamed and beheld a ladder set
np on the earth, and the top of it reached
to heaven; and behold the angels of God as
cending and descending on it.”
A multitude of fanciful things have been
said about Jacob's vision, and of its signifi
cation. It may teach a divine providence—
the intercourse between heaven and earth,
and the connection of both worlds by means
of angelio ministry. I am constrained to
believe the ladder is typical of Jesus Christ.
He applies the vision to Himself in that re
markable speech to Nathanael, “ Hereaf
ter ye shall see heaven open, and the angels
of God asoending and descending upon the
Son of man.” The top of the ladder reach
ed to heaven. Then Christ had always ex
isted prior to His incarnation—equal to the
Father in honor, glory, possession, etc. The
ladder was set npon the earth. Christ came
down from heaven to the earth.
The first idea that suggests itself is His
inimitable condescension! For Him to leave
such a place as heaven—a place of unspotted
parity—and come to such a place as earth,
was condescension beyond the conception
of men or angels. To leave His holy habi
tation, where seraphs cast their glittering
crowns ut His feet, and gave Him praises
dne, and to come into a world of bitter ene
mies, into one of sufferings, persecutions,
sorrows and death, was condescension in
deed.
In this act we behold His humanity. “ The
Word was made flesh, and dwelt among ns,
and wo beheld His glory (the glory as of the
only begotten Son of the Father), full of
grace and truth.” Ihcall amongus, how sig
nificant! His glory was seen at His trans
figuration. His life was spent in conferring
favors on men of all ranks and conditions.
He had no continuing city—He went about
doing good, exclaiming, “tho foxes have
holes, and the birds of the air have nests,
but the Son of man hath not where to lay
His head.”
We see His humility in His incarnation.
He came not to be served, but to serve. He
came hot in pomp aud grandeur, "but hum
bly. The great Apostle describes His hu
mility in graphic terms: “ Who, being in
the form of God, thought it not robbery to
be equal with God; but made Himself of
no reputation, and took upon Himself the
form of a servant, and was made in the like
ness of men; and being found in the fashion
as a man, He humbled Himself and became
obedient unto death, even the death of the
cross.” There was no office reputable among
men, too low for him to perform, when
man’s interest could be advanced thereby.
He washed the feet of His disciples.
Tho ladder reached from earth to heaven,
thereby uniting both worlds. Hence it typ
ified the mediatorial work of Chiist. E rth
and heaven were at variance. The former
had revolted—thrown off its allegiance—was
in rebellion against God. Christ came to
reconcile the two. God, out qf Christ, is a
consuming fire. He was in Christ, recon
ciling the world onto Himself. Christ, in
a state of incarnation, was both God and
man. He cluimed to l>e the Son of man as
well as tho Son of God. The inspired Isaiah
describes Him as “ a man of sorrows, and
acquainted with grief.” He hungered and
thirsted, ate and drank, like other men. His
humanity and divinity were displayed on
one occasion. Asa man he wept at the
grave of Lazarus; as God he raised him to
life.
Christ was not only man but He was God.
The evangelical prophet says that Ho
“should be called Wonderful, Counsellor,
the Mighty God, the everlasting Father.”
fle astonished the people by multitudes,
with His doctrine. On one occasion His
enemies sent officers to take Him; and after
giving him a fair, impartial hearing, they
returned and reported: “ Never man spake
like this man.”
God manifested in the flesh is a great mys
tery! “We speak tho wisdom of God in a
mystery,” so great, the most eminent of all
the Apostles does not utlempt to discuss
it. “ Without controversy great is the mys
tery of godliness: God manifest in the
flesh, justified in the spirit, seen of angels,
preached unto the Gentiles, believed on the
world, received up into glory. ”
The ladder also typifies Christ, os the
way from earth to heaven: “I am the way,
the truth aud the life; no man oometh unto
the Father but by me.”
“ The way,” us to doctrine. When many
of His disciples left Him, He said to the
rest, “ Will ye also go away?” (don’t tell
me in the face of this, His disciples cannot
leave Him now.) Peter responded, “Lord, to
whom shall we go? thou hast the words of
eternal life.” He is the way as to example.
“He hath suffered for us, leaving us an ex
ample, that we should follow in bis steps.”
He is the way as to sacrifice. “ Without
shedding of” His “blood there is no re
mission for sin.”
There is no life, temporal, spiritual or
eternal, except in Jesus. He said to weep
ing Mary, “ I am the resurrection and the
life.” Iu Him was life. The law was given
by Moses, but truth c-unn by Christ. All
may say: “Other refuge have I none;
Hangs my helpless soul on thee.”
Neither is salvation in any other. “There
is no other name given under heaven where
by men can be saved ”
The sum of all is, Christ is all and in all.
Upon the ladder angels asoended and de
scended. Angels have been interested in
man’s salvation ever sinoe the fall. Are not
all these “ministering spirits sent forth to
minister to them who shall be heirs of sal
tation?” “ The angel of the Lord encamp
eth aronnd about them that fear Him;
arid delivereth them.” They attend our
pathway ail throngh this life. “Millions
of spiritual craatures walk the earth unseen,
both when we wake and when we sleep.”
An angel annonnoed the birth of man’s
Saviour, said to the shepards at night: “Be
hold I bring yon glad tidings of great joy,
which shall be to all men. ” Then appeared a
mnltitnde of the heavenly hosts, shouting,
“glory to God in the highest, on earth peace
and good will to men.”
The ladder also teaches Christian progress.
We climb step after step till we reaoh the
summit, the next step will be to step into
heaven. W. Lake.
Difficulty of a Death-Bed Repent
ance.
Among most people raised in Christian
lands, there exists a determination to be
come Christians, at some indefinite future
time, and this time is generally admitted by
the candid to be the period of old age,
when youthful pleasures shall have ceased
to charm, and life, falling “ into the sere
and yellow leaf,” requires the oonsolation
of religion to make it endurable. Bnt some
are even so bold as to oonfees a desire to
defer the time of repentanoe to the death
bed; while the young and gay often langh
and declare, “ Oh, if we beoome sick, we can
easily repent and torn to God, on onr death
beds, as the dying thief did on the cross.”
This is a fearful, a deluding hope. How
do they know that their intellects will re
main unclouded—that time will be allowed
them for repentance ? or, snpposing time to
be snffioient, that their bodily pangs, “ the
pains, the groans, the dying strife ” may
not so overcome their souls with tortnre as
to render them incapable of thought—un
able to repent. An old English divine,
speaking of the dying thief, very justly ob
serves, “ there is one death-bed repentance
related in the Bible, that none may despair,
and only one, that none may presame.”]
Only those who have been much with the
sick and dying are aware how often the
pangs of the body overcome the soul,
rendering it difficult for even long-estab
lished Christians to turn their thoughts
much to heavenly things. Though they have
a comfortable hope, a sweet reliance on
Jesns, the dull apathy or the sharp pains of
disease prevent the possibility of their
thoughts dwelling much on those delightful
themes, which have been through life their
chief consolation and support. How, then,
must it be with the sinney, who knows not
God as his Saviour and his Friend, but only
dreads him us his Omniscient and Almighty
Judge, while he feels the awful weight of
bis coantless sins pressing on his soul,
which is yet so influenced by physical pains,
or so benumbed by the langor and apathy
of disease, as to be incapable of repentance.
In vain, the weeping friends pour out their
prayers and tears; in vain they send for the
minister to pray with, instruct, and exhort
the poor unconverted soul, about to launch
into eternity. He knows his situation; bnt
he cannot feel it. Like Esau, he can find
“noplace for repentance,” and too often
goes down into tho dismal shades of death,
without a hope to cheer him amid tho
gloom, or comfort the dear ones left behind.
Oh ! my unconverted friends, and especi
ally my young unconverted friends, turn to
God now, “while it is called to-day,” lest
suddenly you be called on to leave this
transitory life and all its delusive joys and
vain possessions, and be found, like the
foolish virgins, totally unprepared. “In
such an hour as ye think not, the Son of
man cometh,” and it is certainly the part
of wisdom to be prepared for that event,
which wo all know must come, sooner or
later, to each ami all of us.
And how can you, dear friends, resist the
charms of Jesus, who so loved us, as to leave
his glorious, heavenly kingdom, and dwell
here, in poverty and often in persecution,
and after perfectly fulfilling for ns God’s
holy, righteous law, died on the cross, a
sacrifice for our sins, that we through him
“ might be reconciled to God,” and obtain
eternal salvation. This blessed Jesus now
calls to all the world, “Gome unto me, all
ye that labor and are heavy-laden, and I
will give yon rest.” And will you still re
fuse ? Think not that, in yielding to the
tender calls of your God and Saviour, and
giving yonr hearts to Him, instead of to the
world, yon will be less happy. You will be
far more so, and will be able to exclaim with
David, “a day in thy courts is better than
a thousand,” and to sing with all true
Christians:
“Jeans, the name that charms our fears,
That bids onr sorrows cease;
’TIs music in the sinner’s ears,
’Tls life and health and peace.”
Mbs, W. F. Bobebtson.
The Beard Question Again.
Although my article on long beards was
written in defense of the course I felt it my
duty to pursue—yet I fully aooord to brother
L. Wood, or any other person, the perfect
right to take exceptions to my position—and
only claim the same for myself, in relation
to his strietnres. Whatever may have been
the nature of the smiles of himself or others,
is a small matter with me. I think the
course of his pastor and the good old sister
of which he complains, was perfectly right;
and I can assure him, if ho had lived in the
days of L. Myers, D. Asbury, S. Dunwody,
W. M. Kennedy, J. 0. Andrew, Wm. Ca
pers, S. K. Hodges and a host of others—
the best men I ever saw—be could never
have been an itinerant Methodist preacher
in the South Carolina Conference, with a
long beard on his face, even with the stale
excuse of protection to his throat. Ido not
claim for myself to be half as good as I
ought to be, and do not even pretend to
represent any one else.
He seems to think a long beard (and I
will add even steeped in the fumes of to
bacco) is easier cleansed with a handkerchief,
than a decently shaved lip— strange conclu
sion.
He also asks if I saw the beard dipped in
the wine. Os course I did not, bnt a very de
vout stewart and class leader for forty
years did, whose name he can have, in a pri
vate letter, if he wishes it.
He thinkß there is and can be no sin, in
wearing a long beard. I beg to differ with
him; for if he will go down to the bottom,
be will find pride there. Besides, if it does
in the least degree injure his usefulness it is
a sin to him. I do not mean to say, that
all men who wear long beards will be damned
for it. But I do believe, tbey will suffer
loss in wood, hay and stubble—bnt may be
“ saved so as by fire. ”
He also thinks the pure gospel is not de
filed, by passing through bearded lips. I
do not suppose its purity would be defiled,
if delivered by an aotor on the stage in the
theatre. But would brother Wood go there
to hear it?
But although my good brother is so par
ticular and explicit in many things, beseems
to have closed his eyes entirely to the two
main points in my defense, viz: that St.
Paul declares that even nature itself teaches
that it is a shame for a man to have long
hair—and that, I consider, as strong or
E. H. MYERS, D D., EDITO R
WHOLE NUMBER 1877
stronger a prohibition than what he says
about female adornment in putting on
gold, etc.
And seoondly, no man’will deny that the
expression of a minister's face does give a
force and power to his sermons that noth
ing else, but the Holy Ghost, oan give. In
foot, it is His influence shining through the
expression of his face; and if that or any
part of it is hid in beard or in any thing
else, so as to weaken the foroe or inflnenoe
of his preaching—God will surely hold him
to a fearful aooonnt for it. Ido most reli
giously believe—although physiognomy is
not a fall development of a man’s head and
heart—yet that the Creator evidently in
tended it, as a kind of index to man. But
when a man has his face covered with beard,
he hides from his fellow man what God in
tended he should know of him. And further,
We should be very oarefnl, how we offend
one of these little ones—and I suppose St.
Paul’s meat to be worth more to him, than
a long beard to any one.
My brother Wood, in his (dosing remarks,
in the kindness of his heart, is disposed to
be very charitable in relation to me and
others—perhaps beoanse he may have some
misgivings about his position. I have no
compromise with anything I do believe rad
ically wrong; yet, from the very bottom of
my heart, I do hope and pray, that he and
all others who think and act with him may
do and get good in this life, and safely reach
a happy home in heaven.
J. N. Glenn.
Conyers, Ga., Nov. 6, 1871.
Grace.
BT GIORGE HBBBSBT.
My stock lies drad and no Increase
Doth my dull husbandry improve;
Oh ! let thy graces without cease
Drop from above.
The dew doth every morning fall,
_ And shall the dew outstrip thy dove ?
The dew for which grass cannot call
Drops from above.
Death la still working like a mole,
And digs my grave at each remove:
Let grace work too, and on my aonl
Drop from above.
Sin is still hammering my heart
Unto a hardness, void of love;
Let suppling grace, to cross his art.
Drop from above.
Oh! come, for thou dost know the way;
Or if to me thou wilt not move,
Remove me where I need not say
Drop from above.
On the Down-Grade.
An old California stage-driver was on his
death-bed. His eyes were closed. His
hands were cold. He was rapidly reaohing
the “station” at the end of his “run” of
life. A friend standing by observed that
the dying man was moving his right foot
with a sort of convulsive jerk, and said to
him: “What’s the matter?” The dying
stage-driver replied: “I’m on the down
grade, and I can’t reaoh the brake.”
1. Death oomes to all. No will-power of
man can resist it. After the most faithful
effort to reaoh the heights of middle life;
after the steadiest pressure on the “brakes ”
to ease the descent to death, there comes a
moment when the foot refuses to obey the
will, when the “brake "slips from onr hold,
and we glide down to onr doom of death.
This is invariable and nnavoidable.
2. The tendenoy of sin is downward. It
sweeps the soul on a swift onrrent. Sin
runs on a down-grade all the way. The de
soentmay be slow, and at first impercept?
ble, bnt it is sure, and at every Stop the
downward inclination increases ans the
movement becomes more rapid. It is very
deceptive, often delightful, but unarrested,
it is damning. How terrible to find one’s
self on the “down-grade” at the end of
life!
3. The hold upon the “brake’’lost! How
terrible! The frantio steeds press on. The
enlightened load pushes upon them. The
deep chasm yawns now on this Bide, and
now on that. The stage reels. The pas
sengers shriek out in the agonie of fear and
then of despair. Convulsively the driver
reaches after the lost brake. It is in vain.
Too late! The speed of this ohariot of death
cannot be checked. The ruin is irretrieva
ble, Habit is master now. Passion is mas
ter now. The will is demoralized. Hope
is gone. Strength is gone. Time wasted
returns no more. Down, down, down! A
cry! A leap! Darkness! Silenoel— Sunday-
School Journal.
The Lord’s Coming.
Onr Lord and Master has gone, bnt as he
was leaving onr world he gave ns a token of
remembrance and promise. It was a simple
festival of bread and wine; the richest
should make it no more, the poorest, no
less ; and we are assured that so often as we
“ eat this bread and drink this onp we do
show forth the Lord’s death till he eome.”
Then he will surely come? Yes. But
how and when shall we look for his appear
ing, that we may have the house swept and
garnished ?
He told us not when, bat bade tis be al
ways ready : “ for in such an hour as ye
think not, the Son of Man cometh.” We
know when he went away he ascended, and
a cloud received him out of our sight, »»<!
the angels assured us that as he went, he
should “in like manner” return; yes he
himself said while with us, that “as the
lightning oometh out of the east and shineth
unto the west, so shall also the coming of
the Son of Man be ; ” and that we should
“see the Son of Man coming in the clonds
of heaven with power and great glory.”
His angels will also then be with him, and
then, “with a great sound of a trumpet,”
he “shallgather together his elect from
tho four winds—from one end of heaven to
the other. ”
If we but knew tho hour, we would watch.
But his charge was to always watch and
pray, lest we enter into temptation He
may come to-day; he may come next week;
he may not come for a hundred years, or a
thousand; he bids ns always watoh. But
he knows we will be weary of looking, and
doubting his ooming, for he says: “When
the Son of Man oometh, shall he find faith
on the earth?”
Blotted Out.
How blessed to know that all the long,
dark catalogue of sin and guilt—the way
wardness and disobedience of years —is
blotted out. Blotted out from the sight of
him with whom we have to do. I gaze, as
it were, npon each page of that dark history
of the past, and find that all is gone. In
place of meeting at every page my grievons
sins, I see the blood—that precious blood
whioh covers, yea, blots out every stain.
Seeing this I rejoice, knowing that Jesus
has borne the punishment—that he has gone
down into the deep, dark grave, having
done all that waa necessary for my acquittal
from the guilt, the shame, and awful conse
quences of my sins, and this gives me peace
—oalm, settled joyful peace. I know that
God is just. My sins have met their due in
Christ upon the cross, so am I free from the
punishment they deserve; yea, more, I am
justified—God looks upon me as though I
never committed one. Oh, the perfection,
the blessed completeness of that salvation
by Jesus Christ. It is this whioh gives un
shaken peace and joy to the sonl thus rest
ing upon his finished work—upon himself.
God hath deolared in his Word, “that
throngh this Man (Jeans Christ) is preached
nnto you the forgiveness of sins; and by
him all who believe are justified from all
things, from whioh ye oould not be justified
by the law of Moses. ”
Asking God’s Blessing. — There is nothing
we can do, but its complexion for weal or
woe depends entirely on what the Lord will
make it. It is said of Matthew Henry, that
no journey was undertaken, nor any subject
or coarse of studies entered upon, no book
committed to the press, nor any trouble ap
prehended or felt, without a particular ap
plication to the mercy-seat for direction,
assistance and success. — Hamilton.