2d. If he was born in 1775 he may have been "converted and joined the church in 1785," as Dr. Cathcart says, but it was very rare in those days for negroes to join the church at ten years of age, and certainly he could not have been "licensed to preach not long after." The Dr. is mistaken.

        We insert from Sprague's Annals of the American Baptist Pulpit the following:

ANDREW C. MARSHALL--1786-1856.

[From the Rev. J. P. Tustin, D. D.]

CHARLESTON, S. C., January 15, 1859.

Rev. And Dear Sir:

        My ecclesiastical connection with Andrew C. Marshall and his church placed me, for several years, in constant communication with him. Having also to act as a legal security to meet the municipal ordinances of Savannah and the State of Georgia, with regards to colored preachers, I had much to do in matters of counsel and discipline in his church. The sources of information relative to the following memoir have been often attested by communication with the older members of the Georgia Historical Society, and with many of the oldest and most respectable citizens of that State. I am happy to be able to give you these memorabilia of one of the most remarkable colored men who have appeared in our modern times.

        Andrew C. Marshall, late pastor of the First African Baptist Church in Savannah, Georgia, has deservedly become a celebrity in the annals of the American Baptist Church. During the last quarter of a century his name gradually attracted public attention, until at length it was known in distant parts of the country, and even across the Atlantic. Several of the most lively sketches of him which appeared were given by authors whose works are current in various languages. Among these is the account of Sir Charles Lyell in his volumes published after his second scientific tour in the United States. Miss Fredrika Brenner, in her American tours, has presented a striking portraiture of him. Within the last few years of his life, almost every intelligent stranger who might be visiting Savannah, was likely to seek out or to hear this venerable preacher, and the sketches thus frequently produced were widely circulated by the religious press of various denominations, and some of the leading secular papers in Northern cities had occasionally contributed to spread his fame.

        The most noteworthy fact which made Mr. Marshall so celebrated in his later years, was his reputed great age. During his visit through the Northern States in the summer and fall of 1856, the last year of his life, the previously received version of his extreme age was extensively repeated, and has not been discredited. Some years previous to that time I had as a tribute to the cause of science, attempted to collect and sift the

evidence about this story, which, if only apocryphal, would mislead persons engaged in ethnological and historical researches. Literary and scientific gentlemen had frequently made reference to Mr. Marshall, as an important physical phenomenon.

        With no wish to detract from a story of popular interest, but, nevertheless, with a strong desire to arrive at perfect accuracy, I sought all the sources available to myself for testing the question of Mr. Marshall's age. Several lines of investigation were followed, which partly tended at first to fix his age from ten to fifteen years below what was commonly assigned to him, and claimed by himself.

        One of these lines of investigation was in the personal recollections of the late Hon. John Macpherson Berrien, so well known as United States Senator and Attorney General of the United States. Judge Berrien was educated for the bar by Judge Clay, of Bryan county, Georgia, by whom Andrew C. Marshall was owned as a slave, while Mr. Berrien was a member of the family. Mr. Berrien was born August 23, 1781, and after graduating at Princeton, commenced the practice of law in Georgia at the age of eighteen years, which was near the time when Mr. Marshall began his efforts at preaching. With his great name for integrity and accuracy, Judge Berrien would not be considered likely to give countenance to any opinion which was unsupported by valid evidence. His recollections of Andrew C. Marshall's appearance could hardly be reconciled with the account which must have made him a person of fifty years of age when Mr. Berrien first knew him as a coachman. But it was at most a matter of impression with Mr. Berrien, that Andrew was at that period not more than a middle-aged man. Judge Berrien's impression can be accounted for by the fact that this remarkable African always carried his age so remarkably well, even at a century.

        The late venerable Mr. Miller, familiarly known in Georgia as "Cotton Miller," from his having been the first person who sent the first bale of cotton to Savannah for shipment, was also of the opinion that Mr. Marshall's age should have been placed several years below what was commonly assigned to him, and by him. Guided by such cautious and accurate men, who thus seemed to discredit a popular and universally received version, it fell to my lot, some years ago, while acting as one of the Secretaries of the Georgia Historical Society, to examine Mr. Marshall more closely than ever, as to his personal history, and to compare the results of these interrogatories with other collateral evidence. Being charged with the duty, in behalf of

the literary representative and grandson of Gen. Nathaniel Green, of the Revolutionary army, of identifying the spot where that hero was buried in Savannah, I found Andrew C. Marshall to be a most useful adviser on points which put at once his veracity and his accuracy of recollection to the closest tests. Some of his statements as to his age at the time of Gen. Greene's death, which occurred in 1786, at first seemed to confirm the impression of Judge Berrien and Mr. Miller, already referred to. On a review, however, of that case, it appears that these interrogatories were conducted too much in the manner of a cross-examination by a special pleader; and Mr. Marshall's confusion of mind or apparent inaccuracy as to dates, could be sufficiently explained by his want of familiarity with the published literary chronicles of the times in question.

        It is, therefore, a concession which is now cheerfully made, that the doubts which I once published as to Mr. Marshall's being truly a living centenarian, may not be justified. No one who intimately knew the venerable subject of this sketch would suspect him of wishing to deceive in any important matter. The only abatement which any one would feel, arises from the well known propensity of colored people in all parts of the Southern States to make themselves older than they really are, after they reach to some advanced period. The deference accorded to age; the freedom from labor which aged servants enjoy, and the consideration received from those of their own race--these are among the inducements which lead aged Africans to over-estimate their years, sometimes by a very considerable difference.

        It is possible that Mr. Marshall may have been deceived, not only in regards to his years, but also as to some other facts in his history. And yet it is proper to remark that his means of knowing were better than any others possessed. It must be allowed that his statements were not questioned by the oldest and most respectable citizens of his own city and region, and gentlemen now living can certify to more than fifty years' knowledge of him.

        If any other question besides his age should be raised as to his accuracy or competency of opinion concerning himself, it would be as to the amount of African blood. In his conformation and general appearance, he would probably pass for a true mulatto. But some scientific gentlemen, accustomed to the refined test which the hair and other criteria of physiology seem to have settled in ethnological researches, have formed a decided opinion that Mr. Marshall was more of an African than would follow from a white father and a black mother.

        His own account, so often repeated, and so widely known and believed, in lower Georgia, will now be mainly followed. He always referred his birth to the year 1755, being the time of General Braddock's defeat by the French and Indians. This, he said, had, from his early recollections, determined the year of his nativity. As informed by his mother, who was an unmixed negress, his father was an Englishman acting as an overseer in South Carolina, where Andrew was born. The father left for England where he died not long after the birth of the child. It was asserted by Andrew that he had been entitled to his freedom from his birth, as his father had arranged with a mulatto person by the name of Pendarvis, before going to England, that the negro mother and two children which she had borne him were to be provided for, and the children educated, and that upon his return the father would secure their freedom. His premature death becoming known, the mulatto overseer managed to enforce a claim against the estate of the father, and the mother and children were seized and sold as slaves. Andrew was sold to John Houston, Colonial Governor of Georgia, who died when Andrew was about 21 years of age.

        Andrew Marshall was twice married; the first time at 16 years of age. By his two marriages he had twenty children, only one of whom now survives. He was separated from his first wife after the death of Governor Houston, by whom he had been bequeathed his freedom on account of having one time saved his master's life. The executors, however, failed to carry out the will, and Andrew was again sold, being then parted from his first wife. He evaded the decision by running away, and was sold while at large, becoming the property of Judge Clay, as already mentioned.

        While in the service of Judge Clay, he accompanied his master, who several times visited the Northern States in the capacity of a member of Congress, and perhaps on some other occasions also. In these visits, Andrew's position as coachman enabled him frequently to see General Washington, of whom he was fond of relating several striking incidents. At a later period General Washington visited Savannah, and Andrew was honored with the appointment of body servant to the President. He was constantly near the General's person during his brief stay in the city, acting as his driver, and waiting upon him at a public dinner. Andrew said that Washington was uniformly grave and serious, and that he was never seen to smile during his whole visit, though he was always calm and pleasant.

        The congruity of Mr. Marshall's recollections seems to be

verified, especially in regards to his age, in connection with the opening period of the Revolutionary war. The embargo having taken effect at Savannah, fifteen merchants of that city agreed to give him a purse of two hundred and twenty-five dollars, on condition that he should carry word to a number of American vessels lying in a bay on the lower seaboard and destined for Savannah. In this achievement he was successful. The vessels were enabled to escape to Spanish protection, before the courier, previously sent, had informed the fleet of their danger.

        Mr. Marshall was an eye-witness of many of the stirring events which occurred in Savannah and its vicinity during the Revolutionary war. He was a trustworthy servant, especially when honored with any unusual promotion and responsibility. Even in the last war with England, he was employed, for a period of six weeks, by officers of the government or the army, on some important business, and for this he refused any compensation, as he always claimed to be a true American, and cheerfully shared in the toils and sufferings of the white population, though never with any unseemly pretensions on his part.

        He had distinct personal recollections of General Nathaniel Greene. His account of that hero's early death agrees with the traditions which have been carefully attested by gentlemen familiar with historical researches. General Greene, immediately after the war, was rewarded with valuable grants of land near Savannah, to which he repaired with his family in 1783. Owing either to some disputed title, or to rancor and envy at the hero's valuable possessions, he was not allowed to enjoy them long. He was exposed to so much personal danger that he was obliged to ride armed with pistols, in going to and from his plantation near the city, and he could travel only in full daytime. Thus exposed in the midst of the summer's heat, he was suddenly smitten with inflammation of the brain, and died on the 19th of June, 1786. Andrew C. Marshall could recall all these events with the distinctness of an eye-witness. His account of the hero's funeral, in Savannah, is the only apparently faithful picture which can now be furnished, whether from written chronicles or from personal traditions. He described the surprise, grief and indignation of the people of the city at the early and untoward death of General Greene, and their willing minds but ineffectual desires to stand up for his honor and defense. The town and region around were summoned to the funeral, and tubs of punch and barrels of biscuits were placed along the road near the cemetery to refresh the wearied multitude. Andrew declared that he could pace off

the distance from the gate of the old cemetery on South Broad street to within half a dozen steps of the spot where the General was buried. But his aid in verifying this locality had been too long deferred, when an investigation was attempted a few years ago, especially as it was then established by sufficient evidence that the remains of General Greene had previously been exhumed and removed to a spot which cannot now be identified.

        Mr. Marshall's force of character seemed to have been chiefly expended on worldly interests, until he was about 50 years of age. He evinced, even to the last a lively sympathy in the welfare of the country, and was especially careful to maintain the cause of law and order in the social relations by which he was surrounded in his own city and vicinity. Not far from the time of his conversion, he also acquired his emancipation. He was at that time owned as a slave by Mr. Bolton, whose family name is honorably known among the merchant princes of Savannah. The father of Mr. Bolton had been the special friend of the Countess of Huntingdon while she was patronizing Mr. Whitefield's mission in Savannah, and the orphan house at Beulieu. The Bolton name is associated by marriage with the family of the late Rev. William Jay, of Bath, in England. The business partner of Mr. Bolton was the late venerable Mr. Richard Richardson, who purchased Andrew, and, with the view of effecting his emancipation, advanced him two hundred dollars, in order to purchase himself. With his previous earnings, and with diligence and economy, under the encouragements of his master, he saved enough to pay for himself and his whole family, then consisting of his wife and four children, his wife's father and his own step-father. Shortly after his conversion he began to preach, and in 1806 he became pastor of the Second Baptist Church^*

        *This cannot be true. The Second African Baptist Church was organized December 26th, 1802--the First African Church January 20th, 1788. The first was never known as the Second African Baptist Church in distinction to the White Baptist Church.

when they built their new brick meeting-house, under the pastorship of the late Rev. Henry O. Wyer, and which now formed a part of the large house of worship known as the First Baptist Church in Savannah. The church which Mr. Marshall thus formed took the name of the First African Baptist Church, and he remained its pastor till the day of his death.^*

        *Mr. Marshall did not form the First African Baptist Church. The First African Baptist Church was formed by Rev. Abraham Marshall (white) and Rev. Jesse Peter (colored) January 20, 1788. The First African Baptist Church is twelve years older than the Savannah Baptist Church (white). They were never together and hence the colored church could not have come out from the white church. The First African Baptist Church worshipped in Yamacraw before the white Baptist Church was in existence.

        During the long period of his ministry Mr. Marshall was careful to preserve tolerably good memorials of his ministerial acts. His mere recollections seemed nearly as accurate as if they had been written and publicly certified. He had baptized about thirty-eight hundred persons, and he supposed that over four thousand had professed to be converted under his ministry. His personal influence extended over the plantations through several counties around Savannah, and the planters were generally satisfied with the beneficial effects of his labors. He was often sent for to preach and to perform funeral services at great distances, and such visits were often urged by the planters and the white people at large, as well as by the blacks. Whenever he visited any of the larger cities his appearance in public ministrations was greeted by great multitudes. He occasionally preached in Augusta, Macon and Milledgeville, as well as in Charleston, and even as far off as in New Orleans. On some occasions his audiences were composed, in large part, of the most respectable white people, and the Legislature of Georgia at one time gave him a hearing in an entire body. The winter before he died he visited Augusta, and conducted a protracted meeting, which resulted in the addition of over three hundred and fifty persons to the colored church in that city. With all these immense results to his ministry, Mr. Marshall preserved a strict and salutary discipline, at least, such was the constant effort and rule of his proceedings. He was jealous of mere animal excitements, and generally unfriendly even to protracted meetings in his own church, or in others where he officiated. He relied upon the appointed and ordinary means of grace; and in his own church, there were seldom any efforts used beyond special prayer and the faithful ministrations of the word. He, however, was so deeply interested in the temperance cause, that he encourged, among his people, those methods of organizations for this object which are somewhat kindred to the plan of the Odd Fellows. There were also societies among his flock for mutual

benefit; and in these ways the poor and the infirm, especially among the free people of color, who had no legal masters to care for them in their old age were greatly benefited. Mr. Marshall was so strong in his opposition to drunkenness that no colored person would, by this indulgence, willingly incur his censure. There is no doubt that, in this respect, he accomplished much for the cause among the blacks, and thus for the public welfare generally.

        The superiority of Mr. Marshall's character and talents especially appears in the methodical manner in which he conducted his own business, as well as in the discipline of his church. Long after he became a preacher, he had but a small and precarious support from any pecuniary rewards for his ministry. He supported himself and his family as a drayman; but his great capacity soon asserted itself, even in respect to his material means of prosperity. He conducted the portage and draying business on a considerable scale, at one period having owned a number of drays and teams, and even the slaves who drove them. He owned the large brick dwelling house in which he had lived for many years previous to his death; and was at one time rated in property as high as twenty-five thousand dollars, though this was probably too high an estimate. His property was diminished very considerably in his latter years. With his increasing infirmities he began to fear that he might yet be scarcely saved from the necessity of out-door duties and that he might have to give up the easy carriage and horse which he had so long enjoyed. He related that, on one occasion, he had advanced twenty-five hundred dollars to purchase a family of twelve persons, to prevent their separation, and that he never received back the money, except a mere trifle, which he had thus paid. His church, however, were abundantly able and willing to provide for him; and though they did not pay him a fixed salary, they made regular contributions, which amounted to a handsome sum annually, and which in any extremity could doubtless have been increased by several hundred dollars. Prominent native citizens were always among his tried friends; and some of the most respectable gentlemen in Savannah, of different denominations, acted as trustees for his church, to protect their real estate and other property.

        Mr. Marshall possessed elements which would of necessity have made him a leading character anywhere. His Anglo-Saxon temperament made him superior to his African race. His strength of character showed itself in his indomitable perseverance, his calm self-possession, his practical sagacity, and a discretion which never failed him. Withal he had a genial and

even humorous temper; and his countenance bore the finest lines of expression. He was entirely free from superstition, and gave no countenance to marvellous relations of experience, even in a work of grace. He could penetrate beneath disguises, and few men, white or black, of any age, could surpass him in reading human character. The deference which he always showed for the laws and institutions of the country was combined with a high measure of self-respect, and frequently with a decision and inflexibility which might be taken advantage of by unprincipled white persons. There was a period of about two years--from 1819 to 1821--when Mr. Marshall became somewhat unpopular with the white people of his own denomination, on account of his extreme views of theology, which at first bordered on Antinomianism, and at length receded to the opposite extreme of Sacramentalism in Baptism, as held by Alexander Campbell. During that time, and while engaged in his secular avocations, he had violated the laws by contraband dealings with negroes. He had made purchases from slaves having no tickets with leave to trade and sell; and, though many white people had laid the foundation of large success in business before, as others have since, by contraband with blacks, advantage was taken of Mr. Marshall's inadvertency, and happening together with his temporary unpopularity, he was prosecuted and sentenced to be publicly whipped in the marketplace. The kindness of his former master, Mr. Richardson, and the feelings of many of the best citizens, would not allow him to suffer; and personal witnesses of the scene, yet living, can attest that the whipping was only a semblance--the constable, receiving instructions not to scratch his skin or to draw blood--his old master also being at his side to see that these precautions were faithfuliy and humanely observed. While Mr. Marshall was unvarying in his deference to white people, and was never distrusted for any disloyalty to the public peace; and while he was decided in asserting the necessity and advantages of the present institutions in the South, he yet never hesitated to make a firm and respectful declaration of the rights of conscience in matters of religion. He sometimes alluded to his celebrated uncle, the Rev. Andrew Bryan, who was a colored preacher of nearly as great reputation as ever Andrew C. Marshall possessed, and who died at an extremely great age, as pastor of the colored church in Savannah. In one of the turbulent outbreaks of religious bigotry among the baser sort of people, which happened before the demoralizing effects of the Revolutionary war had been followed by better morals and manners, this old preacher, Andrew Bryan, was silenced

from preaching, and, upon his assuming again to preach, he was publicly whipped. But, after this flagellation, he declared that he could not stop preaching, even if at the cost of a martyr's sufferings. This old man seemed ever to have been the model of a true preacher, with Andrew Marshall; and when he died, his nephew and successor caused a beautiful mural tablet to be raised in his church, and an other large tablet of marble over his grave, in which were recited the events of his life, not omitting the whipping and persecution he had endured for righteousness' sake. The monument will probably long remain in the colored cemetery at Savannah.

        The bent and tone of Mr. Marshall's mind was of the old Calvinistic order. His clear intellect was equal to the best distinctions in theology; and though he was rather too fond of sometimes saying in public that he never had a day's learning in his life, yet he had much of the discipline which every superior mind acquires and asserts for itself, by the very necessity and outgrowth of self-education; for every mind that is truly educated, when we look at the last analysis, educates itself.

        He owned a considerable number of books; and among those evidently the most used were Dr. Gill's Commentaries. In his treatment of a subject in some of his pulpit performances there was observable the grasp of a mind which would be deservedly called great. Very often indeed, he intermingled incidents of his personal experience, and then would seem to run into a style; but even these discursive qualities served to keep alive the attention of his simple flock. But a man who could make some of the high mental efforts which Andrew Marshall at times displayed, would be pronounced as fully equal to any subject which he would find occasion to meet, if allowed opportunity for preparation.

        The tones of his voice seemed rather to make his preaching of the conversational order, while yet there was really a unity of plan and a purpose, and a progress, in the whole deliverance. In his large house of worship, the soft tones of his voice would reach the farthest corner, and penetrate every ear. He never used notes in preaching; but his self-possession never failed him. His voice was so deep, sonorous and tender, that its capacity for the expression of pathos was unsurpassed. In his Scripture readings and in reciting hymns his power was always felt. His favorite hymns and selections of Scripture were sometimes pronounced with such effect that the most highly educated and discriminating person would never forget the impressions of such readings.

        His appearance was commanding, though he was neither

stout nor tall, compared with the average of well-formed men. His African skin and hair compensated by a face of intelligence superior to the limitations of his race. His hair was of the clearest white, and, though truly African, it rose in unwonted profusion, giving him the presence of a venerable patriarch. His teeth were sound and beautifully clear; his sight and hearing as good to the last as in middle life, and his lower limbs only began seriously to fail him on reaching his one hundredth year. In some of his glowing pulpit efforts his face and whole person were irradiated with intelligence, and one could not hear him at such times without feeling himself within the influence of a superior mind.

        In the last year of Mr. Marshall's life, it became an object of extreme desire with him to erect a new and better house of worship for the church which he felt he soon must leave. The old house (being built of wood) had become much dilapidated, and the city ordinance would not allow another wooden building to be erected on that spot, which was really an eligible one. Feeling the importance of his cause, after making some progress in Savannah and its vicinity, Mr. Marshall resolved upon another journey to the North, which he had frequently visited in the days and in the presence of Washington. He was accompanied by his wife, and he hoped also to receive some benefit by consulting physicians there for his infirmities, which neither nature nor medicine could much longer resist. He was respectfully received by some of the most prominent of the New York clergy of various denominations. He preached with acceptance in several of the Baptist pulpits,--among them Dr. Cone's and Dr. Magoon's,--and in those of other denominations, one of which was that of Dr. Krebs; and very soon he received in that city about six hundred dollars for his object.

        But his race was run. He was soon admonished to return home at once, if he wished to see his own people again and to die among them. Extremely weak, and every day becoming more unwell, he reached Richmond in his journey by land, and thence he could proceed no farther. Having a letter to the Rev. B. Manly, Jr., President of the Richmond Female College, he desired his direction to some place where he could stay. Mr. Manly promptly and cheerfully provided for him at his own house, where the old man lingered for more than a month, evincing the same gracious affections and the same superior traits of character which had crowned and graced his life for so many years. Here, on the 8th of December, 1856, he breathed his last. His remains were carefully conveyed to Savannah, where his funeral took place on Sabbath, the 14th of the same

month. The demonstrations of interest on this last solemn occasion of his earthly history were unequaled by anything of the kind in that city or region where a colored person was concerned. An immense procession of about a mile long, with fifty-eight carriages--either loaned by families in the city to their servants or other colored friends, or occupied (as in many instances) by respectable white people themselves,--followed him from his church to his grave. His funeral sermon was preached by the Rev. Thomas Ronbeau, pastor of the First Baptist Church in Savannah. Not more than two or three funerals, whether civil or military, and those of the most distinguished citizens of the place, have witnessed so large a collection of people in the course of the present century in that city as followed to the last resting place the remains of the centenarian, Andrew Marshall.

Yours respectfully,

J. P. TUSTIN.

CHAPTER XI.

        Rev. William J. Campbell--His Long and Useful Life--A King among His People.

        [Rev. William J. Campbell]

        Rev. William J. Campbell was born January 1st, 1812. He was born a slave. He traveled extensively with his master, and thereby had an opportunity of learning much by traveling. He was baptized by Rev. Andrew C. Marshall, about 1830, and licensed to preach by the church on February 4th, 1855. He was assistant to Rev. Andrew C. Marshall, and when Mr. Marshall went North to beg money for the church he left Mr. Campbell in charge of the church. When he died in Richmond, on his return, Mr. Campbell was appointed by the church to accompany his remains to Savannah. Soon after this he was ordained by the Executive Board of the Sunsbury Baptist Association and called to the pastorate of the First African Baptist Church. This was in 1857. He immediately entered upon the work which the venerable Father Marshall had laid down. He tore down the wooden building and erected the

beautiful brick edifice which was in the heart of Father Marshall to do before he left the walks of men. The people rallied to him with the same earnestness and love (if not greater) as they did to Father Marshall. No man ever had more influence over a people than Reverend Campbell. He, however, had his troubles, too. He was accused of stealing cotton on the Bay about this time. It had a bad effect upon the church, and gloom once more spread her drapery over this great church. This, however, was proven to be false, and the sun of peace and prosperity again leaped forth from his hiding place and shone with resplendent brilliancy and glory upon a heavy-hearted people, and kissing away their sorrows they went on their way rejoicing.

        Rev. W. J. Campbell was a man of keen foresight, iron will, and a wonderful executive ability. He was a good preacher. He had read much, and well remembered what he read. His preaching was on the running commentary order, often taking a whole chapter for his subject. He had a peculiar sonorous voice, and spoke to the hearts of men. If a person once heard him line out a hymn he would not soon forget it. His prayer meeting lectures were sublime. Bishop Holsey said of him: "The grandest lectures I ever heard were Reverend Campbell's prayer meeting lectures." The people were satisfied to see him in the pulpit. His people would rather hear him give out a hymn than hear anybody else preach, let him be never so eloquent. He was as black as he well could have been, but he was neat, handsome, polite, and extremely dignified. Whatever he felt like saying in the pulpit he said. He was not afraid to tell the truth as it was in Jesus. He was for many years a deacon and a member of the choir. He was a good singer, and therefore enforced good singing in his choir. He was as much beloved by the white people almost as by the colored. Sinners quaked before him. The church soon ran up to 4,000 members. He controlled the surrounding country. He controlled from Savannah to Darien, Brunswick, and all the country adjacent to Savannah. His praise was on the tongues of everybody, and especially the saints. His people would do just what he told them to do. When he spoke it was law. If he said a thing was wrong, all the world could not make his people believe otherwise. It would have been an insult to have attempted it.

        Reverend Campbell was widely known and equally respected. The church usually gave him three months' vacation each year, and sent a servant with him. He received as a salary $100 per month and everything he wanted. He was a favorite of Northern

visitors; they preferred going to his church to any other in the city. He was in the organization of the Zion Baptist Association, the Missionary Baptist Convention of Georgia, and the Mount Olive Baptist Association. In all of these he played a conspicuous part. The people around the coast would hail his coming among them as a priest. He had twelve or fourteen prayer houses connected with the church, which were as large as many churches. Over these he appointed leaders, who reported to him monthly their condition and collections. To these societies--for by that name they are known--he would go at his leisure and they would always prepare a great feast for him. He was kind and loving to his officers, and controlled the church, absolutely, for twenty-three years with a four page constitution. In most things he was law to the people, and from his decision no one dared appeal. As he grew older, he was troubled with an impediment in his speech. He finally got so he could not speak without much difficulty. About this time a serious trouble broke out in the church; for this emergency too much of his strength had been spent and old age and paralysis had done their work too well. That powerful voice the people had long obeyed was now so palsied that it fell without effect, and the enemies had decidedly the advantage and they never failed to use it. An awful trouble broke out in the church, such, perhaps, as few churches in all ages have ever witnessed, or, need ever have. It was not the fault of Rev. W. J. Campbell. When the trouble started he was in Griffin, Ga. If there is any blame upon Mr. Campbell it is that he left the church. The church never turned him off; the church could not have had the heart to do that. He was accused of taking sides with Deacon Robert P. Young, his spiritual child, who was accused of stealing money from the church. Rev. Mr. Campbell was true to a friend, and if he is chargeable at all it is due to his disposition to be perfectly true to a friend.

        Reverend Campbell baptized several thousand persons. He was purely a gospel preacher, and gave his attention to nothing else. His house was a place of peace and comfort. He was brought up with rich white people and had a remarkably good taste. As a ruler he was strict and able. As a pastor he was attentive and loving. He understood men, and there was no fear of them in his composition.

        He lived to a good old age, and he will be remembered with tenderest affection while memory holds her place or saints in Savannah live. We will refer to him again in another chapter in considering the church trouble.

CHAPTER XII.

        The Great Trouble of 1877--The Cause--Its Fierceness--The Split--The Call of Rev. Gibbons and the Death of Rev. W. J. Campbell, and the Final Settlement.

        In 1877, while Rev. W. J. Campbell was away on his vacation, the great trouble began. The cause of this trouble was the report that Deacon Robert P. Young had stolen money from the church. There is doubt about the correctness of this charge when all things are calmly considered. Mr. Willis Harris saw Deacon Young put the money in front of the organ, and after his back was turned took it away. Deacon Young, after the communion was over, reported to Deacon F. M. Williams what had occurred. Deacon Williams told him to say nothing about it; perhaps some one had taken it to tease him; but if he did not get it to make it known to the brethren on finance night, which was Tuesday night following. Deacon Young took the advice of Deacon Williams, but on Monday the news of this occurrence was all over the streets. Mr. Willis Harris brought the money to the church the next following Thursday night and attempted to give it to the church, but was prevented by Deacon Richard Baker, who opposed it, and to avoid trouble on that night the money was kept and presented to the church in a special conference on the following Sunday. There were $22.32 in the basket. Mr. Harris reported that he caught Deacon Young stealing money. This very naturally created quite a sensation, and intense excitement prevailed.

        While it is not clear that Deacon Young meant to steal the money it must be acknowledged that his conduct was very suspicious and justly aroused the displeasure of the church. He should have made the matter known to all of the brethren while they were counting the money, and a search for the missing basket should have been inaugurated; and should that have failed, announcements from the pulpit would have been in order. From the fact that this was not done rather weakened Deacon Young's case. While Deacon Young was decidedly wrong, Mr. Willis Harris was decidedly wrong also, and his action was totally at variance with the precepts of the gospel. It was his duty to have gone to Deacon Young and labored with him as the gospel enjoins before it was in order to tell the church. Twenty-two dollars and thirty-two cents were but a

trifling affair as compared with the harm which came out of this case. Then, besides, Mr. Willis Harris himself was a most notorious thief.

        The truth of the matter seems to be this: Mr. Willis Harris had not been long deposed from the office of deacon, and supposing that Mr. Young wielded a deal of influence in bringing about his deposition, he watched for and coveted every opportunity to get even with him. It is more than likely that he craved an opportunity to vent the prejudice of a malignant heart upon Deacon Young. Since he was actuated from improper motives his testimony in this case should be viewed in that light. It is not strange that this report should have excited the members. The deacons should have acted wiser.

        Deacon Robert P. Young was tried before the church and made an humble Christian apology, and his carelessness in handling the church's money was pardoned. He explained rather than confessed. It was not required for him to confess stealing the money. Deacon Richard Baker contended that Deacon Young ought not to make the apology. Whereas he had been requested by the church to resign, and had promised to do so, Deacon Baker contended that he should continue to discharge the duties of a deacon. Deacon Young attempted to carry out the instructions of Deacon Baker. This started the war in right earnest. The lay brethren then determined that Deacon Young should not pass the sacrament. This was well caucussed.

        In the Conference of October 22, 1877, Mr. J. C. Williams moved to reconsider the motion passed in the August Conference pardoning Deacon R. P. Young. This was ruled out upon the ground that he made the motion to expel in August and voted in the negative.

        Mr. J. C. Habersham then made the motion that Mr. Williams' motion be sustained, and it was carried. This brought Deacon Young back under the discipline of the church. This was wrong, of course, as no member should be pardoned by a church at one meeting and tried at another meeting for the same offense, except some new developments had come to the knowledge of the church. However, the motion of Mr. Habersham was a virtual appeal from the decision of the chair. This is generally admissible, but on this occasion it was at variance with every principle of justice and decidedly wrong.

        The Conference adjourned at this stage leaving Deacon Young under the charge from which the church had once freed him. The first Sunday in November being the communion, many of the brethren had decided that Deacon Young, being under a

charge, should not carry around the communion. Several of the lay brethren waited on the officers that morning at prayer meeting, informing them that they had learned that it was the intention of some to have Deacon Young carry around the sacrament in the afternoon, and urged the officers to wait on Rev. Campbell and beg him not to allow Deacon Young to officiate in the communion. At 3 P. M. of the same day, when Mr. Campbell called the officers to pass to them the bread, Mr. James B. Lewis and Mr. Joshua Hicks arose and in open church said: "Mr. Campbell, you cannot give the communion to Young to pass around because he is under the dealing of the church." Mr. Campbell said to Deacon Young: "Go on, if they want to stop you, let them do it." Deacon Young took the communion and went to the choir, where he was accustomed to carry the communion. Mr. Alexander Rannair, according to a previous understanding of his followers, shut the door of the choir and said to Deacon Young: "Young, you know you are under a charge, and we don't want any bread from you up here." This created quite a sensation and not a little confusion in the church. Mr. Rannair had no earthly right to take this step in the church of the Lord Jesus Christ. If he did not want to accept the wine at the hand of Deacon Young he had the privilege that never has been denied a man to refuse it. Nothing can justify this rash and inconsiderate course. Neither had Mr. James B. Lewis nor Mr. Joshua Hicks the right to take any such steps as they did, calling their pastor in open church and affirming that Deacon Young should not carry around the communion. It showed that the excitement had been worked up to a very high pitch. It is true that Mr. Campbell was wrong in giving the communion to Deacon Young under the then existing circumstances. If there was a charge against him he had no right to call him to pass the holy communion to those who held him charged. No wise apology can be given for this indiscretion. The proper way for them to have done was to have refused accepting it, and brought the matter up in the next conference. Deacon Young, if he had the proper christian spirit, would not have attempted to pass around the holy eucharist, knowing that a large number of the membership opposed it and entertained doubts as to his innocence of the charge of stealing money. This course of procedure upon the part of some of the members showed that the heretofore powerful pastor was rapidly losing power over his people. If the pastor had taken a second sober thought he might have acted a little more cautiously, and thereby have averted this dreadful storm. It

should have been evident to him that he would not have the strength to pull through it.

        On Tuesday, of the same week, Deacons Richard Baker, P. H. Butler and R. P. Young swore out warrants against the following brethren: March Haynes, John E. Grant, John C. Habersham, Alexander Rannair and Samuel Roberts. These were tried; but Messrs. Alexander Rannair, Joshua Hicks and James B. Lewis were found guilty and fined $10 each; the others were acquitted. This did not settle the trouble. These brethren were only more determined in their fight. This was wrong in the deacons, and only served to make bad matters worse.

        At the conference of November 19th, 1877, these deacons, having been notified to be present, and failing, were expelled. This was rather hasty. It was now evident that the war had begun. The brethren gave bond and employed counsel and went to law. This case created almost universal excitement. The courts were baffled for five or six years, and finally recommended a compromise upon the introduction of a bill of equity by the followers of Rev. W. J. Campbell.

        The day he left the church can never be forgotten. When many who were in the church ceased to hear him and honor his gray locks, he arose and said: "My children, all who are with me follow me." He left the church, and as might be expected some of the best members of the church followed their aged chieftain. Old age and paralysis had done their work on him, and he was rapidly fading away. The party that had possession of the church met in rapid succession to make sure their position. The followers of Mr. Campbell were none the less assiduous and determined. They had caucuses in rapid succession. The leader on Mr. Campbell's side was R. P. Young. He furnished the brains for the party, as the pastor was now almost an invalid. This was a feast for the lawyers, and they harvested richly from the disaffection of the First African Baptist Church. As men do not generally care how long a good paying position lasts, it is quite natural that the lawyers had no special objection to the continuation of the case in court.

        On the 17th of December, 1877, Rev. W. J. Campbell left the church. He had been requested to take the chair and preside over the conference, but declined, whereupon Deacon F. M. Williams was called to the chair. After the minutes of November 19th, 1877, were read, he (Mr. Campbell) arose and said: "That is all I come for, to hear that minute." Deacon F. M. Williams begged him not to leave, but this was useless.

When he had made up his mind to do a thing remonstrances were useless. He simply commanded his followers to follow him, and many of them did so. When he was going out, Mr. Peter Houston, who had some difference with Mr. Campbell because he had been expelled some years prior for issuing a warrant against one of the sisters, met him at the door and said: "Mr. Campbell, what did I tell you; when I would be coming in you would be going out." Mr. Campbell replied: "Do, Houston, for God's sake let me alone." Mr. Houston told him this years ago when he was turned out of the church, and did actually live to see it. But his (Houston's) end was not at all glorious. He was one of Mr. Campbell's shrewdest and ablest opposers. But he came to his death in a mysterious, inglorious way. It is not positively known whether he was murdered or committed suicide. He was, however, heartbroken by domestic troubles and disaffection. Mr. Houston's prophesy of Mr. Campbell came true, and so did Mr. Campbell's prophesy of Mr. Houston come true. Mr. Campbell said no good would follow Mr. Houston. For several years Mr. Houston had terrible family troubles. Many of the members of the church meant to have their way, but very few of them wanted Mr. Campbell to leave the church. Mr. Campbell went out into the square and addressed his followers. Mr. L. J. Pettigrew, a prominent character on the side of the majority, went out and begged Mr. Campbell to return to the church, but to no avail.

        On Thursday night following this Conference Mr. Campbell, however, returned to the church, accompanied by Rev. James M. Simms and Rev. U. L. Houston. The brethren not knowing that he would return, had requested Licentiate John Nesbit to preach. Mr. Campbell not knowing this had invited Rev. U. L. Houston to preach. This Mr. Campbell stated to the church, whereupon Brethren Joseph C. Williams and Lewis J. Pettigrew objected, stating that Brother Nesbit had been invited to preach, and that they preferred to hear him to Rev. Houston, and Rev. Houston said that he would rather hear Brother Nesbit himself. This Mr. Campbell agreed to, and Brother Nesbit preached. When the services were over, Rev. James M. Simms stated to the church that he was invited by Mr. Campbell, his cousin, to be with him to-night, and expressing great sorrow for the trouble then existing in the church. Deacon R. P. Young, who was the clerk of the church, came forward to read out the letters for persons that had been sent in the care of the church, which was the custom, when Mr. March Haines and Mr. John E. Grant objected to his reading

them as he was under a charge. This, of course, was wrong. There could have been no earthly objection to his reading the letters, since he was still a member of the church, and as reading out the letters was not performing any of his christian privileges. After this Mr. Campbell entered the church only once more. On that occasion Rev. U. L. Houston preached, and they did what they called "burying the devil," but as he was not quite dead his resurrection followed very soon thereafter.

        On that memorable night Mr. Campbell sang this very appropriate hymn. He could line out a hymn as few men could, and it had a magic effect, but, alas! how soon forgotten:

                         "Let party names no more
                         The Christian world o'erspread;
                         Gentiles and Jews and bond and free
                         Are one in Christ, their head.
                         Among the saints on earth
                         Let mutual love be found--
                         Heirs of the same inheritance,
                         With mutual blessings crowned.
                         Thus will the church below
                         Resemble that above,
                         Where streams of endless pleasure flow,
                         And every heart is love."

        The singing of this hymn had such a wonderful effect that everything seemed all right, and that this grand old body was once more united, but not so. Satan had done his work too well. He was not so easily removed. The party that had left the church were holding divine services at Mr. W. G. Clark's house, on Margaret street in Yamacraw. They worshipped there for two months. There they held a conference and prepared all their minutes and wrote them up, dating them as if adopted at the First African Baptist Church on the following Sunday. They came to the church and after the close of the services one of their number moved to resolve into a conference. This, of course, was carried. While one of their number was down on his knees praying, Sexton Salbury Morse removed the table and their prepared minutes were grabbed by Alexander Miller, who fled with them. Deacon Young and others were arrested. This was a final opening of the great war. On both sides arrests were made. The whole city was most intensely excited. Rev. George Gibbons was the adviser of the party that held the possession of the church. Of course they were in the majority or they could scarcely have kept the church. There were many who had been turned out during the administration of the Rev. W. J. Campbell who rushed into the church at this terrible crisis. Of course they were not prepared to sympathize with Rev. W. J. Campbell, nor did they come in to help him. Mr. Campbell was losing more and more. From the house of

Mr. W. G. Clark they removed to the "Grits Mills" and for one year they worshipped there. Their increase was not very great, nor was the increase of the majority very great. From the "Grits Mill" they removed to the "Beach Institute." The Rev. W. J. Campbell was too feeble to give them much service in the way of preaching and scarcely any pastoral visits. Several efforts were made to get him back to the church, and one time it was thought that they had accomplished that end. The majority assembled in the church to welcome home their venerable father, their love for whom these years of bitter feelings, disaffections and many wrong doings had not effaced. But Deacon Richard Baker, R. P. Young and others would not allow him to return to his people, bringing his people with him. This would have put an end to the trouble. It appears that he did again enter the church. We insert the following report of the deacons of the majority, which speaks for itself:

OFFICERS' REPORT.

        We, your servants, in whose hands you have placed the affairs of your church to take care of and look after them, seeing the condition of your church at present, feel it our duty to present matters to you in their true light; the remedy is then with you as a sovereign church, and if you, as a church, fail to do your duty in the matter, then the fault lies at your own door. It is our duty to present the matter to you in its true nature, and your duty to act. In November last Rev. William J. Campbell, as pastor of this church, allowed himself to be accessory to the prosecution before the courts of the land of fifteen (15) members of this church in good standing, and did go into open court and swear to the fact that the members were guilty of crimes that we all knew them to be innocent of, placing them, according to his own testimony, virtually in the State's prison, depriving them of the comforts of their homes and the freedom of their religion. Responding to the call of men whom the church had rebuked for their misdeeds he again appeared before the magistrates in December last and openly disregarded the actions of this church by swearing that certain men were clerk and deacons of this church whom this church had expelled and whose expulsion was confirmed in his presence. He then appeared at our regular conference, held on the 19th day of December, and on being asked to take the chair refused, and after making some remarks in regard to taking names, picked up his hat and stick, and after saying that he would not give the snap of his finger for what the church was

doing walked out. For each and all of these acts, which were extremely offensive to the church and unbecoming to the pastor of a church, the church demanded satisfaction.

        "A committee was appointed to wait upon him, demanding satisfaction for the church. This satisfaction he failed to give. After the report of the committee was rendered it was decided by the church that his case be taken up at the regular conference in January, and he was so notified, and was also notified that he was to abstain from exercising the duties of pastor of this church until that time. On the first Sunday in January, after all arrangements had been made for the administration of the Lord's Supper, he sent a message to us by Brethren Jas. M. Simms and Robert Miflin, stating that in thinking over the case of Rev. Abram Burke he was led to feel that he was getting old and feeble, and as he did not know how long he had to live he wanted to come to peace with his church and commune with them on the first Sunday in the new year. The matter was taken before the church and it was decided to hear from the pastor. He then arose, and after stating his inability to do much talking, referred the matter to Mr. Simms, whom, he said, would speak for him. Mr. Simms then arose, and after stating what Mr. Campbell had said to him in regard to Rev. Burke, said that our pastor requested him to say to the church that he was sorry that anything had occurred to cause the church and himself to be at variance, but that he was here with the intention of coming to peace with his church, and that he desired that by-gones should be by-gones and that all old things should be buried forever.

        "A resolution was accordingly offered and carried by unanimous vote that everything from to-day be dropped.

        "In putting the motion, Rev. George Gibbons asked the pastor if he meant by what he said to recognize all that the church had done to be right, to which the pastor replied, Yes. The motion was then carried as above stated amid much shouting and gladness. The table was then turned over to him by Mr. Gibbons, when the pastor proceeded to administer the sacrament. He also appeared at the church on Thursday evening and confirmed what he said on the Sunday at the sacrament table, and said that he meant all that he said.

        "In the week preceding our last communion he was waited on by two of our number to know what arrangement he had made about the communion. In reply to the question he wanted to know of them how could he give them the communion when they were under bonds. Desiring to indulge him as much as possible, another committee still was appointed to wait upon

him. He told that committee that he did not recognize them as deacons, and that they had taken the advantage of him, and told them that he did not recognize what the church had done, and declares that he never did recognize their action, and told them that he would come and give them the communion but would not take it himself, and declares that he will never be satisfied with the church or come to peace until the church undo all that she has done in his absence by taking back all those that have been expelled and turning out all those that have been taken in. Then, he says, he will be satisfied and not before.

        "As we have said at the outset, it is our indispensable duty to lay this matter before you in its true nature. In coming before the communion and saying and doing what he did, and then going right around and denying these very things, declaring that he did not do them, is an offence that should not be tolerated in a christian church. He has shown himself to be guilty of a willful falsehood. It is with great regret that we are compelled to present this matter to you in this manner, but we have no alternative. For to allow the matter to remain as it has been for the last three or four months would be almost to commit the unpardonable sin. We see our pulpit desecrated by slander and abuse, and even our communion table polluted by wickedness in high places, and all of it is simply because we have allowed our animal affections to get the better of us and cause us to flinch from our plain duty. The fan is in our hands and if we fail to thoroughly purge the floor then the sin lies at our own door. If we put the rod in the hands of another to scourge us, then we must bear the scourging without a murmur. As your servants, we have endeavored to do our duty. We lay the matter before you for your consideration and action, and can only say that unless some action be taken by you in regard to the matter we cannot be responsible for the peace and safety of your church. The points that we would have you more particularly look into are those running from the first Sunday in January down to the present time. Judge of the case and act upon its true merits."

        Several efforts were made to have the matter amicably settled, but it seems that the fire of dissension had gotten too much headway. A council was called at the instance of both sides, consisting of Rev. T. Harley, Deacons Howard, Reid and Fairchild (of the white church), and Rev. Alexander Harris. But this council proved ineffectual, because some of the parties on the side of the majority opposed Mr. Fairchild, led by Deacon

Joseph C. Williams, upon the ground that he was partial toward Mr. Campbell, and they feared that he would not do justice to Mr. Campbell's opposers. The day the majority gained possession of the church was a stormy day for this old church, and will long be remembered with interest.

        Deacons Baker, Young and Butler had determined that no conference should be held that day and commanded the sexton not to open the church, and had engaged policemen to prevent the opposition from entering the church, charging that they intended a riot. But as the sexton was a secret disciple of the opposition they had him hid away near the church, and at a given signal he was to appear with the keys. Mr. J. C. Williams asked a policeman what he was doing there, who informed him that he was there to prevent a riot. Mr. Williams then asked him was he sent there to prevent the church from holding its conference? He replied, No. Then Mr. Williams asked him if he would arrest the man whom he saw creating the disturbance? He said, Yes. The sexton was then signalled to appear with the keys. As he came Deacons Young, Baker and Butler demanded the keys, and upon the sexton refusing to surrender them attempted to take them. Mr. Williams then called the policeman's attention, stating that these are the men who are creating the disturbance, and they were arrested, thus falling into their own trap. This gave the majority the possession of the church. They entered and forever afterwards held it.

        Notwithstanding all this bitter feeling and wholesale expulsion so tender was the feeling for Mr. Campbell that he was never expelled. Deacon Joseph C. Williams contended that the pulpit should not be touched. Mr. Campbell could have re-entered the church at any time he wished without disciplinary action upon the part of the church. Mr. Joseph C. Williams deserves great credit for his wisdom and far-seeing sagacity in preventing the expulsion of Mr. Campbell. Had he been expelled perhaps the breach would never have been healed. This act shows the profoundest sympathy for the venerable father. Virtually Mr. Campbell died a member of the First African Baptist Church. He would, however, have been declared expelled but for Deacon Joseph C. Williams, who had a sacred reverence for the pulpit. Deacon Williams regarded Mr. Campbell as God's anointed, which he felt that should not be touched. He was willing to expel everybody else but the pastor. He kept the church from making a great mistake. The thanks of the church are due him. This proved him to be an able leader.

        As harsh as the report from the officers is, no intimation of Mr. Campbell's expulsion is in it:

THE COMPROMISE.

        "Richard Baker et al., Complainants, and Peter Houston et al., Defendants, to compromise and heal all dissension and division in the First African Baptist Church, which have existed for some time past:

        "It is agreed that the portion of the membership of the church worshipping in the brick church, known as the First African Baptist Church, will invite the portion of the membership of the church worshipping in the "Beach Institute" to reunite with them as one body and congregation without any deprivation of any church privileges as members thereof, and without any disciplinary action whatever. That the officers of the First African Baptist Church worshipping in the "Beach Institute" voluntarily relinquish and resign such offices, and the said portion of the membership worshipping in the "Beach Institute" will accept the pastor, officers and trustees, and organization as it now exists, in the congregation in said First African Baptist Church building, and accept the invitation above extended to them.

        "It is further agreed that this compromise be made the judgment of the court, if necessary; and that the same shall not be made by other party a precedent of church government, but as a settlement of this particular case."

        This was agreed to and signed by the leaders of both parties. In conformity to this wise conciliatory compromise the majority addressed the minority, as follows:

"SAVANNAH, February 8th, 1884.

"To the First African Baptist Church, Beach Institute, Savannah, Ga.:

        "DEAR BRETHREN--At a special conference of the First African Baptist Church, Franklin Square, held last evening for the purpose of considering the recommendations as presented by the attorneys for both parties, in reference to the matter now pending between ourselves before the Superior Court of this city (of which you have a copy), was at this special conference read and confirmed by an almost unanimous vote.

        "In conformity thereto, we hereby extend your Christian body a cordial invitation, requesting your presence at the next regular conference of the church, to be held on the 17th instant, at

3 o'clock P. M., at which time and place you will again have the opportunity of church privilege.

"Awaiting an early reply, we remain yours in Christ,

"REV. GEORGE GIBBONS, Pastor.

"Attest: C. H. EBBS, Church Clerk."

REPLY TO THE FOREGOING.

"SAVANNAH, February 10, 1884.

"To the Pastor, Officers and Members of the First African Baptist Church:

        DEAR BRETHREN--At a special conference held by us on the above date, for the purpose of considering the recommendations as presented by the attorneys of both factions in reference to the matter that is pending between you and us in the Superior Court of this county, of which you have a copy of the same. We have adopted the document as agreed to by us in the matter, and also received your invitation requesting us to be present at your next regular conference of the church to be held on 17th instant, at 3 o'clock P. M., at which time we shall obtain privilege as members of one body again. Brethren, we will be present at the hour appointed with the books, deeds and titles of the First African Baptist Church according to our agreement made in the matter.

"Done in conference meeting.

"P. H. BUTLER, Moderator.

"Attest: R. P. Young, Church Clerk."

        This shows that each side had enough of the war. The few that stuck out were obstinate. Mr. Campbell, the leader, died October 11th, 1880. Doubtless his troubles came upon him too severely for his advanced age. It had much to do with hurrying the end. The crowd that followed him stuck to him till the last. Mr. Campbell's desire was to be buried by his people from his church that he had labored so hard to build. When he died his faithful followers made the fact known to the church. The church was willing to have him buried from his old home, but Rev. George Gibbons, who was pastor of the majority, objected to large nails, it is claimed, being driven in the pulpit and in other places in the church. But it does seem that a compromise as to the size of nails could have been easily effected and tacks substituted for the nails, or even strings might have been used. If there was not a deep, bitter feeling underlying this on one side or the other, doubtless this course would have been pursued. Rev. Gibbons being a gospel minister, it would seem, might have advised these heart-broken

friends that the nails were too large, and that they ought to get tacks. This could have been done in such a tender way that would have won eternally their affectionate sympathy and coöperation. Then there would not have been any chance for the idea to gain foothold that Rev. Gibbons did not want the church draped for Mr. Campbell as though he was pastor, and as he was yet alive he felt that he was pastor, and no one had the right to be honored as such. It was most natural that a man should feel this way. Human nature is human nature, even in a Christian minister. Those who went to drape the church should have exercised more patience and doubtless they would have accomplished their purpose. In the heat of excitement the body of the venerable dead man was carried to the First Bryan Baptist Church in Yamacraw, having obtained permission from Rev. V. L. Houston, the pastor.

        The parties concerned should have taken more pains to try to unite in doing honor to this grand old man. If there was no objection to this old servant being buried from the church for which he toiled so hard for years, all petty differences might have been waived and becoming honor done to this man of God. It is quite natural, also, that those who wished to drape the church were rather sensitive and most any act of Rev. Gibbon's would have been severely criticised. In fact, they felt sore toward him, and rather looked for unkindness, presuming, of course, that Mr. Gibbons was unfriendly to Mr. Campbell, their father and leader in Christ Jesus. Had Mr. Gibbons suggested the manner of draping the church for the noted dead, it would have tended greatly to unify the people and have generated better feelings. It would not have destroyed one whit of his power or eclipsed in the least his glory, but might have tended more to the glory of God. This act was perhaps inconsiderate. Rev. Frank Quarles, of Atlanta, was wired, who reached Savannah time enough to preach the funeral sermon of Rev. W. J. Campbell. He was followed to his last resting place by a host of heart-broken weepers. Thus ended the life of the most influential man that has ever lived in Savannah.

        After his death frequently members from the Beach Institute returned to the old church. It was evident that the war was over. The minority continued out until February 17th, 1884, when they returned in a body, surrendering all claims of offices and the church waiving all discipline in their cases. That rainy Sunday can never be forgotten. Just before they reached the church they sung in a most solemn manner--

                         "Blest be the tie that binds
                         Our hearts in christian love;
                         The fellowship of kindred minds
                         Is liked to that above.
                         Before our Father's throne
                         We pour our ardent prayers;
                         Our fears, our hopes, our aims are one,
                         Our comforts and our cares.
                         We share our mutual woes,
                         Our mutual burdens bear,
                         And often for each other flows
                         The sympathizing tear," &c., &c.

        The entrance into the Church was hailed by a large, joyous and weeping congregation. Deacon Baker did not return and perhaps never will. Four years have now passed since that day and he has not been even to the church. Deacon Young was soon restored to the choir and made its president. During the six years of trouble several of the societies of the church had been organized into churches. The grand body being once more united a more pleasing future was opened up to the grand old body. God helped her.

        The following is inserted for the information of the reader, which will show some of Mr. Campbell's troubles in his early ministry and the split of 1859:

"SAVANNAH, GEORGIA,
"Chatham County.

To all whom it may concern.
Greeting:

        "Know all men by these presents that we, the First African Baptist Church of Savannah, and State of Georgia, influenced as we trust by the grace of God, through our Lord and Saviour Jesus Christ, did in the year of our Lord one thousand eight hundred and fifty-five see, with deep regret and submission to our God, that our father, Andrew C. Marshall, for many years our pastor, laboring with us in the gospel ministry, had become very feeble and needed some help in the gospel ministry, thought it expedient to call to his assistance our Brother Wm. J. Campbell, whom, after being duly examined upon his sound doctrinal faith and belief in the church by the Rev. Henry O. Wyer, Rev. Thomas Rambout and T. J. Thelkeld, and found to be such an one as have been taught by the spirit of God, did farther, on the twenty-fourth day of February, A. D. one thousand eight hundred and fifty-six, call the assembly of the people together and in their presence and before Almighty God see him ordained to the gospel ministry. Our beloved brethren Rev. Henry O. Wyer, R. W. Winston and J. B. Stiteler officiated in this most solemn ceremony the ordination of our beloved Brother Wm. J. Campbell. He labored with us, assisting our beloved father and shepherd, Andrew C. Marshall, until our God was pleased to call our Father Marshall to Himself in heaven to

rest from his labors. In December, A. D. one thousand eight hundred and fifty-six, he died, and on the 18th day of February, A. D. one thousand eight hundred and fifty seven, this church, after prayer to Almighty God for Divine instructions, called our beloved Brother Wm. J. Campbell to the pastoral care of this church, whom we do pray our God to keep in his useful and prosperous ministry for many and fruitful years is the prayer of his brethren always. Amen.

        "This document was ordered to be drawn by the officers of this church now acting in the deaconship, to wit: Brethren R. McNish, John Burney, Samuel Miller, Friday Gibbons, London Small, Murray Monroe, George Gibbons, Caesar Verdeir and James Simms.

"Done in Conference, February 19th, A. D. 1860.

"R. S. HARDWICK, Moderator.

"JAMES M. SIMMS, Clerk."

"FIRST AFRICAN BAPTIST CHURCH OF SAVANNAH,
"TUESDAY NIGHT, April 20, 1858.

        "Certain causes growing out of differences of opinion among the members of the First African Baptist Church of Savannah having resulted in the interference of the civil authorities in so far as to impose certain restrictions embarrassing to the customary religious rights and privileges of said church, His Honor Richard Wayne, Mayor of the city of Savannah, to the end that the differences in said church be reconciled, and that said restrictions be removed, under his seal of office issued the following note, viz.:

" 'MAYOR'S OFFICE,
" 'CITY OF SAVANNAH, 17th April, 1858.

        " 'If the following named gentlemen will attend the First African Church to-morrow, Sunday, April 18th, 1858, at half-past 12 o'clock P. M., the restrictions now hanging over said church will be removed for the time being. The Object is to have a final settlement of the difficulty in the church. The said gentlemen not to interfere, that is, to take sides with either party.

" 'R. WAYNE, Mayor.

{SEAL} " 'Attest: EDW'D G. WILSON, Clerk of Council.

" 'To the following gentlemen, Executive Committee of the Sunbury Baptist Association, viz.: General Rabun, Rev. Mr. Winston, Rev. Mr. Daniel, Rev. Mr. F. R. Sweat, Lewis C. Tebeau, J. H. H. --.' "

        "In accordance with the said note (his Honor the Mayor having subsequently issued an order changing the time of holding the meeting from Sunday noon to Tuesday night) a special conference was held in the church on Tuesday night, April 20th, 1858. The Rev. L. G. Daniels and Mr. James G. Hogg, members of the Executive Committee of the Sunbury Baptist Association, were present, the other members of said committee, as named in the foregoing note of his Honor the Mayor, were, absent, they having in a note to the Mayor declined attending the meeting.

        "A motion being made and seconded, it was unanimously voted that Mr. R. L. Hardwick take the chair, and that Mr. L. J. B. Fairchild act as secretary of the meeting. Mr. Hardwick in the chair, the meeting was opened with prayer by the Rev. L. G. Daniel. The minutes of the regular conference, held March 21st, 1858, were read and confirmed by a unanimous vote. The following resolutions were regularly proposed and adopted by a unanimous vote of the church, viz.:

        " 'Resolved, That this church respectfully, but positively, declines accepting or adopting the constitution, covenant, confession of faith and by-laws referred to in the minutes of the conference held in this church on March 21st, 1858.

        " 'Resolved, That our brethren, Robert McNish, Robert Verdier and John Burney be a committee to prepare a constitution, covenant, confession of faith and by-laws for the future government of this church, and that said committee report the same to our next meeting.'

        "John Burney, a member of the church, in a few appropriate remarks touching the want of harmony between the pastor and deacons, suggested the propriety of the resignation of both pastor and deacons. Whereupon the pastor, Wm. J. Campbell, responded in terms expressing a desire to do anything in his power to assist the church in her efforts to be released from embarrassment and to promote the religion of Christ, and yielding to the suggestion made, resigned his pastorate of the church. Robert Verdier, the only deacon of the church present, also replied to the suggestion in like terms and resigned his office as acting deacon. A motion was made and seconded not to accept the resignation of William J. Campbell as pastor of the church, and the vote being taken the motion unanimously obtained. It was also moved and seconded that the resignation of Robert Verdier as an acting deacon of this church be accepted, which vote unanimously prevailed.

        "The following preamble and resolutions were read and adopted. On taking the vote it appeared there was one dissenting vote:

        " 'WHEREAS, There is an evident want of a happy cooperation between the deacons and pastor of this church touching the management of the affairs of the church generally, and whereas a hearty co-operation between a pastor and his deacons is essential to the peace and prosperity of the church, and whereas a suggestion has been made that both pastor and deacons resign in their office, in the view that the church might have freedom to select by her vote a pastor and deacons that would be more likely to consummate the desires and interests of the body at large, and whereas only our pastor and one of our deacons have responded to the suggestion of resignation, the rest of the deacons being absent from this meeting, when, in the judgment of this meeting, it was their manifest duty to be here, thus showing no disposition to be reconciled and to fraternize with pastor or people,

        " 'Be it therefore resolved, That our brethren Patrick Williams, Jerry Burke, -- Butler, Benjamin King and Robert McNish be considered as no longer occupying the place and office of acting deacons of the church, or at least until such time as it may be the pleasure of the church to reelect them to the same. It being at the same time fully understood that nothing in this preamble and resolutions is intended to discredit or impair their standing as members in common.

        " 'Be it further resolved, That when this conference adjourns that it be adjourned to meet next Sabbath afternoon, for the purpose of filling the vacancies in the office of deacons occasioned by the action of this meeting.

        " 'Resolved, That as a church we will devote the hour allotted for worship on next Sabbath morning to humble prayer to God that he will direct us in our choice of brethren for the office of deacons, desiring as we do to have humble, God-fearing men, those who will be vigilant in the duties of the office, and seek the promotion of true and vital piety in the church, and thereby promote the glory of our Lord.'

        "The following resolution was regularly adopted, there being only one dissenting vote:

        " 'Resolved, That as a church we place ourselves under the watch, care, guidance and direction of the Savannah Baptist Church, and that said church be requested to appoint a committee of three of her members to attend our conference and other business meetings, to the end that these meetings in

future be conducted in an orderly and christian-like manner, and that we may have aid and witnesses to the same.'

        "The preamble and resolution following was offered and unanimously adopted:

        " 'WHEREAS, This church has been informed that the book containing the records of the church could not be readily obtained when called for for the purposes of this meeting; be it therefore

        " 'Resolved, That the moderator of this meeting be requested to take the custody of the same.'

        "It was also

        " 'Resolved, That the members of the Executive Committee present, viz., the Rev. L. G. Daniel and Mr. James E. Hogg, together with Mr. A. Champion, a visitor, be requested to add to the Secretary's report of the proceedings of this meeting their written testimonial as to the manner in which the business of this conference has been conducted, and of the aspect of the meeting generally.'

        "It was also

        " 'Resolved, That the moderator and secretary of this meeting be requested to furnish his honor, the Mayor, and also the trustees of this church, a correct copy of the proceedings of this conference.'

        "The business of the meeting closed with the following resolution:

        " 'Resolved, That as a church we tender our sincere thanks to our white brethren for their kindness in aiding us in the transaction of our business.'

        "After singing, the meeting adjourned, to meet on Sabbath afternoon, April 25th, 1858.

        "Adjourned.

"L. J. B. FAIRCHILD, Secretary.

        "WHEREAS, Certain differences of opinion have existed among us, which prevented the affiliation of pastor, deacons and members, and whereas these differences, while they existed, were reasons why the ministers of the gospel of the Sunbury Association refused to sign such a paper as was necessary to secure our pastor his license in terms of the law, and whereas at our adjourned conference, held on the 25th of April, all of our difficulties were happily adjusted, as can be shown from our minutes of that day; be it

        "Resolved, That we, as a church, earnestly and respectfully request three or more ministers of the gospel of said association to sign such a paper as will be necessary to enable our pastor, William J. Campbell, to obtain his license from the proper authorities, that we may have the gospel preached to us and the sacrament administered in the church.

        "Resolved, further, That the secretary of this meeting, Mr. Fairchild, make out a certified copy of this preamble and resolutions, and the moderator, Mr. N. J. Hardwick, and Mr. G. W. Wylly present it to three or more of the ministers of the gospel, as aforesaid, and procure their written recommendation to the Superior Court, and then with this written recommendation to the Court procure said license.'

        "There being no further business, after singing and prayer the meeting adjourned.

"L. J. B. FAIRCHILD, Secretary pro tem.

        "The Rev. Mr. Willis, a gentleman engaged in the missionary labors of the Sunbury Baptist Association, feeling a deep interest in this church as a constituent of said body, but more especially as a church of Christ, and sympathizing with her in her late embarrassments, expressed a desire to ascertain the degree of harmony existing between the church and her pastor, William J. Campbell, and to this end requested all of the members present, deacons and others, to give evidence, by their vote, as to their christian confidence in him as their brother and under-shepherd, and called upon the church, each and every member, without reserve, to stand forth and testify in presence of all if they had aught or knew aught against his moral or religious character that would tend to disqualify him as a member or as a preacher of the gospel. Many of the members responded to this call in terms of the utmost confidence and brotherly affection toward their pastor, but none against him, whereupon the moderator, at the request of Mr. Willis, by a vote, took the sense of the church as to their desire to have their pastor's license renewed. The vote was taken, and it appeared that of all the very large number present there were but three dissenting votes.

        "Mr. George W. Wylly, one of the committee appointed at the last conference in connection with Mr. Hardwick to procure our pastor's license, reported verbally to the church that said committee were stopped in the prosecution of their duty by the Rev. Mr. Winston's refusing to sign our pastor's (William

J. Campbell's) license papers, and giving as his reason that he believed Campbell a bad man, who had told a lie.

        "Gen. Rabun also made the latter assertion; whereupon the following preamble and resolutions were unanimously adopted, viz.:

        " 'WHEREAS, It becomes the duty of this church to investigate the charges made against our pastor, William J. Campbell, to the end that we may know whether he is guilty or not; be it

        " 'Resolved, That this church invite a presbytery of all the ministers of the gospel of the Sunbury Association who have not been connected in any way with the late difficulties and troubles of this church, and any others whose services can be obtained, to sit as a presbytery in the case of William J. Campbell, and determine on his guilt or innocence.

        " 'Resolved, That 3 o'clock on the third Sabbath in June, in this church, and in the presence of the members thereof, be the time and place of meeting, and that a copy of these proceedings be served on the Rev. Mr. Winston and General Rabun, that they may have notice of the time and place of meeting, and this church respectfully invites them to be present and establish the allegations they have made.

        " 'Resolved, That his honor the Mayor of the city, the trustees of this church, and such other gentlemen of the city as the committee of white brethren appointed to aid us in our business may think proper, be, and they are hereby, respectfully invited to be present at such said meeting and investigation.

        " 'Resolved, That Mr. Fairchild, secretary pro tem., make out a certified copy of these proceedings and furnish one to each minister invited, the trustees of this church, and the accusers of Wm. J. Campbell.'

        "The moderator mentioned that a correspondence had been held between the committee and the Rev. Mr. Winston, referring to the charges against the pastor, which would be read at some subsequent meeting.

        "The committee appointed April 20, 1858, to prepare a constitution, covenant, etc., for the future government of this church, submitted their report, which, by a vote, was laid over for further consideration.

        "There being no further business, after singing and prayer the conference adjourned.

"L. J. B. FAIRCHILD, Secretary pro tem.

        Following is the correspondence with Mr. Winston, the enemy of Mr. Campbell:

"SAVANNAH, May 22, 1858.

"Dear Brother Winston:

        "You gave as the reason why you would not sign William J. Campbell's license papers that you believed he was a bad man, that he told a lie, or you believed he had, we are not certain which expression you used. The high and important position you occupy as a minister of the gospel is a guarantee to us that you would not have given such a reason without sufficient grounds for so doing, and if your allegations can be sustained he, Campbell, should not be licensed, and we would be as unwilling as yourself to aid in getting it done. But men should not be condemned without a hearing, although their skins may be black. We, therefore, respectfully request that you give us in writing the reason you have for believing Campbell a bad man, and in what particular he told a lie, and when and where. Justice to the position you take to Campbell and to ourselves, as well as the good of the church, demands this course. Campbell's license has been repeatedly renewed and no charge has been preferred against him, and we supposed that his christian character was good until you made the allegations herein referred to. We purpose instituting a rigid examination into the case, and if we find that your opinions are well founded, we will turn his case over to the proper tribunal for adjudication and abandon the prosecution of his license. Campbell is a man of color and incapable of defending himself against charges as a white man would be under the laws of the State as well as those of the church, but he is nevertheless entitled to justice, and which we are bound to believe you are willing to award to him. Give us your answer through the post office by 10 o'clock Tuesday morning.

"Yours respectfully,

"R. T. HARDWICK,

"G. W. WYLLY.

THE REPLY.

"SAVANNAH, May 24th, 1858.

"Gentlemen:

        "Your letter, in which you call upon me to give my reasons for some opinions I lately expressed in an interview with yourselves respecting Wm. J. Campbell, I have just received.

        "I regret the necessity you have laid me under, by thus catechising me, of speaking to you with that plainness which I think the nature of the case demands. I must say, then, that I

do not recognize your authority in behalf of the First African Church, or any other church or body you may represent, to interrogate me in regard to any opinion I may have expressed or may hold concerning the individual referred to by you. Looking upon you, as I do, as having assumed and exercised powers that do not belong to you, in your late interference with the officers of the First African Baptist Church, I utterly repudiate and reject the idea that you have any right to address me, in behalf of that church, upon any subject whatever.

        "And, if I must speak as I think and feel, I will say to you that for you to affect to hold me to account for my opinions in regard to Campbell, I regard as a piece of unmatched impudence.

"Yours, &c.,

"M. WINSTON."

        How signally has God blessed this church against the mightiest foes. Because Mr. Campbell was a negro, this Mr. Winston presumed that his mere opinion and assertion was sufficient to dethrone a pastor of more than a thousand souls, and felt highly insulted because his word was not taken as absolute proof against this man of God. Mr. Campbell conquered through Christ, and the church marched on.

CHAPTER XIII.
Rev. George Gibbons--His Call, Pastorate and Death.

        [Rev. George Gibbons]

        Rev. George Gibbons was born in Thorny Island, Barnwell District, S. C., November 13th, 1819. He was a slave and belonged to Mrs. Telfair, who was very kind to him. He was baptized by Rev. Andrew C. Marshall in 1844. He was elected a deacon of the First African Baptist Church, January 29th, 1860. He was licensed to preach by the First African Baptist Church about 1870, and he was ordained in 1871, and served as an assistant of Rev. W. J. Campbell in the pastorate. He was called to the pastorate of Bethlehem Baptist Church of Savannah about 1875 or 1876. He was much beloved by said church. He was a man of pleasing manners, dignified bearing, refined culture, and was a model christian gentleman. He was humble and very polite. He was brought into prominence by the call to the First African Baptist Church in 1878. He was called at the time when great excitement prevailed, and it was next to impossible for his administration to have met with much success. He had as much as he could do to keep what

he had. He could not have been expected to make advances on the world when the church was not united. The old pastor (Rev. W. J. Campbell) was still alive and his influence was still living, and all militated against Rev. George Gibbons' success. The friends of Mr. Campbell were the enemies of Mr. Gibbons, and vice versa. Rev. Gibbons served the church under these disadvantages for six years. He had not been visiting the annual sessions of the Baptists and hence knew very few of the brethren and practically nothing of the workings of the Baptists outside of Savannah. He had been so confined at home with the affairs of the old white people who raised him that he knew next to nothing of what was going on among the negroes in everyday life. Therefore, he was unprepared to deal with them successfully in church as a pastor. He did not know enough about them. He had traveled extensively with these white people, having visited Europe. He had a fine mind and possessed sublime thoughts. No one could justly point the finger of blame at Rev. George Gibbons. Everybody united in calling him a good man. Even those who disliked him for filling the pulpit which they felt justly belonged to Mr. Campbell would unhesitatingly call him a nice man. His home was very happy, quiet and dignified, and everything he wished for he had at his hand. He was a man of means. The white ladies with whom he stayed died and left him more than seven thousand dollars. His estate is worth upward of twelve thousand dollars. He had a great, generous heart, and was a friend to mankind and an honor to society. In 1884 his health began to fail him, having been undermined by his laborious work and perplexity of mind. The church granted him leave of absence to travel in the up-country for his health. He visited Columbus, Rome, Marietta, Atlanta and Athens, and returned in October, 1884. He was thought to have improved greatly, but this was only imaginary. On his arrival he expected to enter with vigor upon his work. On Thursday night, November 12, 1884, he undertook to preach, and selected for his text, Psalm XVI, 11: "Thou wilt shew me the path of life: in Thy presence is fullness of joy; at Thy right hand there are pleasures forever more." He read very distinctly his text once and read it a second time, and his hands fell by his side, his mouth closed, and he never spoke again in life. It was evident that his work was over. He had been shown the path of life and would be soon ushered into the presence of the King. He was taken home, where the best medical aid was summoned, but his case baffled medical skill, and after nine days' suffering he breathed his last. He was buried on Sunday, November 23d, 1884. Rev.

Alexander Harris preached his funeral sermon. Revs. A. Ellis, U. L. Houston, S. A. McNeal and E. K. Love also took part. The funeral was very large, being attended by not less than five thousand people. This good man ended gloriously the life he so well lived. Mr. Campbell only preceded him four years one month and eleven days to the saints' rest, where they would make no more mistakes. Rev. Bryan preceded Rev. Marshall forty-four years, one month and one day. Rev. Marshall preceded Rev. Campbell twenty-three years, eleven months and four days, he also having died in October. It is a little singular that all of these great men died about the same time of the year. The church never had a better man than Rev. Gibbons, so far as quietness, gentleness and pleasing manners are concerned, but all were abler preachers than he was. He was a living example of the gospel which he preached, and had a high sense of honor and right. He did not believe in worldly amusements and had no patience with the idea of begging money for the cause of Christ, nor giving entertainments to raise money for the church. He believed that people ought to give from a sense of duty and from a principle. He was an hundred years ahead of the age in which he lived. Perhaps his ideas of that dignified order of christian work may be realized in the next hundred years. His idea of church work was on the most dignified order. It could hardly have been otherwise, owing to his cultured rearing. He was progressive in church work and in church order. He was actually at one time opposed to accepting, upon the part of the church, $70 from a party of sisters because it was raised from a supper given for that purpose which had music. He contended that the gospel did not warrant raising money in that way for the church, and instead of accepting the money he was in favor of expelling the sisters. This created quite a sensation, and for a while made him unpopular with many. If he could have enforced his ideas he would have had a model gospel church. But this was at least an hundred years too soon for the inaugurating of such plans. It would have been like rooting up the tares in the wheat, which would have done more harm than good. The day must come, however, when his ideas must be adopted. When this grand man died the church had just cause to mourn.

CHAPTER XIV.
Rev. E. K. Love, D. D.--His Call and Pastorate.

[By Rev. S. A. McNeal, of Augusta, his friend.]

        [Rev. E. K. Love, D. D.]

        Rev. Emanuel K. Love, was born in Perry county, near Marion, Alabama, July the 27th, 1850. He was a slave and reared on a farm. His parents were poor and uneducated. They were unable to educate him. He had a burning desire to get an education. He was converted in the spring of 1868 and baptized in July of the same year by Dr. W. H. McIntosh. He was baptized in the afternoon and tried to preach that night. He was soon afterwards given permission to preach and won great distinction in the country places as a preacher. He soon left the farm and became a ditcher. In 1871 he entered Lincoln University, Marion, Alabama (having studied very hard for six years privately, getting instruction from white persons on farms who were kind enough to give it to him), where he studied for five or six months, winning great distinction as a hard and wonderfully apt student. When his money gave out he was compelled to leave school. He went to ditching. At

this he made money very rapidly. But unfortunately he loaned this out to friends and relatives who were farming. The church to which he belonged, the first Sunday in November, 1872, decided that he should go to a theological school and prepare for the ministry. This he knew nothing of until the matter was brought up in the church meeting. At the time he had only eight dollars and fifty cents in ready money. The farmers to whom he had loaned his money had failed, and it was now evident that he could not hope to collect a dollar of his money. After the church meeting he went seven miles into the country to see what arrangements could be made to collect the money, as he had only two weeks. On Monday, the next day, a farmer came to town in search of a ditcher. Some how some friends recommended Mr. Love, though many ditchers were in town. He went out at once to see the gentleman and took the job, completed it in ten days and cleared one hundred and twenty-two dollars. It was finished on Friday, he settled up his business on Saturday, preached his farewell sermon on Sunday and left for Augusta, Georgia, on Monday, arriving there on Tuesday, November 19th, 1872, and entered the Augusta Institute on Wednesday, November 20th, 1872, from which he graduated with first honors June, 1877.

        He had many hardships in school. His money gave out several times, when he was compelled often to go several days without anything to eat. He has broiled meat skins on the coals, ate crusts and drank water for days. He had no bed nor bedding, save one quilt and one sheet, the gift of his mother when he left home. In the winter he was compelled to build a fire in the class room and sleep on benches to avoid freezing. As great as his suffering was he always stood head in his classes. He was the best bible scholar ever graduated from the school. He taught as assistant teacher in the school under the venerable Dr. Joseph T. Robert, D. D., LL. D., for several years. When Dr. Robert was sick or absent Mr. Love would take charge of the school and deliver lectures on theology to the school, which he did to the satisfaction of the scholars.

        He was ordained to the gospel ministry by Revs. W. J. White, Dr. Jos. T. Robert; Henry Watts, E. V. White, Henry Morgan, Aaron Green, G. Arrington, Henry Jackson and Geo. Barns, December 12, 1875, at the Harmony Baptist Church, by request of his church at Marion, Ala. He taught county public school at Newton, Appling and Camilla, Ga. In 1876 he served his mother church in Marion, Ala., for six months, and declined a unanimous call to be its permanent pastor, and returned to Augusta to finish his studies. He was appointed

missionary for the State of Georgia under the Home Mission Board, of New York, and the Georgia Mission Board (white). He served in this capacity until July, 1879, when he resigned to take charge of the First African Baptist Church, at Thomasville, Ga. Here he rebuilt the house of worship and baptized 450 hopeful converts. The church, under his administration, took its stand along by the side of the best churches in christian work and finance in the State. On the 1st of October, 1881, he resigned this church to take charge of the Sunday school mission work of the State of Georgia, under the American Baptist Publication Society of Philadelphia. In this work he continued for four years, winning great distinction as an efficient missionary, and was called the best missionary of the South. He gave perfect satisfaction. After serving in this sphere to the unanimous satisfaction of all concerned, on the 1st of October, 1885, he resigned to take charge of the First African Baptist Church of Savannah, Ga. This church is the most famous in the world among negroes, and it is not at all surprising that Mr. Love would want some time to prayerfully consider the grave responsibility invited upon him. Mr. Love was a young man, being only 35 years old when he was called. There were great fears even among good people that he would not succeed. The church had never had a young pastor. She had been accustomed to old men, whose age the people would respect as well as their position. Rev. E. K. Love was intellectually the superior of his predecessors.

        Mr. Love had long been the favorite of the church. In February, 1878, Deacons J. H. Brown and L. J. Pettigrew heard him preach the missionary sermon before the Florida Baptist Convention, at Monticello, Fla., and were so carried away that they invited him to Savannah to preach the same sermon, and in March of the same year he visited Savannah. His visit was hailed with large congregations, and always after that it had only to be hinted that Rev. Mr. Love would be in the city and seats in the church would be at a premium. Rev. Geo. Gibbons became his friend and made him welcome to his home. As Mr. Gibbons was not a revivalist, every once in a while the church would send for Rev. Mr. Love to give her a series of sermons. When Rev. Gibbons was stricken with paralysis, Rev. Love had just finished a series of meetings and had been gone not yet a week. When Rev. Gibbons died he was telegraphed for and came to the funeral. He knew his name would be put forward for the pastorate and therefore ceased to visit the city. He soon found out that there were some who opposed his being called, and several falsehoods were trumped up, which his

friends vigorously met and successfully refuted. The church invited Mr. Love to hold a series of meetings in the last of May, 1885, running up to the first of June. This he did with some success, and on the first Sunday in June, 1885, baptized ten converts and administered the Lord's Supper. There was one brother who so bitterly opposed Mr. Love that he would not allow his daughter to be baptized by him, though she was a candidate for baptism. There was much talk and many aspirants. Many subterfuges were resorted to to prevent the call, but the friends of Mr. Love were competent for the task and met every emergency.

        In the conference of the third Sunday in August an attempt was made to call Rev. Mr. Love, but his friends seeing the situation and having consumed the time in meeting objections, moved to adjourn the conference until the fifth Sunday in August. This conference was very largely attended. Mr. L. J. Pettigrew moved that Rev. E. K. Love, of Thomasville, be called pastor of the First African Baptist Church. About fifty persons, male and female, seconded the motion at once; seven hundred persons voted for him, and seven against him.. The objection of these seven persons was of a three-fold nature. First, that he had made, some years before, some undue familiar advances toward a prominent female member of the church, which proved to be utterly false; yet there was a vile conspiracy in it. Second, that Rev. Gibbons had not been dead long enough, and that the church ought not to take down its mourning for the late pastor under a year. Third, that he was too young. Over all these objections Rev. E. K. Love was made pastor by a large majority August 30th, 1885. He was then 35 years old, and was at the time missionary of the State of Georgia. He was wired the result of the election at Washington, Ga., September 1st, 1885, and the letter notifying him officially was sent to him at Eatonton, Ga., where he was in attendance on the Middle Georgia Association. Following is the letter of notification:

"SAVANNAH, GA., Sept. 3, 1885.
"The First African Baptist Church, Savannah, Ga.,

To Rev. E. K. Love, Thomasville, Ga.

        "BELOVED BROTHER: As a committee appointed for the purpose, we take more than ordinary pleasure in conveying to you the (to us) most pleasing information that at an adjourned session of the regular Monthly Conference of the First African Baptist Church, held on the 30th day of August, A. D. 1885, you were called to the pastorate of the above named church.

The number of those who voted in the affirmative upon the question of the call was such as to make us feel safe in assuring you the hearty support of the church in your labors among us, and leaves no doubt as to the directing hand of Providence in the result. The salary has been fixed at seventy-five (75) dollars per month, with December 1st, 1885, fixed as the date for you to assume the duties of the office. We send herewith the warmest feelings of christian love and prayer of the church.

"Awaiting your reply, we are yours in the bonds of love.

"J. H. BROWN,

"C. H. EBBS,

"L. J. PETTIGREW,

"Committee."

        When it became known throughout the State that Rev. E. K. Love, D. D., had been called to the pastorate of the First African Baptist Church of Savannah, the brethren all over the State regretted to lose him from his post as missionary of the State. He was the favorite of Georgia. The brethren generally called him "Bishop." They still very generally call him by this name. He regretted to leave the brethren. He loved the mission work. He finally accepted.

        The following is Rev. E. K. Love's letter of acceptance:

"ATLANTA, GA., Sept. 12, 1885.

"Messrs. C. H. Ebbs, L. J. Pettigrew and J. H. Brown,
Committee First African Baptist Church, Savannah, Ga.

        "DEAR BRETHREN: Yours of the 3d instant, informing me of your great church's choice of me as pastor, to hand. I can but view the circumstance as the most flattering in my history. Your church is an old, influential body, and I feel most forcibly the grave responsibility invited upon me in your call. Feeling, as I do, the magnitude of this work, and the able pastors who have preceded me, and appreciating the learning and profound research and wonderful executive ability he must possess who is your leader, I would most respectfully cry unworthy and decline, but for the conviction, after a prayerful consideration, that your call voices the will of God. For His service I live, and in it I hope to die; hence, I regard as a rule the voice of the people as the voice of God. When this is so I bow to them as to their Master.

THE WORK OF THE PASTOR.

        "There is no more responsible an office to which men can be possibly called than that of a pastor. To his care is committed

the training of the people spiritually. Praying for the sick, standing around the bedside of the dying, watching over the spiritual interests of the church, looking out for the good of the community generally, rebuking sin and wickedness in high places, to throw his influence on the side of temperance, waging an uncompromising war against whiskey, to fight never ceasingly for right, to work untiringly for education, and to preach faithfully the word of God in such a manner that the whole people might hear him gladly. The work of the pastor is the most sacred and responsible under heaven, and angels would gladly engage in the pastor's work. The privilege to pray for the suffering and distressed is certainly sweet to the minister called of God to preach the gospel of His son.

THE RELATION OF THE PASTOR TO HIS PEOPLE.

        "The man who deals with the spiritual affairs of a people must be most dearly and tenderly related to them. He who teaches the souls of a people must enter and live in their souls. His soul should be large enough to take all of his people into his heart of hearts. The pastor is a member of every family circle in his congregation. All of the people are his people, and he is the servant of all. He can not afford to have any enemies who can give a just cause for their opposition. If possible, he must live peaceably with all men, and endeavor to have all men to live at peace with him. He is the spiritual overseer of the church of God, and is the adviser of the church in all of its concerns.

YOUR DUTY AS A CHURCH.

        I can not hope to succeed without your cooperation and hearty support. I am not ignorant of the fact that a people can defeat the work of their pastor or make it a grand success. It will, as you know, be your duty to assist me by your presence, support, prayers and sympathy. For this I shall look most anticipatingly. I need not invite your attention to the domestic part of your work. A parsonage, I believe, is generally acceded to be the duty of the church, and the minister be left free to give himself to study, prayer and the ministry of the word.

THE TIME NAMED BY YOU.

        It will be necessary for me to tell you that the work which I am now doing is important to the State of Georgia. The Baptists of Georgia have given me their united support, and it

is with profoundest feeling that I resign this work. The American Baptist Publication Society, in whose employ I have served for four years, has been very kind to me, and has treated me with the utmost deference and will regret to lose my services. You name December 1st as the day to commence the work. Perhaps you did not know that my year expires with October 1st, and that it would be much easier and smoother for me to resign at the end of the year. Your time seems to necessitate the loss of two months. If this cannot be remedied I shall submit.

        "The salary you offer I hope will be so fixed as to put myself and family on equally as good living terms as in my present position. You cannot afford to do less.

        "You owe me your prayers; pray for me, dear brethren, I feel so much my unworthiness and inability to discharge the duties of so high a calling. Having been duly, officially, informed that on the 30th of August, 1885, I was duly elected as pastor of your great church, and regarding the voice of the people as the voice of God, I, Emanuel K. Love, of Thomasville, Ga., in the thirty-fifth year of my age, do, in the name of Almighty God; in the name of His Son, Jesus Christ, and in the name of the Holy Spirit, accept, looking to Him for guidance, protection, and an understanding heart.

        "And now, may the great head of the church, the Shepherd and Bishop of our souls, even the Lord Jesus Christ, bless you in all things for good.

"I am your humble servant, in His name,

"EMANUEL K. LOVE."

THE INSTALLATION.

        When the letter of acceptance from Mr. Love was read before the church, the church at once changed the time from December 1st, 1885, to October 1st, 1885, to suit Mr. Love's convenience. This showed that the pastor elect already had influence with this noble people. At a mere hint from Mr. Love that either January 1st, 1886, or October 1st, 1885, would suit him best the church embraced the opportunity of getting him at the first convenience. October 1st, 1885, was set for the installation.

        Rev. Love was installed by Revs. U. L. Houston, J. S. Habersham, John Nesbit, W. L. P. Weston, of Savannah, E. R. Carter, of Atlanta, C. T. Walker, T. J. Hornsby and S. A. McNeal, of Augusta, T. M. Robinson, of Harlem, and G. H. Washington, of Quitman. Rev. C. T. Walker introduced Rev. E. K. Love in the following eloquent speech:

        "It is with no small degree of pleasure that your humble speaker appears before this august assembly on this auspicious occasion. I am gratefully sensible of the honor done me in selecting me to speak on this important occasion. You gather to-night on no ordinary occasion; you come not to witness the inauguration of the chief magistrate of the nation; you come not to your regular church services as you. usually do on this night; no, you are here to meet the leader, the shepherd of the flock that God has sent you. The ministry is of divine appointment, and is such a sacred and holy calling God has reserved the right of appointment to himself, and by the influence of the Holy Spirit he has urged you to call to the pastorate of this great church Emanuel K. Love. Christ, the great shepherd of the sheep, the bishop of our souls, has committed His people to the instruction and guidance of faithful ministers.

         "While this noble church has had a number of eminent preachers, such as Andrew Bryan, Andrew C. Marshall, William J. Campbell and George Gibbons, who have erected monuments to their noble deeds, yet I assure you that the cause will not suffer in the hands of the present incumbent. He, by the fervor of his appeals, the force of his argument, the glow of his eloquence, the beauty of his piety, his familiarity with the Scriptures, and his sincere devotion to the Master's cause, will edify and delight his christian hearers. Though the duties of the pastoral office be arduous and responsible, you have made choice of one who will discharge them with fidelity and ability. He will give effective service and meet your highest expectation. Only give him your prayers, sympathy and hearty cooperation. Rev. E. K. Love, as a student, was earnest, apt, diligent, thorough-going, and always led his classes. He has reached the degree of a well-developed manhood and of a richly-cultivated intellect. He served as missionary under the Home Mission Society, New York, and the Rome Mission Board of the Georgia Baptist Convention (white), and gave entire satisfaction. He was afterward called to the pastorate of the Thomasville Baptist Church. This church building was quite dilapidated, the flock scattered and the Baptist cause at a low ebb in that city; but during his pastorate the church was tastily beautified and embellished, and 450 added by baptism. He was called from that field of labor to become the Spurgeon missionary under the auspices of the American Baptist Publication Society in Philadelphia. He won their confidence and respect, and was styled by them the best missionary in all the South. He is known all over Georgia; his friends are legion. He won the confidence and respect of his denomination. He is

known and loved in this State and treated kindly. He resigns a prosperous work to obey your mandate. He comes to this field with experience and executive ability. He comes to the call of his heavenly Master. He comes, burdened with the responsibility devolved upon him. He comes a christian gentleman. Gentle with all men and clothed with the raiment of a meek and quiet spirit. He is eminently social and will be the friend of the unlettered peasant as well as the erudite scholar. The most humble in the church will find in him a friend--generous, noble-hearted and kind. His liberality is greater than his purse. He has learned what few ministers have--to esteem another better than himself, and in honor to prefer his brethren. In my friend and brother you will find an experimental preacher, natural and impressive. He is up with the times. The age in which we live is one of mental activity, busy, progressive, and calls loudly for men of character, doctrine and education. Not altogether excellence of speech, to gratify the curiosity of the people, rhetorical strains or philosophical essays, but men who will know nothing among men save Jesus Christ and him crucified. I present to you a christian gentleman who will, to-night, enter upon his work with a solemn appreciation of it, and with an earnest desire to do it ably and faithfully. His unselfishness, his broad charity, his marked sincerity, his simplicity and scholarly attainments, coupled with the grace of God, all fit him preeminently for the office he is to fill. And, dear church, I bespeak for him your sympathy, confidence, support, love, coöperation and prayers. I ask for his most excellent, devoted, praiseworthy, christian wife your respect and generous consideration.

         "And now, beloved brother, in entering upon this new field of labor, may the Lord bless thee and keep thee; the Lord make His face to shine upon thee, and be gracious unto thee. The Lord lift upon thee His countenance. The Lord give thee peace. May you, by good work, write your name on time as legibly as the stars on the brow of the evening. And when you stand upon the interlacing margin of eternity may you hear the shout of your welcome borne from afar: Well done, good and faithful servant."

        Rev. S. A. McNeal then addressed the church in the following most timely speech:

ADDRESS TO THE FIRST AFRICAN BAPTIST CHURCH.

"Dear Brethren and Sisters, Friends and Well-Wishers:

        "I am glad to answer this honor you have conferred upon me. I regard it as no small matter to be called upon to address you upon so auspicious an occasion as this. You have assembled here to night to see publicly installed the man whom you, of your own volition and deliberate choice, have called to serve you as your leader, your counsellor and your shepherd. In this act you have taken upon yourselves solemn obligations that the great head of the church will hold you answerable for. It is no small thing for a church or people to call a minister of the gospel from his God-given field of usefulness to take charge of its work. For being, as he may be, settled in his Master's vineyard, where he is succeeding, and where he knows how to succeed, to come among a new people, to discontinue his usefulness, to run the risk of being successful or to be disappointed may be for life. It is no small thing to do this, but, on the other hand, an awful thing. For this man you have called is doing a great work, and in fact he has done the greatest work that has been done by any one in the mission in this State. The truth is, he is a man who will succeed in any field, if only allowed. As an organizer and builder he is the acknowledged leader in this State. As to his intellectual ability you have been truthfully told by the brother who introduced him to you. I have been appointed to speak of the relations to exist between you as church and pastor. I wish to say, by way of emphasis, that whatever a pastor may do or be very greatly depends upon what that church is, or what that church may be capacitated for. The pastor is expected to draw the line of campaign and furnish the brain and the people or church to execute. If the church grows intellectually or morally that very greatly depends upon the leadership of the pastor coupled with its own willingness to attain these high and lofty things.

        "Then the first thing that the church is required to do in order to get these blessings is to have great confidence in the pastor and hold him in high esteem. For in order that we may follow any one we must first have faith in such an one. The second thing is to love him; for there will be times when you will be called upon to bear very much with your leader, and if you don't love him you can't bear the burdens that may be put upon you. The third thing is to be willing to obey your pastor, for the good book informs you that obedience is better than sacrifice. The next thing is you must pray for your pastor; you must at all times remember that he needs your prayers.

I will repeat here what I heard once told having happened between a church and its pastor. He, it was said, was a young man, and having preached for some time to the church was about to fail, when the members of the church met to discuss the matter and do something thereabout. When they had fully ventilated the matter, one brother moved that the pastor be asked to resign; but just before they voted one old man arose and asked, with tears in his eyes, that as the pastor was a young man, and there was much to hope for, the church pray for him for one month, and at the end of that time they had quite a revival in their church, and from that day the church began to grow and became the largest and most flourishing church of that day, and in all that country was their praise. So I would urge you to pray for your church and pastor and great results will follow.

        "Then I want to tell you what you must not do yourselves, nor allow anyone else to do in your presence--speak disrespectfully of your pastor; but always have a good word for him. When he preaches a good sermon, tell him so, and it will help him to do better the next time. If he does or speaks a thing you do not understand, do not go around criticizing and complaining, but wait for an opportunity and speak to him kindly about the matter, and always feel that you have pleasant access to him. And even when you disagree with him, allow it to be between you two, and don't go all over the town tattling and making partisans of yourself and others. This will injure the church, the pastor, others and yourselves. Then the time will come when you may learn that, after all, he knew best and acted wisely. And not at all times are you to know what the true minister of Jesus Christ does. He has nothing at heart but the good of Zion and the glory of God.

        "I have known Mr. Love most intimately for the past thirteen years, and I tell you I don't know any man for whom I would swear quicker than for the Rev. Emanuel K. Love, who has been called to serve you. He is a good man, a noble man, a man whose heart is as broad as the world and as deep as the sea. He is as true as steel, and a man who cannot go back on a friend. I know no man so well as I know E. K. Love. He cannot be more honest than he is. Deception is not in him.

        "And I pray that this call, which he has felt moved by the Holy Ghost to answer, has been of God. Then if it has been of God no man can overthrow or hinder him from going to a grand success. Hoping that this old patriarchal and historical church may be made all that the dear Lord would have her be, and that my dearest friend and your beloved and newly

elected pastor and his grand church may do all they may desire to do, and be, through him that loves the church and gave himself for the church, more than conquerors; that he might present to God, the Father, a pure church, without spot or blemish, or any other such thing, is the humble wish of your brother, for Christ's sake. Amen."

        Rev. E. R. Carter then charged the pastor in a most touching manner.

REV. LOVE'S ADDRESS.

        "Dear Brethren, Sisters and Friends generally: This demonstration of your interest, both in me and in the work to which I have been called by this people, makes me feel more keenly than ever my unworthiness and inability to discharge the duties of this high office. Were I to consult my feelings in this matter I would be forced to the conclusion that this task might have been consigned to more competent hands than mine. But as God has spoken through his people, as his servant, I should disregard my feelings and hear what the Lord, my God, saith. His word is much plainer and clearer of fault than my treacherous feeling; to his word I bow. If God chooses to work through me in this field, I think I should make no objection. I yield, therefore, and throw myself upon the merit of His grace, assured that He is with me 'alway, even unto the end of the world.' I come among you as one that serves. I give you my unqualified word to-night, in the fear of God, that I have no friends to reward nor enemies to punish. I shall look upon every man in this church as my brother and every woman as my sister, provided I find them worthy. I shall place every man upon his merit: Whatsoever he soweth that shall he also reap. I shall rebuke sin in whomever and wherever I find it, regardless of the consequence. I put in this night to get on with you, and I want you to make it up in your minds that we have got to get on together. There is no good reason why we should not get on together. I have not come here to fall out. I pity a christian that cannot live in peace with a christian. The religion of the Lord Jesus Christ is a system of peace, and those who do not make peace have not the spirit of the Lord Jesus Christ. I feel very grateful for the complimentary terms in which my reverend brethren have spoken of me to-night. I assure you, brethren, that you, together with this occasion, shall be carefully and sacredly stored away in my fondest recollection. Whatever ability I may possess shall be devoted to the promotion of Zion and the truest interest of this whole

people. They shall take part in all of my thoughts. My heart shall be burdened with their sorrows and elated with their joys. I shall live for them, and hope to live in them. I may commit errors. Who is free from them? I shall make them as seldom and as far between as possible. They shall always be errors of the head. It is not my desire to do wrong. Pray for me that God may help me to do right and teach you the same. I want to prove myself a workman that needeth not to be ashamed right here in this field. May God grant me grace to do this work to His honor and glory.

        "Allow me to say to you before I finish that I shall try my best to be your pastor, and I wish you to try equally as hard to be the members. Treat me as I treat you and I ask no more. I deserve no more. I expect you to attend church as regularly as the doors are open. Let us start with each other in a way that we can hold out. If we start right we can hold out, for right breeds right. Let us remember that one night's confusion in the church will do more harm than we can remove by months' preaching. As it is easier to go down than up, we should hold every notch we make and struggle for the next one. The attention of the country is turned toward this church. Look at the representatives you have here to-night from nearly all over Georgia. Let us appreciate our surroundings and act accordingly. If there be any who have made it up in their minds to make this administration a failure, I persuade you, in the name of God, to change your minds. Be admonished by your friend and brother to unite with the whole church to carry on the work of God. It is not our cause, it is God's cause, and let us not insult our Master because He does not do business to suit us. He is working for our good; He knows best who He wants to watch over his people. Do not contend against the army lest you fight against God. If God, whose cause we espouse, can put up with a man in His vineyard, it does seem that you might be able to stand it. I must congratulate you upon the almost unanimity of your call. Many churches have split nearly half in two by calling a preacher. You have steered clear of this, be it said in praise of the church.

        "I shall deliver my inaugural discourse on Sunday night. That discourse will be an index to my administration. I, therefore, urge you to turn out in full and hear it."

        This short address had a wonderful impression upon the people. The reader misses the fervor, ease, grace and earnestness with which it was delivered.

THE PAPERS ON REV. LOVE.

        The Thomasville Times said of him when he resigned the church there:

        "Rev. E. K. Love has resigned the pastorate at Thomasville and enters the service of the American Baptist Publication Society as Sunday School missionary. The following is the action taken by the deacons of the church in reference to the matter:

        " 'Resolved, That it is with great reluctance that we are constrained to accept the resignation of our beloved pastor; that the ties which have so long bound us together are indeed hard to sever;

        " 'That in thus severing the relation of pastor and people we recognize the hand of God calling him to a more useful and extended field;

        " 'That we will follow him with our prayers wherever he goes, praying that He will care for him and his while he goes forth to do the bidding of the Master;

        " 'That his faithfulness and earnest labors with this church entitle him to a warm and lasting place in our hearts and memories;

        " 'That we commend him most heartily and cordially to our brethren all over the State as an able and devoted minister of the gospel;

        " 'That the doors of this church, and the hearts of our people, will always be open to him when he returns in his rounds of labor;

        " 'That we, as a church, in bidding in our brother adieu at the same time bid him God-speed on the high and holy mission to which he has been called.

" '(Signed)

" 'ROBERT PONDER,

" 'S. SMITH,

" 'AARON JONES,

" 'S. M. WILSON,

" 'ANDREW HUGERSON,

" 'JAMES A. HAWKINS,

" 'Deacons.' "

        The Times said, in an editorial:

        "Rev. E. K. Love has the entire confidence and respect of the citizens of Thomasville, white and black. He has stayed here long enough for them to know his sterling worth. Georgia

is a big field, but if there is a man who can work it up, that man is E. K. Love."

Rev. T. J. Hornsby in The Defense, May 24, 1884.

"HEPZIBAH, GA., May 19th, 1884.

"Editor Defense:

        "Please grant us space to speak a word about the man who is styled the 'Bishop of Georgia,' Rev. E. K. Love, the Sunday School missionary of the American Baptist Publication Society. This very able divine visited the Spring Hill Baptist Church on the 17th ultimo and delivered one of his supremely eloquent sermons upon the unpardonable sin. It certainly was a masterly effort, and we would be glad if all the world had heard it. He conducted an institute meeting at Smith Grove Church on the 18th and 19th ultimo. We assure you that it was timely, instructive and pleasant. He certainly is the right man in the right place. As you know, he is not only enthusiastic but really logical at the same time. He seems to have such extraordinary and commanding powers, and can preach or teach with so much propriety that when we get it altogether we can well afford to call him the 'Bishop.' The gentleman handled all of his subjects with great credit to himself and incalculable benefit to his audiences. Well may the denomination boast of her gem and Georgia exult on his account. It has been some time since a missionary visited us, therefore we cannot refrain from talking about it[.] The meeting indorsed the God-sent man and his work in very commendable terms, which we forwarded to the Georgia Baptist, which I have been taking nearly ever since its existence, with request to publish, which must have gotten into the scrap basket before they were published, for three weeks have passed since and we have not seen them. As the resolutions were long may be this caused them to be left unpublished. Accept many thanks for space.

Respectfully,

"T. J. HORNSBY."

        Rev. Love and the Georgia Baptist were not on good terms at this time, and hence nothing in praise of him could find its way into the columns of that paper.

Echo, Savannah.

        The Baptist Foreign Mission Society of the First African Baptist Church Sunday School, said of Mr. Love in the Echo:

        "The regular meeting of this society will take place at the First African Baptist Church this (Sunday) afternoon at 3

o'clock. Rev. E. K. Love, of Thomasville, Georgia, will preach the regular missionary sermon, which will certainly prove quite interesting, as Mr. Love is decidedly one of the ablest divines in the State. The collections at this mission meeting are for sending the gospel of Christ to the poor heathens in Africa, and it is hoped the attendance will be large and the contributions liberal. Mr. C. L. De Lamotta is one of the leading agitators in this work in the Forest City whose efforts in its behalf is undoubtedly commendable in every particular."

        The Sentinel said of him:

        "The election of the Rev. Editor Love, as pastor of a great Baptist church in Savannah, is a well merited compliment both to the church itself and its new pastor. Rev. Love is acknowledged, we believe, to be the ablest biblical scholar among the young colored men of his State. As a pulpit orator he has no superiors and few equals among Georgia's clergy. As a writer and thinker on general topics he stands among the foremost. We bespeak for pastor and flock a happy association."

Camilla Clarion ( White).

        "Rev. E. K. Love has been called to the pastorate of the First Baptist (colored) Church in Savannah and will make that city his home. He taught and studied in Camilla for several years, and we know his record and his abilities. He is indeed a very intelligent and able man and the church has done well to secure his services. Withal he is pious and devoted to his work. We congratulate all parties."

Savannah Morning News (White.)

        "Rev. E. K. Love has recently been called to the pastorate of the First African Baptist Church of this city to fill the vacancy occasioned by the death of the late Rev. George Gibbons. He was installed on Thursday night. This young divine is a graduate of the Atlanta Baptist Seminary and is one of the foremost men in the denomination. For three years he was missionary of Georgia under the Home Mission Society, New York, and the Georgia Baptist Mission Board (white). He resigned that position to take charge of the Thomasville Baptist Church and served that church three years, during which he baptized 400 converts and greatly added to the material interest of the church. He resigned the Thomasville church against the earnest solicitation of the people and accepted the

missionary position under the American Baptist Publication Society of Philadelphia, which position he held for four years. He gave entire satisfaction, and resigned that position to accept the call to the church of this city. He was at one time editor of a paper published in Albany, Georgia, known as the National Watchman, and is at present second editor of the Weekly Sentinel, a negro paper published in Augusta, Georgia."

Augusta Sentinel, Sept. 12th, 1885.
PASTORATE FIRST AFRICAN BAPTIST CHURCH.

        "The above-named church is one of the largest and most prosperous churches in Georgia. It has been pastored by such worthy men as Bryan, Marshall, Campbell and Gibbons, all of whom are now in the enjoyment of infinite rest. The church has more than 3,000 members, and is noted for her benevolent missionary spirit. Rev. Emanuel K. Love has been called to the pastorate of this noble church and the church made a wise selection. He is a diligent student of the Scriptures, well educated, a sound theologian--all his sermons bear the stamp of his iron genius. He is in full vigor of a well-developed manhood and of a richly-cultivated intellect. As a preacher, he is able, instructive and powerful; his views vast, profound, original, and his sermons practical. As a pastor, he is sympathetic, vigilant, benevolent, and devoted to missions, and will faithfully discharge the duties of that responsible office.

        "During his pastorate at Thomasville the church was strengthened greatly and reached a high degree of prosperity. Now, as a missionary under the auspices of the Publication Society of Philadelphia, his perseverance and devotion in that work has caused him to be styled one of the best missionaries in the South. He has qualifications that fit him preëminently for the position he has been called to fill; he brings to it the best of executive and organizing powers, combined with unquestioned consecration to his Saviour and His cause. He is kind, generous, noble-hearted, and possesses germs of genuine greatness. There is no man in Georgia to-day more interested in the work of his denomination than E. K. Love.

C. T. W."

The Sentinel.

        "On next Thursday night, at 8 o'clock, Rev. E. K. Love, the Baptist Sunday School missionary and evangelist of the State of Georgia, will preach at Thankful Baptist Church. Rev. Love needs no introduction to the people of Augusta. On this

occasion he proposes to preach the grandest sermon of his life. Let everybody turn out to hear him."

        Rev. Love made no such intimation as above.

        The following is the introductory sermon of Rev. E. K. Love on entering upon the pastorate of the church:

INTRODUCTORY SERMON

Of Rev. Emanuel K. Love on Entering the Pastorate of the First African Baptist Church, Savannah, Ga., Preached Sunday Night, October 4th, 1885. It is Published by the Unanimous Request of the Church, expressed by a Vote.

        "This very able and instructive sermon was delivered by Rev. Emanuel K. Love on entering the pastoral duties of the First African Baptist Church of Savannah, Ga., the first Sabbath night in October, 1885. The spacious and magnificent auditorium of the grand old church was crowded to its utmost capacity, and many could not gain admittance.

        "The author is a sound theologian, strikingly original, and has reached the degree of a well-developed and richly cultivated intellect. It is by the unanimous request of this time-honored church that the sermon appear in print.

        "It is replete with wholesome advice, helpful suggestions, and is capable of elevating and edifying each christian soldier.

        "It is hoped that this evangelical gospel sermon will be carefully and prayerfully read, and that the pastorate of our dear brother may be richly fruitful of good.

"C. T. WALKER,
"Pastor of Tabernacle Baptist Church, Augusta, Ga."

        "Acts, x, 29: 'Therefore, came I unto you without gainsaying as soon as I was sent for: I ask, therefore, for what intent have ye sent for me.'

THE SERMON.

        "I have very often preached to this church for six or seven years, and although I could not have done so more earnestly, I've never attempted to preach to you in the capacity which I now attempt. Before I have taken up the burden only for a short while--for a night, for a day, and never for longer than a week or two, though I've carried you in my heart, for God had assured me years ago that I would be your pastor. I was not responsible for your perpetual instruction, the order of your

house, nor the peace of this flock; I'm invited now to a constant burden, and for your welfare I must shoulder the responsibility. I feel it needful, therefore, to have a plain talk with you to night, hence I have selected this text to ask you for what intent did you send for me. You will recollect that the angel told Cornelius to send for Peter, and that the Lord told Peter that he had instructed Cornelius to send for him; yet Peter asked Cornelius why he sent for him. It may not be out of place, therefore, for me to ask you for what intent did you send for me. Let us notice the person sending for the preacher:

        "I.--Cornelius had been praying. This was the proper time to send for a preacher, after prayer and after he had received God's answer. Such persons are always ready to bear words of God from His ministers. A church should never presume to call a preacher until it has consulted God in prayer and his answer returned. You will observe that the whole matter of a choice of a preacher was left with God. God chose the preacher, named the man and told where he was. Cornelius prayed before sending for the preacher. He did not call together a select few and discuss personality and raise objections; he prayed. He did not hunt up his parliamentary guide to make trap motions, call the previous question, or move to lay on the table; he prayed. He did not make a long, cunning speech and have some one posted to second his motion; he prayed. He did not rise to a point of order, a privilege question, or a question of information; he prayed. There was no confusion about whom he must call, about the majority ruling or the sovereignty of the church; he prayed. I have no sympathy and less patience with rings; tricksters, family connections and party ties or aristocracy in the church of Christ. Let us stand on the same hallowed plain of brotherly love and friendship, remembering that one is our Master, even Christ, and that we are all brethren. It will be noticed again that Cornelius sent a committee of three to inform Peter of his call and to accompany him on his way. This committee went both in the name of God and in the name of Cornelius. They informed Peter that Cornelius had been praying, and that in answer to his prayer God had instructed him to send to Joppa for him. As though it was necessary for Peter to understand the character of the man who had sent for him to enter his house, they proceeded to give a brief history of the life of Cornelius, and recommended him very highly to the preacher. It is not out of place therefore, for preachers to know something of the churches that seek them, and to have a good report of them. God recommended Peter, and he needed nothing more. It is too common among

us to accept a church with merely a 'majority.' The sooner this custom dies out the better it will be for our churches. I doubt any man's fitness or call to the gospel ministry who will, for the sake of getting a church, accept the call to be its pastor with merely a majority, and encourage confusion and disaffection among the brethren. It must be noticed again that Cornelius made himself responsible for the preacher's congregation. He did not expect the preacher to come there and preach up his own congregation. He had gone around or sent and invited his neighbors and relatives, and having his own family present. When the preacher reached Cornelius he found his congregation in waiting. This is so unlike the majority of our churches. They send for the preacher and expect him to gather the congregation, do the preaching, do the praying, do the singing, lead the prayer meetings, teach Sunday school, make the people do right, and keep the spirit in the church. If the church gets cold and converts are not coming in they charge it up to the preacher, and hence they mourn, sigh and pray for a change of preacher. It must still be noticed that Cornelius did not content himself with having sent for the preacher and congregated his hearers, but as soon as he heard that Peter was coming went out himself to meet him, and embrace him, and extend to him that christian welcome that only those can give whose hearts are aglow with the love of God. This, too, is so very much unlike the most of our churches. Too many of our members' interest end with the call of the preacher. They are not there to embrace him, coöperate with him, and sympathize with him in his work. It is oftentimes true that those who are foremost in calling the preacher are furthest behind in supporting him. But I think better things of you. The shake of hand is stiff, slack and cold, destitute of love, and there is no religion in it. There is so much depending upon the encouragement the preacher receives from his people. It must be noticed that Cornelius announced himself and his people ready for the preacher and his message. Verse 35: 'Now, therefore, are we all here present before God to hear all things that are commanded thee of God.' This is not always the case with our congregations. In the first place all are not there, and all of those who are there are not there to hear all things commanded the preacher of God. Some things they would much prefer not to hear. And still, let us observe that Cornelius took the preacher into his house and cared for him. He did not try to put him off on somebody else or send him to a hotel. He was willing to take God's message into his heart and God's messenger into his house. He was willing to provide for the man who

brought to him the bread of life. This should teach us a lesson. 'I ask, therefore, for what intent have ye sent for me?'

        II. THE PERSON SENT FOR--THE PREACHER.

        "The minister is God's chosen instructor. God sends men to teach men; He has always employed men to teach men, though men have not always been willing to be taught by the men God has sent them. They have spoken evil of their teachers, persecuted them, imprisoned them, and put them to death in every conceivable way. This is the terrible history of the world.

        "A milder form of persecution now exists--it is slander, evil-speaking and refusing to pay the preacher. When the preacher fails to suit them, they resort to some one or all of these methods. It is very often that the preacher finds those of his congregation who presume to teach him. With these he must contend, There are those in this congregation who can teach me about merchandise, carpentering, sampling cotton, printing, painting, laying bricks, plastering, machinery, and many other trades, but I've come to teach you the bible--the word of God. I've come to teach every one of you. God has called me through you to teach you this word, and I have come to do this work. Is that the intent for which you have sent for me? Then pray God to help me do this great work to His honor and glory and your edification and truest interest. Israel thought quite often that they could teach Moses. God teaches in mercy through his ministers, or teaches in wrath himself. When Saul failed to hear the prophet he taught him in death. Our Saviour has said to his ministers, 'Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I've commanded you; and lo! I am with you alway, even unto the end of the world. Amen.'--Matt., xxxviii, 19, 20.

        " 'And he gave some apostles, and some prophets, and some evangelists, and some pastors, and some teachers.'--Eph., iv, 11. We see, therefore, that the teacher is divinely appointed. God has always had them. We read in Isaiah xxx, 20, 21: 'And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers, and thine ears shall hear a word behind thee saying, 'This is the way, walk ye in it, when ye turn to the right hand and when ye turn to the left.' It will be observed that the teacher is to point out the way to the people and urge them to walk in it. The people are

not to point out the way to the teacher, but the teacher is to point out the way to the people. God enjoins the duty of teaching the people upon the ministers.

        "Again, it will be observed, that the minister is God's leader. Too many of our churches presume to lead the preachers and some of them are led, and they fall, and great is the fall. The preachers should be first in labors of love; first in the mission work; first at the bedside of the suffering, when in his power; first in matters that concern the public good, and, so far as he is able, first in matters that elevate the people intellectually and every other way. If I should be asked to name some things and places which he should be last in or not at all in, among the many I would name politics, bar rooms, shows, excursions, and last, but not least, debts. To owe is either to be a slave or dishonest. A debt is a curse. The preacher should be as an Æolian harp, catching the faintest breeze of heaven's air, and resounding in thunder tones to his flock--he stands nearest to God and should hear Him first. Indeed, he hears when no one else hears. God has promised that the preacher should hear the words from His mouth and warn the people from Him. Our Saviour has said, in Luke 10, 16: 'He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.' This should make us be very careful how we treat God's leaders. He says again: 'He that receiveth you, receiveth me.'--Matt., x, 40. I have trembled for people when I have seen them mistreat God's servants. The insult is not to the servants, it is thrown in the face of his Master. Better for that people had they never been born than to meet a God who pleads the cause of his servants. I wonder how they expect to meet God and answer for this insult before him. The people should follow the preacher as he follows Christ. I would ask again, for what intent did ye send for me? There are those in the church who are ready to follow after anybody else than the preacher, and after anything else than righteousness. This is not confined to a few and not confined to the poor and unlearned. There are those who are unable to attend church, but get perfectly well to attend any entertainment of a worldly character. We should know that our religion is following; we shall know if we follow on to know; we are commanded to learn of Christ; his ministers are the teachers; the church is the school house and the Bible is the text book, and the people are the scholars. The angel told Cornelius that Peter would tell him what he ought to do. This is the burden of the preacher's mission to tell people what they ought to do in spiritual matters--in matters that pertain to

their everlasting salvation. I am glad that the preacher is not expected to make people do, but to tell them what they ought to do. If he was to make them do, the entire responsibility of their salvation would rest upon the preachers, and every one that was lost, his damnation would be charged up to some poor preacher. He is appointed to tell people what they ought to do. I ask, therefore, for what intent have ye sent for me?

        "The minister is God's embassador. An embassador is the highest commissioned officer; he is usually sent to a foreign country; his duty is to represent the power that commissioned him; he must, therefore, be somewhat in character as the commissioner; he must understand the burden of his message, the laws of the country he represents, and he must either understand the laws and language of those to whom he is sent or must have an interpreter. The Spirit of God is his interpreter. God has sent him out on a mission of peace. The world is his field; the minister is God's overseer; he is to watch over the spiritual interest of the church of Christ; he is called the angel of the church. Christ is the shepherd and bishop of our souls, and the minister is the under-shepherd; he is to feed the church of God which he has purchased with his own blood. There is no one who can supply the place of the preacher; no one on earth is over him. He is the only overseer in the church. God made him overseer, and any effort made to change him is an insult to the power by which he is appointed. He is clothed with the power of God and he is to beseech men in Christ's stead to be reconciled to God. 'I ask, therefore, for what intent have ye sent for me?' The message which he is to deliver is glad tidings of a reconciled God to the children of men. In this work he does not always meet with encouragement; yet his business is to preach faithfully the gospel of Christ, leaving the result and his own provision and life in the hands of his Master who commissioned him. I have heard many preachers complain of it being harder to preach on Sunday night than at any hour during the day. I have often felt it a strain myself. I have wondered why. I used to think that it was because there was a much larger crowd and more heat and diversity of minds to deal with and endeavor to control. But this reason does not seem to hold good. I have lately concluded that it is due to the fact that our congregations are too much given to visiting and street promenading on Sunday, that when night comes they find themselves too much fatigued to enjoy and take in a sermon. When a person has been engaged in visiting, laughing, talking and having a good time during the day, when night comes he is not prepared to sit an hour and listen to a

discourse without having a chance to throw in a word occasionally and laugh quite heartily frequently, or get up and take a drink of water once in awhile. His mental and physical powers have both been excited, and if he doesn't go to sleep he will feel like it; but most generally he will get at it. He will, at any rate, get tired of the sermon, and call the most masterly effort 'a poor thing.' He is not prepared to take it in; nature wants rest; the fault is his own. What effect has this upon the preacher? Well, just this: As the congregation is, so will the preacher be; he cannot carry all asleep, he can lead them all awake. Energetic, earnest hearers, the bright countenances, sparkling eyes and attentive ears, all conspire to enthuse the man of God to deliver his message. How will we remedy this? Well, if our people will not do, and will do, we will soon see that it will be as easy, if not easier, to preach on Sunday night as at any other hour during the day. If our people will not do so much visiting on Sunday, and will not engage in such light employment and that of a worldly character on Sunday, and will stay home during church service intervals and will read their Bibles and meditate on the law of the Lord, and will sing or hum praises to God, and will pray as did Cornelius, they would come to the church prepared to hear all things of the preacher commanded of God, and would, indeed, worship God. A praying congregation makes an earnest minister; an appreciative, interesting and weeping people make an eloquent preacher. So, my hearers, if God has called your pastor, revealed His Son in him and committed to him this glorious gospel, you have the privilege to improve him. You can make him just what you want him to be. You can make him profound by asking him questions that have puzzled you; you can aid him in piety by praying for him. This you ought always do. You can make him study by studying yourself and supporting him. You can make him love you by loving him; you can make him tender by being tender yourself. Many farmers have made poor land rich; many poor horses have been made fat by good attention. You have the ax; grind it. Nobody can tell how much it helps a preacher to do his work when his people encourage him but a preacher, and may be he cannot tell himself just how much it aids him. 'I ask, therefore, for what intent have you sent for me?' God's preachers love their work. I had rather be a preacher than be the world. I had rather be a preacher than to be any one or all of the stars. I had rather be a preacher than to be the sun. I had rather be a preacher than to be an angel. Did God count me worthy to commit this glorious work to me? God wanted me to be a preacher, hence He called me

and revealed His Son in me. This Son I have come to preach to you. Is that the intent for which ye have sent for me? Then God forbid that I should know anything among you save Christ and Him crucified.

        "III.--The preacher should go to the people to whom he is called just as soon as he is convinced that it is the will of God, and doubt nothing. Again, while Cornelius had been praying Peter had been praying too; hence, both were prepared for their work. Cornelius was prepared to hear and Peter was prepared to preach. In order to be prepared, each must pray. Both saw a vision. The same God appeared to both. Cornelius said we are all here before God to hear, and Peter said, I came without gainsaying as soon as I was sent for to preach. He had no doubt. God had assured him that it was his duty to go. The obedient servant will not question his work when the Master has spoken. Indeed, when God calls a servant to a work his provision is all right. God will see that he is supported, protected and guided. There is nothing to fear in the God-selected field. He may not always have encouragement in his field, but if he is ready to preach the gospel of Christ he must be willing to bear the conflicts of the gospel and to endure hardships as a good soldier of Jesus Christ. He must through tribulations enter heaven, and lead others. His way is marked through tribulations, and to shun them is to leave the hallowed way. Even those to whom he preaches will at times turn against him. This was the case with his Master, the prophets and apostles. He will meet his hardest trials among his own people. They will be willing to pull out their eyes for him to-day, and be ready to pull out his eyes to-morrow; but he must bear the toils, endure the pains, supported by the word of his Master. The minister must be ready to preach the gospel under all circumstances. His Master has not promised him that he would have no trouble, but has warned him of trouble and advised him to beware of men. Though he is to preach to men he is warned of them. While he is preparing a sermon for them they are making a trap for him; while he is praying for them they are finding fault with him; while he is outing the fire of dissension they are busy kindling it; and, as Judas, they grumble at every charitable deed. Yet, in all this, the preacher must be ready to preach the gospel to them. To preach to them is his own food, and to refuse to do which is to starve himself. He must eat of the same food which he deals out to others. Their dish is his dish, and their diet is his diet. Hear his solemn charge: 'I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and

his kingdom; preach the word; be instant in season and out of season; reprove, rebuke, exhort with all long suffering and doctrine.'--II Tim., iv, 1-2. To this our congregations will object, especially the part that tells the preacher to rebuke. In I Tim., 4, 16, he is told: 'Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.' In Acts xx, 28, it is said: 'Take heed therefore unto yourselves, and unto all the flock over which the Holy Ghost hath made you overseers, to feed the church of God, which he has purchased with his own blood.' These passages point out very clearly the preacher's duty; he cannot mistake his way; let him take the word of God as a man of his counsel and have simple faith in God. In order for the preacher to be ready in season and out of season, he needs always to pray for the Spirit of God to assist him in preaching the gospel. He should go to his people ready to share their joys, sorrows and troubles. He should be ready to mourn with them who mourn, and weep with them who weep, and pray with them who pray. It is the most fearful responsibility under heaven to be a pastor--the most sacred trust and the highest honor. I am officially informed that I have been chosen of God and called by his people to be the pastor of this church. Regarding the voice of the people as being the voice of God, I do therefore, in the name of God, accept the same. I accept, not ignorant of its weight and cares. I shall expect you as a church to do your part, remembering that whatever you mete to men it shall be measured to you again. Let it be the controlling object of our whole life to win souls for God and for heaven. It is our business to lead sinners to Jesus. I put the sinners of Savannah on notice this night that I have come for you, I have come to lead you to Jesus. I have come to hold Christ up to you as the fairest among ten thousands and altogether lovely. I have come to hold up Jesus Christ to you as the only name given under heaven whereby you might be saved. I have come to beg you in Christ's stead to be reconciled to God. I have come to beg you to make friends with God. I have come to be your friend and to teach you to love him who first loved you and gave himself for you. I have come to invite you down in Jordan to be cleansed of the leprosy. I have come to beg you to get ready to die. You are swiftly passing away to the great judgment day, and I have come in the name of my Master to beg you to make some arrangement for your soul. Oh! I beg you in the name of high heaven to-night to commence even now, to make some arrangement for that precious soul that must always live in

heaven or hell. Dear brethren, is this the intent for which ye have sent for me? Then do help me to preach this word; help me to show the sinners of Savannah the beauties that are in Jesus Christ. God help us do this in order that our garments might be clear of their blood. It is all of our business to see to it that sinners are properly informed of Christ. Let us speak well of Jesus. I have come to Savannah to speak well of the plan of redemption and of Jesus, its author. I have come among you as the friend of education, the advocate of economy and industry, as a worker in the Sunday schools, a promoter of peace, a law-abiding citizen, and the untiring and uncompromising enemy to whiskey. I want to be understood to-night as being the terror of whiskey and its votaries, so far as my power goes. I shall speak, write, preach, fight, work, pray and vote against it at every opportunity that may be afforded me through the entire journey of my life. Dear brethren, is this the intent for which ye have sent for me? Then can I depend upon you to support and help me do my work? The christian's life should be so sublime; his life should be a living reality of the joy and blessedness of the life beyond; he should live so that he might be able to say, I know upon whom I have believed; I know that my Redeemer lives. 'O, what a blessed hope is ours while here on earth we stay.' Let us live and work as become children of the light and our death will be as sweet as it will be sublime, and heaven will be our eternal home. Let us covenant to walk together in Christ from this very night. As we walk together here we shall live together over the river upon the shining shores of that blessed country whose builder and maker is God, where pastor and people shall be gathered with everlasting joy and singing; where death never comes; where victors are crowned with Eden's wreath; where they shall sorrow no more; die no more; cry no more; thirst no more and hunger no more, for the lamb upon the throne shall feed them. For this let us labor, watch, pray and wait till Jesus comes and we will be gathered home. God help us for Jesus' sake. Amen."

        Very soon after Mr. Love took charge of the church he found it necessary to preach upon going to law, this being prevalent:

GOING TO LAW.

        "I. Cor., vi, 1: 'Dare any of you, having a matter against another, go to law before the unjust and not before the saints?' I am not ignorant of the fact that I have a delicate and difficult subject to handle to-night about which much has been said,

written and thought. If I should carelessly speak to-night untold harm might be the result, which would be just the opposite to what I aim at and wish so much to accomplish. I am also aware that this subject is as a two-edged sword, capable of cutting both ways.

        "Believing it better to let two guilty men escape justice than to punish one innocent man, I proceed to discuss this subject to-night in the fear of heaven, relying upon the guidance of the Holy Spirit to assist me in so fearful an undertaking. I am outgrowing the idea that the truth should be kept from the people for fear that they will abuse it. I think the better way would be to have the whole truth and let the results be what they will. The common interpretation of this scripture will tend to make religion objectionable and church membership an unreasonable burden. The religion of Christ is based upon common-sense reasoning. We have hold of the chain of reason, the opposite end of which is centered in the eternal bosom of God. Religion requires us to live a common sense, practical life. Our Saviour rebuked the Pharisees for misinterpreting the law and binding heavy burdens, and grievous to be borne, upon the people. Religion requires us to adopt a common course of justice with our fellow-men. There is as much logic in the idea of keeping the whole truth from the people for fear they will abuse it as there would be in the idea of keeping freedom from a people for fear they would abuse it. The better way would be to let the people have freedom, which is right, and then teach them the proper way to enjoy it. There is no privilege but that it has and can be abused. The principle is right, nevertheless. Water and food have made persons sick, yet it is not denied that they are good to take in. Some persons marry and do not get on well together, yet it is admitted that marrying is right. One man quits a woman upon the ground that he can not live with her, and yet another man marries her and lives happily with her.

        "It must be admitted also that there are exceptions to all general rules. It is so in the Bible as well as in other books. God has shown this in his dealing with the children of men. Hence the origin of miracles. The rule for entering heaven is marked through repentance toward God and faith in His son, yet none of us doubt the salvation of infants, who can not do either. The rule is that a star does not stop, and yet one stood over the manger where the young child was. It is the rule that fire will burn, yet the Hebrew children went through the fiery furnace without the smell of fire upon their clothes. It is a rule that men die, yet Enoch and Elijah were translated. It is a rule

that iron sinks, yet the prophet caused it to swim. In this light we must view many scriptural precepts. It was not lawful for the disciples to enter the corn field and eat on the Sabbath, yet Christ defended them, and said he was Lord even of the Sabbath. With the foregoing remarks we can more practically discuss this much disputed subject.

I.--IS IT RIGHT TO GO TO LAW WITH A BROTHER?

        "We would say that it depends largely upon the character and nature of the subject in dispute. As a rule it is not right to go to law. If every body would do right we would have but little, if any, use for the courts. But from the fact that we are not predisposed to do unto all men as we would that they do unto us, God has appointed judges. The judges that sat in the gates of the city were to discern between the people. It is not good for church members to be contentious, because it does not reflect favorably upon christianity. It would not reflect creditably upon members of the same family to be contending in the courts with each other. If brother goes to law with brother, where is the evidence that the grace of God is sufficient for all things, and that we love each other and are made perfect in one? As a rule the saints should judge points of difference between saints. As they shall take part in judging the world they might be intrusted with the matter of deciding points of difference between brethren with whom they shall be associated in deciding the destiny of the world, for the apostle says:

        "I. Cor., vi, 2, 3: 'Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?'

        "This instruction is evidently for personal differences. In cases of personal misunderstandings the church should interpose, and only the church. If a member is personally injured or aggrieved, he should, after proper gospel steps, tell it to the church. This principle is laid down by our Saviour in Matthew, xviii, 15-18: 'Moreover, if thy brother shall trespass against thee go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.'

        In Leviticus, xix, 17, 18, we read: 'Thou shalt not hate thy brother in thine heart: thou shalt in anywise rebuke thy neighbor, and not suffer sin upon him. Thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the Lord.'

        "As the Israelites were just emancipated from Egyptian bondage, and were freemen going to live together in a free country, it was necessary that they should know their obligation to each other as the chosen of the Lord and as fellow-citizens. We read again in Luke xvii, 3, 4: 'Take heed to yourselves: if thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him.' These passages point out clearly the course to pursue in general matters. Respecting personal offenses, I wrote Dr. J. E. L. Holmes, of this city, asking him if a man who is a member of the church should assault your wife or daughter could you take such a a case to law? This is his reply:

" 'JANUARY, 11, 1886.

        " 'I should find it difficult to decide. The circumstances under which the assault was made would have much to do with the right or wrong. Might there not be reparation, apology? Ordinarily personal difficulties are better settled privately, and if carried into court give a notoriety to all concerned which is not in the interest of good order or wholesome influence. I rather think the apostle would have discouraged going into court in this case.'

        "It seems that the christians at Corinth habitually went before the heathen courts for every trifle about which they disagreed. The apostle is rebuking them for this, and gives them to know that this course is wholly repugnant to the genius of christianity, and that by it they could not hope to impress the heathens with the loving influence of the christian religion and thus win them to Christ. A contentious spirit is at variance with the spirit of religion and does not add a salutary influence to the church of Christ. Matthew Henry says on this subject: 'Here the apostle reproves them for going to law with one another before the heathen judges for little matters, and therein blames all vexatious law suits. In the previous chapter he had directed them to punish heinous sins among themselves by church censures. Here he directs them to determine controversies with one another by church counsel and advice, concerning which observe: 1. The fault he blames them for, it was

going to law. Not but that the law is good, if a man use it lawfully. But brother went to law with brother--one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle. Christians should not contend with one another, for they are brethren. This duly attended to would prevent law suits and put an end to quarrels and litigations. They brought the matter before the heathen magistrates; they went to law before the unjust, and not before the saints; brought the controversy before unbelievers and did not compose it among themselves, christians and saints, at least in profession. This tended much to the reproach of christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom and the followers of the Lamb, the meek and lowly Jesus, the Prince of Peace. 'And therefore,' says the apostle, 'dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?' Christians should not dare to do anything that tends to the reproach of their christian name and profession. Here is at least an intimation that they went to law for trivial matters, things of little value, for the apostle blames them that they did not suffer wrong rather than go to law, which must be understood of matters not very important. But in matters of small consequence it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more to their ease and honor to suffer small injuries and inconveniences than seem to be contentious.'

        "This all seems to be striking at personal matters--matters of small moment. All seem to admit that this is the general rule--that the church should intervene to settle such matters between its members. Any matter that affects us as individuals in the shape of individual insults, assaults on our character or persons, may be adjusted by the church, and should by all means be kept out of the courts. There is only an individual feeling or grievance at stake. In this case the censure of the church is sufficient. Now let us be very careful as we notice the exceptions to this general rule. Let us pray that the holy spirit might give us a door of utterance, and that he also might prevent a misunderstanding of this scripture.

II.--IS THERE NO CIRCUMSTANCE UNDER WHICH A CHURCH MEMBER MAY TAKE A CASE TO LAW?

        "We answer, most certainly there is. To say there is not

would be to most fearfully pervert the spirit of the scriptures and open a door to the dishonestly disposed for the most unmitigating frauds. Too many dishonest church members would borrow money from church members with no intention whatever to pay it, and hide behind this scripture: 'Dare any of you, having a matter against another, go to law before the unjust and not before the saints.' It must be considered that the christians at Corinth were living in a heathen land and subject to heathen magistrates. We do not live in heathen lands and are not presided over by heathen rulers. We are citizens of a common country and are in honor bound to support the laws of this country. Many of our rulers are members of the christian church, and many of their christian lives are irreproachable. The laws of our country are based, for the most part, upon the Bible, which book is the guide to the christian church. It must be acknowledged, therefore, that the circumstances under which the christians at Corinth lived and the circumstances under which we live are decidedly different, and hence the exceptions to this general rule. I have taken pains to write some of the most learned men of our denomination on this subject; men whose ability is not questioned, and who are authority on Baptist usage. I give you extracts from their letters:

        Dr. J. E. L. Holmes, of this city, writes me:

" 'JANUARY 11th, 1888.

" 'Dear Brother Love:

        " 'I think we must take several things into consideration in interpreting I. Corinthians, vi, 1: 'Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?' The point of the apostle's answer is found in the fact that they went 'to law before the unjust,' that is, before the heathen tribunals. And this not because they could not hope for justice from heathen rulers, nor because the heathen rulers were not to be respected. The apostle is careful to teach them to respect and be subject to the authorities that be. See Romans, xiii, 1-8: ('Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever, therefore, resisteth the power resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for

good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject not only for wrath, but also for conscience sake. For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render, therefore, to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law.') Titus, iii, 1: ('Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work.') But he saw that the effect of such litigation would be unfavorable to christianity. The Jews were known to be a contentious people. They (christians) must so act as to prevent creating such impression about the christians, most of whom, at least at first, were Jews. Besides it was a sorry sight that these christians, who were called of God and the heirs of heaven, should be going to these less favored to decide questions which they could so easily decide. I think we get the impression in reading the context, and especially the seventh verse, that the matters in dispute were of little consequence, involving no principle, and likely to produce no great injury one way or another. Notice, then, first, that we are not situated just as they were: Our judges and rulers are not heathen, but often our own brethren; our laws are based for the most part upon the principle taught in the New Testament. There is, then, no such scandal in going into court as there was in the days of the christians of Corinth. But it may be wrong, nevertheless, to go to law, if by going to law we make it apparent to the world that while professing to be christians we have not the spirit of Christ, or worse still, if the world (as represented in civil government) should be led to think that the spirit of contentiousness was the spirit of Christ. Better suffer some injustice than do the cause an injury by furnishing cavilers occasion for talk. Brethren should settle their difficulties by appeals to brethren, and with the advice and assistance of brethren. Romans xii, 18: 'If it be possible, as much as lieth in you, live peaceably with all men,' is a fine illustration of the apostle's way of setting forth a great principle, with the limitation which our weakness makes necessary. If it be possible, that reminds us that there are exceptions to the rule. And now having noticed the principle, let us notice the exception. Are there not matters of difference which the church cannot decide? Ought not the church to relieve a brother of embarrassment in this regard

(sometimes by putting an unworthy brother out of its pale)? Is a brother to suffer the loss of property, or to be otherwise injured in his person or family, because some one claiming to be a brother is presuming upon his connection with the church, while the first brother has no redress? To ask these questions is to answer them. A man who is capable of a great wrong has no claim to a brother's privileges, and the one who has been thus grievously wronged is under no law to treat him as such. Matthew, xviii, 17, might apply in such a case. It is the duty of the church in such a case to relieve itself of the odium attaching to a life so wholly at variance with the teaching of Christ. In the case you suppose, I should say that the banker might, without violating the spirit of the scripture, go to law.' [This was in answer to the question whether a banker could by law recover his money or not.]

        " 'The last case seems to me clear, if arbitration has first been tried. And the right to property may depend upon a legal technicality. In the first and last cases it is true there is a matter of personal feeling, but of right under the law. Can a member of the church go to law under any circumstances? I should greatly regret having to go into court, but I should most certainly do so before I would allow the support of my family to be taken from them; before I should allow myself to suffer any great injury. Paul did not hesitate to appeal to Cæsar when he saw that in this way alone could he have his rights and secure a fair trial. When the cause is manifestly just, when a principle is involved of real moment, and the rights such as depend upon the existence of government, I believe we may rightly make exceptions to what ought to be the rule. If all brethren were as they should be, of course secular courts would not be needed for christianity, but this is not an ideal state, and the Bible recognizes the fact.'

        "As to going to law, Dr. Mell writes, January 11, 1886:

" 'Rev. E. K. Love:

        " 'DEAR BROTHER--Can one church member sue another at law? This is one of those questions on which there will always be an honest difference of opinion; for, 1st, courts in this country cannot be characterized as essentially and by their own constitutions and materials 'unjust' and unbelievers. They are partly based on the christian religion. The Bible is used in its administrations, and often large portions of its individual members are exemplary christians.

        " '2d. There are many legal questions that honestly spring up between brethren that none are competent to decide except

those learned in the law. Very few, if any, of our churches are competent to adjudicate such questions. It would seem then that, with or without first obtaining the consent of the church, brethren may amicably and candidly submit such cases for the arbitration of the courts without violating the principles of the gospel law--especially if they would refrain from the use of strategy so often employed by counsel. Sometimes delay, caused by the slow intervention of the church, affords opportunity to a dishonest church member to make away with his property to the great injury of the one who has a just claim against him. I see not why there should be any hesitation in invoking the courts in the two cases you refer to, since no church could consistently hesitate to expel the parties at the first opportunity.'

        "We call next on the stand that distinguished theologian and scholar of the first order, Rev. Dr. J. M. Pendleton. He writes from Bowling Green, Ky.:

" 'JANUARY 13, 1886.

" 'Brother Love:

        " 'I do not understand I. Cor., vi, 1, as forbidding christians in any circumstances to go to law with another. There may be cases in which it is necessary to bring suit with a view to settle points that can not otherwise be settled, deciding, for example, land titles, etc. Such suits may be brought in a friendly manner. I give this illustration to show that it is not wrong, in all circumstances, for brethren to go to law.'

        "In answer to a question that I put to him, that if a man borrows money at the bank and gave property as collateral, and refused to pay the bill, could the banker sue for his money--presuming that both are members of the church? He answers:

        " 'If there is proof of dishonesty in the borrower, then he should be excluded from the church and be no longer regarded as a brother. When this is done, there is nothing in the way of bringing suit.

         " 'Your second question refers to an assault on some one's wife or daughter by a church member. You ask if in such a case may there be a resort to law. I answer, Yes; but the first thing is for the church to exclude the member. In case of scandalous crimes, no church trial is called for. The exclusion should be prompt, as you may see from 1. Cor., v. After the exclusion there may be an appeal to law; but in many cases it is better not to have such a matter ventilated in the courts. The course to be taken should be determined by the circumstances in each case.'

        "As to a dispute about property, he says:

        "I do not see how the matter can be settled out of court; but there should be no unfriendly feeling, only a simple desire for justice to be done.'

        "We once more quote the distinguished commentator Matthew Henry:

        " 'In matters of great damage to ourselves and families we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without striving for our own relief.'

        "We would still put up another important witness. He is the first preacher I ever heard of in my life. He baptized my mother and father and most of my relatives. He seems as a grandfather to me. He is a ripe scholar and a safe theologian. That beloved, distinguished man is Dr. J. H. DeVotie. He writes me from Griffin, Ga., January 15th, 1886:

" 'Dear Brother:

        " 'In the simplest form I answer your questions in your note of January 5th, 1886. The 6th of I. Cor., i, 5, does not forbid under all circumstances members of the church from settling their differences by an appeal to the laws of the country.

        " 'Question A.--I answer yes, he ought to be made to pay it. They have made it a transaction governed by law. They have made legal papers, and there is a legal tribunal. The church should exclude the man who will not meet his honest engagements, and who will not listen to the committee of the church who deal with him according to the scriptural rule. He should be to the church 'as a heathen man and a publican,' and be dealt with according to the laws of the heathen and the publican. "

        " 'Question B.--I do not know what you mean by wife or daughter being assaulted by a member of the church. If you mean an attempt to commit rape, or something kindred to that, why certainly he ought to be indicted and punished according to law.

        " 'Question C.--The two members of a church who hold, each of them, a deed to the same piece of land must settle it by law. The law creates the title. I cannot conceive of two good deeds to the same piece of ground. There must be a legal and an illegal deed. The law alone can decide. Brethren may interpose, but they can never say justly that the illegal deed must hold the land.'

        "And last, but not least, we call to the stand a scholar and safe theologian, and successful and experienced pastor. He is my father in the gospel; by him I was baptized, and from him I received my first impressions of gospel truth. That dear man is Rev. W. H. McIntosh, D. D. He writes me from Cedartown, Ga., Jan. 21, 1886:

" 'Dear Brother Love:

        " 'I can only give the scriptural law applicable to the case. I Cor., vi, 1, forbids brother to go to law with brother. I know of no exception in the New Testament. This law is not designed to screen one member of the church from paying an honest debt to another member. If it is evident that he is seeking to defraud his brother of a just claim, the church should arraign him for dishonesty, and when they have excluded him then the aggrieved brother can appeal to the courts for redress; the offender is to him 'as a heathen man and a publican.'--Matt., xviii, 17. Such cases are apt to be complicated and to prove troublesome to the church, and it is sometimes wise to get the parties (creditor and debtor) to submit the matter to arbitration before it comes before the church. You see the danger is that the friends of each party may take sides with their favorite, and parties be raised in the church that may be perpetuated for years and for evil. The same principles apply to the case of two members each holding a deed to the same property. In the case of assault by a member of the church upon the person of the wife or daughter of another member, if you mean an attempt upon her virtue, the offender should be arraigned before the church and, if convicted and excluded, as he should be if guilty, the husband or father can and ought to prosecute him.'

        "It is remarkable that all of these divines agree in substance upon this scripture. They are not biased, as they knew not what I wanted to teach. They gave honest statements. In the mouth of two or three witnesses every word shall be established. They do not give it as a result of consultation with each other; every one wrote from a different place and from his standpoint, without knowing that anybody else had been consulted.

        "This subject has caused a great deal of trouble in the church of Christ. Many unworthy persons have taken advantage of this scripture, which the church is endeavoring to honestly obey, to be dishonest and perpetrate the most glaring frauds upon each other. For a church to insist that a member can, under no circumstances, go to law, is to license men to commit

the most terrible crimes, the atrocity of which common sense and civilization will scorn. If the church continues at this, the young element will revolt and leave the church of their fathers. if men honestly owe debts, and have property out of which those debts can be paid, it is common justice that they pay them. If they will not pay those debts, the church should be no screen to protect dishonesty, and the courts should interpose to defend the rights of a citizen. If a man can pay a debt and will not pay it, and as the church cannot make him pay it, the courts should be invoked. There are numbers of church members sitting down in the church who owe debts, and upon the presumption that you dare not go to law, wilfully refuse to pay them. What is the remedy? Let the member so suffering report the case to the officer whose duty it will be to labor with the debtors, and if they still refuse to pay, let the officers tell it to the church, and if they still refuse, let the church expel them, and then the suffering member can take legal steps to recover his money. This should only be done when everything else has failed. No church can consistently keep in its fellowship a dishonest member, and no person is honest who can pay a debt and will not do it. We are not bound to respect dishonest persons.

APPLICATION.

        "I have known judges and lawyers and jurors in our courts to be preachers of the gospel. Would we call a court of that make-up 'heathen,' 'unjust' and 'unbelievers?' There is perhaps, in many instances, as much honesty and justice in the decisions of the courts as in those of the churches. As a rule, homestead is dishonest and a screen from justice. Our property ought to be subject to our debts. The church very often makes sad mistakes in its dealings with its members. This is because she is not infallible. The sweet thought is that we will get home by and by, where mistakes will be impossible. There will be no conferences nor arbitration of the courts. Jesus Christ will hug us to his holy bosom and our joy will be as pleasing as it will be eternal. Then shall we know as we are known, and having everything in common, we shall join the countless number of harpers, harping with harps, and throughout the countless ages of eternity we shall bathe our weary souls in seas of heavenly rest, and not a wave of trouble roll across our peaceful breast. Then, as we stand upon the sea of glass mingled with fire we shall make heaven's arches ring as the flightless ages of eternity roll. God help us. Amen."

        Shortly after the delivery of this effectual discourse Rev. Love delivered the following discourse to a densely-packed house. The congregation was intensely interested, and it is confidently believed that great good followed from this discourse. During its delivery Rev. Mr. Love held his hearers spell-bound. The fact that so many members of the church and citizens generally felt that they could break the nuptial tie at will, and since they obtained a divorce from the courts that all was well, Mr. Love felt called upon to raise his voice against it. After the delivery of this sermon the church took a strong stand against unscriptural divorce:

THE SERMON.--SCRIPTURAL DIVORCE.

        "There is nothing which strikes so essentially at the very root of society as the tampering with the marriage institution. If this is corrupt, society is degraded, happiness is destroyed, morality is debased, virtue is gone, civilization is crippled, christianity is hindered, and gloom spreads her drapery over our land, the garden spot of the globe. For the family circle is the seed-bed of society, the fountain-head of civilization, the birth-place of tranquility, the cradle of prosperity, the moulding-place of character, and the reservoir from which streams of joy or misery flow. As the family circle is, so will society be. Clandestine marriages and divorces seem to be the special curse of this age. It would seem that the further we get from the primeval state of man the more remote are we removed from the proper observance of the matrimonial institution. In Massachusetts for every fourteen marriages there is one divorce. In proud Maine there are 478 divorces a year. In these Southern States it is simply alarming. In the New England States there are 2,000 divorces in a single year. What must all these grass widows do? Do you believe that they will live pure? Is not this an alarming state of society? Is it not time that the church was waging war against this flood-tide of immorality? Can society rest at ease when a restless worm is eternally gnawing on its taproot? Should not the watchmen on the walls give the alarm when they see the enemy coming to destroy the city and take away the inhabitants captive? How long will it be before we will reach the point when it will not be safe for anybody's daughter to follow a man off if this thing continues? How long will it be before parents should mourn for their daughters as though they were dead when they give their hand in marriage to a man? How long will it be before there will be more grass widows than

there will be young girls who have never been married? How long will it be before young men will be obliged to pick their choice from among the grass widows or wait till some more girls grow up? How long will it be before the girls will have to inquire after every young man who makes a polite bow, tips his hat and wishes to see her to church, 'Is he a grass widower?' Considering this appalling state of society, we beg your prayerful consideration to-night of

SCRIPTURAL DIVORCE.

        "Mark, x, 9: 'What therefore God has joined together, let not man put asunder.'

        "We are called upon to consider another one of those delicate subjects that gives endless trouble in the christian church and in all this land. I can scarcely hope that this feeble effort will be wide spread and do anything like universal good; but I can and do hope that it will do good in my immediate congregation. The prevalence of divorce, clandestine marriages, and separation is simply alarming. The ignoring of the sanctity of the nuptial tie in this country is a great scandal to civilization and the cause of christianity. The church should be aroused to throw all of her influence against this flood-tide of immorality and save this nation from this sin and shame. The marriage rite is of God, and His book alone is authority for its government. Civil government did not originate the matrimonial institution, and should not interfere with it further than His law allows. The Bible is the foundation of all just and wise laws, and no courts should presume to forego its teachings. God is the author of all of our being, and his laws should govern us all. They were given in divine wisdom, and we should not presume to improve upon them. We are not allowed to amend them. They are as everlasting as He is eternal. His own Son came to earth and denied that he had a right to change them, but that he came to explain and fulfill them. His laws should be sufficient for his children. The wisdom of men and angels combined could not produce such a book, and hence the folly in trying to make better laws than it contains, or wickedness in refusing to abide its teachings. Marriage is a religious rite, and the Bible is the book governing religious rites. Whatever the courts do in this regard that is not in accordance with that blessed book is sinful and wrong, and must work hurt to the cause of morality, christianity and civilization. They differ

only from heathens in that they know better; and hence their wrong is the more inexcusable.

I.--WHAT GOD HATH JOINED TOGETHER.

        "The sacredness of the matrimonial relation is at once put forth in the fact that God joins together. He who opens and no man can shut, and shuts and no one can open, joins together man and woman as husband and wife, and puts His seal upon the union that 'no man put asunder.' The sacredness of the relation is further seen in that God made them at first twain. They were the only two, and, therefore, must stay together. They fell together and were driven out of the garden together. There was no other woman for Adam to take and Eve could not get another husband. It seems that if God had meant for man to have more than one wife he would have started him with more than one. He said that man should cleave unto his wife and not wives. The Bible says that woman should obey her husband, not husbands. There is nothing more wonderful and sacred than the flowing together of two human lives. Can we conceive of a thing more wonderful than that a man who is born and reared a thousand miles from Savannah, comes here on a visit, gets acquainted with one of our girls, falls in love with her, letters begin to pass between them and by and by their lives are flown into one. He lives for her and she lives for him. Their destiny is one and their interest is common. Their love is one, their joy is the same, and through the vicissitudinous cycles of time they are to live as one, for better or for worse. A union that is so sacred, so wonderful, and so sublime as this should not and can not be dissolved at will.

        "It is not strange, therefore, that the most stringent laws are thrown around the holy rite of matrimony. The more sacred a thing is, the more rigorous the laws concerning it, and the more severe the punishment in case of violation. The Saviour described His intimacy with His church by the relation of husband and wife. The name woman means pliant, and implies that she leans upon man. If man falls she cannot stand, and if she falls she carries him with her. This is plainly shown in the fall, and in all subsequent history. Though Eve was the first to fall, she carried Adam with her. They were one in interest and in destiny, and the one could not stand after the other had fallen. Adam's only excuse to God for his sin was, 'The woman whom thou gavest to be with me she gave me of the tree, and I did eat.' They alike were cursed, for they were one. They went out of the garden alike and together. 'Unto Adam also and to his wife did the Lord God make coats of

skins and clothed them. In all of God's dealings with the children of men this fact of the union of husband and wife is recognized. The limit of the union is marked by Him. His limit is the only legal one. There is nothing on earth that is a purer picture of heaven than the family circle. There is nothing that more clearly illustrates the love of God for His church than the nuptial tie. It is not strange, therefore, that it is said that God joins them together. All true marriages are just as truly joined together by God as the church and His Son are joined together by Him. And He has just as complete control of the conjugal relation as over the union of the church and His Son. He sustains the same relation to both: God over all and blessed for evermore. The woman is said to be 'the better half.' See that infant boy as he comes into the world unconscious of his existence, and still every effort seems to be a struggle for his 'lost piece,' his 'better half.' The girl is the same. Every smile and graceful look seems to indicate that she is in search of something that she would be delighted to find. It is a husband with whom she wishes to cast her destiny. It is nature seeking its own. See them battling with the ins and outs of life until they come to years when the dreams of infancy are o'er and the visions of childhood are ended, and they refuse longer to remain under the parental roof. There is something without that suits them much better. It does not matter what attraction the parental home may possess, it does not matter what wealth the parents may have, nor what may be the culture and refinement the family home present, 'there is a gentle voice within calls away.' He goes up to a man and looks him in the face and asks him for his daughter with as much grace as a Jew would invite you into his store. Generally the father says yes. He asked once himself. How can he refuse? It is the young man's wife that God has made for him and the father has been holding her in trust simple until this young man comes for her and asks that their lives be poured into one. As a rule, it is the father's duty to surrender his guardianship just as completely as if she had died.

        "Their lives henceforth is to be a life. God has joined them together and he seals the union with heaven's stamp that 'no man put asunder.' If it be argued that all marriages are not joined together by God, I answer, neither are all persons' union with the church sanctioned by God, but they say so, and we take their word and receive them, for by their word they shall be judged. In the church we deal with hypocrites and true christians by the same rule. We call them all brethren and sisters because we do not know any better. They are responsible

to God for their internal qualification. No mistake is admissible before His righteous bar, before which, we will be tried. God has made us intelligent beings capable of making a choice, and he holds us accountable for the choice we do make. I believe it is everybody's duty to get married. I believe it is a divine duty. The God of our being, who knows every particle that goes into our make up, said it was not good for man to be alone. He made us help meets one for another. That woman's life that cannot pour into some man's life is cloddy, spongy and sticky. Lumber that can not be worked is knotty and refused, it matters not how good it may look. You very often hear persons say that the reason that they do not get married is that they can't find anybody to suit them. It is just as often true that there is nothing of genuine greatness in them to be suited. The union of husband and wife illustrates finely the union of the believer and Christ. 'My beloved is mine, and I am his.' 'I sat down, under his shadow with great delight, and his fruit is sweet to my taste.' 'His left hand is under my head, and his right hand doth embrace me.' 'My beloved spoke, and said unto me, rise up, my love, my fair one, and come away.' 'I am my beloved's and his desire is toward me.' 'Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death.' These quotations are from the Song of Solomon that all admit to be a figure of Christ and his church. If we are Christ's by redemption and the gift of the Father, His life and our life are one, and the life which we now live is not ours, but we live by faith that is in Him. When the hearts of Christ and the believers have been joined together by the Father, then, and not until then, can we see the force and beauty in the expression of Paul: 'For to me to live is Christ, and to die is gain.' We come now to consider the separation.

II.--LET NOT MAN PUT ASUNDER.

        "This restraint is put upon man individually and collectively. The restraining injunction is issued by the court of heaven against individuals, societies, courts and churches for anything other than God's law doth allow, and that thing is adultery or fornication. If we would come back to the old landmark the marriage institution would be purer, social order would be more sacred, and human happiness would be sublimer and the standard of morality would be raised higher. If our courts would conform to the divine law in divorce cases they would do lasting good to the cause of civilization and promote the cause of

christianity. The courts have established the following legal grounds for a divorce:

        "I. Inter-marriage.--That is where a man marries too near a relative--a half-sister, cousin, etc. Such a marriage the courts would declare null and void.

        "II. Mental Incapacity--Non compos mentis.--That is a person who is so crazed as to be unfit to discharge the marriage duties. In this case the courts would declare the nuptial relation invalid and would grant a divorce to the plaintiff, putting them asunder.

        "Impotency.--That is weakness, whether of mind or body; some disease of body or mind that makes a person incompetent to do the duties of a married life, or too disagreeable to live with. This the courts would declare sufficient grounds for divorce and the contracting parties would be set at liberty.

        "IV. Forced Marriage.--That is where a person is forced to marry by others, by outside influence or for fear of losing life. The courts would say that the parties did not contract and hence the marriage is illegal. The parties would be declared free.

        "V. Pregnancy of the wife before marriage unknown to the husband at the time of marriage.--This is tantamount to adultery after marriage. This, the courts would decide a legal cause for divorce, and hence it would be granted and the parties set free. But if the man knew it when he made the contract, he would be held responsible and not be allowed a divorce.

        "VI. Simple adultery is a legal ground for divorce by the courts.--Upon this the laws of God and of man are agreed.

        "VII. Willful and continued desertion of either contracting party for three years.--The courts would decide the marriage vow broken and, therefore, the contract a nullity, and grant a permanent divorce, freeing the parties.

        "VIII. Conviction of either party of crime involving moral turpitude and sentenced for two years in the penitentiary.--This the courts would deem a sufficient cause for divorce. Then, again, the courts have what they term discretionary grounds for divorce. Under this head is cruel treatment and habitual intoxication. For these the courts leave themselves free to grant or refuse as they may see fit. Now have not they plausible grounds to set at naught the law of God? What can look more abominable than an earthly court sitting in judgment upon the court of heaven, reviewing its decisions, reversing and setting at naught its judgment, the lower court reviewing the higher court, men correcting God? The Supreme Law Giver has

allowed but two things to put asunder what He has joined together--they are adultery and fornication. The one is unforeseen by the contracting parties, the other can't be helped. Jesus has said that if a man puts away his wife for any other cause except adultery or fornication causes her to commit adultery, and he that marries her that is put away also commits adultery. This is the gospel order and the gospel church is morally bound to support and contend for the gospel order. It does not matter, therefore, upon what ground the courts may grant a divorce the church cannot recognize it, except it is granted upon the principle laid down by our Saviour and for the cause named by Him--adultery.

        "All other divorces are unscriptural, and the parties so obtaining them are guilty of adultery, and therefore unfit for membership in the christian church. A married couple is bound by the law of God as long as they live, except fornication or adultery separate them. Neither is free while the other lives, unless the cause be scriptural. If the cause be scriptural, the innocent party may marry again, after a divorce is had, and remain a wholesome member of the church, but the guilty party cannot marry again and be a member of the christian church. Though, if there is evidence of genuine repentance, the guilty party might be restored to church fellowship, but not allowed to marry again.

        "In cases of abandonment, or 'willful continued desertion,' as the courts put it, the parties might be allowed to separate and be retained as members of the church, provided they are reconciled to each other, but not be divorced from each other--not allowed to marry again, from the fact that the church cannot make laws. Her laws are made by Christ, and He has allowed only two causes for total divorce, and they are adultery and fornication. A thousand men have no more right to put asunder what God has joined together than one man has. It is no more legal, in the sight of God, for twelve men to put asunder man and wife than it is for one man to do it; and the church should regard it no more than if one man had done it.

        "The Apostle Paul says, in I. Cor., vii, 10, 11--'And unto the married I command, yet not I, but the Lord, that a wife depart not from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: And let not the husband put away his wife.'

        "Here is no intimation of divorce, for she is told to remain unmarried.

        "In the twelfth and thirteenth verses, the apostle lays down the rule for the government of marriages of believers and

unbelievers. He says, if a man has an unbelieving wife, and she be pleased to stay with him, he must not put her away. The same is true of a woman with an unbelieving husband.

        "At the fifteenth verse he seems to strike another key. He says that 'If the unbelieving depart, let him depart. A brother or sister is not under bondage in such cases.'

        "The apostle is not contradicting the general principle laid down by the Lord. Christ dealt with a general matter, and the apostle is dealing with a special matter. Christ laid down the general rule, and the apostle is applying it. We would need to consider the circumstances for which the apostle is giving this special rule, for we all know that it is one thing to lay down a general rule, and quite another to apply it.

        "The converted wives of pagans were subjected to many difficulties and temptations. These christian women had learned to look upon idolatry with horror, and still the kitchen hearth was consecrated to false gods. These gods were to be worshipped by the family circle. How could a christian woman conscientiously do this? And how could she have peace if she refused? When they sat down to a meal, libation, as worship, was poured out to some false god, 'and on joyous occasions the pantomimic dance and profane song were required.' What christian could take part in such worship, so wholly repugnant to the religion of Christ? It is said that the 'reign of Venus was coextensive with that of Jove.' There were many heathen worships that the wife would be subjected to by marrying a heathen man that would make her life miserable. Under these circumstances the apostle wrote. Yet he does not tell her to leave him, 'but if he depart, let him depart,' and after he departs she is not told to remarry, but remain unmarried.

        "Respecting cruel treatment, it seems that this same rule would apply. If life is endangered by living together, a temporary separation may be in order, but never a remarriage. Whenever the parties became reconciled they might again resume their nuptial relation.

        "So with drunkenness. The wife might resort to every honorable means to cure a drunken husband, but never separate from him except it be absolutely necessary to save her life. And then she is positively forbidden to marry again. That same drunken man is her husband until he dies.

        "So with willful and continued desertion. If he still lives he is her husband, and the scriptures do not justify a divorce. It must be remembered that they married 'for better or for worse.'

        "I believe that either party guilty of the offense named by the Saviour is bound to divorce the other when apprized of it. It is not in their province to forgive this offense, for it just as virtually dissolves the union as death. If they remain together after this both are guilty of adultery and unfit for membership in the christian church. A man marrying a woman that is divorced, and professing Christ afterward, cannot join the christian church so long as he lives with this divorced woman. You will see, therefore, that a divorced person is never capable of marrying again. She is forever retired from the matrimonial world. To the marriage rite she is dead, and a man has no more right to contract marriage with a divorced woman than. with a dead woman. If he does, he dies with her, and the church must regard him as dead and turn him out of her pale to mingle with the dead. The courts have what they call discretionary powers, but the church has none. The Bible is her code; to its teachings she must bow and say amen.

        "The cause of so many separations and divorces is because persons have gone into the matrimonial rite heedlessly--without mature thought, and, worse still, without love. Persons have been persuaded to marry by their friends who had no higher idea of marriage than to accept the advice of a foolish, deceitful friend. Many persons have married because the woman looked well, dressed well and talked well. With no higher aspiration than to get a good looking wife. Some girls have married a man to spite the other girls, or because her parents didn't want her to marry him. Some girls, I'm sorry to say, have married to get away from their parents because they were so unreasonable and cruel. They hadn't time to think of love. They were in the fire and the quickest way out was the best way to them. Some parents seem never to think that their girls are of age until they marry. Some girls have simply married a fellow because he had something; some, still, married one man and loved another. The parents objected to to their choice, and hence the man married another to abuse her, and the girl married another to disobey and deceive him. It is a fearful thing to trifle with a person's love. Many parents will find it hard at the bar of God. To all of those who have gone into marriage thoughtlessly, yea, to you unfortunates, I have this word of consolation for you: You have made your bed hard, lie hard--God's word does not grant you a divorce. Try to so live that you will get over it when you die. That is the end of your suffering. You will not have to live with him as husband in heaven, for there they neither marry nor are given in marriage. But they do always behold the face of the

Father, and Jesus Christ the Lord. Then it will all be over and heaven will yield you sweeter rest. It is pleasing to know that when this life of suffering, abuses and disappointments is over that we have the promise of a better life beyond--that is free from mistakes or anything that defiles a man. The hope of that heavenly home is sweet. If a single thought that I have expressed will urge you to purer lives and to think more highly of Jesus and the glorious doctrines of the cross I am satisfied. May the holy spirit impress these truths upon your hearts, for Jesus' sake. Amen."

        Rev. Love was earnestly requested by some of his members to preach a sermon upon the "Keys of the kingdom, and binding and loosing," which he did to the satisfaction of the church, a true copy of which is here reproduced, with the hope that it will do much good. We charitably hope that it will be read with interest and profit. Those who read it may not be so highly favored as those who heard it considered themselves, yet the blessing of God is prayed upon it that it may prove a blessing to the reader too:

LOOSING AND BINDING.

        "Matthew, xvi, 19--'And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shalt be loosed in heaven.'

        "I appear before you to-night to discuss another one of those difficult subjects about which there is a diversity of opinion even among scholars. I do not delight in discussing difficult subjects, but it is needful for me to suggest a few thoughts from this text which I hope will be useful to you. This text is very much quoted and equally as much misunderstood. The blessed Saviour's intimacy with his church is declared in the text. The Saviour organized the church and left His seal of approbation upon it, with the promise that whenever they met in His name and agreed, that their meetings and doings should be clothed with divine authority, and that heaven would sanction whatever they did in His name as His representatives. This is what makes apostolic examples as binding on us as the words of our Saviour. They were inspired to act as well as to say. They did what the Saviour would have done, and said what He would have said. Jesus, on entering Cesarea Phillippi, asked His disciples what did men think of Him. Peter said that some thought he was John the Baptist, some thought he was Elias, some thought he was Jeremias, or some of the

prophets. The Saviour then put the question directly to them, to which Peter answered, 'Thou art Christ the Son of the living God.' Upon this truth confessed by Peter the Saviour promised to build His church, to which He gave Peter the keys, that he might unlock it to Jews and Gentiles. This was not to put Peter above the other disciples. As he had nearly always spoken for the crowd, being characteristic of his nature, so he represented them in the reception of the keys.

I.--AND I WILL GIVE UNTO THEE THE KEYS OF THE KINGDOM OF HEAVEN.

        "A key is an instrument for opening a door. He who has it has the privilege of entering at will. The keys referred to in the text mean authority, power, divine appointment. This authority has not been given to Peter alone, but in some respect to every minister of Jesus.

        "If to Peter alone was given this power and divine sanction we might justly be alarmed, unless we can find the family through which the transferring of the keys have passed from St. Peter. If we should fail in this, then we should find no open door into the kingdom. There is no evidence in the scriptures that St. Peter was promoted above his fellow-disciples. Paul withstood him to his face for he was to be blamed. This Paul would not have done had he recognized Peter as ruler. For Paul more than once taught that we should obey them that had rule over us, and that whoever resisted the rulers resisted the ordinances of God.

        "If St. Peter was recognized as chief of the church of the apostolic age, it is strange that none of the documents bear his signature approved as such. It is more than strange that he on no occasion issued a proclamation to the churches as such.

        Every other person claiming to be chief on certain occasions has issued proclamations or documents bearing their signature as chief. The logical conclusion, therefore, must be that so far as apostolic supremacy is concerned there was none, and all of the apostles were equal.

        "The power was given alike to all of them. The presentation of the keys to the apostles reminds us of a husband going away and turning over the keys to his wife, to whom he entrusts all of his business. After giving her full instructions about the business, and ample directions in every part of it, he tells her that whatever she does, according to the directions given, he will approve it, for it would be as if he had done it. Or as a master going off delivers his goods into the hands of his servant, with orders and promises to approve whatever he

does according to the orders given. Christ is under no promise to endorse what He has not ordered, and what the Bible does not contain He has not ordered and will not endorse. The presentation of the keys to His disciples indicates His loving intimacy with the church. Where a loving intimacy exists between two parties there also exists power of the one over the other. For intimacy breeds power, confidence and approbation. This is what makes the church the most powerful institution under heaven. She enjoys intimacy with Christ. She has His approving smiles. No other organization could have come through the bloody and fiery persecution, increasing as it marched, but the church, the Lamb's bride. Her intimacy with the King gained His favor and protection. The intimation to St. Peter here is that he would be the first to open the door of the visible kingdom--the church--to both Jews and Gentiles. This was fulfilled on the day of Pentecost, and at Cornelius' house. The kingdom evidently means the christian church. It must be remembered that no intimation is here or elsewhere given that Christ gave Peter the keys of heaven. For in that event every one who wished to enter heaven would be obliged to consult Peter. Peter would indeed be the proper being to whom prayer would be due, since upon him would hang our chance for entering heaven; in this case it would be evident that Christ had transferred his power to Peter, and hence prayer to Christ would be improper and a violation of contract. It will be remembered, also, that Christ appeared to John many years after this with the keys of authority in his own hands, showing that he had not transferred them to any body. Our Lord has arranged it so that we can go to the throne direct and have no right or business to consult men, departed saints nor angels. We can come boldly for ourselves to a throne of grace and speak directly to the King. We have as much right to the keys of heaven as Peter had, or anybody else. We rejoice to know that God will answer our prayers as quick as He will anybody else's. That which guarantees the answer to prayer has always been the same, and that is faith. The prayer of faith has always been answered. By this means the door of heaven is opened. Whether this is the key or not, it is not important to know. It opens or it influences him to open who has the keys. In either case the result reached is the same. There need not be any miscarriage in our petitions, for we can carry them ourselves directly to the King. If we have not the keys of the kingdom of heaven, we have the keys of authority to approach His Majesty in the name of Christ, the Lord. This intimacy is encouraged by the Lord, and He is

still the head of the church and hugs her to His bosom as His bride and approves her as His own.

II.--BINDING ON EARTH AND IN HEAVEN.

        "This at once sets forth the seal of approbation upon the church of Christ the Lord. But this is conditioned upon the presumption that the church has complied with the contract. The word 'bind' among the Jews was used to denote a thing declared--a doctrine taught. It must be remembered that 'loose' and 'bind' were used only among the Jews, and refers to things and not to persons. So that the Saviour meant that whatever thing or censure ye inflicted upon a person, or in the church, according to the rule I have just given you, shall be ratified in heaven. Let as not forget that the Saviour quotes this Jewish phrase just after he had given direction how to deal with an offending person. The language used by Christ is found only in Matthew, who is supposed to have written his gospel in Hebrew for the Jews and afterward translated it into Greek.

        "It will be seen that the Greek 'osa' is neuter and refers to a thing, and that 'desete' was used among the Jews as referring to the declaration of a doctrine or any article of restraining or granting. They generally meant that it is lawful to do or not do, as the case might, be, by 'loose' and 'bind.' Now, then, the conclusion must be that Christ meant to teach them that whatever law they enacted or censure they inflicted according to His law He would approve of it. A sweet thought is intimated here that the doings of the church on earth are reviewed by the church in heaven. The decision of the court below is subject to the court above. If the court below meets in the name of Christ, and censures one of its members for crime or obstinacy, the court above confirms the decision of the court below and the censure is valid. Such a member is turned over to Satan to be buffeted for a season until that member shall have learned to behave and acknowledge the authority of the church. The court regards the censure as being just. Just how such a member is regarded by the court above we may not learn until we shall have been made members of that holy and infallible tribunal. If from prejudice, ill feelings, unfairness or strategy a member is turned out, the censure is unjust, the judgment of the court below is reversed. It is not 'bound' in heaven, not 'loosed' in the court of the righteous Judge of all the earth,

        "It must be noticed, also, that the apostles were inspired and therefore less likely to make mistakes. No church and no

minister would presume to read the hearts of their members as Peter did Anania's and Sapphira's. That power was granted only to the pioneers of the christian religion. It is not now used because it is not now needed. People are more capable of reasoning now, and hence we resort to reason, for the days of miracles to convince men of the power of the christian religion are over. Where Paul found the people prepared to reason, as at Athens, no miracles were performed. The approbation of Christ upon His church is to make men fear and love the church as they would Him. It is intended to have the enemies of the cross to know that He espouses the cause of His church and will defend her. He made Paul understand that the punishment that he was inflicting upon His church was upon her Lord. 'Saul, Saul, why persecuteth thou me,' was the strange inquiry. He has said, 'Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me,' and that one had better be in the sea with a millstone about his neck than to offend one of these, my little ones. Such passages should make the enemies of the cross stand in awe. If you insult the church you insult her Lord. Who can behold the wonderful accomplishments of the church without learning that she must have been supported by hands divine? Who can, after examining the victories of the church, fail to see that she was defended by an eternal arm? Who can learn the history of the church and notice her powerful enemies without feeling that a supreme being must have guided her. Criticise the church as severely as you may, but you will find fewer mistakes in her acts than in any other institution under heaven. Examine her literature and learned men and no other institution presents such an enviable front. In question of purity where is her equal? In doctrine, what institution touches her purity, justness and sublimity? In liberality and virtue she occupies the highest plane. All this shows that she is guided by the eternal eye and kept by grace through faith. As the church associates with Christ she will naturally contract His habits, imbibe His doctrines and gather strength from Him. Therefore He has promised to endorse what she does in conforming to His will. It does not mean that if the church receives an unconverted person into her fellowship that heaven accepts him. This would be inconsistent with the charter of the gospel church-regeneration.

        "There are many things which the church does that are not 'bound' in heaven. This does not mean that if the church should owe an honest debt and 'bind' not to pay it, that it will be 'bound' in heaven. The Bible tells to her

to 'owe no man.' This does not mean that should the church 'bind' not to support the mission work and spread the gospel that it shall be 'bound' in heaven. She is told to preach the gospel to every creature. It means that whatever the church does that is right, that the author of right will endorse it; that whatever she does that He has commanded He will approve of it. God will approve of the right in everybody and reward them accordingly. He will show her the path of life and bring her in His presence where there is fullness of joy, and set her on His right hand where there are pleasures for evermore. If the church would have the approving smiles of her Master, let her strive to do right and all will be well. His smile eclipses the frowns of all the enemies combined. It is day if He smiles upon us in the midst of ten thousand frowning worlds. In the scorns, contempts and darkness of the world, like the children of Israel in Egypt, there will be light in our house under the approving smiles of Christ, our Lord, and amid the persecutions and fierce battles of life we may sing amid the tempest, 'Praise the Lord.' Notice further:

III.--LOOSING ON EARTH AND IN HEAVEN.

        "It is also true of this loosing. It is a seal of approbation; but it is a seal of approbation of the right, and not of the wrong. In neither case is it meant that there is a turning out of heaven. The primary meaning is that the acts of the church are endorsed by heaven. It is fair to presume, therefore, that since the church makes mistakes many of her decisions are reversed by the supreme court. Many whom the church censures do not rest under the divine censure, because the church is wrong; and many whom the church acquits still remain under the divine censure, because they are guilty. But if the church justly declares non-fellowship with a member, Christ approves it as being just. This is what is meant by 'loosed' on earth and 'loosed' in heaven. This further shows the intimacy between Christ and his church. Whatever she hates, He hates, and whatever she declares is wrong and unholy, He declares is wrong and unholy. It does not mean that whoever is turned out of the church is turned out of heaven. This is not what the Saviour is driving at. If when they are turned out of the church they are turned out of heaven, then when they wish to make their return, they must first be taken into the church before they can be received back into heaven. This argument would place the church before heaven, and strike the deathblow to the doctrine taught by John, that we must bring forth fruit meet for repentance. The soul should first get right with

its God, and then with His people. It is often the case that when God has forgiven a sin that the church is still grumbling about it. It is also true that God has forgiven many sins before the church has found them out, and hence the church in some instances works too late. The rule is nevertheless good that when the church condemns sin God approves it, and when the church accepts a true penitent God sanctions it. In neither case does the church act before God does.

        "Dr. P. H. Mell says on this subject: 'The Saviour promised the apostles to give them plenary inspiration. That he would see that they should make no mistake in any doctrines they announced, or in any gospel institution they might organize. That they should adopt (or bind) on earth what already had been decided upon in heaven, and reject (or loose) on earth what had already been rejected in heaven. This makes apostolic examples as binding on us as apostolic precepts.'

        "Dr. J. M. Pendleton says on this subject that 'we are to understand 'bind' in the sense of forbid, and 'loose' in the sense of permit, and the meaning of the passage is that what a church does in accordance with the law of Christ is approved and ratified in heaven.'

        "Dr. DeVotie says: 'It must be very clear to you that no one can be bound in heaven or on earth by a decision against Him contrary to the gospel.'

        "Dr. Holmes says: 'It is said that the words 'bind' and 'loose' were frequently used by the Jews in the sense of enjoin and permit, as applied to the teaching of their rabbis, both practical and doctrinal. That may be the sense in which 'bind' and 'loose' are used here.'

        "Matthew Henry says: 'Here is a warrant signed for the ratification of all the church's proceedings according to these rules. What was said before to Peter is here said to all the disciples, and in them to all the faithful office-bearers in the church, to the world's end.'

        "We are to be very sure that our sentence is pronounced according to the gospel rule, or we are more censurable than those whom we attempt to censure. Or it would be true 'clave erranti'--the key turning the wrong way. The keys are as a two-edged sword, which cuts those who handle it if it is turned the wrong way.

APPLICATIONS.

        "It must be very evident that the apostles did not have absolute power to 'bind' and 'loose' on earth, or there would be no need to 'bind' and 'loose' in heaven in ratification of what

they did on earth. It must be clear from what has been said that their acts were not final, from the fact that they were to be reviewed by heaven and 'bound' and 'loosed' there before they were valid. The decisions of no court are final that are subject to review. The church is the highest court on earth, and therefore can be reviewed by no earthly tribunal. It must be apparent that the church is a branch of the government of heaven and is answerable alone to headquarters. It cannot be doubted that whatever the church endeavors to accomplish that is right God will see to it that she prevails. Right is immortal and will ultimately prevail.

        "I have been inexpressibly pleased to see that the success of the prohibitionists has been unanimously charged up to the church. She 'bound' on earth, and it was 'bound' in heaven. In a certain city in Georgia, where the fight against whisky was hot, a Baptist minister got on the fence and the prohibition army failed. Though the frowns of every good citizen in that community rest upon him, and though ladies, white and colored, hiss at him as he passes through the streets, he can assuage his sorrow by drinking to their health of the best whisky in that town free of charge, and in the magnanimity of his drunken soul pass their vituperation by without a rejoinder for the next two years. Then shall the Babylonian garment and the golden wedge be dug up, and Achan and his family stoned by the army of the living God, and Israel shall go up in the strength of their God and take Ai without the loss of a man. Then shall the enemies of the cross know that there is a God in Israel who pleads the cause of his church and will utterly destroy all of her enemies and build up Zion on the ruins thereof. This can but show in either case the influence of the church. The church rocked in her cradle science, dandled on her knees civilization, and from her bosom came the noble God-like spirit of liberty that has pervaded this land. She revolutionized the world and she is determined to rule it. From her rostrum comes the law that has divinity in it, before which mountains melt to flames and the king of righteousness without a rival reigns. The warp of her flag is truth, the woof is righteousness, and upon it is spangled, with divine symmetry in gorgeous beauty, the stars of holiness, peace, mercy, temperance and virtue. Under its golden fringes the blood-washed army march, cognizant of the fact that upon the flag under which they march is inscribed in golden letters 'the kingdoms of this world for our God and his Christ.'

        "It is not disputed that the church has always been and is destined to be successful in whatever she undertakes that tends

to advance the kingdom of Christ and promote the truest interest of mankind. It is to be lamented that many churches have been used by wicked designing men and some have been frightened from the path of duty by the boastful howling of the wicked. Sometimes by those who happen to be in authority. Ministers have shrunk from duty for fear of unpopularity. This will never be endorsed by heaven. We should do what we know to be right with a conscience void of offense towards God and man. Offend all the world a thousand times rather than to offend God once. That popularity that God frowns upon is eternally dangerous. Let the church do her duty and God will see to it that she is defended, guarded, protected and led. Let humility, union and love characterize all of our acts and we have nothing to fear. The Lord our God shall fight for us and we shall hold our peace. Let the church 'bind' that no unrighteous man shall have rule over us, and it will be 'bound' in heaven. And when we shall finish our session of 'binding' and 'loosing' on earth, the church on earth shall go up to join the church of the first-born in heaven, where congregations never break up and Sabbaths have no end. There we shall spend a never-ending eternity in the glorious presence of the King. And with the redeemed and sanctified we shall praise Him who died for us and by His blood purchased our pardon. To Him, the head of the church, the shepherd and bishop of our souls, be all the glory, now and forever more. Amen."

        These discourses show somewhat of the abilities of the man a sketch of whom I have attempted to write.

        Rev. E. K. Love was honored with the degree of D. D. by the Selma (Ala.) University May 31st, 1888. The following is an editorial in the Baptist Leader, June the 7th, 1888:

REV. E. K. LOVE.

        "The Board of Trustees and Faculty of Selma University conferred upon Rev. E. K. Love the degree of D. D. We know of no man more deserving the title than the one mentioned above. He is a scholar and a christian gentleman of undisputed ability, and posesses the qualities that make up the true man. Alabamians will enjoy this information and hence address Rev. E. K. Love, D. D."

        The notice of this honor came while the convention was in session in Mr. Love's church and the brethren spoke in the highest terms of the Doctor and praised the University for this deserved honor.

        At the session of the Missionary Baptist Convention of Georgia, May, 1888, Rev. E. K. Love, D. D., was unanimously elected Vice-President of said convention.

        He has the entire confidence of the brethren throughout the State. He is friendly, sociable and loving, and to know him, is but to love him.

CHAPTER XV.
Rev. Dr. Love's Administration.

        The church was very much divided in heart and sentiment when Rev. E. K. Love took charge. He soon found that the bad feeling and distrust occasioned by the split of 1877 had not entirely disappeared. He set to work very wisely to unite the hearts of his people. The friends of Rev. W. J. Campbell had been long struggling to erect a monument to his memory. They had no help, and hence the work lagged. Rev. Dr. Love took hold of it heartily and the church united with him, and very soon a very handsome monument was erected to the memory of this faithful servant of God. This monument was unveiled January 1st, 1886. Revs. J. M. Simms, E. K. Love, Deacon J. H. Brown and others made very appropriate addresses. This convinced the followers of Rev. Campbell that they had a friend in Rev. E. K. Love, and that they need have no fears that Mr. Love would not have respect for the labors of their sainted father and do full justice to his memory. This step led rapidly to the healing of the breach and closing the vacuum between the two heretofore contending parties, and Mr. Love became the favorite of both parties, and union very soon followed, to the well-being of the church. The increase in the collections and the large congregations showed that there were better feelings in the church--the collections scarcely ever falling below $400 a month. The church was never more prosperous than under the leadership of Mr. Love.

        In the spring of 1886 the church had a glorious revival, and the first Sunday in May, 1886, Rev. Mr. Love baptized 110 hopeful converts. The time consumed in baptizing these was only 23 minutes. The first Sunday in June, 1886, he baptized 70 hopeful converts in 13 minutes, and the first Sunday in July 25 in 8 minutes; on other occasions less. In these meetings the members took an active part. The sisters had prayer meetings

daily at 4 P. M. under leadership of Mrs. M. C. Johnson, one of the best women in the world. On the first Sunday in October, 1886, Mr. Love baptized 155 persons in 33 minutes; on the first Sunday in November, 1886, he baptized 89 in 23 minutes, and on the first Sunday in December, 1886, he baptized 39 persons. Up to this time he has baptized more than 1200 persons. The church is very much devoted to him and so is he to the church.