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Ul'.Y. .1. P. POPPITT, I. !., ICorroa and Pi iu.imiicu.
Tht faith, once delivered to the Saints.
5 l
REV
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t'lihlisltcil in tlw jjntcvwts f gkoilism in Hot-fit Carolina.
B
Vol. X XIII
Raleigh, N. C, Wednesday, Oct. 23rd, 1878.
JSPumber 41.
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.IIINH,LIT Tllol ;u rs
V- my1, in V ' 10, IS
W iit lu.'.in you l.ifOU's laritl uluro
I'll i" ii ilis trnii;U the oinpTy tiri-t
t in sti'l -.s t:.riigti ;he oi y fa t,
I'ins ol -niTi -.ilt-iii'o which we ni-vt
I' i ip -y h : nt 1 h! ' still
Whi'o over -ny v 1 wl hill,
V. v tii" nii-'tice i U tout".
Tiio riiml'li car r' s-wii't'y ly,
L'lv . at .s. .vilh hunmu freight ,
Str 1 'ho I i i :ti " o.:t.U''.it-i ru'lo 'ln-y lie,
.he hik oi rrlt-nt los- Lite
ii-it I'.iti ' ! mi.r. a- !l.-s
A ,.l t'.ir.i i i'iir r mU niitlja!Uuti'-.l bast?
U hi.-h Hi th- glu-'.uy -Urli n.-s .
An i i:i Hi" iuxv uu.u !-iv w lo-V
I'ti'r l- liu' .ib.i.le .'1' .leVli.
Hi-sable w ar- lu'vcriu '! .
An-1 Ir niiiti out ;!n- rt t'iiii ttrua h
I'iiiit tU. kt-rs iu l;tf"H.-L in ltr.
i.t yet -si tntiir-' miU? cvcn-
Tin- Mii-.iv.iMis Ir '.a Tv i ( ttru.li.-s- ky
Thr.'w owr fwlit I'umi uw.Ipi hoti,
lino s rc ''i-t Ui'-m hi- lowly . .m. li,
I i.' piitferrr i- left o m .
in f:i-n I ri'e fraru hi- b'lrni'i !o m-li
An-l i av iiiiu iicr-jr.! .t:t
lit r-, IK-iTh tity keenly iWt.
U--r, lir; ve, iliy i.-inry i
hau.l to tliA. mi . ye lo iu-.
No y mp .f;y w Inch to let
II-jw Inn j. IamvI. 'iow lonb thiiy cry,
Will this tin t ww uf (iaih emlur-j.'
I a h-:ro n.rti-ht It-i nut to die?
Is ii'Tc uo h.lp. no U- p . do cureV"
l:ro:t-.'n an- Mi iW oi h rt:i.
Ttusf U'Ul-ii fe-fltlll. " t- r ,
A hirh i i ikes a h "dvi-u out ot earth.
Ati-L ti'l i'iir -ftt-'w all 1?;tirt.
An I yet am;l th se r-etn.! ut' w-e
l'uo R.jlii'lor heav my Imvo
1Jhti! on his r! niiin- pi .i low
To triDi sweet '.uif-'rt U'.Jtu tbove.
i'or h- rt- wi h h-xrt an-i hant with hau-N.
In ban.:: of hr ihrh-..d oomlniio.
nl nonr up n v v -I -ort f in is
i'heir s r aius oi" ct anty divine.
)ut of the oater coiurts i'-rth nn-at-Titis
is Fhy purp-,' -ran t, I url,
Oxt of the str tha a - m-- ior:!i vo's
rhtis is tulfill- l ! l:y nolr ord.
An ; yet, 0 Lo:d. we Imi.iMy irav
U'i--re Thy awinl iiiai-ty,
Tbat Thou Thy mi-h'v liiu l --uMt fay ,
AaJ Irt na aow thy ti er-y st?e.
O teach us in Thy strength to feci
The tenoVr mor ios of Thy love
And cause o'er a l or he irtn to steal
The longing after Uiiugn above.
And o may alt these sorrow? hfrj
To all our lives be snnctfinri,
A d may we in ty holy fenr
fe'orover by Tuy help abide!
o m m u n i c a t c
I". r ilic Advocate.
i m an i' i:i:i.i;M:i:ATH)N".
i. r. i: - w i.l.
ami o I'll Kirs.
.!.-irc ! all :U!'iili'n ti otic of
liu- ium-I i-il ri-Liioii- :il-iiriliii-" I liave
,v. i' i)cri ti:ii il ly any writer
s :,.,v jihici. an-1 to ilcnioiistrato
llii- t'a'l.ii v "f l'.n. r.:ii:w-llVafi:niiii nt.
lir ri ii"lit ! v -ii'-. Mlii- I 'liMliiimi of man
wiihotit u Saviour i a .-iilijccl wliicli
li.-i- no i..--'.ilf vxi-ti-ii'-i-.' ami thai
i lu l l- ii'-v i- iia-been a t'niic wlu-n infant-
Hi'iT not u i fi--t - of ro'lcoiniiijr
lira''" I"nt when he eoii-tnies 're-li-einin
irrnee." into infant repenera
liou. we are liouuil to iroiioitiiee him
to he a iroicr uhject" for eoiiiieimia
tioa. 'Mark the -ab-iiniity." -'l'liere
never wa a time' when infants were in
an imre-eiierate statu, yet tliuy arc
-nlie t- of rc'lcinptioir from that very
laif. I low can a tiling redeem td
from a -tate or condition into whieh it
ha - never fa! leu i
Now notiee the iin ousi-tenev of P.ro.
roi.-r c-xee.sis" of U in. 5:1s.
lie lias jn-l ih' larel that it is imio--ihle
t la-: an ariruiii'.'iit on the eon
(lition of man without a Saviour, ami
then deliberately proceeds in hi- -proper
erue-is." to tell ii- what the world
"ri: Ik i ii without one. lie say
it -would have been rmidxinni d. per
haps, lilotteil out." lint a Saviour in
terposes and of con r-e the world is not
condemned. Paul was entirely mista
ken when he declared to the contrary.
J'.ro. I"s po-ition w ill not allow him
to admit that the world i- involved in
Adam's guilt, it only irnd hm-v been.
To suppose that judgment did really
come, and continues to be. upon all
men unto condemnation, -by theoffencc
of one' is, in his view, -the most egre
gious absurdity.' In the very next
sentence he says, that 'Christ legally
stands related to the w orld in his fed
erative character, ju-t as Adam stood.'
This is triu1. but Pro. P's theory utter
ly subverts the truth of hi- own prop
osition : for if the legal relation of one
is 'jitst as" that of the other, then . s'nee
the relation of Christ to the world lias
actually brought it into a regenerate
statu; even so has the relation of Adam
involved it in his giult in other words,
if the world in its relation to Christ is
actually righteous, then, in ito relation
to Adam it must be actually unright
eous, or guilty. Other vise, Pro. P's
just a; can have no meaning. And yet
he declares that infants are not involv
ed in Adam's guilt. And then, with an
inconsistency w hich is perfectly ama
7.11151; in one of Pro. JJ's sens.e, he goes
right on to say that judgment did eoinc
'uponall mea the world unto con-il'-mnuion.
And uiireilcemed. that
that v, i.'ihl have been its late"!
Xo"- if tlicYc never has been a time
when infants were born in an iiuiegeit
crate state, pray, when did the judg
ment come upon them ? when was the
,vOil 1 "11 3 state rA condemnation ? Here
Pro. 15. stands: It is impossihle to say
what the world would have been with
out a Saiour, i. e., what the moral con
dition of man would have been, because
there never has been a time when he
was without a Saviour, and iu an 1111
regeneiate state. Judgment did not
come upon all men through their, rela
tion to Adam :u his federative charac
ter, because the atonement being 'coun
teract ive' of the evil effects of Adam's
offence, and the sentence of death being
'revoked' on account of his relation to
'hrist in his federative character, thev
are pardoned, ami being horn under tue
sentence of u-nivtiAsal justification, ;ne
regenerated. I5ut as their legal relation
lo Adam is exactly paralle. with their
legal relation to Christ, and the advan-j
taues of the atonement are aetuallv be- ;
i
stowed upon them through their relation j
to him hixt so must thev sutler the dis- I
advantages resulting from Adam's of
fence, through their relation to him; so
that the sentence pronounced upon him
did actually take effect upon them.'
'And, unredeemed, this must have been
their fate !"' How wiil that couipaie i
for consistency with 'the nest eg re- j
gi.'iis absurdities' of Watson, Wesley, '
Palstoii, or even Pledsoe ? Put hear j
him: "If the word "'unto" should be j
read "in order to" justification of life,
and docs not mean actual justification, j
then 'unto condemnation" should read
' iu order to" condemnation, and does j
not mean actual condemnation. Here j
again his logic demolishes his theory. j
Observe, he is arguing for act ual just iti '
cation and regeneration. Now by the
fence of his own logic, which is good.
h- is bound to admit that, if by the j
righteousness of Christ, the free gift ac-
tuallv came upon all men unto actual
pardon" and regeneration, just so did j
the judgment actually come upon all
men unto actual condemnation: for i! '
"unto justification"' meat.s actual jus-j
t dicatioit in the one, then "unto coti-j
demuitioii" must mean actual eondem-j
nation in the other ease. So we find it
does and it doesn't, it did and it didn't, j
it would have been but it wasn't. It is j
perfectly plain th'it this is a 'proper j
exegesis' of Paul's doctrine touching j
the fall and recovery of man. Iu truth, J
the world is fallen, but it never fell.
True it fell, but then it was raised up '
befote it fell, so that it is not actually j
1 HMcn, but would have fallen, if it had
not been rescued from the fall before it
fell ! In all soberness and honesty, I
declare this to be Pro. P's 'proper exe- I
gesis,' and ask the reader to decide j
whether this is a moderate, or an 'egre-
gtous absurdity.' I now presume to
volunteer this advice to all advocates of
infant regeneration: Never write .-moth- !
er line on this much vexed ijuestiou un-
til you take definite ground on one side j
or the other. Say plainly that man is!
fallen, or that he is not; that the curse j
did come upon him, or it did not; that j
there never was an unregetierate infant,!
or that there was. I'ntil this question
the question of the fall is settled,
both as to the fact and its meaning, it is
impossible to make any progress at all
in the discussion of the subject in de
bate. As Pro. P. .seems to be on both
sides of the question of the fall, and on
neither, I shall take the liberty to hold
him to the negative side for awhile, lie
says, 'Man is not fallen. Judgment did
not come upon all men unto condemna
tion it only would have come if it had
not been "revoked.' " Then, i argue,
that man's nature is not depraved until
it is depraved by personal, i. e., volun
tary transgression. This must be so;
for if he is naturally depraved, he must
be so either by original creation, or by
inheritance. Pro. P. will not say that
he is so by original creation. Then, if
he is so at all, he must be so by inher
itance. Put if he is so by inheritance,
then, is judgment come upon him hr
Adam's offence. Put Pro. 15. 'ays, 'not
so.' Then, 1 say, he is not depraved in
his generation at all, but only by vol
untary sin. Depravity is not by inher
itance, but by personal disobedience.
Now if infants are not depraved by na
ture, are so sinfully depraved as to be
subjects of condemnation; and if they
cannot be so depraved by personal trans
gression; then, pray, what is the matter
with their nature "? Why should it be
regenerated at all? Surely an infant
who has inherited no taint or moral ob
liquity from his fallen father needs no
moral change wrought upon his moral
nature. He is as pure, as holy, as free
from sin and as far removed from a
state of condemnation as the immacu
late 'Son of man,' and no more needs
'pardon' and regeneration than he did.
(iod is omnipotent, but it is not in the
power of Omnipotence to regenerate one
who was never in an unregenerate ftatc.
If infants arc not involved in Adam's
guilt, inheriting his depravity, and suf
fering morally an 1 physically on ac
count of his offence, then there is noth
ing in their nature to condemn noth
ing to pardon, nothing to regenerate;
unless, indeed, !od should choose to
condemn his own workmanship as im
perfect, and proceed to pardon the work
for being bad in its nature somk how,
and then rcmodle it upon the giound
that it had been redeemed from, from
well not from sin, for it never had any
not front guilt, (obligation to suffer) for
it never was guilty not from death, for
it never was spiritually dead not from
any of the evil effects ot Adam's offence,
for none of these ever came upon it but
from, from well from longer contin
uance in its iiative-lorii state, whieh
Pro. P. .say is a regmierate state ! As
there seems to he a moderate 'absurdity'
peeping nt of the logical conclusions
deduced from the premises in whieh 1
have placed Pro. P. he may wish to
shift his ground and lay hold of the
other horn of his own dilemma. Pet
him pass over. He now says: 'The
judgment did come upois the race. Man
is fallen, "l'y one man's disobedience,
sin entered into the world and death
by sin, and so death passed upon all
men, for that till have sinned." The
s 'titenee did take effect. The nature of
all men who are "naturally engendered
of Adam" is truly corrupt. All men
are actually involved in Adini's guilt,
i. e.. are under obligation to sutler, and
do suffer the evil consequences involved
in the state ot condemnation to which
he was adjudged for his olVenee. Among
these consequences are, the loss of spir
itual power to discern spiritual things;
subjection to a state of mental, moral,
and physical depravity and corruption,
vhich is a sinful sta:e: a stale of sen
suality in whieh the llesh dominates the
spirit, 1 he appetites rule the will, and
the man drags out a dying life or living
deith under the dominion of sin; a state
from which he must be redeemed and
changed before he is tit for heaven. All
this must be so, if so be that the sen
tence pronounced upon Adam passed in
effeei upon his seed, and was not 're
voked" before it so passed."
Very well. That soi nos orthodox.
Now observe, a state of depravity is a
fallen state. A state of regeneration is
a risen state. Now if the nature of in
fants is fallen and depra vcd,but. is raised
up and regenerate, then, let Pro. P.
answer his own question, 'Can a thing
be pure and impnre at the same time ?
or i Ise, tell just when infants became
depraved, and when they were regenera
ted and raised up from their fallen state.
When were infants actually suffering
the evil consequences of Adam's offence,
which he says did come upon all men?
Vhen were they in a state of depravity
and unlit for heaven ? He says they are
not in the way of salvation by nature
If they are born in the way by grace,
pray, when were they out of the way by
"naturo; and in what sort of a wai were
- "
they born by nature? or were they
born by nature at all, or not .? lie
says they are born by the operation of
the Spirit, whose sphere of operation is
nil deprwed hauuxn nature. Put
irli.-n and how conld the Spirit operate
upon the fl-praeeil nature of one who is
born iu the exalted state of holiness ?
He must operate before the child is
born. How long before ? Can't tell,
but just at the moment it becomes capa
ble of immortality; otherwise, it might
die 'in utero' and be lost, as Pro. P.
evidently thinks infants must be lost if
they die unregenerate. Put Pro. P.
calls regeneration the 'second birth,'
and says infants are born again. Put
if the moral change takes place before
the natural birth, then it is not in the
second but the first birth; and the 'being
born again' must refer to the natural
birth; for if it refers to the spiritual
birth, then we must say that that which
was never born is born again, or, in oth
er words, the 'new creature is -born
again' before the original creative is
born at all ! To say that the natural
and spiritual births lake place at the
same time, brings no relief. That
would not be rc-regencration, but. coet
aneotM generation not a first and sec
ond birth, but contemporary births.
I cannot see how to reconcile Scrip
ture phraseology with Pro. P's philoso
phy. Nor do 1 see very clearly how he
can escape landing at last into the doc
trine of inhred as well as inborn holi
ness. Rather than take such a leap in
the progress of christian science, would
it not be better to hold on awhile longer
to the 'Augustinian heresy,' bating some
of its severities and limiting the extent
of its effects somewhat ? And this, even
if we should be thought to be a little be
hind the age.
AY. D. Lee.
The 'Nk.w Som; Which no Max Can
Sim;.'
Taught lit J. T. liagKtl and nlhtrt.
'Lord, we are pure conceived in grace,
And born in perfect righteousness;
Sprung from the man whose guilty fall
Does not corrupt his race at all.
Before we draw our infant breath,
Rescued we are from sin and death;
Thy law demands a perfect heart,
And we are so in every part.
("treat (iod, my heart is clean and new,
My spirit, too, is pure and true;
Full wise 1 am betimes to wee
I need no cleansing remedy.
Behold, I statul before thy face;
"Upright," and "full of truth and
grace;"
No forms I need to make me clean;
No leprosy lies deep within.
I need no bleeding bird or beast,
Nor hyssop branch, nor sprinkling prie-t ,
Nor running brook, nor flood, nor sea;
No stain have I to wash away.
Jesus, my (iod, thy blood alone
Hath power sufficient to atone,
Put 1 was always white as snow
And need no blood to make me so.
No guilt disturbs or breaks my pence;
My flesh and soul have rest an l e -
lid iiiii. rs hear iliy pardoning voice;
Mv heait is whole and I rejoice !
( ' u o it r s :
Hallelujah ! to ( dirist,
Who, before we were lost,
Hid find us and save us from death
and from sin:
Who, before we did fall,
Jl'iif.d us ti one and all,
And returned us from whence we nev
er had been !
AY. D. Li:e.
- - . .
For the Advocate.
TOTKLUM IN PI 15 LIC A L liECoR-DI-:i
AfH. l'STH.
"l on say that yon rejoice to know
that I have 'laid asidj the pontifical
scepter, and have come down to the lev
el of my fellow-men, recognizing the
right of those iu secular employments,
even to criticise what is held upas (tod's
truth, and compare it with the letter of
ids book.' I quote the above sentence as
from you. "lour article is not before
me. There may be therefore, some lit-
tie inaccuracies iu the phraseology, but
I have given the sense of the sentence.
And iu plain language, ou here charge
me with a denial of the right to any one
of ci it icising, what I hold up as Cod's
truth. J demand of you, to produce
such a denial, from any article that I
have written, or any expression, that
may, by any just rule of criticism, be so
interpreted. I have denied, thai you, or
any other person, have the right to en
ter our churches for the purposes of rid
icule and misrepresentation. It wys
against this that I entered my protest,
and not against fair and honest criticism-
This latter you have not done :
but the former you have done. And
now again, I protest against your mis
representation of me iu the above sen
tence. 'Your correspondent reports the sub
stance of a sermon; does not say where
it was preached, at what time, or who
the preacher was. It might have been
preached iu any section of the State, or
from the pulpit of almost any of the nu
merous denominations, or by any of the
many preachers, so far as any intima
tion given by Telum is concerned."
Thus writes Maj. Telum, iu the Recor
der, in answer to a charge I made
against him of a mischievous mifl
sentation of a .sermon pvenehed
I beg the reader to re-read the sentence, I
have just quoted from Maj. Telum, and
sec how he glories in his shameful
equivocations. If you did not attempt
to report a sermon preached by me in
the Methodist Church of Moeksville,
why do you not show something of
Christian manhood and sincerity, by a
plain and unequivocal denial ? And if
you did attempt to report it, why do
you not defend your report in an open
and manly vindication of it ? Do you
not keep yourself concealed from an in
ward consciousness of guilt ? Do yon
not "love darkness rather than light,
because your deeds arc evil ?" If you
think your conduct wiil bear inspection,
come to the light. Or shall I continue
the chase after a cunning fox, until I
drive him from his Cover of darkness,
into the light, where he will show ine
his teeth when I learn his name ?
You ask for the proof, that John the
Paptist. was a priest. The question is
a lamentable exposure of your non-acquaintance
with the Scriptures. In
other words, it is a shaine'ul exhibition
of your profound and inexcusable ignor
ance of the very book, the purity of
whose doctrines you have set yourself to
defend. You must come down from
the high seat you have taken, as ther
donbtable defender of the faith and pu
rity of the mvei.y or.Ai i.K.s. Put for
your better instruction in these matters
of controversy, you may examine the
twenty-ninth chapter of Exodus and
twenty-eighth verse. Also the fortieth
chapter and fifteenth verse of the same
book. And again, by reference to
Numbers, eighteenth chapter, seventh
and eighth verses, you will there learn
the old truth, so new to you, that the
priesthood was the inalienable inheri
tance of the sons of Aaron forever, by a
divine enactment John's father was a
priest, a descendant of Aaron and of the
order, or course of Abiah, and his moth
er was the daughter of a priest. These
are the facts so plainly taught in the
book of (iod, that led me to make the
statement, without argument, that John
the Paptist was a Jewish 1'riest. AYhat
stupid things great presumption will
lead you to do yet, I cannot divine.
Put if you will only put your jien to pa
per, once more, you will doubtless show
us some lofty tumbling, more astonish
ing than the eccentric course of a silly
acrobat. Your self conceit is a fatal
barrier to your progress in learning.
"For he flattered himself in his own
eyes until his iniquity is found to be
hateful" is as true of you, as it was of
the man to whom David referred, though
von may not be as great a sinner in ev
ery other particular as he. 'You have
left off to be wise and to do good.'
Y-u reft r to the command which Mo
scs received to take Aaron aud his si ii
and wash them, with the comment that
this is the true obedience, and that there
w is too much water in the transaction
fin Pedo-bapi st . (This i what I
g.-.thcr front vour comment, as vonr
nie.iiu-ig). Let it- examine this matter
.i i i . r.i.-r . I .
Mist a Hllle 111 me UgUl, OI lllC incn. m
i tie.; twenty-ninth chapter and fourth
verse of Kxoi'tis, water is for the first
time commanded to be used in a religi
ous service,1 symbolizing inward puri
ty. In the thirtieth chapter of the
same book it is referred to again, more
in detail, and Aaron and his sons are
required to wa.sh themselves. Let us
inquire yet farther into this washing
and ascertain if there is any possibility
of making a case of immersion out of it.
A laver of brass was made and placed
between the tabernacle and the Altar,
and Aaron and his sons were to wash
their liamls aVid feet thrrrttt. AYas this
washing an
icrsion ? Never. "And
this washinjas a divine command,
forever throughout their generation, (or
until Christ the (treat High Priest
should come, who took the Aaronic
priesthood and all that pertained to it,
j out of the way, nailing it to His Cross.)
And this Washing, which Aaron and
his sous did for themselves, is just the
thing Moses was commanded to do for
them, when thev were consecrated to
their priestly
lliee. And this ordi
nance was observed by Moses afterward,
when he set apart his brot her and sons
to their priestly office; wnich transac
tion is recorded in the eight It chapter of
Leviticus. Now this act of consecra
tion was done at the door of the taber
nacle, in the wilderness. Done in the
presence of the congregation. The wa
ter was contained iu a small, portable
basin or laver, for the Israelites earned
it with them, as one of the utensils be
longing to the furniture of the priestly
office. These are the facts or circum
stances of these priestly washings in the
wilderness. Is there one single feature
i:i the entire transaction, to indicate or
favor immersion ? Not one.
NYlicn Soioiuau built the temple,
nearly five hundred years afterward, he
made a sea of brass, resting upon twelve
oxen, holding nearly one thousand bar
rels of water, the bight being twenty
one feet. The water was obtained for
the temple service by means of cocks, in
small strcains,Jwlieie the priest baptized
as the water poured out. Resides this
sea of brass, in which pure water was
kept, Soloinan made one hundred ba
sins of gold for the use of the priest.
Now from all these arrangements for
purposrof purification iu the house of
(od we see nothing to intimate, in the
rmoe-ti'Hiner, the idea of inimei si jn,
but on the contrary, every thing conve
niently arranged for purification br as
persion. The second temple, built after
the captivity, was fashioned after the
first, with the full Mosaic kitl'AI. in its
service. This temple was standing in
the days of John the Paptist. Here
his father was officiating, after the man
ner of Aaron, according to the law of
Moses, when the angel Ctahricl made
the announcement to him that he should
have a son. There was a law of divine
enactment, requiring the men-children
to appear before the Lord (jod, three
times a year. Sec Exodus xxxiv chap
ter, iJord verse. Iu obedience to this
law, John was at Jerusalem three times
a year, participating in these temple ser
vices, from Hie age of twelve years, until
his appearing in his public character at
the age of thirty years. According to
the law of Moses, aspersion was the in
variable mode of purification in the
house of (iod. John had been an eye
witness and an earnest participant, in
these services, and to him they had a
deeper meaning than to the other older
and officiating priest, for he was filled
with the spit it of ( Jod from his birth,
and he could see that all these ordinan
ces of divine services pointed to Him,
whose way he had come to prepare.
John saw the deep significations of these
Temi'i.e Paitisms, perforinjd always by
aspersions, and never by immersion.
And when finally he received his com
mission to go baptize, that he might
make Christ manifest to several, he
went forth with these Temple Paptisms
engraved as with a pen of iron upon
his heart. And when he called the
people to repentance and they flocked to
his ministry, confessing their sins, he
baptized them, according to the ordi
nances of his Father's House, at whose
altars he had been reared, thus puri
fving them from their sins according to
the law symbolically.
Pro. Pobbitt lust in the midst of
this argument, I have been interrupted,
by a member of nry church asking me
to walk with him to visit another mem
ber who was in some mental trouble,
produced by the efforts of a few contemp
tible proselyters of the Baptist Church.
AYhcn I arrived at the gentleman's house,
whose wife had been thus perturbed by
these vile intruders, she'gave me a brief
statement of the matter, and handed me
two small books', bearing the following
titles : "No Infant Baptism in the Pi
ble, by T. II. Pritchard." This book
had written on it the name of one R. V.
(Jains as its owner. And the other
hook bore the title " Manual of Pap
tims, by '. S. I lady, "and owned by S.
I1'. Conrad, the pastor of the Paptist
Church of this place. This raan- is
well know n to the readers of the Aioo
i All'.. He, it is. who m l ie tw.. w icked
and slanderous assaults upon the Meth
odist Church in the columns of the Pn -Heal
Recorder, for which he stands
condemned before the bar of public opin
ion to-day. lie made charges against
j us which were xq en to be tale:an l
I i . i .....,.,,
l,e nas never cen ciiienqneu iu ifoio
eve i
I the
'liiient by
hieh he was convict-
ed of publishing a malicious slander.
This is the same S. F. Conrad, who de
clared from his pulpit, that he never
persuaded any one to forsake another
Church to join the Paptist Church, nor
did he ever know a Paptist minister to i electricity induced by the operation of
do such a thing. If he denies this I j vital forces, and all its effects may be
will prove, it on him by m iny witnesses. ; closely imitated by means of the ( Jal
Now compare this statement of his, j vanic battery. Will Mr. please
with Ins conduct in tins case. Jie vis-
ited this lady, a member of the Metho
dist Church, converses with her upon
the subject and sends her the "Manual
of .Baptism, by G. S Baily," which
contains statements, in reference to bap
tism, that are used as capital for prose
lyting purposes, and which statements
are not true, in the fact that other Chris
tian denominations are thereby misrep
resented. Let any one who may think
that 1 am too severe iu my denunciations
of this uncovered proselyter, calmly
compare bis professions with his prac
tice and reconcile his statements with
the truth, if it be possible. These ec
clesiastical sheep stealers, if they should
meet with the treatment their crimes de
serve, would bo hooted frtfm society.
Are they not the disturbers of the peace
of the community ? Do they not cuter
into the houses of the unlearned, in fawn
ing and cunning attitmles, with oily
tongues and deceitful words of hypocriti
cal flattery, whereby they secure the
confidence of their unsuspicting victim
and then, with the cirjning of a fallen
angel, under the guise of friendship, be
gin to infuse the leveu of their wicked
sectarian bigotry, into the untrained
mind of their guileless victim, until
darkness doubts and anguish come in
like a torrent and then the authors of
this very mischief begin to sing immer
sion iMVKttsn.N ! ! IMMERSION ! ! !
will soothe all your anguish and quiet
all your tormenting fears my darling.
Now in all good conscience, did ever
pagan priest, or Roman Jesuit, manifest
a more wicked or despicable spirit than
is here unfolded in the doings of these
miserable hypocrites? In the terse and
withering rebuke of the Sou of man,
when addressing like characters, will I
rebuke thee, "thou child of the devil."
"Wo unto y.m, Scribes and Pharisees,
hypocrites! for ye compass sea and land
to makv one proselyte, and when he is
made, ye make hini two-fold more the
child of hell than yourselves." "Ye
serpents, ye generation of vipers, how
can ye escape the damnation of hell."
Having been drawn away from my
answer to Maj. Telum, to give some; at
tention to these mischief makers, and
which I have done very effectively in
this case of attempted proselytistn, by a
faithful presentation of the truth, as it
is found in the open liibli in its intire
ty, in its complete integrity and not in
an emascidated form as is the habit of
these arrogant devotees of immersion,
I have saved this lamb of the Methodist
fold from the savage jaws of these water
dogs who combine to rob the Methodist
Church of her members, but 1 intend
yet to keep a watchful eye upon them
in the future until their tracks will no
more be found within the enclosure of
the Methodist fold. By the grace of
( iod I intend to use the scourge of truth
upon them as Christ used the scourge of
small cords ujion the den of thieves, who,
with impudent mien infested the temple,
until they learn not to make the church
of ( iod a part for their iniquitous traffic.
I will return to Maj. Tehim, and
complete my answer to him, at another
time.
T. A . Boo nh .
Moeksville, ( let. Oth, 17.
For the Advocate.
CHIPS AN 1 1 AYHE I'STON US.
1. The ultimate triumph of Christi
anity will consist, not in an impossible
squaring of the circle, not in a reconcil
iation between false intcrpietations of
the Bible, and the false hypothesis of a
formative science, but, in ascertaining
what is the truth as taught in the reve
lation of Cod's word, and what is the
truth as it appears in the revelations ot
natural law, and then in showing that
each is a perfect circle whieh will coin
cide, centre and circumference, with the
other. In other words, it will consist
iu showing, that though natural law is
essentially different from spiritual law,
as matter is essentially different from
mind vet the wnrkimr out of each in
- .,, . , ,i
the divine economy will illustrate the
wisdom of the great Law-giver, and pro
duce the greatest possible good to the
mass of mankind; and that the contrast
like the union
nature in Christ an hypostatic un
ion. '1. Jesus Christ, lived as well as died;
and it is matter of history that he lived
first. And if we wouM jeo ticipate in
the final benefits of the atonement made
by his death, we must first, last and al
wavs sec to imitate his example, and
iie in the beauty of holiness. Many
men forget this. They ta'k hu'gely ol
-ti.'ication by faith, and toiget that a
"ciiiunc tuiti always prouuues
work-. A hope th'it is not the
- i i .i
gOOil
men
accompaniment of
evangelical ol edi-
ence, is a dangerous comfort; and yet
the hope entertaine 1 by .erv miry pro
fessors, bas 'io more to do with tie- un-
, godly tenor of their lives than the sing-
ofthctwowillprese.it difference with- Catholic priest, McN am ara by name, oi
out discord, harmony without blending, Vrk, being deposed by his Bis .-
, - rj . -o i on is trvintr to found a new ( atholic
while the union of the two will ever be "P' ,r .
rtf tlio human niu .1 v lie nill cmiiv.ii. .vv. i -j
ing of the nightingale with the bloom
ing of the nightshade.
3. Air is disposed to attribute
all "religious phenomena" to "sniuial
magnetism." This is but a form of
I commence a course ot experiments to
see how many shocks are requis:te to
effect regeneration, and how manv
niore are needed to produce entire san;
tificution, and todind out what style of
electric belt a m-jii must wear in order
to walk in the beauty of holiness among
his fellow men ? And will he please
inform the public what chemicals must
be used iu the battery to insure a sense
of pardon, a hope of heaven, and a
"peace which passeth all understand
ing" iu the hearts of those operated
ii on ?
4. Christian modesty is too luxuriant,
when the names of domestic animals
have to be dodged, and the seventh com
mandment is unmentionable, and our
Lord's conversation with Nieodemiis
cannot be read without producing blush
es iu the congregation. Pruning is need
ed. Wesley apologizes for using the
word lust in one of his discourses, in
words about as follows : "I was at first
in doubt whether to use this word, for
fear of alarming your modesty. Like
the dean who said, 'It you don't repent,
you will go to that place which 1 have
too much maimers to name before this
congregation .' But on second tiiongi.:.
I concluded that plain speaking woii'd
be best ; for in proportion as it sliockt d
your ears it might arouse your hearts,"
I have heard of a preacher who read the
passage, "the ox kiioweth his stall, and
the ass his master's crib," in this style:
'1 he. or know tf i. his stall and the do
mestic animal his master's crib.
o. Sneak thieves are the most con
temptible of all. The boldness of a
bank burglar, and the chicanery of a
public patent medicine vender, exempt
them .from the charge of cowardice.
Parmim boasts of his humbuggery, and
people call him an honest man, and sub
mit to be humbugged again, because
Barnmu is "no sneak." lngersoll gains
a hearing because he openly avows his
infidel opinions. People say, "he is no
sneak." In everything else men con
demn the policy of concealment, but
sneak religion is the popular style.
There are men and women all over the
land, who are trying to sneak into heav
en. They make no public profession,
but entertain large private pretension.
Their religion is bottled up and kept for
private use. Sometimes it seems to be
labelled like whiskey "strictly pure,
for medicinal jmrposes."
"AA'hcn the devil was sick, ive."
But this sneak-religion won't stand the
test. A public profession is required of
Cod's children. If we do not bear the
curse amid the jeering crowd going up
Calvary, we cannot wear the crown
amid the rejoicing host son the heavenly
Ztou.
(I. "I feel as if Christ had pardoned
part of my sins," said a young chris
tian in class-meeting. "I haven't any
patience with such talk as that," said
"Aunt Peggie," a saintly old lady,
when told of the occurrence ; "when he
pardons one sin, he pardons all." And
as she lay on her death-bed, exercising
a full faith, she rejoiced continually in a
full salvation. A half pardon is no par
don at all. The (treat Physician
doesn't administer salvation in broken
doses. If believing we arc saved, we
are saved entirely. "Sinking Peter wan
out of danger when tins Lord took hold
of his baud; a lift the frightened disciples
were in no peril of destruction when the
Master lay in the ship, even though they
did find him asleep. The storm would
have blown over directly, if they had
only trusted him more and let him
rest.
AY.M. P. McCoRKLE.
Onslow, Sept. lth, 17.
No people are readier to complain of
intolerance or per- ecutioti than Catho
lics. Put them in the minority and let
the majority pursue a line of policy un
favorable to their demands and there is
no end to their complaints of oppress
ion. Yhat would they say if Protes
tants were to mob their churches because
of the difference of creeds, or because
j thev have succeeded iu making a pervert
! l,"-. "'l .. , ,
from Protestant families? Everybody
can anticipate the sort of literature
which it would call forth. And yet a
lie mobs and is compelled to take shel
! tor under the protection of the police.
j There is a scarlet hat in New York and
the question is pertinent, why does it
not keep its riotous constituency w ithin
! the bounds of decency? Es.
Dutv is a power which rises with us
i in tiic moiiii' g, and goes to rest with us
j at night. i i. is co-exteM-d v; with the
action of our intell,. n.' . '" is the
shadow w lib h c1".' vrs to it-, go wi
i ere
we. wiil, aul hic'i on!) haves is when
we leave tic light of l.t'c. -O i, x La-Tone.
, pet son who had ;i;toil"i a -.tupe'
lecture hoi Hi; riske 1 if "evel t Kill ; went
o.l wel"." vc:,';.-,! "Yts, ei-oialiy the
; an I
HI 111 ! t.
1
ILLUSTRATIVE SELECTIONS.
This lesson was itpokpu in close con
nectio.i with thtt last. Jemm was preach
ing in the region of Bethsbara, beyond
Jordan, near the fords of the liter over
to Jericho. In this place of travel and
concourse, with its custom-houses, there
would naturally he many publicans and
sinners, who were attracted by the
preaching of Jesus. "Orpheus is said
to have drawn savage beasts around
him by the charms of music; hut our
Lord so charmed tho world by his
preaching, that he drew to him publi
cans aud sinners more brutal than thu
beasts." (.! i-tukik.
Never certainly in human languape
was so much such a world of love and
wisdom and tenderness compressed in
to such few immortal words. Every
line, every touch, of thi picture is full
of beautiful, eternal significance. F.lit
it ut.
Two sons. Not in any direct or pri
mary sense, the Jews and CJetitilcs: that
there may he an ulterior application to
this effect, is owing to the parable
grasping the great central truths of
which Jew and dentile were, iu their
relation, illustrations. The two parties
staading iu the foreground of the para
bolic mirror are the scribes and 1'hari
sees as the elder son, the publicans and
sinners as the younger, all all
belonging to (tod's family. Alford.
In the younger son is a pattern of all
those who, whether Jew s or tieiitiles,
ave widely departed from (Jod, and,
titer having tasted the misery which
uliows upon all departure from him,
have by his grace been brought back to
him, as to the one source of bli'ssednrHs
and life; while in the elder brother i
seen either a narrow form of iva! right
eousness or accepting his word to be
only his own account of hiuiseif, of
Pharisaical self righteousness, one
righteous in his own sight, not iu tl.o
Lord's. Trench.
Far country. His next purposo is a
due distance, where the will of Cod
shall never seem to reach him, and, if
possible, beyond the reach of his eye.
Whedon.
A mighty famine. A famine of truth
and love, and all whereby the spirit of
man in Iced lives. There need be no
outward distresses to bring on u sense of
this famine. In the palaces of kings,
the tab'es of the rich, the immortal soul
may be famishing, yea, ready to porish
with hunger. Trench.
CHRISTIAN LIKE.
OriETSKSS.
I would be quiet Lord,
Nor tease, nor fret :
Not tine small noed o! mine
Wilt thou forget.
I am not wise to know
What most I need :
I dare not cry too loud
Lest thou shotihhl heed ;
Lest thou at length ..hoii,, Mlv
"Child, have thy will ;
As thou hast chosen, lo !
Thy nip I lill!"'
W'litil most I crave perchance
Thou wilt withhold,
As we front hand unmeet
Keep pearls or gold ;
As we, w heii childish hands
Would play with lire,
Withhold the burning goal
Of their desire.
Yet choose thou for me thou
AVlio know est best ;
This one short prayer of mine
Holds all the ret.
Julia ('. Jl. fhin; in Sunday Afternoon.
CLUTINCS.
"Christianity without Christ, and re
generation without a change of heart,"
is Dr. Hiden's description of Liberal
v.'iiristianity.
Memory an-l hope are set like t-tan
above the soul the on" shining dimly
through the twilight of the past, tl,
other lighting up the archway of the
future.
(jiood sense is the body of poetic g"n
itts; fancy, its drapery; motion, its life;
and magnetism the life that is every
where, forming all into one graccf'tl and
intelligent whole.
To indulge anger is to admit Satan
as a guest; but to indulge in lualid is
to close the door upon him as an inmate;
in the one he finds a transient lodging,
in the other a pernnnent home.
Dean Stanley is now visiting the
United State and making the acquaint
tinee of a jicop'e that have bcer;;u fa
miliar with his name and character,
through his various and delightful
writings. All denominations will hon
or him as one of the most leariicnd and
catholic theologians of the time.
Though one of the foremost men of
the Establishment, he has a heart that
sympathize with all who endeavor to
work rightcousiiessand make the conej
dition of the world better. He has
shown far less of the Hierarchical spirit
than some little Pi-hop iu our own
country, who-e diocese numbered, per
haps, four to live thousand communi-
ants. Iti.-. to be hoped that he may
give Hie Episcopalian I!oiiiani-t of tsir
country some good counsel upon their
practices and spirit before he returns
to Westminster.