Uncle Tommy Muse : a pioneer preacher of southwest Georgia / by E.Z.F. Golden

UNCLE TOMMY MUSE.

UNCLE TOMMY MUSE,
PIONEER PREACHER
OF SOUTHWEST GEORGIA.
BY
E. Z. F. GOLDEN,
PASTOR AT CUTHBERT, GEORGIA.
ATLANTA, GA.: Franklin Printing and Publishing Co.
1896.

Entered according to Act of Congress, In the year 1896, by E. 2. F. GOLDEN,
In the Office of the Librarian of Congress at Washington.

" The God of Glory . . . said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee."
" How beautiful upon the mountains are the feet of him that bringeth good tidings, that published! peace; that bringeth good tidings of good, that publisheth salvation."

TO

The advancement of that cause

which engaged the energies and absorbed the life

s:

of

. UNCLE TOMMY MUSE,

This little volume is prayerfully dedicated

J

by

r\

E. Z. F. GOLDEN,

CONTENTS.
INTRODUCTORY REFLECTIONS .................... 9 I. BORN TWICE .................................. 17 II. PROM VIRGINIA TO GEORGIA. ............... .. 30 III. SHOWS His COLORS ........................... 34 IV. THE BLAKELY BAPTIST CHURCH ..... ....... 51 V. JOINS BETHEL ASSOCIATION. ................... 69 VI. STEADILY ADVANCING ......................... 85 VII. Ha MARRIES ..... ..................... ...... 107 VIII. FULLY CONSECRATED .......................... 120 I.. HE OWNS SLAVES.. ............. .............. 132 X. A PIONEER PREACHER. .... ................... 146 XI. INTERESTED IN EDUCATION. .. .. .............. 164 XII. BETHEL COLLEGE. ............... ........... 177 XIII. APPROACHES THE END. ,.,..... ............... 196 XIV. FINISHES His WORK. ......................... 212 XV. AND GOBS HOME. ............ .....,,...,.... 220

INTRODUCTORY REFLECTIONS.
In contemplating a range of mountains, the eye. is lifted from tall to tallest elevation, expecting to find the ultimate object of wonder and admiration in the most exalted peak. This expectation is not always realized. Some bewitching form, some pleasing com bination of lights and shadows, or some lovely group of less ambitious heights may prove more enchanting. Should the greater mountains hold their vested rights to the first place, they would appear less glorious if robbed of the companionship of the next higher and gently declining foothills. Even the green valleys and cultivated plains may be indispensable to the most charming effect.
And thus it is as we contemplate the deeds and lives of men. We should ..not be satisfied with the view until we have seen the greatest and the best. But to the hero-worshipper, the chief object of his adoration would not appear so exalted and peculiar were it not for the fact that about him stands a host of others closely contesting the right to "eminent domain." Comparison aids conception. To the student of secular history, Alexander and Csesar and Napoleon appear greater and more comprehensible

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because there was a Cyrus and a Pompey and a Wel lington. In religious history the same principle is in force. The characters of David and Paul and Luther are the more striking because there was a Saul and a Peter and a Melancthon. In spite of us, we are ever supposing that these great ones would not have been so great had it not been for the aid received from the unnamed thousands upon whom fortune did not smile so beautifully, or who were forced aside by the im perious hand of circumstance. What these might have been never can be known; what they were isall that is reported. Gray's " Elegy" wields" its popular influence, not solely because of its surpassing diction and flowing rhythm; it expresses a truth which was well known but unsaid when it paints the possible character and deeds of the rustic sleepers:
" Perhaps in this neglected spot is laid Some heart once pregnant with celestial fire:
Hands, that the rod of empire might have swayed, Or waked to ecstacy the living lyre."
" Some village Hampden, that with dauntless breast The little tyrant of his fields withstood,
Some mute, inglorious Milton here may rest; Some Cromwell guiltless of his country's blood."
Here has been told us a truth for which we are grateful,because without thisstatementweare conscious that justice has not been done. We are not in a new world. The conditions under which we live are sub ject to much the same interpretations and modifica-

INTRODUCTORY REFLECTIONS.

H,

tions, down deep in the heart of things, as might have held in the days of old. " History repeats itself." The race is doing and needing, fundamentally, the same things as in the ages past. " That which hath been is now; and that which is to be hath already been." If there have been, there are many hearts truly great whose deeds, in a sphere humble and ob scure, are as true, noble, and brave as any that have won a place on the scroll of fame. When brought to light, these cannot fail of a worthy meed of praise.
But we are not so much concerned with the past as with the present not so much with praise as with en couragement. Men of exalted positions do not often need the influence and aid of that kind of example which their own class furnishes. Should such need be felt, there is ample material to supply the demand. Our homes and libraries contain biographies and his tories filled with accounts of glowing virtues and heroic deeds of men who have stood conspicuously above the ordinary people of their generation. Other accounts ought and will be written. In many cases, however, the distance between the great masses and these dis tinguished personages is so great that the influence growing out of a study of their written lives may tend rather to discourage the lowly. The mind in the humbler sphere is overawed by the contemplation of a being so exceedingly beyond his own reach. But out of the lowest depths will occasionally arise a mind

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ENTBODtTCTORY KEFLECHONS.

conscious of superior powers to whom nothing seems impossible. These may fix their eyes upon the loftiest heights and dare attempt to ascend. Such persons are God's great gifts, either as helpers to men or as a sword in his hand.
The power of a people is in the developed masses the greater the development the greater the power. How to develop them is a more serious question than it is often supposed to be. That this is true may be gathered from the great variety of suggestions that are constantly and confidently pressed for consideration. One is sure that education is the great leverage that is needed; their motto is, Educate the people and all else will follow. Another sees in certain systems of gov ernment the complete solution of the intricate problem. Still others suppose that the enactment and enforce ment of wise social laws will accomplish the desired end. Indeed, the plans proposed are almost as nu merous as the men who undertake to be benefactors of the race. It is safe to say that, in most cases, good might result from a practical application of the main features of any plan that may be proposed by those who are in reputation for philanthropy, good morals, and good sense. On the other hand, doubtless, many of the proposed schemes are misanthropic, immoral, and consequently hurtful. If these should be operated the result would be a lowering, not a lifting, of the race.
In all the efforts made to elevate the great masses,

INTRODUCTORY REFLECTIONS.

13

it would seem that the plan which seeks to strengthen by creating or enlarging a sentiment of self-respect and self-dependence should be foremost. Not that men should be taught to think more highly of them selves than they ought, but that they should fully un derstand what are the capacities and possibilities with which God has endowed them. By a careful drawing out of resources that are known, or not known, to exist, and the efficiency of which is not proven, latent powers are developed and rich treasures are unearthed. When men begin to know that they have something and are somebody, self-reliance proves a stimulus to manhood in its best sense, and tends to make every man feel that he is the equal of every other iu many ways, or goads him on to attempt new uses of his powers. This ought to be the most rapid, since it is the most natural, road to development. As children, we first try then learn to use our hands and other parts of the bodily machinery. At first we can scarcely be induced to stand alone, but when one step is made another follows, until we attempt surprising feats. Thus, from helpless babes, we become active men and women. That the illustration is not too strong could be easily proven. The globe is dotted with communities and sections of country that have been transformed by an effort along this line. Individuals,and various kinds of associations of individuals, have first been taught to know and respect themselves.

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DTTBODtrCTORY REFLECTIONS.

This done, the story is told. But little is then needed to accomplish a transformation which before might have seemed impossible.
He has very imperfectly understood Christianity who does not recognize in it everything that is neces sary to the consummation of this most coveted object. The prominent features from this standpoint are the brotherhood of men and the individual responsibility of each person to every other, and, above all, to bis God. True it is, that the doctrine of human weak ness is constantly insisted upon, but this inability is more than supplied by the presence of divine power, which is readily available to the individual without respect of persons. Hence it results that where the chief factor in the development of a community is a deeply pious man or a wisely devout sentiment, the progress is not only apt to be rapid, but when ad vancements are made they exhibit a healthful condi tion. One missionary may be worth more to au unsavory community than many schools, or a host of officers of the law. One wholesome religious prov erb or song may do more to repress wrong and protect the weak than codes of penal statutes, and the wellknown requirement that leaves DO idlers in the camp of God has doubtless been most potent in the ad vancement of every industry and in fostering every science. The glory of the work of Christ is seen in the fact that this elevating influence, which is so great,

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is only an incident. The main object is yet far be yond. " This is a faithful saying, that Christ Jesus came into the world to save sinners." If after they are saved they are conducive to happiness by being useful, all right. This is a delightful attendant upon the greater work of " saving sinners." If this dis tinction could always be observed, the world, and sometimes imperfectly informed Christians, would be saved a mistake that is too often made.
These reflections are indulged because they find application in the life and work of the servant of God to whom the reader is to be introduced or about whom he is asked to reflect. It is not claimed for him that he should take rank as one of the greatest among men. And yet, in many respects, the ele ments of greatness were in him to a large degree. Neither will the attempt be made to fix the proper place of his name among the marked men of the age. But as the eye wanders over the heights, it may rest for awhile upon this lovely form along up the slope. As we gaze upon the scene while the changing day shifts the lights and shadows, we may be able to drink in some of the sweet influences that hover around him. He was one of the people not a being of an- . other sphere transplanted. Even in his triumphs, he was not so far away as to make the distance discour aging. It may be, therefore, that contemplation of his nobler character, conduct and achievements may

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aid some one to ascend just a little higher in all good things. He belonged to that great class of preach ers to whom we must look for the bulk, and in many ways, the best of the work of the ministry. May not his efforts and successes lead us to more noble enter prise ? What he did, may not we ? He exemplified the power of a consecrated Christian man in the gen eration past. May not his example stimulate us? As he sheltered behind his Master, so may his Lord be kept constantly before the reader as the Savior of men.
The object of this little book, therefore, is to en courage and strengthen the timid and obscure Chris tian to patiently work out his Master's will with only the fear of God before bis eyes. To such may it bear testimony to the ever-faithful presence of the Lord, who sees not as man sees, and who will reward, with equal hand, the wise and diligent employment of one or of ten talents, whether committed for public or private use. To such as may think themselves more honored, it may be a warning " to think soberly, ac cording as God hath dealt to every man the measure of faith." If in perusing these pages, there should be awakened in any sleeping memories of hallowed scenes and sacred impulses, may the backward glance forge links of buoyant hope to bind the struggling pilgrim to the undying principles of " life eternal," and steady the step along the path of the just that " shineth more and more unto the perfect day."

UNCLE TOMMY MUSE,
A Pioneer Preacher of Southwest Georgia.
CHAPTER I.
BORN TWICE.
Ancestry and environment are important factors in any effort to analyze and present the character and life of an individual, or of a community of individuals. We expect to find parental traits in the child, and these predispositions will be further strengthened or weakened in the new life, according to the adapta bility of the individual experiences in either direction. If like does not beget like, and if causes do not pro duce effects, it will be on account of some powerful condition, or conditions, the operation of which is more effective than first principles. Even in what appears to be exceptional cases, closer inspection and more deeply discerning insight might show reasons not at first supposed to exist. Hence the first chap ter in the history of a person should show the germ out of which will come the fully developed future the b.ud from which will unfold the flower with sta men and petal and pollen and perfume. However, it is easy to see that this is, in most cases, a very diifi-

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cult part of the task. Especially is this true where the subject was not heralded in a manner to suggest the advisability of preparing for a career while the material is in hand, where the antecedents and sur roundings are not historical, and where there has been long separation from the members of the family with out frequent communication by letter.
All of these conditions combine, in this instance, making it no easy matter to so present the boy that he shall be "father to the man." Indeed, we must be content with small knowledge of the hidden causes, and patiently wait the effect, modified as it will be by the mysterious workings of the purpose and grace of God.
Thomas Muse was born January 6, 1810, in Mid dlesex county, Virginia. His parents were Elliot and Elizabeth T. Corbun Muse. He was one of seven children three males and four females born to these parents. Besides his own, Elliot Muse brought up seven other children, four males and three females orphans of a brother. So far as can be ascertained, of the fourteen, Thomas, though not the youngest, was the last to die. Of bis brothers, one died while yet young, and the other lingered long after he had become helpless from old age dying about two years before Thomas, by whom he was supported during a number of his last years. Two of the sisters never married and two married the same man.

UNCLE TOMMY MUSE.

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Mr. Elliot Muse began life with a fine landed estate at his command, which had come to him by his wife. The fact that he practiced law would seem to indicate that his own fortune was not large. Had he been a wealthy young man, he would not have been likely to have given himself to a "money-making" profession. In those times, the youths generally thought it a dis grace to apply themselves to any labor beyond that necessary to enable them to enjoy their princely pos sessions, or as army officers to fight for military honors and other aggrandizement. The lucrative professions were left to the needy classes, except in rare cases where common sense prevailed against the custom. Be all this as it may, Elliot Muse was a man of no mean ability, who unfortunately allowed himself to be dominated by a love of strong drink, which habit led steadily and hastily to poverty.
Mrs. Muse, Thomas' mother, was the daughter of an English major, Richard Corbun, who had been re warded for services already rendered, or for his great loyalty to his sovereign, by a grant of a large tract of land lying on the Middlesex side of the Rappahannock river and near its mouth. He also owned a large number of slaves, one of whom was remembered as employed solely in supplying the major's and afterr wards Mr. Muse's table with fresh fish and oysters. After the fashion of the times, the Corbun land was improved by the erection of a mansion for the owner

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to occupy, and smaller houses close by for the servants. Afterwards, the son-in-law erected a second building, within a few feet of the main residence, and on much the same plan, for the children of his brother, whom he seems ever to have treated as his own.
Xot long after the settlement of this new home, the Revolutionary war began. Major Corbun at once declared himself a Royalist of the most pronounced type. As a consequence, the new home became a prison for its irascible owner until the war was con cluded, the Americans keeping him under guard the entire time. The intensity of his feelings may be seen in the fact that he declined ever after to eat anything grown in this country. He had all of his own food shipped from abroad. He could not conquer the patriots, but he could express his contempt for the country that dared throw off the yoke of his king. Such a man was worthy of confidence and patronage.
It is evident that from this grandfather, Thomas inherited his strong attachments, his military bearing, his power to command, his scorn for the opponent, his great will-power, and his self-reliance. As long as he was able to walk, he carried himself as if born to rule. He stood erect and moved with an air of in dependence. Supported only by his innate power to command, he often uttered his edicts as if there were armies to enforce his will. The person thus com manded might become angry often did but the force

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of a superior will would be felt and generally obeyed. In the earlier days of his ministry, many of the con tentions so common in pioneer and weak churches were avoided, among his own charges, by his promptly stepping to the front with a degree of authority that few would have dared.
In one of his churches, many years ago, there was a brother who belonged to that class of well-meaning persons, to be found so frequently, who are dis tinguished for their great skill in rendering themselves generally disagreeable. With the brother referred to this faculty had been cultivated until his performances had reached a point fully justifying the appellation of " exquisite art." A number of the members of the church had endured until " patience had ceased to be a virtue," and proceeded to call for their letters. Our disagreeable brother had heard the reason given for the withdrawal. Hence he arose in conference and objected, for the very good (?) reason that he had heard that the members were withdrawing because of ob jection to himself. Brother Muse simply asked, "Do you prefer charges? No ? Then take your seat," and put the question. That was the last of it. Few men could have been so successful.
But his boldness and determination of purpose were not indiscriminately used. He was a wise leader. He had the qualities of a general as well as the cour* age of a fighter; he could plan as well as execute.

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For forty years, it was Thomas Muse who largely, if not entirely, shaped the work and directed the enter prises of the Bethel Association which, a part of that time, covered most of that section of the State known as Southwest Georgia. From the time he entered the association, 1838, his hand can be plainly seen, and now though he rests from his labors his " works do follow him." A member of the Executive Com mittee, one of the projectors of Bethel College and a member of its Board of Trustees, on all important committees, putting his whole being into whatever he did, he boldly advocated all the denominational en terprises as he went up and down through the coun try preaching the gospel. Thus he would be fully prepared to do the work of directing.
One other characteristic of the soldier inheritance was his entire consecration to his work. As the sol dier cuts loose from fettering ties and, taking his life in his hands, risks all for glorious conquests, so did Uncle Tommy forget all other demands when called to battle for Christ. There is abundant evidence of his attachment to his own kindred. But so deeply engaged did he become in the work of the Master in the field to which he felt called, that he never re turned to his native heath. He deeply yearned to see, but never again looked upon, the old home and the associations of childhood. His time was too pre cious. In the same spirit his property was given to

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the work. Only God knows how much he gave in money to advance the work of the gospel. In a word, all he was and all he had was laid on the altar. In this he has left a worthy example as a rich legacy to other and more favored times and better equipped soldiers of the cross. "Aud by it he being dead yet speaketh."
Strange as it may seem, Uncle Tommy was never in school. The education of the fourteen Muse chil dren was entrusted to a governess. The course of study was evidently very limited and ended at an early age, so far, at least, as this member of the family was concerned. One thing, however, was accom plished he was taught to use good English. He was, also, a great reader, especially of current relig ious and denominational books. Hence he was not an ignorant man by any means. His correct and sometimes elegant, forceful language and large fund of general information led the masses of the people to think of him as an educated man. Education had no more faithful friend than Uncle Tommy was during all his long and useful life. He was conscious of the value of systematic training because he felt bis own disadvantage in consequence of his lack of it. Had he not had the early home drilling in cor rect speech, he would doubtless have suffered more; had he enjoyed the advantages of a liberal education^ his career might have been vastly different. But was-

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he not prepared after God's own mind for the work imposed upon him ? Our Master makes no mistakes. All that is required of any of us is to do, to the best of the ability possessed, that work which " the Lord of all" requires, not reaching out for that for which there is no fitness.
If the literary education of Uncle Tommy was neglected, his spiritual well-being was yet more sadly disregarded. Neither of his parents were church members. His father was reckless and dissipated. The wild rate at which be lived can be conjectured from the short while that it took for him to run through with a princely fortune. By the time Thomas had reached the age of seventeen years the estate seems to have been squandered, for at that time he began the mercantile career which, lasting fourteen years, was the means in God's bauds of leading his servant to that field in which he was to spend his life in a nobler cause.
From his father he would receive anything but religious impressions. With the mother it was dif ferent. Though not a professor of religion, she " feared God," and taught her children that they should serve him. She seems, however, not to have had any very deeply rooted religious impressions. In his old age, her son recollected precept rather than example. How sadly these memories of a Christless home were burned into his heart. Although the

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handsome estate was squandered and the home broken up, these losses were not so sad as the recollection of Christlessness in those who were dearer than life it self. That child is poor indeed, although he may possess millions of property, who does not carry with him the gentle influences of a righteous life in those who shaped his earliest course.
Reader, are you a parent ? Are you a Christian ? What do your children think about it ? They think the truth, most likely. Yon may not have property to bestow, you may not be able to educate your off spring, but you may " by patient continuance in well doing" leave them.an heritage of religious training that will be far more valuable than any other posses sion. By a life of love and devotion to Christ, you may leave them a fund of precept and example that may be a guiding star for all their earthly pil grimage.
Prior to the twenty-first year of bis life there bad been made on the mind of our young man no impor tant, deep or lasting religious impressions from any source. No doubt he had often been thought of as "a hopeless case" by the religious leaders of the com munities. And why not? Was he not the output of a godless home? Was he not carelessly neglecting religion ? Was not the prospect of his becoming a " son of his father," minus the lost riches, growing more evident every day ? Was he not a leader among
2m

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the wild lads of the country? Yes; all this perhaps. How easy it is for Christians unconsciously to limit the Holy Spirit. There are no cases too hard for his successful operation. Let us not despair of the con version of any since Saul of Tarsus was saved and we are saved. The John Bunyansof gin and of grace are many, and should encourage us to lovingly hope and patiently labor for the vilest among us. We say we trust in God and believe in his power to save. What, then, means this feeling of distrust where the subject is a hard one ? Our God is able to cast out legions as certainly as he drives forth a single demon. There is everything to encourage the vilest to seek his forgiveness, and the most timid to labor hopefully.
About one year before Mr. Muse united with the church, he was deeply convicted while listening to the experience of a young companion as it was told to the church. This young man, doubtless following the promptings of the Spirit, had insisted upon hav ing the company of his friend on this special occasion, that his reasons for the proposed change of life might be fully understood as they were made known to the world. Feeling assured of the sincerity of this friend, Mr. Muse consented to go with him, although con scious that the decisive argument in favor of the journey was curiosity.
After a long ride, they reached the place of worship,, and found that the house was crowded. There was-

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not left in the aisles sufficient room for the young men to pass toward the front. Going to a window toward the pulpit, seats were discovered in that part of the house, and they were encouraged to enter and occupy them. This they did. The sermon over, the oppor tunity was given for applicants for membership to present themselves. The young man who had come for that purpose promptly went forward and related his experience at considerable length. His words went home to the heart of his friend, who soon began to tremble and weep so loudly that the attention of the large congregation was turned from the happy ap plicant to the agonizing penitent. Before the meeting adjourned young Muse was rejoicing in a newly-found hope in Christ. As was to be expected, this day im pressed itself indelibly upon the mind of the new-born soul. Through his long pilgrimage he would look back to this occasion of saving power, and urge the importance, of personal influence of Christians upon their immediate companions, and insist that the full story of individual experiences be told. How much this had to do with his wonderful success in bringing souls to Christ God only knows. That he was a new creature was evident. Within himself, the evidence was strong; to others, the fact became more and more plain. Looking back to the beginning of his new life, the words of Newton became the expression of his own experience:

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"In evil long I took delight, IJnawed by shame of fear, Till a new object struck my sight, And stopped my wild career.
" I saw one hanging on a tree, In agonies and blood; He fixed bis languid eyes on me, As near the cross I stood.
"Oh, never till my latest breath, Shall I forget that look; It seemed to charge me with bis death, Though not a word he spoke.
" My conscience felt and owned the guilt, It plunged me in despair; I saw my sins his blood bad spilt, And helped to nail him tbere.
" A second look he gave, -which said, ' I freely all forgive; This blood is for thy ransom paid, I die that thou roayest live.'"
So woadrously "saved by grace," "plucked as a brand from the burning," is it astonishing that the ardent spirit of our brother was consumed by a zeal to preach Christ? To publish abroad his Savior's praise? Notwithstanding it was a whole year before he joined himself to a local body of saints, from this day he began religious work; he ceased only when the Master called him up higher. Over and over, again and again, he told the story of saving grace, longing that none should be ignorant of the way of salvation.
Mr. Muse united with the Baptist church at Urbana

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when he was about, twenty-two years old. If he did not reside in Urbana at the time, this was the nearest or most accessible Baptist church.
From his own statement, it is known that the selec tion of the denomination with which he would identify himself was not a mere accident, but a real choice. Having no religious creed, he took time to consider before determining upon this solemn step. Once set tled, however, the subject was forever dismissed as a matter of debate. He was a Baptist from principle. In this step he was fully satisfied that he was led by the Spirit of God. Rev. George Northam, the worthy pastor of the church, baptized him September 14th, 1832.
Immediately upon his baptism and union with the church, our young brother began yet more earnestly to pray and exhort the people. A gracious revival grew out of these efforts and spread over much of the country. Thus early in life he had the great pleasure of seeing "the work of the Lord prosper in his hands." Many souls were brought to " the knowledge of the truth."

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CHAPTEE II.
FROM VIRGINIA TO GEORGIA.
The next thing we know of our young brother, he was in Baltimore engaged in the mercantile business. It is supposed, by many, that the influence of his brother-in-law led to this step. It is more reasonable, however, to attribute this move to the city to the broadening views and enlarging aspirations of a man who felt that the field occupied was smaller than was necessary to the full development of his powers and the free exercise of his gifts. This has reference only to what he is supposed to have considered as reasons for his course at the time. Afterwards, nothing was more firmly fixed in his mind than the conviction that God was directing him in his own way. To him the circumstances and impressions leading up to this and other changes soon to follow were but the voice of God saying: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." Nothing is clearer now than that God "led him about and instructed him" for his future work. His stay in Baltimore must have had much to do with the enlarged views of Christian work and denominational enterprise which enabled him to lead his people so successfully through many

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trying periods of religious pessimism and frequent efforts at denominational disunion.
This can be more fully appreciated by those who understand the circumstances and opportunities of the people to whom he was sent. A nobler people never lived than the pioneer settlers of Southwest Georgia. Generous, and brave, and brawny, they were fitted to contend with wild beasts, fight and outwit the Indians, cut down the forests, and build homes. But while doing all this they were cut off from the outside world. They had little or no education. Had they been edu cated, there was neither time nor books and papers for reading. And as to knowing anything about what the great centers of thought were doing, they could more nearly trace the panther's course through the forest, or forecast the coming of an Indian raid. To this people, just as the dawn of another life was breaking upon them when they were*yet groping in fhe indistinct light of the morning of a new civiliza tion God is sending a man to successfully lead them to glorious enterprise under the clearer light of the ascending sun. This man was properly prepared. While we cannot avoid a regret that his early advan tages were not better, it is doubtful if greater literary preparation would have added to his usefulness in the field occupied, under the conditions then existing.
After probably four years sojourn in Baltimore, Mr. Muse is again looking out for a new field. From

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the great West reports have reached him that led him to think thither he should go. By this time he has gathered together a small amount of money with which he hoped to be able to begin his chosen line of life in the new country. But what was more to be desired, he bad won a reputation for uprightness and for large business capacity. His success in this direc tion enabled him to carry with him out of Baltimore, on his proposed Western journey, letters of credit on New Orleans to the amount of twenty thousand ($20,000) dollars. -His future seemed bright. But he did not go to Texas as he had purposed; God ordered otherwise.
Having wound up his business in the city, he visited his old home for a short stay. From thence he started, appropriately equipped for the long overland journey to the far West. Xear his home an unex pected obstacle lay in his way. The western boundary of Middlesex county is a river known as Dragon Swamp. This he essayed to cross at an upper ford or bridge. Recent rains had swollen this stream so greatly that our young traveler found it impossible to cross it. Being fully acquainted with the country, he descended a number of miles toward the mouth of the river, hoping to be able to cross at another place. Failing in this, he returned to his old home, expecting to'renew his efforts to go West in a few days. On reaching bis home, however, he found a letter from

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Tallahassee, Florida, offering him a position as book keeper for a firm in that place at a salary of one thousand ($1,000) dollars a year. This proposition had the effect of changing his plans. He' accepted the offer, bade farewell to the scenes of his childhood forever, and traveling alone, in his original outfit, to Macon, he made the journey by public conveyance, from that place to Florida without incident.
For twelve months, he acted in the capacity of bookkeeper as per contract. At the close of the year, he again changed. His employers had been so well pleased with the young man that they formed a new company by taking the bookkeeper into partnership, intending to locate a business in another town, and turn its affairs over to the junior member. One of the older members accompanied the manager of this new department in search of a location. They selected Blakely, in Early county, Georgia, a small place with two stores, and about one dozen families. Here they determined to do business-

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CHAPTER III.
SHOWS HIS COLORS.
Having settled the important question of location for the new business, the older member of the firm re turned to Tallahassee, leaving the young man, Mr. Muse, to arrange for and conduct affairs in the untried field. So great was the confidence already awakened in the former employers by the upright character and business-like conduct of the new partner, that the more experienced members of the firm disappear from the scene of this Blakely branch entirely. Indeed, one little incident shows that Mr. Muse soon became the leading man of the company. The Tallahassee department allowed themselves to indulge too freely in the cotton business. As a consequence, they became badly embarrassed financially; a crisis was upon them. Mr. Muse was the man selected to go to New York to effect arrangements for the necessary satisfaction of their creditors; failing in this, all would be lost. After reaching New York, the young man proceeded to explain to the main creditor the situation. So suc cessful was he in this that the creditor showed the debtor his establishment. The tour of the business finished, the proprietor remarked about as follows: " All this is mine. I owe nobody. I have failed three

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times. I will help you through. What can I do for you?" Arrangements were made. Foreman, Muse<fe Co. went on with their business, paid all they owed, and made money.
Mr. Muse erected the first framed business house for Blakely. It was then a veritable wonder. It was a single story, long, low, narrow structure, with a front stoop the entire width over which the gable hung with ponderous appearance. To prepare this building was the first thing necessary to business, as there was no suitable place to let.
The purchase and transportation of goods was much more difficult then than it is easy to imagine since railroads have taken the place of the stage-coach, oxteam, and freight wagons. No courtly representatives of the great mercantile concerns, with something less than a car-load of samples, earnestly soliciting orders, presented themselves to the would-be " storekeeper." The "drummer" is a comparatively " new man," al though he is an indispensable article in the business world of this rushing generation. How much labor, time, money, and worry, be does save! Without him, the modern merchant would go out of business at both ends of the line. With him to do the drudgery, bear the frowns and hard words, smile and come again, tiie wholesale man quietly "fills orders," and the retail man has the goods, selected to suit the cus tomer, delivered at his door. How different from

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what it was sixty years ago. Then, the merchant from this far-away country must make the long and tedious journey to the great centers, purchase his goods in the bulk, and have them shipped by sea in rough and slow-sailing vessels to the nearest port from which they must be " hauled" over a roadless country by the slow est possible conveyances. When would they reach their destination ? Some day, if they did not stick in the mud, or get lost in the swamp, or be stolen by the In dians, provided the oxen, mules, horses, and driver held out. By and by the canvas-covered wagons would appear with lame and weary beasts dragging them along under the cracking whip and encouraging whoop of jocund drivers.
Difficulties are only wholesome stimulants to such natures as that of Mr. Muse. Into this new enter prise he threw himself with characteristic zeal and good sense. In a short time fifteen thousand ($15,000) dollars worth of goods suitable to the trade were offered to the purchaser. Such a handsome display of merchandise was an object of admiration. The coun trymen came from far and near to see what was to them a phenomenon. They were dazed. They won dered if Xew York had been shipped into the back woods. The owners of the other two stores can easily be imagined peeping through the cracks between the logs of their places and becoming enraged with envy as they predicted terrible things. They made two

UNCLE TOMMY MUSE.

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37

mistakes common to a certain class of worldly men. The first was that they entertained a feeling of re
sentment against the new-comer. They, doubtless, thought that having arrived first they had the right of pre-emption to all the trade of their section of the country. They were sullen. Their deportment was full of threats. Under similar circumstances, men of less determination than our young friend have, in many instances, suddenly changed their minds, wisely considering it safer to do business elsewhere.. But he was a stranger to the fear of men; neither was he easily shaken in a purpose once formed. He was not heedless of danger, unless it lay in the path of duty. Inherited bravery and faith in God were his strong stay. A man of destiny in the place and work to which the Lord had called him, he could, with becom ing humility and faith, remember the word of God to Jeremiah : "Be not afraid of their faces; for I am with thee to deliver thee, saith the Lord." He had come to begin a great work for God. He had no need to fear men. Neither had his competitors need of complaint. He was there to be a blessing to the whole country. By him, even his fellow-merchants should find much good. But all this we see now. Then, in spite of either or both parties, the divine hand was leading in unseen paths.
The second mistake was that they supposed or claimed that a violation of the sacred law of the Sab-

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bath and the selling of intoxicating drinks were two things without which it was impossible to do business. Very likely they were ready to allow that these things were made necessary by the conditions of life to which they were subjected, while in the more thickly settled and more highly civilized sections they would sup pose it might be otherwise. How easy to make excuse for the things the doing or allowing of which pleases.
But young Muse had convictions of his own. He had made up his mind to have regard to God's law whether he did business or not. Before him at this time appeared only a life for the sake of the service of God as a layman and the acquirement of property. The idea of engaging in the gospel ministry had not yet entered his mind. He would regard with earnest thought anything that threatened to injure him in business. The people laughed at his pious scruples, and told him that he would certainly fail of success unless he kept his doors open for the sale of goods especially strong drinks on Sundays, and added whisky to his stock as a regular item of merchandise. But there was no parleying with the tempter on his part. If he could not succeed without these wicked things, then he must fall. So he told the villagers, and so he acted. Of course they shook their heads and pitied him while he, taking no thought of their dark forebodings, pressed right on and soon had a fair amount of the business. Indeed, it soon came to pass

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that his closed doors en Sunday and the freedom of his place from the smell of whisky always, were strong arguments by which the better class of the people convinced themselves that they should do their trading with him. This was a strong argument in favor of keeping the Sabbath. Soon no door in the village was open for trade on the Lord's day.
The trials of an isolated Christian are not always fully appreciated. To say " No " when every one else, by precept and example, is urging yes, is not an easy task to a refined, sensitive nature. It is so easy to forget the word which says, " Thou shalt not follow the multitude to do evil," and, " If sinners entice thee, consent thou not." Without experience, the tempta tion is to say it is a plain duty to "fear the Lord and depart from evil;" " Abhor that which is evil, and cleave to that which is good." Admitted. But it is often like saying to a drowning man, "Get out of the water or cling to a plank," when the plank is seem ingly out of reach or even out of sight. Elijah wanted to die because he thought that he was alone in his zeal for God, and that his life was endangered by the wrath of a wicked woman. We agree that he made a mis take, but had we been in his place we might have done worse. The best Christian needs, every day and all the time, to lift up the prayer taught us by our Savior, "Lead us not into temptation, but deliver us from evil." How solemn is the warning, " Let him that

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thinketh he standeth take heed lest he fall." We are safe from sin only when our eyes are closed in death, at the end of a victorious life. It is a sad thought that so many as sixteen Baptists around Blakely and perhaps many other Christians had so lived as to hide their lights " under a bushel" when the moral and religious darkness was so great. Would the reader have done this ? One by one, these children of God bad supposed themselves alone where Satan's seat was. They feared the devil and men, and, as a consequence, dishonored God. Let us beware of falling into the same snare. How great was the opportunity to honor their Master! They deliberately threw it away. Do you say that God has not afforded you so great privi leges ? Possibly not. But have you been faithful to the smaller duties ? " He that is faithful in that which is least, is faithful also in much." We may be sure that if we neglect the small, every-day duties, we will be unprepared to meet the case should great demands be made upon us.
When Mr. Muse gave his heart to God he began to serve him in every way open to him. He bad never before had what we are pleased to call a great oppor tunity to do good. I dare say, in God's sight, they are all great. The experiences of the past were now invaluable. He was equal to the emergency only be cause of former service. He did no more than possi bly any one of the sixteen others might have done had

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they been so minded. But they had schooled them selves to do nothing, and illustrated the old saying, " As the twig is bent, so the tree is inclined." Upon ;all, especially the young Christian, let this admonition be urged earnestly, " Whatsoever thy hands find to do, -do it with thy might."
" Honor and shame from no condition rise; Act well your part, there all the honor lies."
Be sure to use the most insignificant occasion for doing good. Your estimate may not be God's esti mate. In seemingly simple ways the angel of blessing may meet you with the key to the secret place of rich
treasures. Mr. Muse's success was not achieved without the
-severest trials, nor was the least of his difficulties to be found in the fact that he worked alone. Few, if any, -enjoyed the sweets of friendship and companionship more than he did. The great joy of his heart when lie found his first companion in work cannot be told. It is easy to imagine that he labored with greater zeal, and endured persecution for Christ's sake with more becoming equanimity. One companion he had always, but somehow we need human sympathy in the strug gles of life. No doubt the vile leaders of the wicked -community thought that he would be as so many be fore him had been an easy prey. Hence they per sistently renewed their efforts to lead him astray. A -story is told of one of these efforts that shows the de-
3m

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termination of the young man to resist evil at all hazards. Although argument and ridicule had failed,, one of his new-made friends felt sure that flattery and persuasion would succeed in leading into the use of strong drink. So imbibing until drunk enough to be come quite chatty, he approached Mr. Muse and began, to urge him to "take a drink." He argued that it. was a harmless thing to do, and would show a kindly feeling, et cetera. When all the arguments had been exhausted, he seized the resisting young man's arm and began to carry him toward the drinking place,, when, suddenly wrenching himself free, he let his um brella come down upon the head of his urgent friend in a manner that suggested that worse might follow.. Such decided resistance had the desired effect.
Thus, step by step, he established a reputation for firmness and constancy in God's cause. Had he been content with a knowledge of having triumphed over thetemptations to do evil, perhaps it would not have been long before his evident strength of character would have been discovered to be undergoing a damaging change. There must be much truth in the old saying,. '' An idle brain is the devil's workshop," and it doesnot take long when the furnace is heated to forge, often beautiful "but in the end galling, fetters with, which to bind a virtuous soul that it may be led into prisons of sin and vice. How fortunate that our brother not only refused to do wrong, but with deter-

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mined mind applied himself to do that which is right. The spirit of the Master, who said, " I roust work the works of him that sent me," was in his servant. Unlike so many, he was led thereby to find ample op portunity for such work of love as fostered and se cured the condition necessary to enable him to " grow in grace and in the knowledge of our Lord and Sav ior, Jesus Christ." While he did not then feel " woe is unto me if I preach not the gospel," he. could not be idle in the Lord's vineyard when there was so much to do. Applying to the nearest church calling itself Baptist, ten miles away, he became a member upon the presentation of the letter of dis mission that he had brought with him from the Bap tist church at Urbana, Virginia, the church into which he was baptized a few years before.
But this new connection was of little or no value to him. The church was anti-mission in spirit and lifeless, " having a form of godliness, but denying the power thereof." It did not require a great while for this fact to be fully realized by the new member, who proceeded at once to follow the apostle's injunction: " From such turn away." In less than a year he be came indignant at the condition he found himself in as a member of a church who would not recognize the " marching orders of the great captain." No time was lost in applying for a letter of dismission, al though he felt little care as to whether it should be

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granted or not, since, -whatever such letter might say, it would leave him with the consciousness of having lost his proper connection, and might require an ex planation when again be should have the opportunity of presenting himself to a regular church. However, his anti-mission brethren, possibly being as anxious to have him go as -he was to leave them, readily granted his request and ordered the clerk of the church to furnish the document in proper form after the " conference" should adjourn.
"When the "amen" was said, Mr. Muse approached the clerk who had remained at the table with his inkhorn, engaged in putting the finishing touches to the labored minutes, and demanded the official letter with a tone and manner which commanded immediate at tention. AVhile the document was being prepared, Mr. Muse nervously turned the leaves of the church record book, which chanced to be near him on the table. Imagine his delight when, among a number of others, he discovered the very letter that months be fore be had presented to the church. Grasping it vrith determined purpose, he informed the clerk t..at he need trouble himself no further, and placing the res cued papercarefully in his pocket, he walked deliberately out, mounted his horse, and rode away. Often, when an old man, he would tell this story and laugh heartily at the trick he played on his would-be cap tors, using the incident to show how narrowly (?) he

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escaped being a " hardshell," against -whom he made many a telling speech during his active ministry.
All this time, he was devoutly and earnestly en gaged in work as an individual Christian "redeem ing the time because the days are evil." Pleasant, affable, and genial in deportment; agreeable and fluent in conversation; fine-looking and attractive in mien.; refined in mind and heart; serious in spirit without long-faced ness; honest, generous, and skillful in busi ness, the new citizen soon became a delightful acquain tance to the villagers and country people, who came from far and near to obtain such things as their rude way of living demanded beyond that which the culti vation of the soil or the chase would furnish. With what eagerness did he use every advantage to tell "the old, old story," in season and out of season," declar ing "the whole counsel of God."
JSTo better work can be done for souls than that often accomplished by persons of irreproachable character, whose conversation is " as it becometh the gospel of Christ." " A man hath joy by the answer of his mouth; and a word spoken in due season, how good is it!" Yea, "a word fitly spoken is like apples of gold in pictures [baskets] of silver." Our Lord did not hesitate to preach some of his grandest sermons to congregations of one. It was in the quiet of the dark hours of night, somewhere about Jerusalem, and to a single person unless the disciples were present that

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the grand doctrine of the new birth was announced to Nicodemus. Our Savior was not too weary to in struct, though " he sat thus " weary by the -well of Syehar, as the simple woman drew water. " Hand to hand work," as earnest conversation is sometimes called, is a great power in the vigorous efforts of evan gelists. And why not? In public speech the dis course must of necessity be more or less general; in private talk the argument can be directed to suit the case: the weak points can be strengthened and the ob scure ones amplified, if there are objections they can be met. Christians too often forget this. If they wish to sell an article of merchandise or a lot of land, if they wish to gain influence or control votes, the conversational method is readily adopted. In religion it is generally left with the sermon or public address to produce impressions, convince the judgment, and induce to action. True, the sermon or address may never be heard. Yet no care is taken to talk for God.
Thus did not young Muse. His increasing popu larity afforded multiplied opportunity for " private preaching." Many a man who sat on the bench in front of the store, "to cool while his horse was rest ing," found himself unconsciously drawn into conver sation on religious subjects. Before he would be aware of what was being done, the story of the cross would be told him and his mind filled with food for

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profitable meditation as he rode beneath the gently swaying pines to his home.
In country towns or about country stores for Blakely was then- nothing more there is much time spent in whittling " goods boxes " and telling expe riences, real or imaginary, at first or second hand. In the period before the advent of the daily newspaper the gossip of the community and the country around was here forwarded and discussed. If any bit of news from the outside world chanced to slip in, that would also be quickly known and commented on at the same place. There can be no doubt of the social effect of this simple rural habit. Even yet in most of the smaller towns the custom is kept up, very much to the annoyance of such ladies as may find themselves under the necessity of passing " the corner." The men who thus congregate and stand or sit for hours are unfortunately known to indulge in criticisms and remarks that should render them offensive to every good citizen. Although daring to display themselves in public, they too often smell of the saloon and emit the miasma of worse places, poisoning the very atmos phere until it is deadly to the young and damaging to the strongest. There may be exceptions. The usual character of conversation in places so far from civili zation can be imagined easier than told it would be \vell if neither imagined nor told. Suffice it to say that it might be expected that the man who could talk

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the loudest, tell the most marvelous stories, swear the most profanely, and consume the most bad whisky,, would be voted the most popular man by the regulars..
On the Muse corner of this embryo city, however,, it was quite different. He could introduce and keep prominent themes about which talk was calculated to lift up the souls of men and lead them into better lives. If any sought to use this place in the ordinary way, it would not require a very great while for him to find out that he must abandon his vile conversa tion, or walk across the street. The Bible was en tirely too convenient to afford profanity, scurrility,, and obscenity loose reins. If a sinner would siot be happy in heaven without a new heart, the vile man would not long be at ease in the presence of such a man as Muse without a desire for better things.
But his religious efforts did not stop with these week-day conversations. About one mile out of town was a schoolhouse, which was the only build ing in which a public service of any kind could be held. Such a thing as a church service was veryrare, there being no religious organization of any kind in the community. As to a prayer-meeting, the thought was not to be entertained for a minute, unless somebody would pray. Mr. Muse's mind was soon fully made up to hold a prayer-meeting in the schoolhouse every Sunday. The announcement was forth with made. The people attended out of curiosity at

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first. No one except Mr. Muse, who always led,, could be induced to pray or take part in the meeting, except to join in the singing, which was always of the oldest and most familiar tunes and hymns. Therewere many difficulties to overcome or get around.. Sometimes the people would come and make the brother's heart glad; again he would be alone. If he had other worshippers, the order of service was a. song, reading of the scriptures, prayer, another song,. a talk, another song, and prayer, and song. Thiscoucluded the worship. If he was alone, only the talk was left out, and the time usually occupied by the omitted part was employed in meditation and. secret prayer.
Such faithfulness could not long be without results. After awhile the congregation became more regular ^ nowaudthen someone would speak encouraging words ;. some were evidently interested, and one Baptist afteranother was discovered until he had sixteen associates in a successful effort to organize a church in less than twelve months after he had become a citizen of tbeplace. The church was called Macedonia at the first,, and is now the Blakely Baptist Church. Thus, from July, 1836, the date of his arrival at Blakely, to May, 1837, the date of the organization of the church,, though but ten months, he 'had brought to pass won ders in the community, and had prepared the way for a complete transformation of this section of the country..

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But much more than can be included in any local changes had been accomplished. The work that was to engage him for the future had been begun. Hence forth he was to be known as a minister of the good word of life. The fact that he was forced to work ;alone had caused him to exercise self-reliance, and had led him, step by step, into the great field of the minis try in such way as now to leave no doubt in the minds of the church upon the question of his entering the blessed work of preaching the gospel. Indeed, he was already preaching. Earnestly desiring to im press the word upon the minds of the people, he had .gradually formed the habit of taking the scripture read, or perhaps some part of it, and usiug it as a text is generally used. Hence the church made no mis take in formally licensing him to exercise his gifts, which was doue May 7th, 1837, very soon after the organization of the church. It would not have been surprising if the church had gone further to cause his ordination. There was at hand, however, a man whom they supposed to be suitable for pastor in the person of Rev. William McElvey. This brother was called to the duty of watching over the new organiza tion. How he performed that task will appear as we proceed.

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CHAPTER IV.
THE BLAKELY BAPTIST CHURCH.
The Macedonia Church was not constituted for mere form, nor to afford a place in which to hospital in valid Christians. Certainly the spiritually sick and feeble "were not neglected. The healthy growth of the church and its increasing good works were evi dences that the necessary infirmary was provided, but happily in this case the effective powers of the organ ization were nof wholly thus employed.
In this respect, this church was in striking contrast to many in which the prevailing thought seems to be to look after those members who have spiritual dys pepsia or some other chronic disease. Such a church is about as valuable as an army would be, if all the time and strength of the sound men were required to look after the sick and wounded. Such an army should give up the campaign, disband and go home, or leave a detailed few with the helpless to do the best they could until the day of victory. No doubt it frequently occurs that a church would do better service for the Master by disbanding than by spend ing its precious time destroying its powers, and dis gracing the name by which it is called, by indulging in futile efforts to cure some sore-headed, generally

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disabled, members, who are worthless to the cause at best. If the afflicted limb member cannot be cured, cut it off before gangrene sets in and destroysthe whole body; and let this ghastly operation be performed by the surgeons and nurses with the proper amount of disinfectants! If the patient dies, the church may be called from labor long enough to bury the dead out of sight, but should not engage in un seemly mourning.
Surely a multitude of congregations, mis-called churches, deserve the judgment so often visited upon them. In all the rest of God's world the law of existency is progress. By what argument, then, is it supposed that au exception should be made of that onedepartment upon which he has bestowed the greatest, honor and the greatest power ? Called by his name,, tbey forget the obligation thus conferred. Christ said " My father worketh hitherto and I work." How much more should those who are not only constrained, by relationship the most sacred, but to whom a special command is given, take heed that they " work whileit is called day " ? Would it not be wise to read and reread the letters to the seven churches of Asia until a deep consciousness of their danger is fully realized by such churches as are content to do nothing for Christ?' Many have gone as these Asiatic churches went many more are going, and do not know the cause. And yet the case may be made plain by comparing;

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themselves with these churches. God is moving on and the great throbbing world is moving on but what of them ? They are not advancing, and God speaks to them before the day of hopelessness arrives.
Have they lost their first love ? Then Eev. 2:5 contains a remedy and a warning. Addressing himself to the church at Ephesus, as representing this class,, the- Savior says: " Remember therefore from whence thou art fallen, and repent and do thy iirst works : or else I will come unto thee quickly, and will remove thy candlestick out of its place, ex cept thou repent." Have they a reputation for spir ituality while in fact they are formal and dead? To such, as to Sardis, Christ would say : " Be watch ful and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast re ceived and heard, and hold fast and repent. If, there fore, thou shalt not watch I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." Have they, like the church at Philadel phia, "an open door" which "no man can shut" .grand opportunities for doing good which no power can take away? Let them beware of indifferent at tention, lest he who alone can shut should close the door against them forever. Are they of the race of theLaodiceans? Then read, "Because thou sayest, I am rich and increased with goods, and have need of

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nothing: and knowest not that thou art wretched and miserable, and poor, and blind, and naked : I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anointest thine eyes with eyesalve, that thoa mayest see." A church without" first love,5* neglecting spiritual power, disregarding God-given opportunities and content with worldly wisdom and worldly riches, is rapidly approaching the day when,, unless they " repent and do the first works," " strengthen the things which remain," enter the "open door," and obtain of Christ the "tried gold,"" " white raiment," and the opening of the eyes, the Son of Man shall come as a "thief in the night,"and "re move the candlestick out of his place." Is it not theprivilege of every church to present herself as theanswer to Solomon's question, " Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners"? But, alas, how few approach this beatific ideal! But let none despair to whom yet a place and a name are left. Let them take heed and go to work. By no means let them be content to nurse their infirmities,, to the exclusion of doing something.
The Blakely Church was moving heroically against the foe when constituted, and continued right on for a. long campaign in spite of difficulties.

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It is well known to students of Georgia Baptist, history that in 1837, the year in which the seventeen Baptists came together to form the new church at Blakely, the denomination was being stirred and divided by the anti-mission schism. Indeed, thischurch came into existence in the thickest of thisstrange fight, about which we fortunately hear so littlenow. The struggle bad gone on for more than adecade of years, bringing the strongest and best of many great men into a battle of giants. The opposition was to all benevolent institutions, especially that of missions.
Among the first things on record that was mani festly of this nature was the action of the Hephzibah Association in 1817, when the circular letter, written by Charles J. Jenkins, appointed at the precedingsession, was rejected because of its strong missionary sentiment. A writer says:
" The causes of it were the deep-seated oppositionin the minds and hearts of many Baptists to missions,, education, temperance, and to the societies, or schemes originated for their support and propagation, and for the dissemination of tracts and the Bible."
This opposition went on from one degree of bitter ness to another, until at the suggestion of a few of the most prominent antis, non-fellowship was made the penalty of any effort to advance " the new schemes." This was done in 1835. In 1837 the struggle was-

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nearing the eud; the decisive battles were being
fought. It would hardly be suspected that a church, brought
together by so decided a missionary worker as Mr. Muse, would be annoyed by the anti-mission apostles." But the unexpected often transpires. This church was a shining mark. Everything possible was being done by the do-nothing party to carry the entire de nomination with them. Two very active papers, the Signs of the Times and The Primitive Baptist, the one published in JSbrth Carolina aud the other in Georgia, caused most of the violence and bitterness of feeling in Georgia, and thus really led to the disruption of the denomination in the State. These papers were dili gently circulated, and would, no doubt, find their way abundantly into the new church, followed or accom
panied by active personal advocates. The Christian Index was brought from Philadelphia
to Georgia just in time 1833 to be exceedingly useful in this desperate encounter. Owned by Jesse Mercer, and ably edited by "Wm. H. Stokes, its columns gleamed with polished shafts, aimed with deadly effect, against the opposers of benevolent insti tutions and progress. Feeling a large degree of sympathy for the "antis" because they were unusually :good, but ignorant men, the mighty giants of the denomination dealt kindly and patiently, beyond the limits of ordinary endurance, and then their strokes

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went crashing mercilessly to the heart of the matter. The discussion was by no means limited to the owner and editor of the Index, The paper was the medium through which, from all sections, strong arguments were hurled at the fallacious, and often seductive, arguments of those who would have us forget the great commission. Then, as now, the circulation of the Index was not one-fourth as large as it should have been. But if the masses of the people did not read the arguments for themselves, the leaders in the churches would be armed for the battle by more thoroughly studying the subject in the light of care
fully prepared arguments. Young and inexperienced as he was, Mr. Muse took
an active part in this discussion of the demands of the Master's cause. It should not be understood that because the decisive action was taken in this section, in 1837, the strife ended then. Far from that, the spirit of anti-missions aroused and presided over many
a lively debate for years to come. In these debates Mr. Muse was not silent. His zealous soul would blaze with indignation, as in his own way he would seek to crush the unworthy feeling out of the
advocates. To his prompt and wise action, on the occasion of
the great test in the Blakely Church, we are indebted for the saving of her good name from the anti-mission
roll. It came about as follows:
4m

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At the time of the organization of the church and of the election of the first pastor, there seems to have been little suspicion, if any at all, of a trial that was just ahead of them. The church had held but few monthly meetings, however, before the keen eye of Mr. Muse discovered that he was into another and more serious contest than that in which he had engaged the year before. The pastor was found to be in full sympathy with the anti-missionaries. His sermons, private talks, associations and general direction of the affairs of the church, showed too plainly what his purpose was. Very soon the discussion was at fever heat. . During the absence of the pastor, the members, led by T. Muse on one side and by a Mr. Davis on the other, were engaged in a war of words. When the pastor was on hand he took part vigorously with the Davis side. This had the effect necessary to divide the church, not only in sentiment but in form as well.
By the time the day for the next election of pastor had arrived, Mr. Muse's side had determined upon a new pastor. How they managed to get the old pastor out and the new one in is not told. In due time the deed was done and the church sat in conference with Rev. Mr. Lunsford, a man of earnest, evangelic enter prise, in the chair as moderator, and Mr. Muse as clerk. The antis were indignant. Anticipating the monthly gathering, they had planned to leave the

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church, and were ready. Had they realized their strength, they might have conducted their affairs with better success. They had drawn up a paper denounc ing the missionaries as heretics and unworthy of fel lowship. To this instrument of writing, more names were signed than were present at the meeting of those of the other side. When the church was called to order for business, Mr. Davis, the leader of the dis senting party, arose and called for all of the members who objected to the doctrines preached by the new pastor to withdraw with him to the rear of the house. His followers were faithful and sat around their leader in the part of the house designated.
It was a serious moment for the inexperienced church. A move of this kind seems not to have been expected. The arrangements had been made so quietly as not to arouse in the minds of the minority any suspicion of the coming storm. They were en trapped by deliberate forethought and purpose. What should they do? What could they do? Therewas no time for planning, no opportunity for con sultation. There must be action, prompt, independ ent, and effective, or the work of organization must be done over under great disadvantages.
Mr. Davis, fully appreciating his advantage and enjoying the discomfort of the other side, aroseto read his paper with the appearance of no email amount of self-importance. The clerk, consider-

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ing it his duty to read papers and attend to such other small matters of the kind for the church, of fered to relieve the brother of the embarrassment of reading at the backs of his audience. This generous proposition was sarcastically declined, and" the paper was read from the position near the door, together with the names of the persons signing it. This was done with an air of conquest. Before further action could be taken, the clerk, appearing very much humbled by the rebuke so fittingly (?) administered, asked the brother to bring the paper to the desk that the names of the dissenting members might be recorded. The unsuspecting man acceded to the proposition and delivered the paper to the clerk.
The moment for decisive action had come and was recognized. Receiving the document, Mr. Muse quickly changed his demeanor, and in a tone that carried a solid and prompt following, moved that the members whose names were on the paper " be and are hereby excluded for heresy." The motion was seconded, put and carried before the brother who was acting as leader of the opposition had reached the group of deeply interested followers. Not waiting for a reply from the excluded parties or to become embarrassed by the suddenness of the transaction, Mr. Muse lifted his powerful voice and sang,

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"Oh, the warfare is over, hallelu, hallelu; Ob, the warfare is over, hallelujah," etc,
and began to shake bands with those about the pulpit. By the time the song was ended and the handshaking bad ceased, the excluded members had withdrawn from the house and they "ceased from troubling."
This incident is given that the statement that Uncle Tommy was a born ruler among men may be em phasized and that his special service in the trying period under consideration was of no mean character. He was not only posted and brave to defend the gos pel, but he knew the time to act and how. A rare quality, and a necessary one, to the leader.
The Blakely Baptist Church and people were the recipients of much of Uncle Tommy's most efficient labors, and the object of his most earnest prayers, even after he had ceased to make his home with them. More than once he returned to hold protracted meet ings, with the happiest results, before becoming pastor of the flock at that place, which position he occupied for a number of years.
Perhaps the most notable meeting ever held in this section was one conducted by him in that town. The date of the meeting is probably 1842. Those who have heard Uncle Tommy tell of it in his last years could not avoid feeling that it was an experience not likely to come more than once in a lifetime. And this was the case as far as he was concerned. He

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seemed to feel that there was nothing very strange about it, and yet, though he often sought, he could never rise to exactly the same heights. The Holy Spirit seemed to take the work far out of the ordinary line of things. True, the people were in a most devout and prayerful condition, but any effort to have like results follow a like condition only left the preacher to feel that something was lacking. The people " had a mind to work," but work as hard as they might afterwards, the same thing could not be achieved. Among the many glorious protracted meetings in which he took part this one stood con spicuous.
The meeting began on Saturday. By Monday lit tle had been accomplished beyond a slight awakening of the membership to realize that sinners were lost and needed a Savior. On Monday morning the work real ly began, so far as observation went. The church being called together, a list of the uncon verted within a radius of ten miles was made out. As each name was announced some one was asked to make the case a special object of prayer and labor.
There was one man in the community whom no one would take. Their faith failed them. They considered him beyond hope. It was urged that the man was very wicked and had never been to their church more than two or three times. The members of the church seemed to think that the wickedness of

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tnany others was about as great as could be encountered, but this man was out of their consideration; When no one else would agree to take him, Uncle Tommy told them that he would pray for the "worst man in the county."
The meeting went on. Dinner was served on the ground and two sermons were preached during the day and one at night. Sinners were convicted aud converted one after another. Just a little ways from the church near a branch was a wood into which the people went to pray as soon as preaching was over, not waiting for dinner or thinking of the approaching night, each brother taking a man and each sister a woman. Uncle Tommy said it was the most awful feeling he had ever experienced when he walked down that bill. Off here a little way would be one or more praying as if life depended upon their earnest ness, and off yonder another would be shouting, for getful of everything except the praises of the glorious Redeemer, in other directions could be heard songs and earnest pleading, exhortations, and arguments.
In the meeting house the presence and power of the Holy Spirit was felt by all. No person could, or did, come within those walls without yielding per ceptibly to the wonder-working agency. It soon be came no matter of surprise if men, women or children cried aloud for mercy in the midst of the most earnest part of the sermon or prayer. The

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shouts of new-bora souls mingled with the praises of Christians, while songs of exaltation lifted devout hearts upward. The spiritual current was strong and swept everything before it. What a season of bless ing! No wonder that the memory of so glorious a week went with the preacher to the end.
Monday and Tuesday passed with no further men tion of the name of the " hopeless man," except as in private, only Uncle Tommy urged his case at a " throne of grace." Wednesday morning, just as the text was announced, the preacher looked toward the door and beheld the object of his prayers entering. .He walked deliberately to a seat just in front of the speaker and fixed his eyes earnestly in the face of the startled, confused man of God. For a short time it was doubtful if he could go on with his discourse. Betaking himself to secret prayer, he soon recovered and began to preach as never before. He felt that God had done thus much and he must rise to the emergency. He saw no one else, he thought of no one else, but the man whom God had sent to hear the gospel. In a peculiar and overwhelming way he felt that he was a laborer " together with God." His faith was triumphant.
At the close of the sermon, an opportunity was given for those who desired prayer to come forward and give the preacher their hand. There was a rush to the front, but the object about whom that service

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centered did not come. Exhortation and song fol lowed each other for a loug while with no result. At last the man yielded, and approaching the preacher he said, " Mr. Muse, I believe you, are a good man. I want you to pray for me." It is needless to say that the prayer was of the most earnest kind, led by Brother Muse.
After the benediction, those present not professing Christ were at once led off by friends for prayer arid labor. Uncle Tommy's time had come to have a talk with his man, who' was now under, deep conviction. He bad not long talked before the penitent asked for the prayers of the church as well as of the preacher.
Brother Muse walked to the door and called, 'fOh, yes; oh, yes; Colonel -wants the church to pray for him that is all, nothing more!" Shortly after, the man was converted and joined the church before the week was ended.
Remarkable as this special case may be, it is surely not more remarkable than a statement yet to follow, viz.: "That of all the men within a radius of ten miles, who'could be recalled during that Monday morning's consultation, not one was left unsaved, so far as human knowledge could determine, when the meeting closed."
During this meeting, as might have been expected, a number of singular things occurred. Two may be mentioned:

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The first was a sudden baptism. A number of per sons had been baptized, and Brother Muse, who had acted as administrator, had come out of the water. As he stood dripping on the gauds, a man stood near by looking earnestly toward the place where others had been so recently buried with Christ. Uncle Tommy, observing him, inquired if he wanted to be baptized also, and received an affirmative answerRaising his voice above the noise of the dispersing crowd, he called the church together to hear the man's experience. When his story was told, the church agreed to accept him for baptism. This done, the two walked down into the water and he baptized him. The administrator changed his clothing for the approaching worship, but the new convert did not. He went on to the eleven o'clock service just as he came out of the water. His family did not know until the next day that he had joined the church.
The second was a baptism not so sudden. This time it was a woman. Uncle Tommy had indulged very freely, during the early part of the week, in his discussion of infant baptism. There was in his audi ence a very excellent pedobaptist woman who had, like most of these good people, allowed herself to go on without examining the Bible on that subject for her self. When Uncle Tommy stated that the Bible did not teach that infants should be baptized, this good woman became very angry. She declared that the

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preacher had " lied," and that she would never hear him preach again unless he acknowledged publicly that he had done so. She refused to go with her hus band from the place of baptism to the eleven o'clock service, stating that she was going home to find the very place where that doctrine was taught and make that " miserable, ignorant Baptist preacher eat his words." She said that she knew that there was such scripture, and plenty of it, for her pastor had taught thet doctrine. And home .she went.
Some one told Uncle Tommy of her speech, condi tion, and conduct. He rejoiced greatly at the turn this matter had taken, and said : " That is good. If she is honest, I will baptize her soon. Leave her with her Bible and the Lord."
That day they had a glorious meeting. The hus band, also a pedobaptist, enjoyed himself very much. True to her purpose, this faithful woman went home and began to search the book. The husband, on reaching his home, found her still angry but reading. When the time came to return for the evening wor ship, he solicited her company. She declined indig nantly. " What!" said the husband, " have you not found that passage yet?" " No, but you will see that I have it by the time you return to-night." " Very well." But she had not found it by his return. She spent the entire night, the next day, and the next, in a -fruitless search.

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By this time she had begun to soften and wonder why she could not find "that scripture." She re belled at the suggestion that her pastor was following the Church of Kome instead of Christ. She loved, him dearly. The struggle was a hard one. Her husband treated her with the utmost kindness and consideration, but from the first he had told her that he did not think she would find " scripture for infant baptism."
All this time Uncle Tommy was being kept posted by friends and maintained his first position : " If she is honest," said he, " I will baptize her; for she hasbeen, made mad and has started to investigate. They would nearly all come to us if they could be stirred as she is. They think they are right because they have been taught that way. They are good people, and many of them only nee'd to study the Scripturesalone with their God. Let us pray for her."
And thus it transpired. About the fourth day the sister appeared at church. Her eyes were red and swollen from watching and weeping. Not even her husband could know how much it had cost her to accept the iacts as she found them. The battle she had fought was a hard one, but the victory was' glo rious. She presented herself for membership, acknowledging her anger and stating her conflicts. " There, brethren, I told you so," said Uncle Tommy. The husband joined with her.

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CHAPTER V.
JOINS BETHEL ASSOCIATION.
In September of 1837, five months after the Mace donia or Blakely Church was constituted, when the Bethel Association, which met with the Smyrna Church, Early county, twelve miles north from Blakely, called for " petitionary letters from newly-constituted churches desiring to become members," Brother Muse's church presented herself by letter and Messengers S. Walker and E. B. Lightfoot." Instead of seventeen, the minutes of the association show fifty-seven mem bers, sixteen of whom had been baptized by the new church. This looks like business for so young a body. When the Association met with the Richland church, Stewart county, October, 1838, the new church was represented by T. Muse and P. McCormmack, and reported ninety-three baptisms for the year.
The subject of this sketch was now in his twentyninth year, and may be regarded as having fairly entered upon what was to be his work for life. He was not yet an ordained minister, but, according to the custom of many Baptist churches, he was "licensed to preach" May 7, 1837. He needed no license, however, as his heart and life were given to God to do his bidding. He was on fire with a heavenly mes-

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sage which he must deliver. If that was preaching, all right, he was a preacher, in spite of church control, direction, or recognition. He had gone fervently into the cause of Christ; if he could not preach, he could and did work. He had neither time nor disposition' to nurse a lot of injured dignity. How refreshing From this time, he was present at every meeting of the association until 1894, except the session of 1857, from which he was kept by severe illness.
His attachment to the association was beautiful, showing both principle and deep-rooted sentiment. Upon the principle that every servant should labor in the field to which his Master directs, he declined to accept work as a pastor outside of the Bethel Associa tion during his more active life. When, in his old age, a home with all the necessaries of life was offered him in another association, the principle was so strongly supported by, or so completely transformed into, sentiment that he declined the otherwise de lightful proposition and for awhile longer contin ued to face the stern visage of poverty and loneliness. Having no children after the flesh, he gave all his natu ral affections, as well as those of the higher spiritual order to his children in the Lord. Other spiritual children he had who were not in the Bethel. These he delighted to visit. But to those who were about him he had given the best of his life, and with them he must stay. Late in life the association requested

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him to write some historical letters that his knowledge
of the workings of the body might be preserved. In
these letters appear many indications of his undimmed
affection for the people among whom he had labored
so long.
The meeting of 1838 was the sixth annual gath
ering of the Bethel Association. The minutes of the
first and second sessions are not at hand, which affords
an opportunity to insert an extract from Dr. J. H.
Campbell's Georgia Baptist History, covering this
early period of a body with which we shall be con
cerned to the end of this work.
In his account of the fifth session (1833) of the
Columbus Association, Dr. Campbell says:
" The number of churches now in the body and the extensive space of country over which they were spread, made it desirable that another association should be organized out of churches in the southern boundaries of this body. The following churches took letters for that purpose, viz.: In Stewart county, Antioch, Richland, Fellowship, Mount Paron, Liberty, and^Bethle hem ; in Sumter county, Shilob, Providence, Bethesda, Bethel, and Spring Creek ; in Randolph county, Mount Zion, Mount Sinai, Pataula, Bethlehem, and Antioch; in Early county, Smyrna and Liberty Hill."'
Treating of the Bethel Association, he says:
" The several churches dismissed from the Columbus Association met, according to appointment,at Richland Church, Stewart county, and being met by Brethren Andrew Hood and Anderson Smith, ministers of the

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gospel, who were appointed by the Columbus Associa tion to constitute the several dismissed churches into an association, and after a sermon by Brother Hood appropriate to the occasion, the brethren, Hood and Smith, formed a presbytery, and invited visiting, brethren in the ministry to unite with them, where upon Brother Joseph Ross took a seat with the breth ren, and after prayer by Brother Joseph Ross, pro ceeded to business, and invited Brother Smith to the chair.
" 1. Called for and read letters from fourteen chnrches and minuted their state.
"2. After an examination of the churches on the principles of the Christian faith, and finding them orthodox, proceeded to constitute them into an asso ciation upon the. articles of faith held by and pub lished in the minutes of the Columbus Association. Prayer by Brother Hood. A solemn charge was given by Brother Smith. The presbytery proceeded to ex tend the right hand of fellowship to the brethren, and the brethren to each other.
" 3. Agreed that the association shall- be called the Bethel Association. The association then proceeded to business."
The names of the churches and the counties from
which they came are then given. Of the eighteen
churches withdrawing from the Columbus Association,
no more than fourteen appear in the' new organiza
tion. Shiloh, Providence, Bethesda, and Bethel,
Sumter county, were not present. Poplar Springs,
Houston county, became a constituting member.

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Providence, Bethesda, and Bethel appear in the min
utes of 1835.
" The minutes of the second session represent that it was held at Spring Creek Church, Sumter county, in connection with the first Sabbath in September, 1834. There were twenty-one churches represented, showing a membership of five hundred and seventy-nine. Some of these churches were quite weak containing eighteen, twelve and fifteen members, etc. The largest church, Pataula, contained only fifty-seven members. The names of ministers are John Bushin, Cader A. Parker, Peter Eldridge, Henry Dikes, James E. Lunsford, Joshua Mercer, and Travis Everitt."
The minutes show that thirty-four churches were
represented in 1835, thirty-seven in 1836, forty-one
in 1837, and thirty-seven in 1838 the time at which
the name of T. Muse appears as a member of the body. Not only was there an increase in the number of
churches represented in the body, but the membership
of these churches was rapidly increasing, thereby
showing that the ministry, although much engaged in
discussing associational and benevolent matters, were
doing evangelistic work, and that the Holy Spirit did
not entirely forsake them. The numbers baptized
were sometimes very large compared with the mem
bership of the churches. For instance, in 1838 the
entire membership was one thousand five hundred and
twenty, four hundred and forty-four of whom had
been baptized during the year. Compare this state-
5m

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meat with the work of 1891, when a membership of two thousand eight hundred and -twenty-eight report only one hundred and thirty-seven baptized during the year. If it be observed that in 1838 the association lost six of its churches, and that the twoadded were small, the growth by baptism is more re markable.
It should be noted that the church of which youngMuse was a member baptized ninety-three of the num ber reported as baptized at the session of 1838. This large increase placed Macedonia Church at the head of the list for members. Within two years, she had gone from seventeen to one hundred and fourteen members, seven more than Pataula claimed. Nor wa& this the only thing in which this church excelled. She led in her contributions to the objects of the associa tion. Of the one hundred and seven dollars and seventy-five cents contributed by all the churches. Macedonia sent up twelve, Patanla eight, and so on down to fifty cents for minutes from Bethel Church, Stewart county. These are small amounts at best, but they show a favorable comparison for Brother Muse's church. Contributions were made for only two pur poses minutes and Association Fund.
It is interesting to study the minutes of the asso ciation for a number of years at this period. The ter ritory was very large. There were represented churches from Stewart, Lee, Randolph, Sumter, Early,

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Baker, and Dooly counties, while the mission -work
covered a much larger scope of country. At the meet
ing of 1841, a committee made the following state
ment of the field over which the association was striv
ing to have the gospel preached:
" So far as your committee knows, or believes, there are but few places of worship in this (Baker) county; and these places are with few exceptions, on a line running almost parallel through the county, leaving almost the entire southern part of the county destitute of the preaching of the Gospel. The lower part of Early county is also in pretty much the same condition. A considerable portion of the counties of Dooly, Irwin, Thomas, Lowndes, and Decatur, and West Florida, which your committee considers within the bounds of your missionary operations, are extremely destitute of the preaching of the Gospel, there being whole neighborhoods within those limits where the Gospel has seldom, if ever been preached. Your committee also call the attention of your body to that portion of Alabama lying within the counties of Barbour and Henry."
A glance at the map of that date will show how
large a field was thus taken charge of by so small a
body of Christians. The population, of course, was
not anything like so large as at the present, but the
great distances were much more difficult to overcome.
The work must be done largely on horseback, or in
rudely constructed vehicles, made less desirable on ac
count of the very bad condition of the roads, where

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there were roads at all. It requires devotion of a high order to enable a man to start out in all kinds of weather, through dangerous communities sometimes liable to meet marauding bands of Indians., always ex pecting outlaws and robbers alone on horseback to' meet a few inappreeiative people who as often rebuked as encouraged a preacher. Under such conditions a ride of fifty or one hundred miles was not very inviting. Yet this must be done it was often done. These long, lonely rides were sweet often beyond description, as the man of God lifted up his heart and found the Savior with him, as he studied hard to prepare him self for the approaching conflict with men and demons. The incidents of these journeys formed the subject of conversation for these pioneer preachers years af ter as they looked back from the cool shades near the rolling tide. It was compensation as they leaned on the supporting staff to reflect, " Did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures?"
Uncle Tommy was once left in a very anxious plight by the loss of his horse on one of these long journeys. On this occasion he was, for some reason, under the necessity of borrowing a horse from some one who lived near Albany. He always liked a fine beast, and this one was much after his own heart. During one of his meetings on the way, the horse was either turned loose, or managed to get loose. The

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conjectures on the subject were many. The fact that the horse could be tracked for a short distance before he turned from the path into the woods, where he was completely lost, although a diligent search was made for miles around, led to the exciting suspicion that the community had been visited either by a stray Indian, or some felonious tramp, or a bold horse thief. The preacher was not long disconcerted. Obtaining some other means of travel, he satisfied the owner for the loss of the horse, and things went on as usual. More than two years later, the animal reappeared in the neighborhood, and was duly turned over to the owner, not much the worse for so long a rest in the wire grass, wild oats, and cane-brakes of the sparsely settled country. This is only one out of many inci dents that pressed hard this good man's heart as he went up and down the country preaching the Gospel either alone or with other men "of whom the word is not worthy."
With all this territory in hand, and so many good churches represented by able and efficient men, the association seems to have needed just such a man as God had provided in the person of Brother Muse, to stir the membership to aggressive organized work. Up to the year of his appearance on the list of mess engers (1838), if the minutes are to be trusted, the Bethel had done nothing for missions, either home or foreign.

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In reading the minutes of this year, without being
able to point out the reasons, the feeling is produced
that something is about to be done, that a new and
moving spirit is present. At the next session, 1839,'
there is no surprise at finding forward steps are taken.
A part of a set of resolutions which became very
important in the years to follow, are here inserted
that the reader may judge for himself whether they
have the energetic ring of Brother Muse or not.
The record of Saturday morning, October 19, 1839,
eays:
" Took up the subject of Domestic Missions in the bounds of this association, and after many remarks, all of which was wholly favorable,
" Resolved, That this association admit under her charge and take the management of Domestic Mis sions, to supply destitute regions within our bounds, and around us, and that the churches and brethren be, and are hereby invited, to send up such means as they may desire to our annual sessions, and we pledge our selves to manage and apply them according to their wishes. And
"Resolved further, That on next Sabbath, and on the Sabbath of all our future sessions, an appro priate discourse be delivered and a collection be taken from the congregation to aid Domestic Missions within our bounds.
" Resolved further, That the above resolutions shall not be binding upon any church or individual, nor a subject of complaint if any shall refuse to act in any way whatever."

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There is in these resolutions an intimation of pre existing "domestic missions" of some kind, proba bly spasmodic and unorganized. Or it may be that the author is so deeply impressed, with the missionary character of the work already done by many, as to unconsciously lead him to incorporate the conviction in the instrument under consideration. Knowing so well the critical spirit of the body, it appears certain that the conviction of the writer was successfully im parted. It is also noticeable that there is a provision for more ambitious enterprise than merely to occupy the destitution within the associational limits. This was a decided advance for a body of Baptists who had usually spent the time of associational gathering in discussing such topics as, Shall certain members excluded or withdrawing from certain churches be received by churches of this Association? (1835.) Shall a correspondent be appointed to attend the next meeting of the Pea River Association? (1836.) Ought brethren who are connected with "any of the institutions of the day called 'benevo lent ' be held in fellowship by churches of this asso ciation?" (1837.) Shall we correspond with the Columbus Association ? the daughter discussing the mother. (1838.)
Be it remembered, however, that these discussions were not lost. \Vhoever shall laugh at them as worthless will find upon more mature consideration

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that he has made a great mistake. While we now look at such employment of precious opportunity as almost a waste, these discussions were doing a great service by winnowing the chaff from the wheat and by fixing a doctrinal standard upon which should be built a strong people, fully qualified to work together in other days.
In 1840, the total membership of the churches of the association was two thousand one hundred and twenty-one. This was a small number of Baptists to spread over so large an area of country, not then as now brought together by a bountiful supply of railroads, and the citizenship of which were recent settlers from all parts of the county, having brought with them a great variety of notions and practices. Many new members were being baptized into the old churches, most of whom were not themselves too well " grounded " in the faith, and hence not prepared to instruct the babes committed to them. Every year new churches, gathered from raw material some of it very raw were added to the list. Besides all thisr a very large per cent, of the ministers were uninstructed men. Under such circumstances, there could not fail much good from the discussions that annually engaged the best powers of the best men among them. The decisions arrived at were for the most part scriptural and wise. But, we should not look to the decisions for the greatest benefit. The influence

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of the discussion upon the members present must have been far more profitable, for these would return to their respective homes and churches to go over the arguments again and again. The trouble was that they seemed to be ever going in a circle and to have themselves as the main object of consideration.
Besides the discussions of these and similar topics, which were so handled as to remind one of general meetings badly conducted, there had been more than indifference to the Baptist Convention of the State of Georgia, the body of the denomination that was rightly considered as representing the aggressive spirit of the missionary enterprise.
In 1836, at Antioch Church, Lee county, the Asso ciation debated vigorously a petition from the Conven tion, asking the appointment of correspondence with that body. " After considerable animated discussion," the matter was referred to the churches, asking them to state, in their next annual letters, whether or not they desired to form such connection. The result is noted in the proceedings of 1837, as follows: "No correspondence, 28; correspondence, 5; neutral, 4." As a result of these reports, or of the spirit fostered by them, correspondence with the Columbus Association was dropped in consequence of their corresponding with the Central Association and State Convention. The offense of the Central Association was probably

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membership in or correspondence with the State Con vention.
These discussions must have been very earnest, but they do not appear to have produced a decided splitj although a number of churches were dropped from the roll. Why they were not in attendance next year is not stated. It is easy to guess, however, that they disagreed so strongly that co-operation was not de sirable.
If the energetic, indomitable Muse did not have a. hand in the decided change for the better that under such conditions begins to show itself the very first session of his connection with the body, that is so marked at the next session, and continues steadily on until the association becomes fully recognized as one of the best in the State, the coincidence is certainly very striking.
From the records of 1837, and prior to that date, it is easy to see that the body has a decided antimissionary and retrogressive cast. The next year an un mistakable change is taking place, and things look decidedly more promising. The Columbus Association is restored to the list of correspondents, and there are indications of a more spiritually-minded earnestness. The advancement of 1839 is much more evident. The absorbing topic ofthis meeting was domestic missions, and the resolutions already quoted were passed. Prog ress is everywhere to be plainly seen. In the gath-

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ring of 1841, the preacher of the introductory ser mon, Rev. W. W. Maud, was bold enough to announce as his text, " Go ye into all the world and preach the gospel to every creature," and all seem to be on tip toe. The Georgia Baptist Convention is again feebly heard pleading for correspondence, and gets more than was asked, for the churches state in their letters to the session of 1842 that they desire to have the associa tion become a member of this oft-rejected body.
In obedience to the expressed wishes of these sov ereign bodies, on Monday morning, November 7th, they " went into the election of the delegation to the Georgia Baptist Convention." Thomas Muse is third -on the list. In the meantime, a very conservative re quest has been made of the churches to establish Sun day-schools.
In 1843, the leaven is at work to such extent as to enable the Committee on "Book Depository" to slip into their report, made Saturday, October 3d, the little word, " foreign," just before what had become a tre mendous expression, "domestic missions," in their recommendation of a special committee ordered to re port on Monday. The report is adopted, and the die is cast! T. Muse is appointed on the committee. Promptlyon the day mentioned, the report was brought in, recommending "that he (the Domestic Missionary) be requested to encourage the churches to more energy in raising funds for the foreign and domestic missions.

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And we further recommend the association to pass a resolution recommending the churches to take a col lection between the first of January and April next, for foreign missionary operations, to be sent up by their delegates to the Convention in May next." This report was also adopted.
All are alert now. The association is fast clearing the breakers, the white sails of the belated ship begin to fill with propitious winds, steady hands firmly grasp the wheel, the gentle swell of the deep sea of love, the mild creaking of the adjusting timbers of toil, and the bright* hopeful appearance of the seamen of faith as the briny waters splash about the liberated craft, indicate that soon every spar, rope, and sail will be stretched in the long and storm-threatened voyage from the land of do-nothing to the haven of rest. Away she goes; God speed her journey! j[But who is that young man moving among the gray heads, with eye so bright, hand so quick, arm so strong, head so clear, and heart so brave ready to climb the mast, clear the deck, turn the wheel, brave the storm, and suggest the command or give it ? On every page of the record his name is written, Thomas Muse!

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CHAPTER VI.
STEADILY ADVANCING.
The reader may be a little skeptical as to the prominence so plainly and deliberately accorded our young brother in the last chapter, since it is not claimed that he was a great geniusor a carefully trained man. The question may be asked: How could it be that such a man, only a little more than thirty years old, who has so recently become a member of an asso ciation of such strength, should be so active in the business and inSuential in the conduct of that body as to have claimed for him, if not leadership, certainly a strong hand in directing its affairs ? The answer is very easy if the character and general make-up of the man be already known.
The records at hand say very little about Mr. Muse, but that little, under, the circumstances, goes a great way. The minutes ofthe association during this period are very unsatisfactory. In fact, they are mere skeletons. A little later they are more useful. Ex cept in what can be gathered from circular letters and certain reports, for many years they leave the reader to guess who was the " mover" in any transaction. Names are mentioned, however, and among them that of T. Muse as often, if not oftener, than any other.

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He was on committees, visiting sister associations, elected to the State Convention, preaching, etc., etc. The minutes of 1843, for instance, mention his name at least ten times. In others, his name may appear more frequently. Later, when the association con vened at Palmyra Church, Lee county, he is twice ap pointed to preach once to the white people and once to the negroes. It can easily be imagined that, as the moderator looked over the body, he would con stantly be impressed by the earnest, attentive look that suggested a faithful man who would respond promptly and efficiently to any appointment or order of the body.
Speaking of this period, Dr. J. H. Campbell says: " Light was increasing, the piety of the members improving, and the body advancing rapidly in influ ence and usefulness. Among those who seem to have been active and leading spirits in those days may be mentioned Dr. John G. Gilbert, Jonathan Davis, Jesse M. Davis, James Mathews, James Clark, Lewis Everingham, J. S. Lunsford, F. F. Seig, and prom inent among them all, that indefatigable worker, Thomas Mine " (Italics his).
The late Dr. E. W. Warren, than whom there were few, if any, better judges of human faces, said of him in a letter to the Index, written in later years, that in 1845, " It was apparent that he was the coming man of the body."
It is not desired, however, either to say too much

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in praise of Brother Muse, or to neglect other influ ences and persons coming closely and efficiently in contact with him or his work. It is proper, therefore, to take notice of some things and persons in this con nection.
It has been remarked that the Association began to show an upward and missionary tendency in 1838r and more decidedly in 1839. The opinion that in this advance movement the predominant influence was largely exercised by Thomas Muse has been ex pressed. There were certain circumstances, powers, and influences which made his efforts either more effective, or, it may be, formed the foundation upon which he could build, and without which even his unceasing energy might have proven ineffective. Only one of our race was so independent of his surround ings that he could say, " I have trodden the wine press alone, and of the people there was none with me." When inclined to boast, we may ask with pro priety, " For who maketh thee to differ from another ? and what hast thou that thou didst not receive ? Now if thou didst receive it, why dost thou glory as if thou hadst not received it ?" It is not always possible to discover the resources that have been provided for use in God's callings, much less to account for them. His ways are very high. Long before the event, he may be planning and gathering together the material out of which to produce a great man for a specific-

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occasion. If we are able to discover only a few of these aids, and often not to see any, search we ever so earnestly, it only proves how deeply God may some times hide his ways out of human sight.
The first condition other than Uncle Tommy's effort, to contribute to the advancement of the asso ciation in Christian work and efficiency especially as touching missions was the spirit and activity of the times. A man is never independent of these; neither are any special movements likely to exist except in strict harmony with or as directly resulting from them. It would be as reasonable to expect green corn to grow in New England in midwinter without arti ficial aid, or tons of ice to form in July under the tropical sun, as to expect any great reform without a previous and extensive preparation having been made in the thoughts,feelings, and aspirations of the people. While it is true that generally there is to be seen some burning gigantic brain setting on fire a heroic worker and directing the hands, heads, and hearts of the mul titudes to daring enterprise, no movement was ever possible unless the conditions were such as to connect it with many other and less important ones, having in the last analysis a kindred purpose.
In the-works of God's hands, there is great simi larity, marked by diversity. Islands and hidden reefs cluster near the shore or belong to groups that indi
cate the operation of wide-spread, cooperating forces.

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As the mariner approaches the breakers, he has warn ing of the threatened danger. The floating seaweed, the whirring, weary-winged land-bird, the disturbed movements of the deep waters, and perhaps other familiar signs, catch his quick eye and prepare him for the dreaded enemy or the desired haven. Nor is he deceived into indolent inattention by the fact that the main point is easily discovered. A tiny peak above the waters notifies him that close by there are others not quite so elevated, and hence more danger ous.
Thus, also, does God associate events and epochs in the history of the world with other occurrences of like character. Had Martin Luther lived a few cen turies earlier, humanly speaking, the work he accom plished would have been impossible and his name would have perished with the forgotten millions. Men act as men think, but the thinking cannot be forced upon them. Little by little, conceptions grow. Step by step, conclusions are reached. Conclusions demand reasonable response in action. When the time for action comes, the work is simplified and made much more easy, and what may then appear to be the achievements of one man or the result of a single movement, may be the ripening fruit of generations of worthy endeavor and of multiplied enterprises. AH these may have been regarded as failures although to their ability, and in their proper places, they were
6m

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signal successes. Truly " no man liveth to himself and no man dieth to himself."
When Brother Muse became a member of the Association, the spirit of restlessness on the mission subject had been abroad for a number of years and activity resulting therefrom had begun to be plainly seen. Since the days of William Gary, many of the best people of all denominations had been more or Jess disturbed by the spirit of the great work to which God had called by him. He had caused the great commission to have, for multitudes of individual Christians, a meaning not discovered before and that left no room for idleness. Everywhere the call wa& being heard and men and women were becoming zealous to illustrate the power of Christ's " go " and " preach." Adoniram Judson and Luther Rice had been appointed of God, evidently, to stir up the Baptists of America as Cary had aroused the English brethren. Well did they do their work. Luther Rice devoted most of his energies as agent for mis sions, traveling all over the country. In 1836, when the anti-mission discussion was becoming so earnest and wide-spread, he made his last tour through the South, dying in South Carolina September 25th. Wherever he went, the Lord blessed his labors and led men and women to look about them for something to do for Christ. This spirit of enterprise that devel oped the anti-mission movement could not leave even

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an obscure corner without feeling its influence. Like the waves of a commotion in the midst of a placid lake, the agitations started by Gary, and increased by Judson and Rice, did not reach the utmost shore but by ever-extending surges. About this time it had reached Southwest Georgia, and a complete change followed. Onward must the wavelets go to help the helpful and overflow the opposing.
Into this flowing tide, Brother Muse threw himself with many an earnest effort for years to come. Helped it is true, and.greatly helped by the spirit of the times, he did perhaps more than any other man at work in this section to lead the people into at least an admis sion of the scripturalnees of the missionary enterprise. Being a man of decided convictions, he was to be readily located on any question, and nowhere was thismore noticeably the case than in the discussions of the: duty of individuals and churches in sending the gos pel to the lost millions of earth. He found many opportunities for discussing this subject besides at associational gatherings. In his own churches his opinion was well known, and he suffered no oppor tunity of defendi. g the cause or of advancing it in other congregations to pass unemployed. It is well known that the question was an important one for many years after the division had allayed much of the bitter strife. Even at this late day there are many whose conduct, if not their words, indicate that they

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are not heartily in sympathy with the work on foreign fields. As great as the improvement has been, there remains much to be done before the large and intelligent body of Christians now represented in the Bethel Association shall have reached that degree of efficiency that is easily within their reach. In the days of the earlier advancement, Thomas Muse went to many churches other than his own charges and strongly argued the subject. Thus he contributed very much to the success of that movement, the spirit of which, as the spirit of the times, had aided him.
A second great source of aid in this advancement was in the men who worked with Brother Muse, and whose individuality was of no mean cast. Per haps this is the most potent consideration. In all important movements, indeed in any effort to influence men, the most effective agency is a man, or sometimes a woman. Hence in "the fulness of time " "God was manifest in the flesh," not only that he might suffer a man for men, but that be might influence men by stooping to their level and directing their emo tions. The preaching of the gospel was committed to men, not to angels. Nothing is so effective as the living word delivered from the mouths of living men, who bear testimony for Christ. Books and tracts and essays and newspapers are often helpful adjuncts, but left to these alone the work would languish and hu man hearts would become callous to the heavenly mes-

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sage. Profane history is full of illustrations of the influence of individuals upon the great masses. Herdsmen in the West tell us that great droves of cattle, numbering thousands, may be thrown into an unmanageable, destructive stampede by the snort of a single beast. Who has not seen hosts of men a higher order of animal led completely, either to happiness or misery, by a single determined spirit? Where reason is expected to rule and the cause is to be sus tained by abiding principles, the result may not be so readily secured, but it is most certainly attainable by acting upon the principle of man's gregarious tenden cies and sympathetic nature.
During the first ten years of Brother Muse's resi dence in Georgia, many truly great men were very active in the Baptist cause in the State. It is possible that there was personal intercourse between our brother and the greatest of all Georgia Baptists, Jesse Mercer. But it was not necessary to see in order to feel the influence of this venerable saint, who passed over the river two years before our young brother went as a messenger to the State Convention. Approaching Jesse Mercer in power and activity, was a host of " princes in Israel," as Dr. Adiel Sherwood, Vincent Thornton, and others.
Much of apostolic spirit was in these men, and they went everywhere preaching the gospel and defending every good* work. The constant visitation that is re-

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corded in the minutes of the Bethel, must have brought the men of all parts of the State together frequently. Regularly, after he became a member of the body, T. Muse is on the list of associational visitors. From these visits he doubtless received great benefit. "Iron sharpeneth iron; so a man shapeneth the countenance of his friend," are words of divine wisdom. In those days the men, who were at such inconvenience as is implied by the fact that they must journey hundreds of miles, through almost trackless forests, to attend the associations, spent the time they were together in earnest conversation about the Master's cause when not engaged iu more public exercises. As a result, they returned to their respective fields with increased spirituality, greater zeal, and more knowledge. Not the last to be helped in his upward way was Brother Muse. Let preachers and churches take notice that a visit to a neighboring association, to the Georgia or Southern Baptist Convention, is worth much school ing to the .nan whose heart is "fully set in" him to do God's work.
Nearer home were a great number of good ministers, some of whose names have already been mentioned in the quotation from Dr. Campbell's work. But there were many others, both preachers and laymen, who bore a great part in the noble work. Dr. J. H. Camp bell, Judge Lott Warren, Dr. E. W. Warren, and scores of others belong to this list. These all bad a

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share in shaping, directing, and aiding in the advance
ment of the work immediately connected with and
absorbing all the powers of the Rev. T. Muse.
Approaching the subject a little more closely, an
other agency should not be overlooked, viz.: the ear
nest and wise admonitions furnished by brethren ap
pointed at one meeting of the association to read at
ihe next for publication in the minutes what was
known as the " circular letter." Especial attention is
called here to the letter read by Lott Warreu at
the session of 1837. The result of the circulation of
this letter must have been an increased impetus in the
direction of gospel activity. The foundation for the
letter is John 9:1-7, the healing of the man born blind.
The spirit of the argument is decidedly evangelical.
Such expressions as the following abound:
* We must believe in the use of the means of grace provided by God, and this faith (must) be manifested by the absolute use of them. . . . The spirit of God re proves and convinces of duty, and this duty being per formed, however unimportant it may appear, the bless ing follows as sure as God is true. . . . Christ does everything in giving sight to the blind man which the blind man could not do himself, and that which he could do he is commanded to do; and having done it, he came seeing. Sinful man is called upon to believe the gospel and be saved. But how should sinners believe on him of whom they have not heard"? And how shall they hear without a preacher?" etc.

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After giving a number of scripture commands sug gested by this passage, he remarks that
*' From these quotations and positive commands it appears that the preaching of the gospel of Christ is the means of grace provided by God for the salvation of sinners. . . . But what is the command as to the use of this means of grace? 'Go ye into all the world and preach/ etc. Is this command obeyed, or is it dis regarded ? If obeyed, the blind sinners will come seeing; if disregarded, the blind will remain blind."1
The letter, taken as a whole, suggests a lofty purpose-
too plainly exhibited not to be seen, and sufficiently concealed to insure its accptance as having another meaning, if objection should be raised. Under an other name, and so presented as not to cause offenser the subject of missions is strongly presented.
This, and letters of similar character, must have done much good. In those days, the minutes of the association were much more generally read than they seem to be now. Reading matter was by no means so abundant. Religious newspapers were not so easy to be had. These records were of greater interest then than now becaused they furnished the only means of discovering what was going on in Zion. People who are busy at their farming or other employment have no great amount of time to read, especially where the habit of visiting and gossiping on Sundays is in dulged. The little time that is at their command now is largely,*if not entirely, taken up reading the secular

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papers. A man who can with great difficulty be in duced to take and read a religious periodical of any kind, will often take and pay for two, three, or even four secular papers and read them all. Hence exists great ingorance of spiritual things, for they who will not read about the Bible and Bible work are usually not readers of the book itself. Their tastes are dis torted by the vile spirit of the world, and they do
not appreciate heathful food. In " the forties" it was not thus. The people
would read the doings of an association then. Now they rarely carry the minutes home so completely are they absorbed with other things, or so well are they informed about religious doings (?). Circular letters have been dropped from the records and reports of committees which are supposed to take their places are almost useless. As much as this state of affairs may be deplored, its existence cannot be questioned.
During the year 1840, there were three incidents in the life of Brother Muse that may.be justly con sidered of great importance in forming and fixing his character and in increasing his power for good. These came at an age thirty to be of great benefit. To a man of early training in the schools, this would have been an advanced age perhaps for the entrance upon three such necessary undertakings. But in his case they are not too late. Indeed, they might have been encumbrances earlier.

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Although licensed to preach May 7, 1837, he <Hd not take the care of churches until 1840. Whether this delay was caused by the nature of his business relationship or by his own lack of forward ness, or by the slowness of the churches to discover his fitness is of little importance. The habit of the speedy ordination of young preachers was not so de cided then as now. The experienced ministers thought it best to allow time for proving the gifts and learning the stability of character of those who desired earnestly the best gifts. With this opinion the churches wisely agreed. Abundant opportunity was afforded to preach, both in the churches and in destitute places. The true man could wait if God would thus use him; the impatient man-called might be weeded out before the hands of the presbytery were laid upon the head to consecrate an unacceptable offering to so noble a cause. Mistakes might thus be made in rare cases, but they were perhaps less hurtful to the " Zion of God " than those so frequently made by rushing too hastily into things so sacred and im portant. The churches cannot guard too sacredly the work of the bishopric. When it is evident that God has called a man to any work, he should speedily be separated thereunto; until then let him wait. If the ministry of the word by bishops or pastors was sur rounded with difficulties and dangers, and attended by self-denial and persecutions as in apostolic days, the

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man-serviug class would not so readily press to the front. It was, even then, frequently the case that "wolves in sheep's clothing " " crept in unawares " to spy out the liberty of the people of God. Much more should it be expected now. It is fearfully true that many ministers and churches, instead of carefully ex amining into the calling and fitness of the would be preacher, make haste to set him apart to the holy work with the argument of the famous judge who advised the admission to the bar of a man who knew no law. He is reported to have said: " Admit him, he can do no harm." That may be true in law, but it is far from holding good in the gospel.
At any rate, up to 1840, Brother Muse had been allowed to exercise his gifts as a " licentiate " of the Blakely Baptist Church. By this time, his fitness for the pastorate had been agreed upon and the church which had " liberated him to preach " now ordained him to the full work. This was accomplished in December, 1840, Edward Tolbert, James Matthews, Jonathan Davis, John Bush and James Lunsford con stituting the presbytery." This was quite an array of ministers. They were the best in the land. Neither the church responsible for the ordination nor the preacher to be set apart should desire less than this. It is no small matter to lay hands on a man for the work of the ministry, and a church that acts hastily or carelessly, has certainly forgotten the responsibility

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involved. When it is determined to ordain a brother for the ministry, care should be taken to secure the wisest and most reliable men that can be found in the country to do the work of the presbytery. If such preachers cannot be had at one time, let the appoint ment be made for another. To dodge, ignore,.or be careless on this point, justly casts suspicion upon the church or the candidate, or upon both. When a good man is ready for the work, it should be a delight to have him ordained by such ministers as, from their standing in the churches, would give some force and importance to the act. Of course the character of the presbyters has nothing to do with the fitness of the man; all that is in mind is the freedom from suspicion that a man is not properly qualified in general infor mation, in character, or in the call to the work.
Brother Muse was not the man to dodge. The or dination was conducted in a manner fully satisfactory to all concerned.
He was called to ordination by the Rehoboth church in Randolph county. This church being thus close ly connected with his life, it may be pleasant to the reader to have Uncle Tommy introduce and describe it in his own language in a letter written to the Index about the year 1880.
" It is located in Randolph county, Georgia, ten miles east of Cathbert, near the Pechitta creek, where there is a most beautiful place for baptizing, just above the

UNCLE TOMMY MUSE.
bridge. The audience generally stand upon the bridge to see the ordinance performed as the gospel directs.
" The house of worship is about seven years old; forty by sixty feet. It is situated in a beautiful oak grove, about two hundred yards from the bridge.
" It has always been famed for its very large congre gations and the hospitality of the people.
" The Rehoboth church was constituted on Sunday, August 17 1839 ; Brethren Jonathan Davis aud James S. Livingoton forming the presbytery.
" The church was constituted under an arbor in the grove where the church now stands. They continued to hold meetings under the arbor three years. They then built a small log house about one and a half miles distant, on Mill creek. In 1845 they built a comfort able frame house on the ground where the church now stands. The church built another house of wor-~ ship forty by sixty in 1873. The house has never been ceiled, and there are no stoves in the house, which prevents them from keeping up their Sabbath-school through the winter as it should be.
" The church professes to be truly missionary in doc trine, but not so much in practice as I should like for them to be. They are in there contributions, upon an average with most of the churches in the country.
" The membership is intelligent, industrious, kind and hospitable, and as pious as you will find in coun try churches. They enjoy a large meeting such as a protracted meeting and an association they glory in having the pleasure of entertaining it.
" This church has had eleven ministers to serve her as pastor, and I will give their names as they have succeeded each other:

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" J. S. Lunsford, Thomas Muse ( pastor from 1840 to December, 1844, took charge of the church again in December, 1874, and is still the pastor), \V. L. Crawford served the church three different times, Richard Thornton, E. W. Warren, now of Macon, Jesse'M. Davis, Jas. O. Cumby, M. B. L. Binion, W. M. Pope, B. F. King, R. A. I. Powell. Only six out of the number are still living; the others have gone to re ceive their blessed reward in heaven.
" There have been four hundred and twelve persons baptized into the fellowship of this church in the course of forty years. There have been received by letter 336, and dismissed by letter 287 members.
" When I gave up the pastoral charge of the church in December, 1844, the church then numbered 113 members. When I returned then to the care of the church in December, 1874, just thirty years had passed away, and upon inquiry among the membership we could find but six surviving members of the 113. I thought the mortality among them very great, but upon inquiry I find it no greater than at other places where I have preached thirty years ago. Our lives are but a vapor, it appeareth but a little while and then vanisheth away. Be ye also ready, for at such a time as ye think not the Son of Man will come. THOMAS MUSE.
" Present pastor of Rehoboth Church."
In 1888, he writes of this church again. He is both
tender and severe in this communication. He was
beginning to live in the past, and he recalls this early
connection in a way that shows how he felt toward
others for whom he had labored in the days of his
great usefulness. The " care of all the churches " wa&

TJNCLE TOMMY MUSE.
still upon him. Nearly forty eight years after his
first call to this pastorate, he writes to the Bethel
Association news: "I had the great pleasure of visit ing old Kehoboth church Saturday and Sunday last, which was the second Sabbath and Saturday before, I believe they have always held their meetings on the second Sabbath,aud hardly think they could be induced to change their times of meeting to secure the services of the best preacher in the State. .... The church and congregation gave me their old pastor, a hearty greeting. The congregations both days were pretty good and I preached to them the best I could both days. I love the church at Rehoboth very much. They called me to ordination in 1840 and I commenced my first pastoral labors there the second Sabbath in January, 1841. I have labored a great deal there and my labors have been abundantly blessed. I preached to the church before they had any house to worship inr under an harbor with pine log-seats for three years, winter and summer. In the winter the congregation on Saturday would sit on the leaves lying against the log seats, and leaning on the logs would look at me while preaching in the stand, and the cold wind blow ing, sometimes from the northeast. They would look at me sideways, and wish I would stop; but that did not bother me in the least, for I was then full of fire,, and made the forest ring with my loud voice. I had a great deal more zeal than knowledge in those daysr and was famous for long sermons and exhortations.
" I gave up the church at the close of the third year, and they built a log house about the head of the mill-pond and called me back. I returned and

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preached for them till the close of that year 1844, and requested the church not to call me any more. But they raised a subscription with which to build a frame house of worship at the old stand, called me again, and sent a committee with the subscription and'contract for building the church to induce me to return, but I had accepted another church, and all my time being occupied I could not return ; but they contin ued to send after me every summer to help them in their protracted meetings as long as I lived in Cuthbert, and I preached the funerals of nearly all the members that died. In 1874 I was again called to the pastoral care of the church, and returned and preached for them until the spring of 1885.
" Rehoboth has always been noted for large con gregations and always for the love of money, their contributions having never been what they ought to have been. I have labored as hard and as faith fully as I could to interest them in the cause of mis sions and to get them to take and read the Index, but I never met with much success and I fear there has not been much improvement in money matters with them yet, judging from the success I met with in the sale of good books to the members. ... I sold books to this large and wealthy church, when there last, to the enormous sum of five cents in cash for a small Testament. But I will not complain, and shall carry my books down there again."
There is a touch of sadness in this reminiscence of
so many years of hard labor. The yearning of his
heart is yet strong for those .who have both appre
ciated and neglected his earnest toil for and with them.

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The repeated effort of the church to secure and retain him in the endearing relationship of pastor shows how tenderly they felt toward him, even when his youth ful vigor was gone. They have not been lacking in excellent pastoral labors by some of the best men in the ministry. Yet, when death entered the homes where he had, with such loving faithfulness impressed the gospel when life and health were abundant, the hearts of his spiritual children turned to him for com fort and support. O, the meaning of these words, "I preached the funerals of nearly all the members that died." They are only a little more significant of ten derness, love, confidence, and strong attachment than the expression immediately preceding, " but they continued to send after me every summer to help them in their protracted meetings." These were sweet memories. His sweet, saintly spirit bound thousands to him "as with hooks of steel," because he loved and sympathized with a tenderness and power that marked him as a man among many.
Conscious of such strong attachment, possessed by such affection, it was not the least of his trials that his well-earned right to instruct, direct, and^build could not be used successfully in presenting the churches to whom he preached and over whom he watched, blame less in matters so simple as the fundamental doctrine of missions. To the end it will be true that "the love of money is a root of all evil." That about which

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he complained in Rehoboth church abounds in all the churches. What appears as great liberality in some is only a little better state of moral and religious ad vancement ; it is by no means a condition of which toboast. The love of money is not rooted out nor will it be until the great transformation of all things. Our life-work is by no means a failure, however, be cause all the ends aimed at are not accomplished. The ideal is not the attainable. The unattained will always be more than the accomplished. Uncle Tommy saw all around him failures. His heart often almost fainted when the high and noble purposes of his life exceeded his ability to perform. These purposes were so rea sonable ; they were so easy, as his sanguine nature contemplated them now why should he not accom plish them ? May not this defeated ambition that saddened his last days be the secret of his great suc cess of his great accomplishments ?

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CHAPTER VII.
HE MARRIES.
Our young brother had now passed two very im portant stages of his life, the influence of which he must ever after feel. He had been called to serve as undershepherd to churches, and had been set apart for that solemn work " by the laying on of hands." The influence of these two things, for which others were largely, if not entirely, responsible, must have been very great upon both mind and heart.
It did not occur to him, in his early Christian life,, that he was called of God to the work of the minis try. He simply knew that he was God's child and; servant, and all that he did was no more than seemed! to him to be reasonably the duty of any Christian^, should the opportunity be offered. If his experiences were those of a call to the ministry, he needed " some, one to teach" him. In this respect, he "did not yet know the Lord, neither was the word of the Lord yet revealed unto him."
How different this " waiting for the lord " from thecourse so frequently to be seen in would-be preachersof the word. Here was a man hard at work in a sec ular calling that required much skill and enterprise,, finding time to devote to the active work of the king-

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dom of God, without seeming to consider that he was doing anything unusual. The minds of others were being made up as to bis proper position in that king dom. As for himself, he was too busy to give much thought to anything except that at which he might be laboring. Less than one year before his death, being ;asked about bis call to the ministry, he replied by ^saying that he " simply kept trying to do his duty under all circumstances, and found himself a fullhedged preacher by aud by."
But who has not seen men loudly demanding recog nition as the " called of God " for the highest position in the churches, when not one thing have they found to do for many years of life which they have thrown away? Our master sent us " forth as lambs among wolves," with the command " Be ye, therefore, wise as serpents and harmless as doves." When such fruit less men are thrust into the ministry, the churches exhibit neither the wisdom of the serpent nor the harmlessness of the dove. These idlers should be allowed to remain idle, until their hands have learned skill in a less conspicuous and responsible place of service; or until, in some plain way, the divine will should be made known. In later years, Uncle Tommy showed his keen sense of the evil of this very com mon mistake by causing a clerk of one of his churches to slip into the letter to the association a sentence somewhat like this: "We are at peace one with an-

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other, notwithstanding the fact that we have five or dained preachers in our church."
It should not be understood by all this that he did not believe in a divine call to the ministry, nor that he had any doubt as to his having received such call. His deep conviction -of his having been directed of God o do just the work to which he gave his life, of ten sustained him when all other helpers had failed. To him, it was the strongest possible evidence that he was called of God when he found the way opened for him to enter the ministry without his having consciously sought it. He cared not how the call came, since his own spirit bore witness that it was of God, and since God bore testimony to the acceptability of bis ser vant by the abundant fruit which continually resulted from the word preached. If he had not a call from God, what should be thought of the four thousand persons baptized by him? and how should the strong influence for good continually exerted by him upon all classes of men be accounted for? What could have supported him during so many years of incom parable labor, had he not had the abiding evidence that God was directing ? How could he have sustained so many losses, had he not been satisfied that his goods had gone in the discharge of his duty in the heavenly calling? How could he have endured so much con tradiction of men, if he had not felt that he was doing only the service of God? Being made sure of the

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will of his Father, he could endure all things and do all things for Christ's sake. Sure of his appointment he could adopt the language of the man of God who said," I know both how to be abased and I know how to abound; everywhere and in all things, I am in structed both to be full aud to be hungry, both to abound and to suffer need. I can do all things through Christ who strengtheneth me." And why should God's servant have either fear or care so long as he Is conscious of obeying the commands of his Master?
Having been led to see clearly that his sphere In life was that of a minister of the gospel, he at once took steps to free himself from anything that might fetter or hinder him, and to diligently seek to add to himself whatever promised to aid him by ren dering him in any way better adapted to, or more efficient in, the great work that lay before him. Henceforth he was determined to be able to say, " This one thing I do." He at once took steps to get out of the mercantile business. His very success in that direction was hazardous to his thorough work in the new field. It was easy to see that it would be ruinous to the business to be absent from it as often and as long as his pastoral duties would require. Besides, the only kind of attention that he could give to business would require too much of his thoughts. The only reasonable course appeared to be to let the business go. It did go at great financial sacrifice, as

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men usually consider such things. He could truly say, " But what things were gain to me, these I counted loss for Christ."
He owned property afterward and attended to much "business, but nothing was allowed to get between him and his Lord's business. As soon as he threw off the yoke of bondage to affairs, God opened his coffers and increased the wealth of his servant. He was not mis taken in supposing that if a Christian is entirely con secrated to God brains and all the Master will see to it that the waiting servant is provided with just such utensils for labor as he may be able to handle, .and is inducted into such fields as will furnish ample opportunities for the employment of his powers, and verily he " shall be fed." If wealth is needed, that will come. Uncle Tommy needed material resources in the prosecution of the work required of him, and God had it ready in just such amounts as could be used without, burdening him. God said to the Tish"bite, " I have commanded the ravens to feed tbee." 'This assurance was a source of great repose and .strength to Elijah ; but he could not more confidently <xpect " bread and flesh in the morning and bread and flesh in the evening " than can every truly consecrated minister of the gospel or servant of God, in any appointed field, rest upon the Master's promise, " And lo, I am with you alway, even unto the end of the world." Comparatively few illustrate the faithfulness

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of this promise, for only a few are in fact consecrated to the work. Let us thank God for the few and pray
for more. The next step was to find him a helpmate .who
should be in sympathy with the principles and pur poses in which he was absorbed and by which he was controlled. For some time he bad been " paying the devoted" to Mrs. J. H. Jenkins, a widow of good family and most excellent character. Although he was now thirty years old, he could not 'avoid some of the usual experiences of a courting man. Things did not always run smoothly in his affairs of love. He frequently told a story "of his courting days illustrating his willingness, on one occasion at least, to find no audience at an appointment, and as showing how it came to pass that be attended a Methodist camp-
meeting. Mr. Muse's home was yet in Blakely. Mrs. Jen-
kins lived in Cuthbert. Perhaps for the purpose of covering his tracks, so that he would not be suspected of the tender passion, he made an appointment topreach in the village of Cuthbert. On reaching the place for preaching, after a ride of thirty miles, there was nobody on the ground to hear him. With a mischievous smile and a twinkle of his eyer he would close the story by saying : " And it just suited me, for my sweetheart, had gone to the camp-

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meeting, and I wanted to see her more than I wanted to preach I suppose." He was only a man.
His suit was in due time successful and Mrs. Jenkins, a widow of only a few months, became Mrs. Muse on December 19, 1840, the same month of his ordination to the gospel ministry. His wife was to him a woman whose " price was above rubies." From this time forward he was fully persuaded that "Whoso findeth a wife findethagood thing and obtaineth favor of the Lord." She was the prudent wife " from the Lord," a helpmWe and a true yoke-fellow. She was a pious woman who found in her husband's affairs her absorbing work. She encouraged and strengthened him in a way that was exceedingly helpful to the young pastor and evangelist. She often accompanied him to his churches, especially to Blak'ely, where she found great comfort in his work, and was made to enjoy the hospitality and friendship of the host of men and women in that community who had learned to love and esteem her husband.
It is impossible to correctly estimate the value of a good and efficient wife in the successful struggles of a well-balanced man. The unselfish effort which the wife, in such cases, puts forth is beautiful beyond degree. She has not Ihe same stimulus that goads the man on to the patient exercise of all his powers, unless she is fortunate enough to be able to find her

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own interests identical with those of the husband. Even then it often happens that the cares of the housebold and her duty to the children, with whom God blesses her home, circumscribe her efforts and experi ences in such a way as to render it almost, or quite, impossible for her to fully appreciate her husband's trials and aims.
Notwithstanding all this, she must often be to her husband as a strong tower into which he may flee from the tempter and from danger of many kinds, and beneath the shadow of which he may obtain rest and renew his strength. If at such times she fails him, he may give up the fight or capitulate with the enemy. Upon her frequently rests the duty of doing the impossible at times when she is least capable of effort and when she needs encouragement and sym pathy ; she is often forced to utterly ignore her own wants and be strong for the sake of others. Mr. Muse was only expressing what is true of thousands of others who, perhaps, are not so generous or just as to express it, when he attributed his success largely to his wife.
If this be true of the wife of the man who is en gaged in secular pursuits and much more is true how much more helpful and trying is the position when the husband is engaged in the high but exceed ingly difficult work of the ministry of the Word? It is just here that the noblest characteristics of the sex are exhibited, or rather employed as unseen powers

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for the happiness of men and the glory of God. No more touching speech could be made than .was lately made by an aged woman, the wife of a pioneer preacher of this section, who told in simple language the story of her early devotion, while relating the labors of her husband. She said, " As he had to plough and do other farm work to make a living for a large family of small children, he had so little time to read, that when he was ready to start to his ap pointments, I felt it my duty to clean his shoes and get his horse ready and thus afford him a few minutes to spend with his Bible." Tired and weary as she might often be, these acts of kindness were done so cheerfully that the man of God went away, with 110 special home burden upon his heart, to tell to listening audiences the sweet story of the cross. If the preacher shall have a reward what about such faithful, self-denying colaborers? We can never know how great the debt we owe them. In the cities and in the country, on the frontiers and among the heathen, the preacher's wife stands between the altar and the plow ready for either. She is the crown and glory and strength of her husband.
The phase of the life of a minister's wife that is often most trying is her poverty. It is the wife who knows so sadly that the children lack sufficient cloth ing and need nutritious food. She it is whose hands darn and patch until warp and woof are gone from

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the plain garments over which she weeps because the money necessary to purchase new ones is nowhere in sight. She it is who sits down to the scanty meal of the commonest food, prepared by her own careful hands, and chokes down her breaking heart and forces back the flood of tears lest the children should eat the half-satisfying bread with increased bitterness. The husband's duties may hold him where the most wellto-do vie with one another in the special preparations made to entertain the pastor. Strange the wife and children are so often forgotten! As she entertains the stranger, and exercises strained hospitality toward the friend, it would be hard to guess how completely crushed is the noble spirit that sheds around the table or fireside a light so lustrous and beautiful. Often educated and refined, she may see her children grow ing up in ignorance and feel her own noble aspira tions dwindling to the level of slavish drudgery. No wonder if doubts and fears should sometimes over take her. But should they, she will prove their master. Struggling on, she will lay down her burden at the end of the journey in triumph. Ah, well, the angels will be there to bear her weary soul home to rest and a glorious reward. God knows it all.
Fortunately Mrs. Muse did not feel the oppressive hand of poverty in her life-work as a minister's wife. When she was married the second time to Mr. Muse,

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she owned lands and about ten slaves. What prop erty the husband was possessed of is not now known, but the wife had enough to render bis which was in money sufficient to enable them to live comfortably. Mrs. Muse inherited her property from her family. At the time of her second marriage her estate was much involved. She was running a boarding-house in Cuthbert, which was at once abandoned, and a home purchased about seven miles from Cuthberfc and about three miles from Benevolence, a most delightful little village about ten miles northeast from Cuth bert. In this quiet country home they began the new life. The good business tact of Mr. Muse soon re lieved the estate of embarrassment, and a steady in crease began until his property amounted to many thousands of dollars.
Poverty is not altogether and always a misfor tune. Very often riches are a curse. Poverty is frequently a great teacher of virtuous ways; it is often a fiery furnace for the consumption of the dross of noble characters, that they may be more noble. It seems that its purifying effects were not needed in the case of our sister. She was pos sessed of virtues far beyond the ordinary, and found in the work of the Lord an open way to the rich fields of human sympathy and comfort in which all her powers had room for exercise without the ques-

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tionable display of the modern disposition to usurp the work and occupy the place of the man. The means at her command became the property of every one of God's needy children. She was God's steward to disburse his funds at his command. The widowswithin reach of her knew that they need not suffer. The poor and afflicted found her heart full of sym pathy and her hands full of relief from temporal wants. A noble spirit of Christian sympathy enabled her to become a welcome guest in homes of sorrow,, and a keen insight to the chambers of the soul made it possible for her to lift burdens unseen by others from hearts too distrustful to permit the entrance of ordinary helpers. Renowned as he was as a helper of needy souls, her husband was constantly feeling the influences of her more refined powers where they were most needed beyond his reach.
A true woman is always a benediction, no matter how poor or obscure she may- be, but when possessed of means and in a position to use her influence as a pastor's wife may, she has an open door to untold good. Her greatest usefulness, however, consists not. alone in the distribution of food or clothing to thephysically needy, but in the hallowed influence of her love and wise words upon the hearts and lives of that class of persons upon whom the ills of life have fallen with crushing force.

UNCLE TOMMY MUSE.
" Down in the human heart, Crushed by the tempter,
Feelings lie buried that grace can restore; Touched by a loving heart, "Wakened by kindness,
Chords that were broken may vibrate once more."
In restoring crushed feelings, grace often flows most freely through a tender woman's heart; in uniting the broken chords, a woman's hand is often the most delicate and skillful.
But in the life of a man the outward performances of his wife are far less important than the subtle,, unseen forces that are always at work moulding his character, creating reserve force for the day of weak ness, and painting the silver lining for the dark clouds of adversity and persecution; or, that with baneful influence destroys character, dissipates power, and plunges the whole man into the darkness of despair. Nothing reasonable was lacking in Sister Muse, either of pious conduct or helpful influence. From the day the two were made one, the personality of the wife was felt for good on the entire life and conduct of the husband. Although he was a man of great decision of character' and of determined purpose, there was about him that spirit of chivalry and common sense that enabled his wife to exercise over him an elevating and refining influence.

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CHAPTER VIII.
FULLY CONSECRATED.
Now that our brother had been ordained to the full work of the ministry, had given up his mercantile business, had been called to churches, and had married a wife, his progress became more evident and rapid. Fully enlisted for the entire work for souls, he seems to have lost all regard for his own comfort and all fear for his physical health. Henceforth he was unques tionably a leader, and very soon after the leader, of a band of workers who had become hardened for the preaching of the gospel by much endurance as pioneer settlers. To Jead them meant much more than to place oneself in front and dash off for a half-mile heat. They were men of great native ability, sharpened and quickened and hardened by watching for wild beasts, contending with treachery from both Indians and whites, by exposure to malarial poison, and by an heroic struggle for sweet lifeagainst a host of rapacious foes. They needed a leader, he was ready and fully qualified. A mere stripling in the ministry, he sup plied any lack of experience that he might have by good sense and untirring, ceaseless zeal for Christ and souls. A mind untrained by systematic preparation was kept plunging forward at such a rate that its

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deficiencies were scarcely seen, and many of them
gradually disappeared.
The late Dr. E. W. Warren has left a short descrip
tion of Thomas Muse as he impressed him in 1845.
Dr. Warren was that year converted and baptized into
the Starksville Baptist church, Lee county, Georgia.
The natural zeal of his heart, set on fire by the love of
Christ, speedily manifested itself in earnest Christian
work. He became sufficiently interested in the work
of the denomination outside of his church to cause
him to leave his law business and attend the Bethel
Association, which met at Cuthbert in October. Many
years after, in a letter to the Christain Index, he writes
of that Association and of Brother Muse. No other
person could have said the whole truth and nothing
more so exactly as is to be found in this letter, most
of which is given:
: "Of the ministers who attended the session of the Bethel Association of 1845, the dear brother, whose name stands at the head of this article, is the only one recollected who still survives.
"He had been preaching five or six years. He was late from Virginia. He was rather a marked man in the Association. He had a broad forehead, a pleasing expression of face, a pale blue eye, which deepened in its color when he grew excited. He was handsome and prepossessing. It was apparent that he was the coming man of the body. He was some what nervous when speaking, and wanting in selfassurance. He was easily excited, and would some-
8m

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times lose his ability to concentrate his mind and hold the thread of his argument. He was not fluent, not smooth, not gifted, as a public speaker; but as a preacher he made up for all his defects by his deep earnestness and pious zeal. One did not grow tired under his sermons. They never seemed long. There was a freshness in his manner, and sometimes a startling boldness in his expressions that made one listen all the time. Very soon he stood in front as a pastor in the Association. He took the lead as a revivalist, and his labors were largely blessed. He was untiring in bis work among the churches. During' the months of July, August, and September, when the farmers had leisure, he was engaged constantly in pro tracted meetings. His influence over his churches and congregations seemed almost irresistible. He was pathetic at times, so that all wept with him. "When he thought it necessary his denunciations against sin and the folly of sinners was stinging and terrible. Wicked men would go away in anger and return in penitence, asking the prayers of the faithful man of God whp had dared to be candid and tell them the whole truth. He was as loving as he was fearless, and as gentle as he was bold. He baptized a larger percentage of those converted under his preaching than any minister I ever knew. The freedom from all embarrassment with which he discussed baptism and communion, was only equalled by the boldness and force of his argu ments. Nothing could deter him for one moment from saying just what he thought the Master would have him say. .....
"Brother Muse was for thirty years the most active and useful preacher in Southwest Georgia. He served

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more churches and baptized more persons than any pastor who has ever lived in that part of the State. His success has forcibly illustrated how uniform piety, zeal, and constant endeavor to do good, can overcome the disadvantages arising from the want of education."
Dr. Warren goes on to say: " Now this dear man of God is approaching his four-score years. His body is feeble, his heart is warm, and his faith is strong. He is wearing the crown of glory, as he treads the path of the just that shineth more and more unto the perfect day. He has held aloft the banner of truth and bears in his body the marks of the Lord Jesus. Well done, thou man of God."
In this letter too much has not been said. The intensity of the language is a partial transcript of the affection and esteem that was almost universally en tertained for Uncle Tommy by piously inclined peo ple who came under his personal influence. He had the rare ability of binding hearts to him with the in tensity of devotion. Those who hated him did so as.
devils hate with all their power. His bold and terrible denunciations of sin came
near being the death of him once and was the occasion of his bearing "in his body the marks of the Lord Jesus." It is reported to me in this wise: There was in the community a man whose sad misfortune it was to have connected with his family a very damaging report of an immoral nature. Whether the report was true or not seems never to have been settled. That made little difference to the ordinary scandal-

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monger. He did his full share of mischief-making by diligently circulating the slanderous story and by -having it duly and exasperatingly told to the injured iparty, who became naturally very sensitive and swore '" vengeance at a venture." Nothing could be more iroundly denounced by Uncle Tommy than the social 'sin. Some discourse of bis upon this subject, delivered about this time, was so reported to the irate citizen as to suggest that a personal reference was intended. That was sufficient to furnish an object upon which to pour vials of pent-up wrath. The first warning Uncle Tommy had of the offense he had unintention ally committed was the sharp thrust of a knife from Jbebind as he stood in a friend's store transacting some -business. Stroke after stroke followed until the sharp instrument had well-nigh done -its cruel work upon the prostrate form of the helpless victim. Although -confined to his bed for a few weeks, he recovered -with no after results except a vivid memory and a few scars for the " Master's sake."
His life was threatened many times. On one oc-casion he was told that he would be shot if he ad.cninistered the ordinance of baptism in a certain case, fie. proceeded with his duty and did more than was ^expected, he baptized the threatening party a few -days later.
He frequently gave offense in his discourses on bap tism and the Lord's Supper. Not that his discussions

UNCLE TOMMY MUSE.
were in a bad spirit, nor on account of misrepresen tations. It was more on account of " the freedom from all embarrassment" and " the boldness and forceof his arguments." These were so apt and direct that often there was left for the opposers only a choicebetween admitting their error or getting mad.
One of his pet arguments ran thus: He would! have his boots polished with great care, and whiletalking of the " argument of inconvenience in im mersion," be would lean away over and get a few drops of water from the pond, pool, or stream, and exclaim; " There now, I did not get a drop on my shining boots." This remark was followed by a most terrific arraignment of such as would under any con ditions allow convenience to supplant a direct com mand of the Lord of glory.
Another thing that he often did with great effect was the stopping of an imaginary Jordan with hisfoot. Some zealous effusionist went through the as sociation stating that the Jordan was so small that it could be damned up by a man's foot. After quoting some contrary evidence, showing the real size of theriver, he would thrust out his foot in a most dramaticway, and say : " I would go further to see the foot that could stop that river than I would to see any Jumbo that ever trod American soil." We all kno\r how such arguments hurt.
On one occasion, an ocular demonstration turned

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the laugh on Uncle Tommy with a force which he greatly enjoyed. Very often, at the close of his argument, he would propose to show just how the New Testament baptism was administered by the act itself. On this occasion the subject was a very large woman whose husband was a strong Methodist. The place selected for the ordinance was a pond in which were sand-beds in close proximity to deep muddy holes. After his usual remarks had been made, he lifted his hand and solemnly pronounced the cere mony, and then proceeded to bury the candidate. All went well until the effort was made to lift the woman out of the water. Just then his foot slipped and down he went into the water deeper than his own head. Two or three men, among them the husband, promptly stepped in and assisted him out with his charge.
Nothing daunted he remarked, "she has been buried with Christ by baptism nevertheless."
Perhaps there was no period in his long life during which he was more active than the ten years between 1840 and 1850. His energetic nature threatened to spend his great fund of physical ability in the abund ance of labors and in the intensity of his application. His labors were not confined to July, August, and September. During these months he never failed to be fully engaged with his own and other churches. Day after day he would ride, often many miles,

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preach two or three times, visit many families, pray often for and with anxious souls, baptize the con verted, and labor for the backsliding. When it seemed that he was certainly exhausted, he would rally and keep at work.
At one time, he reached his home late on Sunday night after having spent more than two months in revival work; he was so much worn that he could with difficulty mount his horse or walk when not under excitement. It seemed that he could go no more. He thought the campaign was over the re action was upon him. The next morning, about nine o'clock a note came from Reboboth'Church asking him to come at once. When the messenger arrived, he was scarcely able to drag himself to the door. After reading the note, he walked back to his wife, Ihrew the paper in her lap and said, "good by. I am gone again." In a few minutes, he was off for another week's work in a most glorious revival. His comment was " The Lord gave me strength ; it was A miracle."
When engaged in preaching, his physical exertion was very great. For the space of an hour, or an hour and a half, sometimes two hours, he would speak with intense fervor, gesticulating and walking up and down the house. During these performances, the perspiration would drip from his elbows at such SL rate as to show his windings over the floor. He

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usually wore, at this period, a thin coat of wash ma terial during the protracted meetings. In two or three days' labor his coat would be much soiled from being saturated so often with perspiration and fre quently covered with dust. This did not disturb him in the least. After the night meeting, he would have some sister wash and iron it, and by the time for service next morning he would have a clean, well starched coat. Did he ever preach in his shirt sleeves? Well, such things have been done. Uncle Tommy, doubtless, woald have done such a thing rather than appear in a coat disreputably soiled. Cer tain it is that with or without a coat he would preach the gospel without consideration of self. Was it not his living, loving, omnipotent Savior who said, " He that loseth his life for my sake shall find it?" And it was in his servant's heart to answer, with truthful devotion:
"Jesus, I my cross have taken, All to leave and follow thee;
Naked, poor, despised, forsaken, Thou from hence my all shall be.
"Perish every fond ambition, All I've sought and hoped and known ;
Tet how rich is my condition, God and heaven are still my own.
"Man may trouble and distress me; 'Twill but drive me to thy breast;
Life with trials hard may press me; Heaven will bring me sweeter rest.

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"Oh, 'tis not in grief to harm me,

"While thy love is left to me;

-

Oh, 'twere not in joy to charm me,

"Were that joy unmixed with thee."

It was one of the frequent employments of the preachers of the forties, and on for years after, even when the country was dotted as it now is with churches, to go two and two on long tours, preaching in such houses as would open their doors, and bap tizing such as professed faith in Christ. Objectiona ble as this plan is to many, these early preachers found it very profitable. They would often baptize scores of people who would go many miles to present certifi cates of baptism to churches, and thus become the vanguard of the advancing hosts. Sometimes, it is true, these certificates were hidden away for years and the holder remained out of the church. Very much the same thing is practiced by many who have the fallacious opinion that a church letter in the pocket or trunk means that they are not church members and are free from church restraint and obligations. Some of these certificates of baptism, like some of the, church letters, remained a long time unused. After so many years as forty, one of these certificates came to light. No doubt many of them were lost.
These were often most delightful and profitable journeys, not only as occasions of spreading the "good news," but on many other accounts. Buried away in

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these godless communities would often be found Christians whose hearts were yearning unspeakably for some small comforts of Christian fellowship. Con verted many years ago, perhaps whole decades had passed in this frontier country amid most wicked sur roundings since they bad heard either sermon or prayer, unless they chanced to pray aloud themselves. It is easy to say what a Christian should do under such circumstances, but let the untried be careful. A most powerful weapon in the hand of Satan is scorn. A great multitude, who are surrounded with daily help from all sides, sometimes do much more shameful things than to be silent. This is all that many of these patient sufferers did when alone amid the hosts of revilers. The day of rest was forgotten. Should the name of God be mentioned in reverence, that would bring down upon the heads of the worshipers such a shower of derisive epithets as only the strong could ndure. And yet the coming of these ministers of the Word would be as a day of rest to the weary soul. Only a little reflection is needed to furnish the joyous back ground of the pictures often produced by these devoted shepherds of the flock in these neglected spots. It would be reckless to undertake to guess which of the parties to meetings frequently held on these journeys were the most benefited the lonely, patient Christian who for so long had prayed for companionship in the

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gospel, or the toiling evangelist. With what unction would the prayers go up; -with what eagerness would God's Word be read and studied ; with what tearful joy would they sing some such song as

" Amazing grace how sweet the sound, That saved a wretch like me;
I once was lost, but now am found; Was blind, but now I see."

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CHAPTER IX.
HE OWNS SLAVES.
By his marriage to Mrs. Jenkins, Rev. Mr. Muse came into possession of a few slaves and a small farm. "With bis own resources, certain mortgages were soon removed, and another farm was purchased, upon which the negroes were cared for during many years until as president of the Board of Trustees of Bethel Fe male College, and proprietor of the principal girls* boarding-bouse, it became necessary for him to move back to Cuthbert.
As a slave-owner Mr. Muse belonged to that large class of men who thoroughly believed in the scripturalness of the institution, and made it a blessing to the blacks. As an evidence of the character of his conduct toward and influence upon bis servants, it may be stated that the Muse negroes are regarded as an unusually good set even now, after they have so long been free and under entirely other influences.
Although a conscientious believer in the correct ness of the institution, it should not be understood that he by any means approved of the abuses that were 60 common. Cruelty he could not endure. Against this vice he failed not to express himself most vigorously, whether it was indulged against man

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or beast. But he had too much good sense to allow his eyes to be blinded to the necessities of the case. He knew the difference between subordination and wilful disobedience, and well understood that insubor dination in one servant would lead to the same in others, and that, as a result, ruin to both master and slave would itfevitably follow. Hence, when correc tions were necessary, he sustained his overseers in a reasonable administration of discipline and held them back from unreasonable exactions.
Whatever difficulties he might have to meet, how ever embarrassing the situation might sometimes be, however much he might feel the sting of reproaches in consequence of his being classed with those who were unmerciful and unwise in the treatment of their human property, -whose condemnation was just, he accepted the situation, neither hesitating in the dis charge of duty nor dodging under the shot and shell from the moral and religious batteries of abolitionists.
As an illustration, of how deeply and strongly good men among whom he lived felt on this subject as early as 1840, a part of the report'of the committee of Bethel Association on " examination of corresponding letters," which refers to resolutions contained in the minutes of " the York Association," is given:
" Whereas, There has fallen into our hands a min ute of the York Association, Kennebunk county, containing four resolutions in relation to slavery; and

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whereas, these resolutions are of an infamous charac ter and tend to the violation of every principle of the relation recognized by the Scriptures between master and servant; and whereas, the spirit of said resolu tions is destructive to the happiness of the civil and religious liberties of the Southern people and tend to excite insurrection among our colored population; and whereas, it becomes our duty as a Southern peo ple and religious denomination of the Missionary Baptist order, to act promptly and efficiently in meet ing the wild schemes of Northern fanatics, cloaked with the semblance of the religion of our Lord and Savior Jesus Christ, and after due and deliberate con sideration upon a subject of such vital importance, your committee (though much perplexed) beg leave to report the following resolutions, viz.:
"1. Resolved, That we view the effort of the York
Association, held in Kennebunk county, August 20th, 21st, and 22d, 1839, repugnant to scriptural authority, and calculated to produce a final separation between the Northern and Southern Baptists, it -carries in it the seeds of civil war, and all the horrors attendant upon such uncalled for interposition of Northern fanatics.
"2. Resolved, That we affectionately remonstrate with our brethren of the North, and would remind them, if our brethren would attend to the wants of the poor class of their own States they would find ample scope for all their charities and sympathies, and we are conscious that the conditions of our domestics are far more happy than hundreds and thousands of the laboring population of the Northern States.
"3. Resolved, That we deeply deprecate the princi-

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pie of non-fellowship, but if domestic slavery is the price of it, we say stand off, brethren, we desire not your correspondence; and further declare ourselves to be of firm conviction of mind that the Bible holds and recognizes fully all the relations between master and servant, according to the following Scriptures": Ex. 21:20, 21; Eph. 6:5, 6; I Pet. 2:18, are quoted
in full. "4. Resolved, That we adopt the following senti
ments contained in the Index, under date Oct. 1, 1840: "Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren, but rather do them service because they are faithful and beloved, partakers of the benefit. These things teach and exhort! If any
teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railing, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness; from such withdraw thyself." 1 Tim. 6:1-5.
The report goes on to say: " The above is a graphic picture of modern abolitionism. The Apostle seems to have had almost a prophetic view of what certain re ligionists would attempt to do nearly eighteen hundred years after his death. .... Paul sent back Onesimus, a runaway sjave, to Philemon, his master, but
an abolitionist would think he did God service in as-

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sisting one to escape. .... So the world goes. But
this does not affect the foundation of Eternal Truth. The troth commands "to teach and exhort servants to obey their masters, not to encourage them to run
away or to do anything else that is wrong. It is safer to obey God than to be turned aside by men."

More than half a century has passed since these sentiments were penned. "What changes have taken place! " The seeds of civil war," whether planted by " Northern fanatics" or "Southern stubbornness,pride, and cupidity," have germinated and produced "all the horrors attendant upon" an unfortunate conflict that raged beyond the control of either side. No doubt these servants of God were honest in their convic tions and censures. But what would they say now ? Perhaps they would not justify the expressions of the "York Association," but humbly bowing before the Master, whose we are, they would say with Pharaoh's servants, " This is the finger of God," and being be yond measure astonished, they would rejoice in the fact of the ages, " He hath done all things well." Since " the mists have rolled away " men have clearer visions than when striving to look through the lifting clouds of a stormy morning. May it not be true that the sinful mistake where there was sin and mistake was not in inability to see, nor yet in the earnestness of discussion, but in allowing bitterness to enter where only love should be found ? Brethren, good men, the

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best of men differ. These differences should often be discussed fully, but with the exhortation of the Holy Spirit always in mind: "Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice; and be ye kind one to an other, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Such dis cussions would not contain seed of war; the rather would they lift the flag of peace.
Without attempting to discuss this very grave prob lem, that happily is now a matter of history so far as this country is concerned, the following quotations are made as showing that opinions may be widely dif ferent even now.
The first is taken from the report of a speech de livered by Hon. W. Y. Atkinson, Governor of Geor gia, before an assembly of negroes, convened for the purpose of considering the great question of their duty to their African brethren. The report makes him say:
"Slavery was a hard lot. Slavery, in my judg ment, cannot be justified. And yet, may it not have been a part of God's plan for the redemption of your race, that you might put up a prayer to God and man for the redemption of your fatherland?"
Yes, slavery was a hard lot and it must ever be. But it may not be the hardest lot. At least, it would seem that Bishop H. M. Turner, of the African Meth-
9m

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odists, does not so regard it. Bishop Turner, himself
a negro, writing from Liberia, Africa, after making a
thorough investigation of the condition of his race in
their own country, expresses himself as follows:
"REOPEN THE SLAVE TRADE.
" I am in favor of reopening (the African slavetrade. Millions and millions of slaves are still in Africa Africans hold each other in slavery ; but the enslaved are brought in contact with no higher civil ization. On the contrary, they are more brutalized and are the absolute victims of the caprice and ven geance of their heathen masters, to the extent of losingtheir lives at their masters' whim. ... A heathen African master can order forty heads of his slaves cut off, and there is no redress. Would it not be infinitely better to catch the master and slave both, and sell them into such slavery as God himself instituted or directed to be observed among the ancient Hebrews ?"
"Make them work six years and on the seventh give them their freedom and return them to Africa, unless they desire to serve longer. If so, let them go, as God also directed, before some functionary of the law and say so, and serve out a longer time, but in no in stance longer than twelve years. ....
"At all events, millions and millions of Africanswho are now running around in a state of nudity,, fighting, necromancing, masquerading, and doing: everything that God disapproves of, would be work ing and benefiting the world in some form at thismoment.
"Such slavery would pay both ways pay the mas-

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ter and pay the mastered. Nor would it ever end in bloodshed, for it would be in keeping with God's own recipe or prescription. The curse that attended American slavery was the absence of all reformatory purposes, and the seI6sh greed that absorbed it as an institution. Hence, God overthrew it in vengeance, and made the North and South the victims of his ire, as both had been participants in breaking the original grant, which caused its establishment. I believe the civilized world should take up the institution for forty-nine years at least."
This last, be it remembered, is from a man who knows what slavery means. He also knows some thing of its blessing. But-for the very thing about which he is writing he would have been helpless in the advancement of his race in their native land. Because his fathers were sold as slaves, rather than
butchered to make feasts or allowed to run wild ia the jungles, he is able to return to the " fatherland '" not only with benevolent and patriotic purposes of civilization, but, which is infinitely more valuable,
with "the glorious gospel of the blessed God," to preach to a people whom he must love. "But wisdom
is justified of her children." This subject, as illus trated in this country, brings forcibly to mind that
" surely the wrath of man shall praise thee; the re
mainder of wrath shalt thou restrain." If this was " a part of God's plan for the redemption " of Africa,
he knew exactly how to manage it and when to de-

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clare the "year of Jubilee," which avaricious masters and tradesmen denied the helpless slave.
Thus thought Uncle Tommy. A brother who knew him well writes that while he reluctantly gave up his property, he fully believed that it was God's will that the negroes should be free. So there was an end to the discussion with him.
Uncle Tommy's treatment of his servants was the "best possible under the circumstances. Being much from home, it was necessary to leave them under the control of white men known as overseers. The men employed by him for that purpose were not of that brutal class so widely known and so justly execrated. When he could be on the place he took care to teach his people how to conduct themselves toward one another and toward all men. When possible, he would call them together and read the Scriptures to them, explaining the word and praying with them. He also took pains to talk to individuals, giving them advice and warning them of sin. He was not the dreaded " boss," but the loving master, whose presence was a pleasure.
The Muse negroes were also provided with ample church privileges, not only on Sundays and on special occasions, but regularly. Especially did he see to it that they had all the advantages of the annual pro tracted meeting. No matter what was being done on the plantation, or how busy they might be during

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these meetings, the bell was rung, or the horn blown, in time for the hands to change their clothing and get to church. It is not saying too much to state that these negroes had as good, if not better, religious opportunities and training as was enjoyed by many of the white people in the neighborhood. He believed that they were human beings, with souls to be saved or damned, and that they needed the same gospel that was for the salvation of other sinners. Not only did he care for his own, but wherever he went he preached to the slaves of others. And they liked to hear him preach. These "common people heard him gladly," and great numbers of them were converted under his ministry and baptized by his hands.
It goes without saying that Uncle Tommy's ser vants were well fed and comfortably clothed. He could not do less.
One of the saddest, if not the saddest, phase of slavery was the frequent separation of husband and wife, and parent and child. Most of this, however, was done by the slave-trader and not by the slave owner. No matter how fond the tie that bound the conjugal pair, on the block the sacred relationship was often disregarded. The man might be sold and carried into one section of the country and his wife be located many hundred miles away. The separation was with out hope of seeing each other again, and led to many sins against God's law for which the slave was not re-

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sponsible. It was no excuse for this inhuman cruelty that the blacks had but little regard for the purity of a chaste marital life. They should have been taught. Instead of this, when the man and his wife were parted asunder, they were expected to form new alli ances as soon as possible. No attempt was made to render the new arrangement even decent by a legal divorce from the former husband or wife. Adultery, bigamy, and polygamy were frequent enough to re move all astonishment at the low moral condition so often discovered now among certain classes of freedmen. It was easier to set the negro free from the legal bondage under which he groaned, than to break from his moral nature the shackles of vice that had been so securely fastened upon him.
Much has been accomplished in this direction. Too much praise cannot be given to those, both whites and blacks, who have labored so earnestly, and, in many cases, so efficiently, to bring about so desirable an end as the emancipation of the race from an evil more dam aging than either friends or foes have imagined. Much yet remains to be done, as may easily be ascertained by careful inquiry.
So cruel was this custom of separating those "whom God had joined together," so evident was the evil re sults that must and did follow, that it is almost im possible to imagine any good man allowing himself to become a party thereto. We blush for the facts.

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Mauy, like Uncle Tommy, could not be charged with o great a crime. They realized that beneath the black skin were feelings often as sensitive as those of the more fortunate race. Had these only been concerned with the institution, there might not have been needed so much blood to wash out the stain.
In seeking after the information here given, some of the old servants of Uncle Tommy, such as could be found, have been made the sources of knowledge. They have been visited and asked to talk freely. One of those seen was his old cook. She is now quite aged but clear-headed and vigorous. She was found with her husband, who had courted and married her soon after she became the property of Mr. Muse. The two talked with great volubility of the old plantation days and their recently deceased former master. The grayhaired old man was especially interested in the days when he first courted "that old 'oman," pointing to his wife on the other side of the hall that ran through their cozy home. She, in her turn, smiled assent and helped him out.
The story of their courtship and marriage was very interesting. But the old cook could not keep out of the old kitchen and pantry. It was evident that every thing during those years was connected with the place where she won her conquests over indigestion and un tidiness. Now and then she would be allured from her favorite spot by some question from the visitor or

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suggestion from conversation. Then she would tell the history of some fellow-servant, or portray the events of some protracted meeting, or give some other incident, in a most interesting way. To her mind it was very clear that "old master" trusted her in every way possible, even when his house contained great numbers of young lady boarders. She carried the keys, she arranged the menu, she was expected to re port the condition of supplies, ete.
As she became more earnest, she was allowed to talk without interruption. At length she seemed in mem ory to pass out of the culinary department into that part of the house where the man of God moved among the young ladies as if they were so many children. Once again she imagined him singing, praying, talk ing, advising. To her, seen through the years, it was heavenly. At last she reached the grand climax and broke forth in characteristic language, " Bress de Lord ! I had a good master--I sho' did. He's gone to Heaben, and Pse gwine to meet him dar /" May God grant it thus. We shall have occasion to speak of Aunt Angeline once more before our story is finished.
After they were set free, Uncle Tommy's idea was to help his former slaves to become owners of property and good citizens. What property he had left was in the home, used as a boarding-house in Cuthbert, and a small but well-equipped farm about four miles to the south of the town. This farm and equipments he sold

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to one of his freedmen on such terms that, in a few years, it was paid for and held by the negro. While paying for his place, the former servant was under the direction of his former master and prospered. Once left to himself, however, he soon began to fail and finally had to give up his farm.

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CHAPTER X.
A PIOSTEER PREACHER.
With no intention of exalting the subject of this sketch unduly, it is impossible not to discover, as the records of the Bethel Association are studied, that Dr. Jesse H. Campbell in his history, has properly described him as " that indefatigable worker." Not by brilliant strokes, but by constant effort, he suc cessfully pushed forward whatever he undertook, and, wherever he might be, he soon found something to undertake. He could not be idle; he could not be employed except in the accomplishment of some use ful object. What was at first a purpose acquired the strength of habit. .Thus it came to pass, that when too old to be engaged in the active ministry, he em ployed himself in colportage work, and when his failing strength forbade his travelling to sell books, he would often find work to do about the house or in the garden. With what pride would he show the finest vegetables in the country, the result of his labor or direction mainly of his direction, for "the grasshopper had become a burden." The kindhearted brother who rendered his last days so happy indulged him regardless of cost. Uncle Tommy had no fear of'wearing out. He would not rust out.

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God gave him unusual strength to a good old age, but weakness came at last. He believed that the best gifts are unprofitable in the attainment of en larged success, without diligent application and much hard labor. If, contending with conditions almost prohibitive, this man of the past generation achieved wonders by keeping continually at work, what might not be accomplished under circumstances so favorable as those which have come to us as the rich inheritance of the laborious past, if with equal diligence our tasks were attended to?
The restless spirit of toil that was so evident in the Bethel Association immediately after Brother Muse became a member of that body, soon developed the necessity for an Executive Committee to transact the little business that might need attention, from time to time, during the intervals between the annual gatherings. In November, 1839, the association was held with the church at Americus, then a small body numbering only sixty-six members. This was Mr. Muse's second meeting with them. He was not yet an ordained minister, but was running over with energy and was already distinguished for good practi cal business sense. We can only conjecture as to the part he took in originating the Executive Committee, a very important transaction of that occasion. The records contain no reference to the person offering the resolutions creating the committee, and no men-

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tion is made of the names of those who took part in the discussions which are said to have been all favor able. There were six resolutions passed bearing upon the subject of " Domestic Missions," one of which was as follows:
" Resolved further, That an Executive Committee of seven be appointed to act during the recess of this body, on the subject of Domestic Missions, whose duty it shall be to ascertain the regions destitute, and employ brethren to preach in them on such terms as they may deem advisable, and report to this body at her regular sessions, their entire operations."
Other resolutions give to this committee the direc tion of the missionaries when employed, and charge them with the duty of regtdating the expenditure of money employed in the work. Upon this committee were appointed brethren " J. G. Gilbert, J. Davis, Lunsford, Lundy, Centerfit, Towson, and Walker." Thus a very important step was taken, and the Ex ecutive Committee became a part of the permanent machinery of the association, through which many useful suggestions reached the body, and by which much effective work was done.
The Executive Committee reported to the associa tion at its next session, that they had " employed Peter Eldridge to labor in the destitute regions on our border in Alabama," for one hundred and twentyeight days, during which time he bad traveled one thousand three hundred and twenty-three miles,

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preached one hundred and thirty sermons, baptized thirty-four persons, and constituted two churches. The committee "are more and more sensible of the great need of domestic missionary labors, since we have examined more thoroughly the destitution around us," and they commend the subject as worthy of prayerful consideration. The next year nothing is reported as having been done, except to formulate some rules by which to regulate the selection of a missionary. Not being able to find a man to fit the place, they made no contract.
Rev. T. Muse was appointed a member of this com mittee at this session 1841. The report of 1842 shows very plainly the spirit and good business sense of this new member. In 1843 the committee was intrusted with a work in which Uncle Tommy was always deeply interested, the collection and investment of a fund for supplying the people with religious books, especially for those with whom the missionary would come in contact. Very soon the subject of Foreign Missions was also added.
In the prosecution of their distinctive work, Do mestic Missions within the "bounds of the association," two things were to be met at every turn the smallness of their means and the lack of men suitable for the work in hand. Both of these obstacles are, for a time, successfully overcome by a resolution attached

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to, and made a part of, their report for 1846. They
resolved
" That the ministers of the association, by volun tary service, supply the destitute field for seven months in the year, travelling and preaching two and two at a time until the above named time is filled up."
ISo doubt Uncle Tommy wrote or inspired this res olution. The requisite number of brethren volun teered, and it is not surprising to find T. Muse's name at the head of the list. Others who agreed to take part in this enterprise were:
"Crawford, W. B. Mason, Edmund Cody, B. M. Roberts, J. M. Davis, Wm. M. Maud, R. Thornton, William B. Buston, John Rushing, T. H. Murphey, J. Stallings, Solomon Graves, and N. W. Collier."
Some of these volunteers failed to do their part of the work. Of these Thomas Muse was not one. Those who did go "state that they were amply compensated for their time and labor in visiting that deeply inter
esting section." Many long years after Uncle Tommy gave some
recollections of his part of the work in an article written to the Bethel News. This particular tour was made in company with Brother Cody, one of the fourteen, and was not altogether nnlike many others of these early days. Uuncle Tommy was fond of re lating the incidents and trials of this and other mis sionary journeys. When he was more than fourscore

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years old they were dwelt upon as living pictures in the treasure-house of memory. Those who had the good fortune to hear him tell of these early dayslearned many a lesson of patient endurance and de vout enthusiasm, as in fancy, they saw the young man riding his " matchless steed " with the bearing of a cavalier through the tall, straight pines, or looked upon him on the highway engaging in earnest conver sation for Christ with no more audience than a single stranger, or beheld him dismounted by a pond of water shaving himself, while his horse relieved of saddle and saddle-bags browsed on the tender grass, or looked on as at the lonely cottage door he plead, som'etimesin vain, for a night's stay, while the deepening twilight cut off all hope of reaching another settlement before the shadows had fled. And all this for the love of souls and the glory of God. He had his reward, for in turn men loved him as few are loved, and God honored him with abundant results.
That the reader may, to some extent, share the pleasure and profit of his own account of the hard ship and successes of these pioneer efforts, some ex tracts from the letter already mentioned are given.
"The route commenced at Franklin, Alabama,and extended down on the Alabama side of the Chattahoochee river to Woodville, about thirty or forty miles. We crossed the river at Woodville and took a line not far from the Decatur (Ga.) line crossing Flint

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river at Newton, in Baker county, and continued on until we entered the Bainbridge road. We then went north until we reached Pine Bluff church, about four miles above Albany. We crossed the Flint river at Albany and went from there to Cuthbert. It took us just four weeks to make the trip. ....
" The country was destitute of roads and we had to travel by trails, being conducted by some person from one station to another. The country was sparsely settled, and it was eight to ten miles from one settle ment to another. The people were principally stockraisers and were settled around large ponds of water, from six to eight families together. The houses were built of logs and very inferior, but few having the cracks between the logs stopped. . .....
" One night, in what was known as the dark corner of Baker county, I preached to a full house of men and women. The house had but one room, and the company had to sit on the beds. It was in the month of February (1847), quite cool, and we had a warm fire and a warm meeting. We received the lady of the house by experience, and I baptized her the next morning. That night we slept but little. The bed we occupied was behind the door in the corner of the house. It had but one bedpost and two side-pieces, the slats resting on the edge of a log of the house on one side, and the other resting on the sidepiece of the stead. The bed was made of long gray moss, without
any ticking, a quilt being spread over the moss. We had not been in the bed long before the bed-bugs began their cruel work, and it would be impossible for me to tell how many we had to contend with all

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through that night, it being one night I shall never forget, as I have a feeling recollection of it. ...
" The next morning we met down at one .of the most beautiful little ponds of water I ever saw. It was in the shape of a funnel, and around its banks were some of the most majestic and lovely live-oaks spreading their long green boughs nearly across the pond ; a number of large rocks projected out from the banks, the sand was beautifully white, the water was perfectly clear. I was told that the pond never went dry, and was so deep that its bottom had never been sounded. While we were singing the little black and slick-looking terrapins began to rise to the surface with their heads sticking out, until I suppose there were over two hundred floating on the surface of the water, but as soon as the singing ceased they disap peared.
"Two nights after this we stayed with a man by the name of Beasely, a very nice and intelligent family. Brother Crawford had baptized his wife a few weeks before, and he told me this man had a hope and that I must baptize him. He had come from Virginia, and as I was a Virginian, he (Crawford) thought he might have me baptize him. I labored hard to con vince him it was his duty to be baptized, but he did not consent for me to do so until the next morning just as we were about starting. We went to the pond, about one hundred yards from the house, and while we were singing at the water, a large alligator rose to the surface, it being, I suppose, five or six feet long."
This is a very conservative statement of his suppo
sition as to the length of this reptile. Others thought
10 m

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him to be no less than eight feet long. As their custom is, he stretched himself at full length upon the surface of the water, and there was no mistaking the fact that the still eyes of the monster were critically watching the crowd. The situation was interesting. Should the preacher and candidate rush into the water in such a presence? Would they not be riskingtheir lives? The talk was made long, but the reptile had patience. The prayer was fervent, but the fierce creature was unmoved. The time came when the seri ousness of the situation must be tested or the company dispersed. Brother Muse, who was to administer the ordinance, laid hold of the candidate and walked into the water. The assembly waited in breathless expec tation and silent fear. To the delight and great relief of all, his alligatorship floundered a "good-by" in the opposite direction and was gone. " The wicked boys," as Uncle Tommy called the fun-loving people, accused him of keeping the candidate between himself and the foe. He humored the joke and told the story with the keenest relish and the heartiest laughter.
This story calls up another which tested his ability to meet an emergency, and also shows the character of the work he did in those early days. After preach ing at Rehoboth on one of his appointments he was approached by a man who stated that he had recently lost a child, the funeral of which Uncle Tommy was asked to preach at the home of the child's parents,

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some twelve or fifteen miles away, at what was known as certain "Cross Roads." At the appointed time, the next fifth Sunday, the preacher was greeted hy a large audience; the house and yard were full of people. The building in which he was to preach was what was known as a "double-penned" log-house. The hall between the two rooms was wide. The owner invited him in with all the backwoods politeness possible. On entering an unexpected scene was presented. On one side of the hall, in one of the rooms, was a bar, and great crowds were being waited on by an extra supply of clerks. This was a little more than was bargained for. "What should he do? Without ap parent hesitation he had the table on which lay a frag ment of a Bible, moved from the drinking side to the hall and proceeded to deliver a very earnest serruon, which was listened to "between drinks." He said of this occasion: "I fought the Devil with all my might in his own den. I was trapped but dared not show the white feather."
By this time, 1848, the Executive Committee was expected to do most of the thinking and much of the planning for the association. Indeed the greater part of the mission work was done by the faithful men who composed this committee, either personally or by their appointed preacher. It, therefore, became the custom to place on this committee the best and wisest men available. Among these Thomas Muse steadilyjgained

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in efficiency and influence, until the logic of the situ
ation demanded that he should become their chair
man. To this position he seems to have been ap
pointed in 1847.
In the last but one of his reports, 1849, as chair
man of this committee during this period, Brother
Muse made the following remarkable statements:
" Dear brethren, we feel truly grateful to an allwise and merciful God, that we are now authorized to say, from the reports of your missionaries, that the time has come that no longer destitution of the Gospel of tiie Blessed Jesus is existing within the bounds of the Bethel Association. The language of the Apostle is truly applicable to you when he says: 'Be ye stead fast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.' Your missionary operations com menced about 1838, and although a devpted Key and. son fell upon the field of labor, and you have had other difficulties to encounter, by the help pf God's grace you have been successful in planting churches throughout the destitute portions of the association,, and God has raised up and caused to locate near these churches efficient ministers to take charge of them, and feed them with that bread which came down from heaven. You have cause, dear brethren, to take cour age and extend your stakes, and continue to widen until God shall have waved his gospel banner over Adam's race, and the kingdoms of this world shall have become the kingdom of God and his Christ. We hope the association will spend some time in prayer

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of thanksgiving to God for his great goodness and mercy displayed in sanctifying and blessing your feeble efforts, for unto God, the head of the church, is due all honor and praise now and ever. Amen."
The "Amen," of the report seems to be an indica tion of a settled conviction, that the main work of the Executive Committee has been finished. Only one more year is Uncle Tommy chairman until many years after. He was not a man to keep up a " show of nothing." He regarded the Executive Committee as a means to an end. The end having been accom plished he could let the committee go and depend upon the churches to call into existence appliances when other things should demand them. What a pity that all of our leaders do not recognize this great principle. Then should we be free from so many efforts to make the churches the means of sustaining some pet scheme, plan, or organization which has ac complished its object and deserves to be laid out of sight. This is said of the principle and not of the Executive Committee in particular, for at least one more important matter reached the association through this channel. Uncle Tommy's convictions prevailed to such an extent as to render the report of the com mittee at the next meeting of little value, and very soon the committee is lost sight of and other machinery is employed. Many years after the committee is re vived with the " old hero " as chairman.

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But the work has been done the mission work, the evangelization of the people and the establishing of churches and it was well done. There is, perhaps, no section of the country over which churches are more judiciously distributed than they are in that part of the vineyard in which Uncle Tommy spent bis years of toil. Of course, as the population of the country increased and shifted new churches were needed. They were planted largely by the aid of the same man of God, even after it began to appear that his work was drawing to a close. And where his direct personal influence could not be observed the planning of years gone by was still molding by an unseen power. Thus it is, and will be. He rests from his labors and his works do follow him. How plainly it now seems, that in him was fulfilled that law of Christ, which requires only trustful obedience with out cost-counting as the condition of the greatest good and the greatest happiness. Along the path he trod there is room for all; in the storehouse from which he drew his blessings there is exhaustless treas ure, but to the calculating time-server, the road is too straight and thorny, and the secret place of blessing is securely locked. Header, if to you God has given a difficult task, be encouraged by the example of this good man. Meet the demands upon you with courage, do not turn aside. He who hears the young raven's cry and clothes the lily of the valley with delicate

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beauty, will clothe and feed and honor those who heed his commands and dare to obey. Are you weary and yet toiling in obscure fields where there is little fruit now and less hope for the future? If God placed you there you may leave results with him.
" Whatsoever thy hand findeth to do, do it with all thy might."
" Sow in the morn the seed; At eve hold not thy hand;
To doubt and fear give thou no heed; Broadcast it o'er the land.
"And duly shall appear, In verdure, beauty, strength,
The tender blade, the stalk, the ear, And the full corn at length.
"Thou canst not toil in vain: Cold, heat, and moist and dry
Shall foster and mature the grain For garners in the sky."
A brother who knew and loved .Uncle Tommy for many years, has written of him as a pioneer preacher. Some extracts from this article will close this chapter. He says:
" All men have peculiarities, and great and useful ones have special adaptability to a certain sphere of life. There is also an endless variety in kind and degree of good qualities. Among the Apostles of Christ, the impetuous Peter differed widely from the beloved John, and the learned Paul, the Apostle to the Gentiles, was very unlike either of these, though he was both impetuous and beloved. So it is in this nineteenth century among gospel ministers. Brother

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Thomas Muse was no exception to this general rule, in regard to peculiarities and special adaptiveness. Ht, was peculiarly and especially a
" PIOXEER PJREACHER.
" These two words must be allowed their greatest lati tude of meaning, because as such, he did all kind of ministerial work; he acted as a layman, clerk, deacon, missionary, revivalist, pastor, and evangelist.
" Coming to Southwest Georgia sixty years ago, he found it not entirely freed from the ' Red man of the forest.' It is true, the Indians had been removed to the westsideof the Chattahoochee river, yet, while they were at home in Alabama, they came across the rivei occasionally on trading and hunting excursions, and to see again the homes of childhood days. The white settlers of these frontier counties were in the strictest sense pioneers, with all the usual virtues and vices, especially vices, of pioneer people. The amusements were " dram-drinking " cards, horse-racing, shootingmatches, gander-pullings and meeting at public court grounds ' to fight to see who was the best man/ Schoolhouses and churches were but few, congrega tions small and often gleaned from a wide scope of country. Aristocrats and dyspeptics were in the minority, corn bread, dried beef, and jerked venison, homespun clothes and hard times ' were here to stay.'
"' The land was filled with beasts of prey, And men as fierce and wild as they.'
" Among such a people, as early as 1836, stood the young Virginian, Thomas Muse, ready to share the fortunes of Georgians in those primitive days of civi lization. Though not then a preacher he was a warm blooded Christian, whose heart yearned for the sal-

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vation of sinners. Although not a classical scholar, he was, iu culture and refinement, far in advance of ~the people among whom he lived. The wisdom of .Providence made it so.
"He was young, healthy, full of resolution, all of which were needful elements in the composition of a man for such a work. There were many spiritual qualifications, I will call them, that were indispensable in bis case.
"1. In the first place he was a very piously devout man. There was in him that spirit that made Paul say,' I became all things unto all men that I might by all means save some.' He seemed never to for:get, however cheerful the surroundings, that the Lord must be remembered and obeyed. Conscious that one serves God by being and enduring as well as doing, he walked with circumspection to that extent that his example impressed and taught qthers as cer tainly as did his words and sermons. Hence, though :be was cheerful he never allowed himself to become .ridiculous.
"2. ID the next place he was firm, steadfast in his faith and unpretending. In regard to Bible doctrines, ;as Baptists understand them, no one more fully ex pounded them than Thomas Muse; none delighted more in advocating them or defended them more vig orously when assailed. Nor did his firmness end here. He was quick as-well as firm to stand up for what he decided right in any case.
"3. Again, Thomas Muse bore 'hardness as a good soldier of Christ.' His field was a hard field. The country was not then, as now, full of people prepared

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to take comfortable care of those who visited them. The country was thinly settled for a long time, the people poor, many of them quite indifferent to visitor* and strangers; hence eating and lodging were often far from luxuriant. Besides these, long rides, hot weather, cold weather, rain, and storms were largely mixed. Yet the faithful servant, like a brave soldieric war, stood at the post of duty. What made these matters still harder to bear was, there was but little temporal reward. But for the truth's sake, the good of souls, and the glory of God our brother toiled on,, long and well, through the years of destitution when the cause of God called for sacrifices sacrifices of time, sacrifices of personal comforts and ease. Nor did Muse's sacrifices stop here. He gave up nearly all he ever made and surrendered opportunities many op portunities for making money, opportunities that might have made him rich. But he preferred to lay up treasures in heaven. Yes, he bore hardness hardservice in the Master's vineyard, but he is reapingnow will gather more in the resurrection.
"4. Still further, Brother Muse was ready for any: work at any and all times, and was called and sent for, and responded readily to the calls far and nearThese frequent demands for his services grew out of his own willingness to go, 'and the fact that in those days ministers of intelligence and skill in constituting-
churches, ordaining ministers and deacons were few and widely scattered. It would surprise many in ex amining old church records to find the name of Thomas Muse so often in connection with churchwork. All the churches of those early days felt safe when Muse was present, let the nature of the work be

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what it might, but especially in a revival or protracted meeting. It goes without fear of contradiction that Thomas Muse was the prince of preachers in protracted meetings in all this part of Georgia. It is evident that the man was adapted to the wants of the people and met those wants with wonderful propriety and success. We may safely say that Thomas Muse has never been excelled in Georgia as a pioneer preacher. With all the peculiar fitness of the man for the times in which he lived, with multiplied emergent demands and ceaseless labors, and notwithstanding his great popularity, he doubtless needed all the store of cheer fulness with which he was blessed to bear him through the heavy tide of cares, anxieties, and oppositions with which he had to contend."

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CHAPTER XT.
INTERESTED IX EDUCATION.
The vigorous efforts of 1847 had greatly reduced the field for mission work within the bounds of the association. At the meeting of 1848 there was present something of the spirit that is said to have been in Alexander the Great when he had conquered this and wept for lack of other worlds to subdue. These faithful soldiers of the cross had not subdued all king doms, neither did they weep for work to do. But, having evangelized the destitution within their own limits, they " took into consideration the propriety of xtending our domestic missionary operations to des titute regions adjacent to the bounds of the association, and instructed the executive committee to exercise their discretion in carrying out that object."
The years of hardship and toil through which they had passed had prepared them for work. The feeling seems to have been that the plans already adopted must be adhered to in the further prosecution of the command to " disciple all nations." It was dawn ing upon them that the territory covered by the association was rapidly becoming occupied by active churches. The restless, consecrated energies that had brought about such happy results in so short a time,

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could not be lulled into inactivity without a struggle. Hence this looking around upon the neighboring fields.
It does seem sad and strange that a disposition so noble and so much in accord with the spirit of the Master, should be checked or diverted from the main object of our earthly mission, even by education, the " handmaid of missions." But, alas, too long this noble body of men, and the churches represented by them, had been turning their eyes upon themselves toallow them at once to step out resolutely and unsel fishly in the great field the world. Yet more training was needed. To this God was leading gently but surely. Their horizon must be enlarged by more liberal education.
The quotation last made is from the records of the proceedings of the association November 14,1848. Al ready on the same day it had been resolved, " that a ser mon on education be preached on Monday of each asso ciation, and that some one be nominated for that purpose." Elder J. M. Davis was appointed topreach the first sermon under the resolution at the next meeting. At the proper time, near the begin ning of the session, this brother had read, as the circular letter of that year, an able article on education, which was, no doubt, the means in God's hands of awakening interest in this subject. This is not the first time, as we have seen, that this " circular letter" had played an important part in directing the energies

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of the churches. That this production had much to
do with the movements about to be made may be
seen from some quotations -which are made from it.
The writer says:
" That our brethren in some other sections of the State are far in advance of us with regard to educa tion, we are compelled to admit; and, while we regret the fact, we are nevertheless not astonished that it is so. The comparatively recent settlement of this sec tion of the State, the monetary revulsions that followed it, the difficulties that our citizens had to encounter in felling the forests and preparing their farms for tillage, have all conspired to exert a deleterious influ ence upon the cause of education among us. And again, the subject has neither received that attention from the churches nor from the association that its importance demands. While the cause of missions, both foreign and domestic, has come under our obser vation and elicited our cooperation with the friends of that cause generally, and even while the circulation of useful books and publications has obtained our favor, and become the objects of our liberality and patronage, the subject of education, either at home or abroad, has been totally neglected by us.
"Neither circular, nor sermon, nor money con tributed has gone forth from us to represent our sentiments or plead for us the cause of education.
. We believe that the time has arrived when this department of Christian enterprise should occupy its relative importance in our deliberations and beneficence, and when the churches composing our body should set apart in their annual oontribu-

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tions a fund exclusively devoted to its uses. That education and a general enlightenment of the human mind are necessary to the diffusion and progress of true Christianity, is fully exemplified in the past his tory of the church, and that education forms the strong pillow upon which that generous philanthropy that characterizes the true principles of Christianity rests, is equally true. ....
" In whatever country or community ignorance prevails, there superstition is sure to hold an imperi ous sway, thus rendering the mind almost impervious to the light of divine truth itself. .... It has even been the policy of the enemies of Christianity to oppose the dissemination of learning atid the general cultivation of the human mind, and for a long succes sion of ages did their efforts prevail, the results of which were the almost entire exclusion of the light of
education and truth from the world. .... Let the awful struggle which truth has made to regain her power and influence, attest the character and xtent of that ignorance and depravity against which she had to contend. Let but the partial triumphs that have attended the efforts of the friends of educa tion and true Christianity impress us with the tenacity with which the human mind clings to ignorance and rror. And let the history of the past teach us an instructive lesson of what the future must be, unless the advocates of learning and true Christianity make an effort corresponding with the importance of suc cess, to maintain and even increase the power and influence of education and truth in the world.
" It is a melancholy fact that a strange, and we would say a criminal, apathy prevails upon this sub-

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ject, even with parents, to whose care God has com mitted sons and daughters to be reared up and educated for usefulness in the world. . . . And yet, either from a prejudice to education, or a miserly stinginess, or a criminal carelessness, there are manyparents who deny their children even the limited means that our common schools afford for the cultiva tion of tbeir minds. Strange as it may appear, it isnevertheless true, that au opinion prevails to a consid erable extent, that the surest way to ruin a boy is togive him an education imputing to education that which is the result of some unpardonable defect in. parental discipline, instruction, or restraint."
Brother Davis proceeds to discuss, at great length
and with wise penetration, that sadly neglected, but
exceedingly important phase of his theme ministe
rial education; consideration of which, in other parts-
of the State, if not so much in this section, had already
brought into existence Mercer University. The sub
ject was ably handled, and shows that the thoughts of
the author were fully up to a high standard. The
letter closes as follows:
" We are highly gratified, brethren, that a spirit of improvement is beginning to manifest itself amongBaptists, and that the subject of education is claiming; their attention and patronage. We are highly grati fied that the institutions of learning, both literary and theological, are springing up in every quarter un der Baptist influence and support. And we look for ward with pleasing anticipations to the time when theBaptists in Southwestern Georgia will occupy that

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position which the fertility of the soil and the resources of the churches will so amply justify. What an ele vating influence it would exert upon our character and prosperity, had we an institution of learning un der our immediate patronage and direction thus sup plying an all-important desideratum. The subject is respectfully submitted to the consideration of the churches."
Brother Davis seems never to have preached the sermon on education, from which, doubtless, much
was expected. At the next session of the association, 1849, the sermon was not mentioned except to reap-
point Brother Davis for the next year. In 1850 T. D. Mathews delivered the sermon on Monday at 11 o'clock. It was afterward resolved, "That the edu
cational sermon hereafter be preached at 10 o'clock on Sabbath morning." This appointment was not kept next year on account of the inclemency of the
weather. But on Monday Dr. E. W. Warren deliv
ered a discourse on the subject, and a collection was taken, which resulted in the neat little sum of fortyfive dollars and thirty cents.
At the session of 1850 nothing of importance to
the interest of education was developed except in an indirect way. The collection for this purpose, made after the sermon by T. D. Mathews, was larger than
on previous occasions, and the Executive Committee reports seventy dollars in pledges, to be "paid when
11 m

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called for." All this was to be devoted to ministerial education, a subject upon which deep interest was felt by such men as Campbell and Davis and Warren and Muse and Mathews, and a goodly number of others, who saw the blighting effect of ignorance in a noble band of devoted pastors. How strange that so little progress has been made in a matter so vital. The time was when it was no fault of the preacher -if he entered the work, even in early life, without having had the privilege of an elementary education only the few had more. He had been reared far from teachers and schools. Many of the uneducated preachers, follow ing the leadings of the Holy Spirit, soon learned not only to expound God's word powerfully, but became sufficiently imbued with the good English, which they could at first barely spell out in their Bibles, to give them fairly correct speech. For this much they de serve credit.
It is otherwise now. Schools are everywhere, books abound, add teachers are in excess. It is therefore utterly impossible to guess, without hurtful insinuation, why it is that some of the most useful ministers of a certain class are so densely ignorant of the " mother tongue," to say nothing of their ignorance of primary facts. It does seem that any man who is capable of addressing an audience of the most unlettered people would feel sufficient interest and pride in his position as a minister of the gospel to force him to avail him-

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self of some of the numberless sources of informa tion and instruction, which are all around him, to such an extent as to enable him to make a decent English sentence. Of course this is more difficult of attain ment in the cases of men who, having had no early advantages, enter the work late in life. And yet, by diligent application and observation, even these may greatly improve. If God calls a man to preach, let him preach, no matter how much he may be lacking in culture. "Where the spirit of God is, there is lib erty." But he may cause the genuineness of his call to be doubted if he shows no carefulness to rid the message he bears of unnecessary human blemishes.
It may not be possible for many whom God calls to preach the gospel to attend upon the regular instruc tions now offered in the schools. This is fully recognized in what is here said. But they can, and should, make an effort to improve. While, in some cases, a person may be useful without college or school training, it is an inexcusable mistake, in the present generation, for a man, who could do so, not to prepare himself fully before entering the regular work. Uncle Tommy's case is an illustration of what may be done in spite of insufficient preparation, and should encour age every one who finds himself thus situated to plod on with hope and faith in God. His experience, how ever, led him to earnestly help forward every enter prise the object of which is to provide against exactly

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the thing from which he suffered all his days. He did just the thing here indicated. Finding himself in a disadvantageous situation, he strove for the best possible results, and pointed with loving solicitude ta a better way. He was a friend to education, and for good reasons. Circumstances connected him with female education, but that in which he was most deeply interested was ministerial education. To the young man in whose heart is continually felt the call of God to preach the cross of Christ, he would say,. " Let nothing divert you from a well-settled determi nation to be thoroughly prepared for the highest work to which the human head and heart and life was ever or can ever be given." He would encourage you; and surely it is time that pastors and churches were looking out for and aiding such as need help in this direction.
It naturally^followed that an earnest discussion of ministerial education should, under the circumstances, lead up to the [establishment of an institution for the education of females. Mercer University, the pridepf the denomination in the State, was in operation at Penfield, and offered every facility for the education of males, then thought to be necessary. Her interests were guarded with care. A school for boys could not be thought of without the fear of injuring Mercer by dividing her patronage and influence. There was not indeed, never has been except possibly for a very

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short time an institution for the education of females that belonged, as Mercer University does, to the Bap tist Convention of the State. Here there was an out let for the enthusiasm of the Association.
In discussing education in a special direction, at tention had been called to the general subject. It was easy to see that the educated preacher needs an edu cated wife. It was not so easy to send the daughter across the State to other institutions. Some kind of educational interest at home had been called for, and could be had in a college for girls.
Perhaps in all this there was present in the minds of these wise men the fact that such an institution is ever a most powerful evangelizer. Girls and boys, too, if less perceptibly will usually become more or less attached to the religion of the man or woman who teaches them literature, science, and art, if they are devout. Many an evangelical Christian has found this true to the saddest extent. Nothing can be more fair than the statements made by Roman Catholic Col leges, that the children of other denominations are not taught religion while in their care as students. But they do not promise not to make Romanists of them. They cannot do this. There is a subtle influence which they cannot control surely they do not desire to control it. Alas! the result. Many a son or daughter has returned from such a college to homes of simple devotion to Christ, with their minds so filled

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with image-worship as to become full-fledged mission aries of the Antichrist.
The principle here operating has led men whose first thought was the extension of denominational or church influence to become patrons of and workers for both male and female educational institutions, when, but for the hope of proselyting, they would gladly have left this labor to others. Mission money spent in this way is generally considered well employed. Be it said to the shame of Baptists, that perhaps no denomination has suffered more from the neglect of this simple truth than we have. And yet we will not learn. "We send our sons and daughters the jewels of our homes and hearts to institutions of learning having no religious tendency, thus deliber ately turning them over to infidelity, or, we intrust them to trainers who hold objectionable doctrines, thus doing a hazardous share in an effort to lead them away from the simplicity of the gospel. In our boast ful independence we become a ready prey to the de signing.
It is, therefore, easily seen that the men of God, who were directing the denominational enterprises in this part of Georgia were led in their efforts to es tablish and endow a female college, by the laudable desire to have educated mothers and wives who would shape the homes for Christ as they believed it should be done. Nor can it be doubted for a moment that

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the Holy Spirit was guiding. There was no revers ing of the divine order. The work of evangelizing the people had first been accomplished; it was then in order to instruct, enlighten, and enlarge. However much we may desire to educate the mind, we should never forget that it is infinitely more important that the gospel should be preached. ,
In missionary fields schools should be the out growth of other and more important work. Neither time nor money should be spent in this direction ex cept as an overflow or side issue. A missionary may teach when he cannot preach; money may .go for schools when not needed for the direct preaching of
Christ. However much they may have been mistaken, the
impression prevailed in the association that the gospel was being preached to all destitute places within the territory covered. The workers are looking about for something to do. They resolve to go outside of the association for a field. But already they have en croached on others and the Executive Committee is asked to judge of the wisdom of going further. Again they strive to keep in the old line of work by an effort to send a more talented minister to instruct the weaker or less informed churches. Many matters are discussed with trifling results. There is a strong indication that work must be had, unless it is desired to return to the fruitless plans of years happily gone

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by. It is easy to imagine the association passing the resolution to adjourn its session of 1848, 1849, or 1850, with a disappointed air as if saying, we are unworthy of ourselves. It should not be a surprise, therefore, to find that long before the meeting of 1851 something is found worthy of so enterprising a body.

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CHAPTER XII.
BETHEL COLLEGE.
By the discussions on education the association was prepared for an important matter which reached it through the Executive .Committee, and which properly claims consideration in this chapter. This will the more readily be brought to the reader's mind by call ing it Bethel College, the name by which the institu tion, which engaged so much of Uncle Tommy's en
ergies for many years, has reached us. Dr. Campbell, in his history of Georgia Baptists,
writing of the Bethel Association, says:
"In the spring of this year (1851) the subject of a female college began to be agitated among them. With whom the project originated is not material. The writer had been in correspondence with some members of the Executive Committee on the subject and he was invited to meet with the committee and present his views more fully to them. He did meet with them at the residence of Kev. Thomas Muse, and they determined not to wait for the regular ses sion of the association, but to call a convention of the churches to take the matter into consideration. There were in attendance on that meeting, if he remembers rightly, besides himself, only three others, W. L. Crawford, B. Graves, and Thomas Muse."

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The convention thus called, met at Lumpkin, on Friday before the fifth Sunday in August, preceding the association, \vhich met at Benevolence, Randolph county, the first of November. The convention en thusiastically adopted plans for an educational institu tion for females, and reported its action to the associa tion through the Executive Committee, and
" They [the convention] passed resolutions recom mending it to the patronage of the denomination and the public generally; and also recommended condi tional subscriptions, payable in four annual instalments, commencing at January next, be taken from the places desiring its location."
The Executive Committee further reports that they " have made extensive inquiry, and have reason to believe such an institution is greatly needed in this section of the State."
This report of the committee gave rise to much dis cussion. Different places desiring to have the pro posed college located in their midst had sent up liberal bids in lands and money. The people seem to have been fully aroused to the necessity of higher education for the girls. Various embryonic towns with commendable zeal and remarkable insight,, showed their estimate of the value of such an institu tion located so that they could obtain the best educa tional advantages for their daughters without sending them away from home, and sought to reap the finan-

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cial benefit of having others send their money and children into the community. . Nor were these the only considerations; they are not even the greatest. A college of this kind must have for its faculty the best and most highly cultivated people within reach, whose refining influence upon a community is inestimable, unless the teachers become mercenary, in which case they are leeches. Ordinarily the homes, the Sunday-schools, the churches, and all worthy institutions are blessed by their presence. Not without reason, they are expected to contribute largely to the success of literary, social and religious enterprises, provided such enterprises are consistent with good taste and contribute to the rational ad vancement of the young. Be it said to the honor of that poorly-paid, and hard-worked class of people, who give themselves to teaching, that they are, as a rule, of more value to a community than can possibly be estimated in dollars and cents.
The discussion that followed the report of the Ex ecutive Committee produced two sets of resolutions at that meeting of the association. The first is recorded in the proceedings of Monday, November 3d, as fol lows:
" Having had under our consideration so much of the report of the Executive Committee as relates to the establishment of a female college within the bounds of the association, heartily approving the

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action of the committee, fully satisfied of the great importance of the subject, and that the time has come for action; therefore,
1. "Resolved, That this association do look upon the cause of female education as inferior to none other.
2. "Resolved, That we approve of the action of the committee upon this subject.
3. "Resolved, That we agree to adopt this enterprise and to prosecute it with all the means within our power, and we hereby heartily commend it to the prayers, liberality, and patronage of the friends of education generally, and the denomination in par ticular."
Immediately upon the adoption of these resolutions
the amounts subscribed by "the several places desir
ing the location" were announced. How many
places desired to take charge of the infant enterprise
is not stated.
"The subject of its location was then taken up, and after much discussion, Cuthbert, Randolph county, was unanimously selected as its location."
By Dr. Campbell it is stated that Cuthbert did not
have the largest subscription.
"The largest subscription announced was from Lumpkin. The writer [Dr. Campbell] who then re sided at Lumpkin was in favor of that place, as the railroad then extended no further than Oglethorpe, and it was uncertain, when extended, whether it would go by Cuthbert or Lumpkin. But God seeth

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not as man seeth, and he has long since been con vinced that Cuthbert is the most favorable site for the institution."
The next day another set of resolutions, with a suit
able preamble, was introduced and adopted as fol
lows:
" It having been resolved upon by the association, that it is expedient to build up and endow a high school, or college, for the education of females; and the location of the same in or near Cuthbert, Ran dolph county, as the most central and eligible position, also having been determined upon, be it resolved:
" 1. That this institution be called the Baptist Fe male College of Southwestern Georgia.
" That a Board of Trustees for the building up and management of said contemplated institution be forthwith elected, to consist of fifteen in number.
" 3. That measures be taken by said trustees to in corporate said institution within as short a time as possible.
" 4. That the Executive Committee of this associa tion be requested to employ an agent, whose duty it shall be to visit all sections within the bounds of the association, or elsewhere, and employ himself in re ceiving funds for the building up and endowment of said institution."
As a result of the second resolution, a Board of Trustees, consisting of " Jessie H. Campbell, James Clark, Francis F. Seig, William James, Ebenezer W. Wan-en, Roger Q. Dickinson, John W. Wilson, Wil liam H. Wade, Joel W. Perry, Thomas Muse, William

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L. Crawford, Richard Thornton, John U. Fletcher, David A. Vason, Jessie Stallings," were elected.
Evidently the Association was ripe for action on this subject. Except some matters of minor impor tance, nothing else seems to have been before the body at this session. It was reasonable that it should be thus.
But where does Uncle Tommy Muse come into this affair of the association ? Nowhere. He does not need to come in. He was already in from the start with all his consecrated might. More than this, he is in to stay for many years.
Having labored with all his being," in season and out of season," to have the entire section covered by or adjacent to the association provided with gospel privileges, he now gives himself, with paternal solici tude, to the furtherance of the cause of education that his beloved people may lack for nothing in their spiritual growth. " The care of all the churches" was upon him, and he earnestly labored that they might prosper in all things. His genial disposition, earnest zeal, prudent business habits, proverbial lib erality, unquestionable piety and evident leadership, designated him as the man, above all others, to be placed at the head of affairs in this new enterprise.
How much he had to do with projecting the plans for the college, we can only surmise. It must have been with him though not necessarily that Dr.

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Campbell had the correspondence that resulted in the meeting of the Executive Committee at which the Lumpkin Convention was called. The committee having met under his own roof, he would doubtless talk more freely than in public assemblies. Being active rather than talkative, he could easily have been the real author of the recorded transactions many of them at least.
A work considered so important as this was would not be placed in charge of an indifferent spectator, when so many competent men were at hand. It would therefore appear that the fact that the Board of Trus tees selected T. Muse as the agent upon whom the prin cipal part of the work and much of the shaping of the policy of the institution must fall, was ample proof that in what had preceded he was an efficient participapt. His devotion to the cause thus intrusted to his care, may be further seen in the fact that he gave up his pastoral work, and devoted himself exclusively to collecting money for and generally engaging in the interest of the college. It goes without saying that with his heart went also his money. He is reported to have given two thousand dollars at one time, which by no means covers all that he did. He had always been liberal beyond measure when the cause of Christ needed money. Hence it was not surprising that he should lead in the present instance. Considering his many gifts, it is a wonder that he should be able to

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act so liberally. But his was a "liberal soul" whom God had made fat by blessing the labor of his hands and establishing his ways.
Uncle Tommy did not act in the capacity of agent for the college longer than two years. In 1852 he was reported as agent with more than twelve thousand dollars raised for the institution, but the next year no mention is made of him in this connection. As the sources of information are silent, no cause for this change can be given with reliable certainty. It is safe to say that he left the work of his own volition. This very year, 1853, his name appears first on the list of trustees, which certainly indicates no dissatisfac tion with his former transactions. So high was the esteem in which he was held by his brethren, that he seems never to have been left out of a position once held by him, except at his own request or demand. Year after year his name appears on the Executive Committee, much of the time as chairman. For twenty-six years he served as moderator of the asso ciation, declining to be elected again on account of the failure of his hearing. For about thirty years in all, he was chairman of the Board of Trustees of Bethel College. After he moved to Arlington his name con tinued at the head of the list of trustees until 1887, notwithstanding the great distance of Arlington from Cuthbert and the infirmities of old age might well have excused him from such duties as the position in-

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volved. From that date he .evidently feels that his work is done in that direction until the State, which had taken charge of the property, ceased to' keep up the Agricultural College and the buildings had begun to be used by others without the consent of the asso ciation. Immediately, when the good of the school demanded it, he was at the front and regained the property for its rightful owners. With these facts before us ^it is not reasonable to conclude that Uncle Tommy was turned out of the agency.
It is easy to suppose three things which, operating singly or together, might have influenced him to give up the agency.
First, thelcollege was quite well established with, between twelve and fifteen thousand dollars in hand for buildings^and other equipments. Hence, he might have felt that [his main object was accomplished. Why then should he not seek more congenial em ployment ?
Second,|he might have been influenced by the hope of doing greater good by entering another field of usefulness that had been opened to him by the necessary conditions'of the new enterprise. The young ladies entering the school must have a suitable place at which to [board. Who could better provide such a home, with the sacred influences needed, than the man of God whose piety and good sense had exalted a people, and whose tender heart and tireless vigilance
12m

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would make his fireside a safe and happy place for every daughter?
Third/another female college, with the avowed in tention of destroying the Baptist school, had been established in Cuthbert. It would have been easy to suppose that this opposition was directed especially against Uncle Tommy, who, by his vigorous opposi tion to effusion as baptism, had won for himself the glorious crown of hearty and unrelenting antagonism from those whom he regarded as misguided apostles of adulterated Romanism. One incident will suffice to illustrate the cause of this opposition.*
Some time during the summer of 1850 a Methodist brother, whose name is forgotten, passed through this section of the country preaching on the subject of infant baptism. To his arguments Brother Muse re plied on all appropriate occasions. In October of that year he determined to challenge the advocate of the doctrine to a public debate. He accordingly posted

* In relating this incident it is proper to state that the writer is guided by his memory of TJncle Tommy's statements and by ft pamphlet published by Rev. \V. Hays, the other party to the de bate, who oses the occasion for the publication of his views in full on the subject of controversy. Bev. Mr. Hays urges the usual arguments on his side, not forgetting to call the Baptists ignorant hypocrites, etc. From this pamphlet it is ascertained that Brother Muse also published something entitled "A Splendid Failure on Infant Baptism," which cannot be found, but is contemptuously called a "flimsy publication."

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in a conspicuous place in Cuthbert a note about as fol

lows:

" / hereby offer one thousand dollars to any man

who can show from the New Testament Scriptures,

either by precept or example, that infants should be bap

tized."

.

Respectfully,

T. MUSE.

Very soon there was placed beneath this another

slip about as follows :

" Iaccept the challenge and will debate the subject with

you at such time and place as may suit your convenience."

Respectfully, W. HAYS.

Uncle Billy Hays gives his idea of the motives of

the challenge and his own reasons for accepting it in

his pamphlet. He says :

" I wish it distinctly understood, however, that I did not undertake the task for the sake of Mr. Muse's money, but because I believed that the interests of the church demanded it, and because 1 knew that if

Mr. Muse's banter was not taken up, he intended to make capital of it and say, ' If infant baptism could be proved from the Bible why didn't its advocates

prove it when I offered a thousand dollars reward for that proof.'"

It is easy to agree with Uncle Billy as to the mo

tives prompting the " banter," and as to his hopes in

accepting it, but it is doubtful if the advantage gained

for infant baptism was satisfactory to the defender.

The challenge having been made and accepted, the

time was fixed for Christmas day, 1850, the place

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selected was Cuthbert, and a jury of seven men was agreed upon to whom all matters should be referred and whose decision was to be the final verdict. The debate was to be one hour long Brother Hays taking the first half-hour.
This began to look like business. Much was in volved, and the two men were not of the backing kind. Uncle Tommy made ready for a defeat, if it should come, by storing with Beaman & Prescott, warehouse men of Fort Gaines, sufficient cotton to pay the money if the jury should say he bad lost. Uncle Billy prepared himself carefully, and talked much of the way in which he would overwhelm his opponent and take his money "just to cut his feathers."
When the hour for the debate arrived, the dispu tants were on hand with seven men who were acceptable to both parties, duly empaneled as jurors. The debate took place in the Methodist house of worship. The day was cold, but the audience was all that was desired. Promptly at the appointed hour the fray began. Mr. Hays opened. He was confident and eager for the contest. There was not much time for preliminaries. He plunged right into the subject.
Mr. Hays "Gentlemen of the jury and friends, God gave to Abraham the covenant of circumcision as a "
Mr. Musei(loudly) "I object, on the ground that the terms of the debate confine us to ' precept or ex ample ' in the New Testament."

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Mr. Hays--"Yes, I knew you would not debate justly. Who can expect to prove infant baptism ex cept as a successor to circumcision?"
Mr. Muse--"Let the jury decide my point." The jury rendered their decision sustaining the ob jection. Mr. Hays (much confused by this turn)--"Well, if I must confine myself to the New Testament, I will quote from Matt. 3:16: "And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and--" Mr. Muse (loudly)--"That's good doctrine; I ac cept that," Mr. Hays--"Yes, but that is not all. After Jesus returned from the wilderness ' He made and baptized more disciples than John. Though Jesus himself baptized not but his disciples.' Mr. Muse--"I accept that. That's good. Goon." Mr. Hays--"The disciples were--at least some of them--much like these Baptists. They did not want the children to come to Christ. But ' Jesus' took them and laid his hands on them and blessed them."' Mr. Muse (encouragingly)--"Blessed Savior; how loving. Go on." Mr. Hays--"Then, why do Baptists deny them the privileges Jesus gave them ? He evidently baptized

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them when he took them up in his.arms. Why don't Baptists do likewise ?"
Mr. Hays proceeded to fill out his half-hour by re marks on the " households" of Lydia and the jailor-- using the usual argument that every household must have a baby in it.
When Mr. Muse arose, he stated that Mr. Hays had used all the arguments that were necessary. He had quoted from the New Testament that John had baptized Christ when he was a man and not a baby. He bad further quoted the New Testament as saying that Christ did not baptize. He could not, therefore, have baptized the little children upon whose heads he laid his hands. He then told of families whom he bad baptized, and offered to prove that in such cases he did not baptize a single baby. He did not see why it could not have been thus in the cases of Lydia and the jailor. He talked about fifteen minutes.
The jury then retired to a warm fire in the back room of a store, in front of which Mr. Hays waited in his buggy. In a very short time the jury wrote out and delivered to Mr. Muse, who was in the front part of the store, their verdict, which read:
" We, the jury in the case, decide that Mr. Bays did not prove Infant Baptism from- the New Testament Scriptures, either by precept or example." Mr. Muse took the paper, and walking to the door, read it aloud with an irritating degree of triumph.

UNCLE TOMMY MUSE.

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At once Mr. Hays went to the post-office to get his mail and return home. Here he was approached by a .lad to whom he had often boasted of certainty of success. This boy asked for a Christmas present on the ground that a man who had made a thousand dol lars so easily certainly could give a poor boy some thing. He did not soon forget the way in which he was repulsed.
This debate did not end the matter. Uncle Tommy talked of the defeat and wrote his article. Uncle Billy talked and wrote his tract. Feeling ran high and became bitter.
It was naturul that opposition to Uncle .Tommy should be directed against anything with which he had to do. The infant college was involved. He was the most prominent figure. Perhaps he thought that his withdrawal from the agency would somewhat abate the opposition, or he may have been thus influenced by his less courageous brethren. If such a hope was entertained, for once, the persistence of the opposers was misunderstood and underestimated.
Whether any or all of these things led to his with drawal from the agency,it is certain that he found the most appropriate place possible for continuing his mission of blessing in the boarding-house which he at once provided. He could not have been more use ful anywhere. He was in every way fully and thor oughly prepared for such a responsible position. In-

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deed the more his life and conduct are studied, the more evident it appears that he was called, directed, and helped of God. And what a combination ! If need be, he was a business man who could be inde pendent of those whom he served, but fully capable of trusting God for daily bread; proud as the Apostle to the Gentiles when misconceived and maligned, he was as humble as a child when considering the glory of the Master; bold as a lion in defense of the truth as he understood it, he was as meek as a lamb where only his own interests were concerned; capable of thunderbolts of anathemas when attacking crime, he was as gentle and loviug as a tender woman in the house of affliction, with the confiding heart, or erring delinquent.
Hundreds of young women, whose lives have be come sweetest benedictions through the influence of this grand man, have gone forth to call him blessed. Their husbands and their children and their children's children have been the recipients of his faithful, patient toil. Scattered abroad over the land they have found the words be uttered and the spirit he exhibited -a sweet balm for many a wound, and by his example, though far apart, have they been helped to walk pa tiently near the loving Savior. Artless but true be had great reward from his labors while here below, but what is this to compare with " the glory that shall be " when on that great day he may be permitted to

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say " Here am I and the children whom thou hast
given me ? "
The first time the writer remembers to have heard
the name of Uncle Tommy Muse was from one of
these "young lady boarders." She was then a wife
and mother--a most estimable lady and a faithful
member of a Baptist church. Her recollections and
impressions of the days spent in his home were vivid
and sweet. From a letter of recent date written by
her the following extracts are made. She says:
"I can never express the feeling of love and grati tude I have for dear Uncle Tommy Muse. When quite a child my father took me to Cuthbert to enter the Baptist Female College. Mr. Rollin Mallary was the president of the college and Mr. Muse and his wife had charge of the boarding-house. One of the sweetest remembrances of my stay of three years in Cuthbert wasthe universal kindness of 'Uncle Tommy' to all the girls left in his care, and of his endeavors to teach each one Christ crucified as the only foundation of a sinner's hope. His private life was as pure as his sentiments were exalted, and in all his relations with his house full of bright and happy girls, he was a model of gentleness and unselfish Christian courtesy. We all loved h.*im as a father,' and went to him with all of our little troubles that he might soothe and com fort us. The seeds of truth he has sown among so many wayward schoolgirls are still growing and bringing forth fruit in the hearts and lives of those who listened to his voice. No unkind word or hasty speech, or anything to stain a most consistent and

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UXCLE TOMMY MUSE.

holy life, ever escaped his lips or characterized his ac tions. I certainly wish it was in my power to tell you how good Uncle Tommy was to us, although we girls would pick his flowers, pluck his fruit,and write notes to the boys, which things were all against the rules. When the president would scold and teachers report our little misdemeanors Uncle Tommy, with his sweet winning ways, would ' pour oil on the troubled wa ters ' and ' turn away anger.' by ' soft words,' and with melting tenderness reprove the erring. I know that every one that was under his kind teachings would rise up and call him blessed.
" He was pastor of the Baptist church two years while I was in college and many were brought to the foot of the cross while listening to his divine teach ings. I was among the number. The day that I was baptized twenty-nine other girls were baptized in a pond in Cuthbert. It was certainly a beautiful sight to see so many young girls proclaiming their love for Christ.
"After leaving college there still remained a bright spot on memory's tablet for Uncle Tommy. Often I felt a desire to listen to his teachings of divinity again. So strong was this desire that I wrote and asked him to visit my husband and myself in our home. His letter was not long in coming, and we were delighted when he wrote that he would be with us soon. When he came we invited the pastor of the Baptist church to call, which he did, and insisted that Mr. Muse preach for him thfe next day. He preached as requested, and for two weeks twice a day. The congregations increased day by day until the house would not hold them, and hundreds were converted.

UNCLE TOMMY MUSE.

195

There never was such a revival as this in the -------- Baptist church.
"This was the last time I ever saw dear Uncle Tommy, but love burns as bright as ever for him, and I hope when the mantle of death is thrown over me he will be one of the first to greet me in that beauti ful home above. Sometimes when you visit his grave put a flower on it for his ' Little Pet.'"
With these sweet reflections we turn aside from this most tender part of his life, feeling sure that many hundreds would gladly place upon the same sacred mound a bouquet of immortelles bedewed with tears of sweet memory and pressed with kisses of tenderest affection.
The narrow limits of their little tribute to the memory of Uncle Tommy forbids further notice of Bethel College, which belongs more strictly to the associational history which should some day be writ ten. He loved the institution as long as he lived, and gave it his best services when needed. It was the child of many prayers and of a high and noble ambi tion whose languishing greatly pained him. It was a most beautifully fitting thing that his services for the institution should be gracefully acknowledged by the Board of Trustees, by turning over to him the piano that had so long served to lead the daily assembly of happy hearts in sacred song.

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CHAPTER XIII.
APPROACHES THE END.
The result of the war was serious for Uncle Tommy. He^did not go to the front, but during that sad period he found himself more than ever employed in minis tering to the comfort of the distressed, both in spiritual and temporal things. In the South only a few men were left at home to look after domestic affairs, to bury the dead who were fortunate enough to find a resting-place among departed kindred and friends, and to comfort and sustain the bereaved and broken-hearted. A nobler work than that accom plished by some of these inglorious " stay-at-homes " could not be named.
Be it said to the abiding praise of the Negro, that he gave comparatively little trouble of the kind so seriously dreaded. Their attachment to and care for the women and children while the able-bodied men were in the army, -were astonishing and gratifying beyond measure. But for the other concerns there was needed an enormous amount of patience,-conse cration, skill, piety, and labor.
For this most difficult task no one was more fully prepared or more thoroughly enlisted than was Uncle Tommy. It is easy to imagine him riding or walking

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from house to house, praying here and reading God's Word there, admonishing one and comforting another, feeding the hungry and clothing the naked, diligently attending to a host of things. His tender, loving heart ran over with sympathy as day by day he beheld farms and princely possessions of absent owners going down in spite of his own best efforts to prevent, and as he listened to the sad wail of agony from those to whom he had been the unwilling messenger of evil tidings. His loving wife was much with him in this work for the desolate. She would often take long journeys with him, delicately supplementing his efforts where for any reason such help was needed. When he could not be with her she would often go alone, or with other ladies of similar disposition, scattering sunshine and happiness with benignant hand. She counseled and comforted, fed and clothed her lonely, needy sisters and their children.
But the war ended at last and left our people bank rupt sufferers. To a man of generous and sympa thetic nature there were in the experiences that followed yet greater appeals. Many of the men who returned suffered from painful, wasting wounds, or equally dis tressing and fatal diseases contracted from exposure and hardships. In many instances these afflictions totally disqualified the sufferer for work of any kind and left them a burden upon impoverished loved ones. So many never came back at all to smile away the

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dark shadow from disconsolate homes, much less to repair the ravages of war. Under such conditions appeal after appeal would reach a devoted pastor's heart--appeals the more plaintive and urgent because unspoken in words, but voiced by dilapidated houses, suffering children, and features of distress. It is not surprising, therefore, to learn that after a few years of experience under such conditions, this man of God found himself with no property except the old college boarding-house.
A worse calamity than the loss of property befell him May 11, 1876. On that day the woman whose gentle hand had so often guided her husband as only a wife can passed into "the better land." Uncle Tommy's grief was sad. Nevertheless he knew bow to bow submissively to the compassionate Father. For years the two had gone hand in hand along the smooth and the rugged ways of life. They had taken sweet counsel together. In our Father's unerriug wisdom she was taken and he was left. Why? "He hath done all things well." Faith might have answered then, "Because her work was done, and his incom plete." "We can see this now. She had spent a most beautiful life, full of gentleness and good works. Her day was closing. The stories told of her last illness are beautiful beyond description. As the descending sun fills the west with indescribable splendor, gilding the clouds and flashing through the raindrops, so thfs

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sweet soul, sinking away to rest, shed on all around the rays of the more glorious " Sun of Righteousness," causing the threatening clouds of sorrow to shine with the light of hope, and the falling tears of grief to sparkle with the refractions of eternal joy.
Standing in the twilight of the evening of this beautiful life, Uncle Tommy could look beyond where " God shall wipe away all tears from their eyes," and receive fresh vigor for the days to come. There re mained much to be done by the old veteran of the cross--not that he should labor so much in his own person, but that he should be the means of a most beautiful development of the generous spirit of filial affection, by which was demonstrated^the faithfulness of God in caring for those who trustingly serve him. He must illustrate by his own work that,
" Even dojrn to old ago all my people shall prove My sovereign, eternal, unchangeable love; And when hoary hairs shall their temples adorn, Like lambs they shall still in my bosom be borne."
For a long time before her departure, Sister Muse bad been an invalid. Confined^to her room, and much of the time to her bed, she had been a'constant care. Uncle Tommy's attentions were! constant'and gentle. He never allowed her to suspect, from his countenance or conduct, that a heavy burden was weighting him down. His uniform cheerfulness neverj forsook him. He filled his appointments with his accustomed faith-

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fulness. Perhaps she discovered that his return home was more prompt than formerly. He tarried not so long as before to administer to others. His preaching over and necessary pastoral work finished, his face turned toward home, although the distance might re quire long and lonely night rides. His heart was with his suffering companion.
As soon, however, as the end came, his agony ap peared to those nearest to him. An intimate friend who stayed in his house about this time says that he would walk the floor at night for hours, wringing his hands and groaning most pitifully. To those outside there appeared only a little nervousness; his sermons and discourses were only a little less strong than be fore. His cheerfulness remained. The children met him with the old-time happiness and searched his pockets for candy and nuts with as much freedom and enthusiasm as ever. He recognized the unreasonable ness of his sorrow, and determined that, so far as was in his power, his afflictions should not reach others.
In the spring of 1877 Uncle Tommy was married a second time to Mrs. S. E. Ellington, of George town, a most excellent lady, with some property and one son, then quite a man. Not long after this mar riage Uncle Tommy sold his home, and putting the money thus obtained with such as his wife had, moved to Arlington, Georgia, where he again went into busi ness, with disastrous results. He moved to Arlington

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in January, 1879. Notwithstanding his connection with the business under the firm name of Muse & Harris, his principal object in this move was to build up the church in that place.. At the meeting of the Association at Albany in the following October the church at Arlington presented herself by her messen ger for admission into that body. The church num bered thirty-one members, eighteen of whom had been received during the year--eight by baptism and ten by letter. There was yet life in the old man.
On July 1, 1883, he was again called upon to mourn the loss of his companion with whom he had fondly hoped to spend his last days. This was a sor row not easily appreciated by those who forget that, though the fountain of tears be dried up, the aged feel as deeply as. the young, and have less to encourage and sustain them in the hopes of the future.
The business having failed, carrying with it the last vestige of Uncle Tommy's worldly possessions, he was, perhaps, more desolate than at any time during his long life. Had he been younger he would have felt it less.
At the meeting of the Bethel Association, at Mor gan, Georgia, in 1886, his case became a subject of deep interest to the membership. The bretEren began to feel that something must be done to protect the faithful " Old Veteran " against want. He was now seventy-six years old, and unmistakably on the de-
is m

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cline. For the twenty-fifth time in succession, he was occupying the chair as moderator, but the painful fact that he was becoming incompetent to fill the place was forcing recognition. His mind, though clear, was not as active as formerly, his hearing was bad, and he had at last become tedious. The churches had practi cally dropped him from pastoral work--those contin uing to employ him being for the most part unable to pay living salaries. He would feel the lack of em ployment as keenly as the lack of money. He could never lack for a home with the necessities of life. His spiritual children would not allow that. But his bread would be embittered by the thought of being dependent upon the unearned bounty of his brethren. With all of his excellencies of character he was sensi tive beyond measure. During the last years of bis life this was especially true, and was well understood by all among whom he labored, and who sometimes received his stirring reprimands, as the following story shows:
Uncle Tommy had clear conceptions of the Gospel and was bold in defense of what he believed to be the truth. Of him it could be said that he was not " ashamed of the Cross of Christ." Of this fact his whole life'was an illustration. Nor did he regard any part of God's Word unimportant. This sometimes led him into discussions that savored of sternness, if not of bitterness, but which, in reality, were no more

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than the least he could do, seeing that error \vas op posing itself to God's truth. Of him, as truly as of any man, it could have been said, that he could not endure anything that claimed to be the truth while in fact it was only the tradition of men. His righteous soul burned with indignation at the reproach thus of fered the Book of Revelation in which God had spoken to the complete refutation of contradicting men, no matter how exalted or wise they might be or claim to be. To him, the wisdom of men was "foolishness with God."
His fidelity to truth extended to his conceptions of the ordinances of God's house--baptism and the Lord's Supper. Upon these topics he frequently spoke with intense zeal and great fervor, under ordinary circum stances, going out of his way to do so, if it occurred to him that such a course would be at all admissible, or might result in the enlightenment of any present. Toward the close of his life he said that he had never administered the ordinance of baptism without show ing what the Word said on the subject, claiming that Pedobaptists present at the administration expected it and might be supposed to have come to the place for the purpose of obtaining information. Not to speak on this theme, therefore, on such occasions, appeared to him to be unfaithfulness in a steward of the " manifold grace of God." Out of these settled convictions grew the story in hand; it was related by the brother who

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\vas the administrator on the occasion. The time was several years ago.
Gathered at the place appointed for baptism were abont four hundred people. The scene was beautiful in the extreme--inspiring. The pool, or stream of water, was in a basin surrounded by a cluster of large limbed and thick-leaved trees. It was Uncle Tommy's ideal of a place lor such a performance, as the boys could climb among the branches and see it well done. He objected to pools in church bouses because he could not look up, the first thing after baptism, and see the boys perched above--so deeply had the neces sities of his early life been transformed into a delight. There were in his mind no religious scruples as to the place for the ordinance just so there was plenty of water. But the boys and the trees had so frequently been a part of the scene as to cause him to feel that something was lacking if he could see only four walls and decorous faces when the subject rose " to newness of life."
Hence, on this occasion all things were to his liking. The trees were there, the boys were sitting high, the water was plentiful, the shade cool, and the people many. Although the old brother was not to be the administrator, bis soul was enjoying something of the delight of his youth. Imagine his surprise--almost anger--when the pastor read a few passages of Scrip ture, made a few remarks, and proceeded to the bap-

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tism. He seemed to take it as a serious affront. While the pastor was dressing some one informed him that Uncle Tommy was "piping mad" because he did not have an opportunity of talking. Very soon the two preachers were in the same buggy going to the house for the eleven o'clock service. This was Uncle Tommy's opportunity. Straightening himself up, he said with emphasis: "Well, this is the first time in my life that I was denied the privilege of talking on baptism when no one else would. I would not give that [snapping his finger] for such baptisms." The younger preacher begged pardon upon the plea that he did not know of his desire to talk, and sug gested that the sermon about to be preached by Uncle Tommy in the house might be used for speaking on that subject if it was desired. This was satisfactory. The text taken was the words, "Hear ye him." In less than three minutes the subject of baptism was up and discussed for about an hour with all his might. During the sermon an impressive scene was enacted. The people began to go out--one, two, and so many as eight or ten. When so great a number was in the aisle at once the preacher stopped and said, "If any of the rest of you desire to go now is your time. Af ter this I shall consider it disorder for any one to leave. And don't you go out and say that 'Old man Muse abused us.' Tell the truth and say 'He told us the truth and we did not have backbone enough to endure it."' None left after that.

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Such a nature needed just the treatment that the Bethel Association knew how to give out of hearts of love, gratitude, and reverence.
OnThursday of the meeting at Morgan, November4, 1886, one of the most delicate and commendable things on record was successfully accomplished. God moved , upon the hearts of his children to provide for his worn-out servant, and taught them how to do it well. The plans were laid and the hour had come for action. Knowing full well that he would have been mortified at any discussion of his impecunious condition in his presence--indeed, that he would not allow it--after the routine business was over, ten o'clock, the time previously agreed upon having arrived, a brother who had been selected to do this part of the work, ap proached the moderator and requested him to vacate the chair for a " short but very important" talk out side the house. The proposition was readily agreed to, and another brother was asked to preside in his absence. Immediately upon Uncle Tommy's with drawal, the following resolutions were offered, and after discussion, adopted:
1st. " That we raise a Thomas Muse Colportage Fund, which shall be under the direction and control of the Executive Committee.
2d. " That it is the pleasure of this association that Brother Thomas Muse shall be the employed colpor teur with the privilege of laboring at pleasure.
3d. " That the Executive Committee shall be em-

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powered to appeal directly to the churches, when necessary, for funds either for the payment of such salary to the colporteur as shall be agreed upon,1 or for the purchase of books.
4th. "That it shall be the duty of the Executive Committee to report their actions in this matter in their annual reports."
" After some discussion these resolutions were unan imously adopted, and the following pledges on behalf of thechurches, by their messengers, were taken." The list of the churches subscribing, and the amounts promised by each, is then given. Twenty-nine churches agree to give four hundred and twenty dol lars " to be paid as soon as convenience will allow.'' It was further ordered that the Executive Committee " have a circular struck containing the resolutions, and what has been done and what is proposed to be done concerning them." Brother Muse was then called to the chair and the regular line of business was resumed.
During the transaction of this business Rev. J. H. Corley presided. Rev. W. S. Rogers, then pastor at Cuthbert, seems to have been the leading spirit. He stated the object and explained the plans. The sub ject was spoken on by " Brethren Corley, Stout, Schram, DeVotie, Griffin, and others." Those who have heard the sainted DeVotie plead for the old preachers can guess something of the tenderness and sweetness of the occasion. After such a meeting it is

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no wonder that " the farewell talk of the aged mod erator and the parting band produced a tender solem nity visible in every face."
Here is food for thought and beauty for contempla tion. Uncle Tommy could not have been made a beneficiary of the association directly without humilia tion, but the same thing is accomplished by creating a fund for that very purpose under the disguise of an effort at special colportage work. It would have been embarrassing, perhaps, for him to appear before the annual meetings of the body with but little done. This was guarded against by giving the matter over into the hands of the Executive Committee, who would understand the full meaning of the words " laboring at pleasure." To remove the last possible objection to the plan, a salary for labor was to be fixed and books provided for sale. In other words, the associa tion determined and planned to make Uncle Tommy as happy for the remainder of his sojourn below as human kindness and careful consideration could pos sibly devise. Could anything have been more tender and complete ? With all the money he might desire at his command; with as many good books on hand, selected by himself, as he might be able to sell; with the churches all glad of a visit from the patriarch who was the spiritual father or benefactor of many, per haps all, of their members; with the homes and hearts of hundreds who could make him comforta-

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ble open to him; with an unlimited privilege of preaching, praying, talking, singing, and working; what more could have been done? Was there ever another childless, penniless old preacher more hand somely provided for?
This was no dash of enthusiasm destined to waste itself after a few spasmodic efforts. What was thus nobly begun in 1886 was steadily pushed forward until, in 1895, the aged and beloved man was laid to rest. There was no complaint that he was a burden. Other things might be neglected, but not Uncle Tommy. Hundreds of hearts of love contributed-- many of them out of their poverty--of the hard-earned labor of their hands to the comfort and happiness of one to whom they owed much, even all.
Jesus said of the woman who poured the " very precious ointment" on his head : " Wheresoever this gospel shall be preached in all the whole world, there shall also this, that this woman hath done, be told for a memorial of her." The marble tombs that mark the resting-places of the great, and the shafts of bronze that tell of their wise and mighty deeds, shall crumble into dust as fades their memory from the minds of men. But a single deed of love bestowed upon the Master amid the calculating sneers of the disciples, shall successfully resist the oblivion of time and en shrine the memory of this woman in the heart of a redeemed world. And should not this noble deed,

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done by the Bethel Association to one of the Master's most faithful servants, be held in honor by those who seek the commendation of the Lord of All ? Yea, verily, and be imitated as well?
The unanimity of this move may be seen from the fact that, of the thirty-three churches represented by messengers in the body at that session, twenty-nine agreed to contribute to the proposed fund. The four not subscribing were mostly small, possibly poor bodies. Upon the instruction given the Executive Committee at once agreed to furnish the needed books and give the colporteur twenty dollars per month. After that date Uncle Tommy served only a few churches as pastor, and not more than one at a timeThe church at Arlington, to which he had given his latest years, now employed another as pastor. Shiloh (Clay county) continued to enjoy his pastoral labors. To this church Rev. J. H. Corley, one of the finest preachers in the State, was called in 1889. Vallula, and perhaps some others, were served for short periods by the old colporteur. And then the tender, loving, faithful, devoted, lovable, pious, magnetic Muse, who had done so much fruit-bearing evangelistic work, who had successfully organized so many churches, who had buried about four thousand people in bap tism, and who had with tears and prayers and loving entreaties fed so many flocks, was no longer pastorBlessed man ! It was right that he should rest fr.om

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so many cares. Let those of us upon whom his mantle of responsibility, if not ability, has fallen, remember bis faithfulness and act well our part. In patience and in energy, and in abundance of labors, and in prayerful ness, and in contentions for " the faith once delivered to the saints," he has set us a worthy exam ple. We have many advantages that he did not possess. Our responsibilities are therefore greatec. Shall we fill up the measure of God's grace to us?

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CHAPTER XIV.
FINISHES HIS WORK.
Immediately after the meeting of the association of 1886--an account of which is given in the last chap ter--all things began to shape themselves to the ends designed for Uncle Tommy. By December of that year he has "located-at Cole man Station, and requests correspondents to note that fact. He says that his health is much improved. He expects to begin his rounds among the churches in the near future."
The general feeling in view of the approaching vis itation is thus expressed in the Bethel News:
" We doubt not his visit will be hailed with joy all over the association, and we hope our brethren will supply themselves, through him, with such books as they may need in his line. By doing so they will help a good work, and a much-needed work, in our association."
It is safe to say that already Uncle Tommy feels many years younger. He is happy and now girds himself with much of his old-time zeal to enter upon this new work. Before him stands many visions of good to be accomplished and ancient associations to be renewed. The warning has come that he must depart. He will call on his friends and co-laborer* to say good-by.

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So far as is known, the first church to take formal action upon the resolution of the association was that of Cuthbert. At its meeting on the Sunday imme diately following, this church approved the action of her delegates in pledging the church for fifty dollars for the Thomas Muse Colportage Fund, and raised in pledges, to be paid on demand, sixty-two dollars. Uncle Tommy's long residence in the community had endeared him to mauy hearts outside of the member ship of the Baptist church. To many members of this church he was a spiritual father, and to all a holy incentive to a noble life. The present pastor has spent many pleasant and profitable hours listening to the tender stories told in memory of this loving pred ecessor. Many of his older companions in toil are gone, but those who remain have a large fund of an ecdotes to tell and many an incident to relate, illus trative of his kind-heartedness and his faithful ad herence to what he conceived to be right. Things that he wrote and things that he said are yet to be found, as the most priceless treasures in the homes of the invalid and the old. Even the prayers he uttered are remembered, and appear all the brighter " looked at through a mist of tears."
The feelings "of the Cuthbert people were not ex aggerated in the following, written after one of his visits in 1888:
" On the second Sunday in February Brother Muse

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filled our pulpit at the eleven o'clock service. A good congregation greeted him and they were pleased with his sermon. The previous week he spent mostly in colportage work in our midst, with fair success. -Jfo man has more homes at his service in Cuthbert than Uncle Tommy Muse. His visits are hailed with gladness and he always makes us think more of heaven and cherish the blessed hope of ere long beiug in our Father's house. The influence of such vet erans upon the hearts of younger Christians is deep and blessed."
The very great esteem and fervent love entertained
by the Cuthbert Baptist church for Uncle Tommy
was not greater, perhaps, than the affection which he
had for the church. Unless it be that of Blakely, no church held so warm a place in his heart during many
years of his life. For both he had labored earnestly,,
and hence he loved both fervently. His connection
with the Cuthbert church began as early as 1837,.
when it was known as Mount Zion, and worshipped in its country home, about two miles from the town,,
at the parting of the Fort GaSnes and Eufaula roads.
The object of his first visit was to meet "Joshua
Mercer, James S. Lunsford, Jessie M. Davis, and some other ministers. ... to form the first Missionary
Society of the Bethel Association." During that meeting he preached his first sermon in Cuthbert,
using the court-house for an audience room. The
pastor of the church at that time was greatly con-

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cerned for the pecuniary welfere of his people. He lold them that "the movement set on foot by that band of fanatics would ruin them." The ladies were assured that thereafter all the money that would come from the sale of eggs, chickens, and butter would be taken from them and wasted upon the " hopeless heathen." What a host of blind followers that man has even until now!
It was in Cuthbert that Uncle Tommy courted and married his first wife, and from the same place he began his pastoral work. In 1843 he was called to the pastorate of the church which had, in 1839, moved iuto the village. This position he held "for twelve or fourteen years." His long residence in connection with the school had not been lost on him. Of the earlier part of his pastorate here he says:
" I furnished my own candles and lighted up the church, and put out the lights and closed the windows and doors of the house whenever I would have ser vices at night. This I did for many years."
When the building now occupied by the church was erected he, of all the members, was the most actively interested. He gave the lot and located the house by drawing two lines diagonally across from opposite corners, making the point of intersection the center of the building. In this house, when not in the pulpit, he occupied the same seat for twenty-eight years. The deeds to the property were in him until

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1894 or for forty-two years after the house was begun.
How many did he baptize into this church ? The
number cannot .be stated, certainly they were many
hundreds.
No wonder that Uncle Tommy often found himself
vainly endeavoring to express his love for the Cuth
bert people. Doubtless the reader will enjoy a few
of these expressions from bis own pen. Here is one
written in January, 1887:
" My trip to Cuthbert, my old home, where I had been identified with the place and the Baptist church for thirty-eight years, afforded me much pleasure and enjoyment. I can't say when I have enjoyed myself so much as when in Cuthbert last week, and I don't think it will be long before I shall visit my old homeagain.
" It is hard to say how much pleasure it afforded me in meeting and sojourning with my dear old brethren and friends. When I entered the dear old house and took my old seat, which I had occupied for twentyeight years, I "felt that I had got home again, and looking around upon the congregation, I was made sad to see so many of my old brethren absent. Most of them had gone to enjoy the rest that remains for the children of God in heaven, where I expect to be soon. ...
" I love the church in Cuthbert, I love the place, and all my old friends who still live there."
Again the same year he writes:
" I have enjoyed many precious revivals with this

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217

church, and labored and prayed with her forty years, and still feel that my home is there. . . .
. . . .1 love the church and pray for her peace and prosperity."
In 1888 he visited the place again and writestothe Bethel News:
"On the second Sunday (in September) I had the pleasure of preaching in Cuthberttwice. ... I do love Cuthbert, and especially the Baptist church there, where I lived thirty-eight years happily; it still feels like home to me, although most of uiy old friends and brethren have moved away or died."
Such was the mutual affection existing between the old pastor and the people of Cuthbert, for whom he had labored and prayed so long, and among whom his sleeping dust now lies.
The church at Cuthbert was not satisfied with a formal recognition of the obligation to aid in the support of Uncle Tommy, as shown by her indorse ment of the action of their messengers to the associa tion. The "readiness to will" was quickly followed
by a " performance also." She was the first to agree and the first to do her part. Three other churches followed closely. Indeed their conduct in this matter was in no way behind Cuthbert in promptness, the difference beiug in opportunity. These were Enon, Elim, and Cotton Hill. Rev. T. H. Stout was their pastor. When he had made his monthly visits, he reported a cash collection for the " Thomas Muse
14m

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Colportage Fund " amounting to twenty-one dollars
aud fifty cents, which was " the first money received
for this purpose outside of Cuthbert" (Bethel News).
These country churches, coming together only once a
month, had been as prompt as required. Other pastors
and churches did their part in time, if not so promptly.
Uncle Tommy was at work "right away." He
considered the new field inviting aud his zeal for God
thrust him forth. From a letter written to the Bethel
ATeics by him, dated Colemau, Ga., March 28, 1887,
may be gathered something of his condition, progress,
and feelings after having been in the work for a fe\v
months. This letter is given in full for a number of
reasons which the reader is left to discover if he
should be interested. It reads:
"DEAR BRO. KOGERS:--My horse (old Jake) is still diseased in his leg some way, but what his disease is I cannot find out. I have not been able to drive him for four or five weeks. His illness plays havoc with my book business. Jake, I fear, is about done carrying me to aud from church. I am much attached to him, and he is equally as much so to me. We are both old. I was in hopes he would have lasted as long as his master. I have visited a good many churches and sold some books, but I find money very scarce in the country; if the brethren had the money I should sell a great many more. It will not pay to travel all the time until fall, when I will start out if Jake gets better, or I can get another horse. I will try and visit as many of the churches as possible, and

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shall be compelled to order some more new books

soon. The "Story of the Bible " is the most saleable

book I have ever seen. I have carried and distributed

the Bethel News and made a speech in its favor where-

ever I have traveled, and the brethren speak well of

it, but I have not got a single subscriber for the

money or on time, and only one for the Index. The

Baptists of the country are very indifferent about

reading, and I fear they do not read the Bible as much

as they should. My health is good. Thank the

Lord.

' ' Yours traly,

" THOMAS MUSE."

For a number of years Uncle Tommy considered himself most usefully employed as a colporteur. He traveled from one end of the association to the other with something of that parental delight with which an aged father or mother visits successful and happy children, whose offspring have learned to respect and defer to the aged relative. While he doubtless re garded himself as very sagacious in considering the journeys planned with a view to colportage success, the ruling desire with him was to again enjoy the memories of the past and to see how the churches were getting on. Frequently he would have a traveling companion, conversation with whom would shorten the long journeys and recall the " two by two " trips of other days.
His appointments were generally sent ahead and he was disappointed if the people failed to meet him in

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great numbers. To the audiences, large or small, hewould preach on the grand old doctrines of the new birth, faith, grace, certainty of God's promises, the efficacy of prayer, etc., exhorting and establishing the saints out of the experiences and hopes of a long life and the word of God. As he went about he met many who had been intimately and impressively connected with his earlier years and whom he had not seen since his eyes sparkled with the fire of youth. Many were the children of these old friends. Imagine, if you can, the joy of such meetings. He speaks for himself in one instance:
" I spent a night with my dear old friend and brother, W. B. McLendon, and his afflicted wife. Itafforded me much pleasure to again enjoy their hospi tality. We, of course, had a delightful talk about old, times, for Brother McLendon and myself have knowneach other as fast friends since 1840."
Sometimes as the congregation waited to speak to the venerable man of God they would find themselvesshedding tears as some aged man or woman, overcomeby the recollections of the past, clasped him in their arms and the two stood weeping tears of joy and ten der memories. How nearly akin to heaven !
But, perhaps it would be unjust not to give portionsof a letter written by him after returning from one of these tours. He wrote many such, but the subjectmatter is much the same in all. He says :

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221

" I left home on Friday the 4th (May, 1888), for Milford, in Baker county. I reached Rev. John Martin's, the pastor, of the church at Milford, time enough to rest for a short time and get a good dinner. I then took him with me and we started for Milford. We reached Morgan about five o'clock, and tarried there about an hour, and I sold about five dollars worth of books. I left an appointment to preach for them on
the next Sabbath night. We heard that Brother P. Daniel had buried his oldest son that morning, and he and his wife were greatly afflicted; and we con cluded to go and spend the night with them and try to comfort them. They were much pleased to see us and gave us a hearty welcome. Brother Daniel had bis lovely daughter, Mrs. George Colley, taken from
him about twelve months ago, and now his promising son, just about grown, making his affliction very heavy. I was delighted to hear that his son was prepared and willing to die. His daughter, together with the father and mother, I baptized about four years ago. We left the next morning for the church and got there in time
for the eleven o'clock service. I tried to preach to an appreciative band of brethren. . . . I re turned to the church the next morning and preached again to a good congregation. After taking dinner with a sister we started for Morgan, where I expected to preach at night, but was prevented by the rain.
. . . . I got home on Monday evening, much pleased with the brethren and people of Milford and the success I had in selling good books.
"On the second Sunday evening I went up to Brother W. D. Hammock's. On Monday morning we started for County Line church. We had a rough,

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hilly road, but a fine team, and reached the church before eleven o'clock. Here we met a pretty fair con gregation for Monday, and your humble servant preached to them on the glorious old gospel subject of the final perseverance of the saints. We took din ner with Brother Crumley. Brother Larkin Crumley is the bishop of this church; has many relatives here, and his labors have been greatly blessed. He has built up the church very much. I used to preach to this church a great deal with old Brothers Mathews and Rushing about forty years ago. I could but think of them and the dear old brethren whom I met there. But they are all enjoying the glorious rest that re mains for the righteous.
"We had to start soon after dinner to reach Elira Church, where we had an appointment to preach Mon day night. We stopped at China Grove and found Brother Spivey there who took us to his delightful home, where we had a real good supper, after which we went with the family to Elim Church and Brother Hammock preached. . . . We had but a small congregation here, as the night was cool and dark. The church at this place seems to be cool, but jog ging along as the country churches generally do in cotton-chopping time.
-" Tuesday, alter a good breakfast, we started for Summer Hill Church, fifteen miles off, over a hilly road. We passed through Florence, a small, dilapi dated town on the Chattahoochee river. The Meth odists have a neat meeting-house here, and the negroes have a church also in the place. We met a small con gregation at Summer Hill and I preached to them the old story of the cross. This is quite a wealthy church,

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the strongest Baptist church in Stewart county. . . . Here we met with Brother W. D. Joiner and took dinner with him and his charming family. He is the very model in form and appearance of the old-time Baptist preacher. He has the esteem and confidence of all the people in that section, and is a .faithful, sound, old-fashioned preacher, and he feels a deep interest in the welfare of the Baptist cause around him. He is poor and has to labor in the field, but he has two churches, one in Alabama and one in Geor gia. After dinner Brother Joiner stopped his plow aud conducted us through the hills to the church at Pleasant Grove, for which we are under many obliga tions. He carried us to Brother Chestnut's, where we were cordially received. We were sorry to find the old man sick, but he was able to be up next morning. I have known Brother Chestnut about forty years.
" The next morning we reached Pleasant Grove Church and had a pretty good congregation. The old scribe preached to them and sold them books, and dined with Brother McLeroy. After some pleasant hours with his family we left for Brother Cleveland's, who is said to be a distant relative of President Cleve land. He was not at home, but his son and wife re ceived us kindly and entertained us royally.
" The next morning we met at Holomau's Creek the best congregation we had during our tour. The mem bership is small and the house needs repairing. Brother Joiner is pastor. I preached to them and we had a pleasant meeting. I sold them some of my good Baptist books. After dinner we went to Brother Pinkston's and spent the night with him and his

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TTNC1E TOMMY MTJSE.

interesting family. I had baptized his dear mother at Benevolence in 1843. She died a few years since.
" The next morning \ve went to Union Church. I had been pastor of this church about fifteen years ago. I had the pleasure of baptizing quite a number into the fellowship of the church. It was saddening to find the church so reduced in membership by remov als. The church is very weak and congregation small. I think it probable the church will soon cease to exist. Brother Joiner is preaching to them. The house is one of the best in Stewart county--is forty-five by sixty feet, well built and well furnished, but needs some repairs. I preached to and encouraged them the best I could. We dined at old Brother Dunnaway's, and I was sorry to find him confined to his bed with a painful cancer. He is truly a good man, and has been a deacon of Union Church at least forty years. He has a pious wife and has raised a large family, the most of whom are now members of the church and have families of their own. In the even ing we went to Brother Ard's, who lives near Shady Grove Church and is renowned for his hospitality. He has held the office of tax-collector for twenty years, and is one of the most active members of the church. Brother Knowles is the pastor and has built up the church very much. The church has just built a good and neat house of worship. Brother Ham mock preached on Saturday a very good sermon to a pretty good congregation. The church has a good Sabbath-school. We went home with Brother Boyett and spent the time delightfully until Sunday evening. It rained so on Sunday that we had no ser vices. We left an appointment at County Line for

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Sunday night and reached Brother Crumbley's in time, but rain prevented services. On Monday we reached home (Coleman). We had a pleasant trip, travelled one hundred and thirty miles and over about jive hun dred hills." ...
This communication closes with a general statement as to the condition of the Baptist cause in Stewart county. Those who know the country travelled suffi ciently well to follow the two preachers will have greater interest in this article than those who read it simply as one of many in which the old brother gives his varied expressions. One thing is very evident, namely : that such trips were taxing for a man of his age.
These letters were eagerly looked for and carefully read by many who had not seen his face for many years and had little hope of ever beholding him again. For the sake of these reminiscences, the little visitor, in which they were published, has, in some instances, been carefully filed away. The writer has begged in vain the privilege of clipping from the largest file he has found. Nor is the failure surprising, for they are treasured and read by an invalid to whom they are more precious than gold.
Thus the work went on. The people were much more anxious to see and hear the old pastor and friend than to purchase his books. At their lack of interest in his books he sometimes complained, but faithful to the end, he never forgot them.

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The great [kindness toward, and confidence of the
people in Uncle Tommy may be seen from the fact
that on these journeys, in bis old age, they often con
sulted him upon the gravest and most practical ques
tions. In response to a number of inquiries, he wrote
an article which is valuable, and may serve to
strengthen many who may be called on to meet the
very difficulties here discussed. His position is wise
--indeed the only one that can be taken consistently
with the 'Xew Testament meaning of a church in
view. The article shows how he thought on such
subjects. He writes:
"I am asked so frequently by my brethren two questions pertaining to the Baptist Church polity and usage, that I think it will not be amiss to answer them through the Bethel Seats. The first question is this: If the church at Cnthberl turned out one of her members for immoral conduct, has the church at Coleman the right to receive the excommunicated one to her fellowship without the consent of the church at Cuthbert? I will first give the long established custom of the Baptists, which is still practiced by the churches.
"The excluded member is required to return to the church from which he was excluded, and make such an acknowledgment as will be satisfactory to that body. The church then by unanimous vote of the members present will restore the excluded member to fellowship, and all the privileges of a member. If the member restored then wishes, he can take his letter and join any other church of the same faith and order.

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If the excluded member has moved off to some con siderable distance, it is usual and proper for him to put himself under the watch-care of the Baptist church nearest to him, and when that church becomes satisfied with his reformation, and will give him a recommendation to the church from which he was turned out, and the excluded member writes to the church, making a suitable acknowledgment, the church will then restore him to fellowship and send him a letter in full fellowship.
" Jesus Christ is the head of the church, as stated in the Gospel, and he is her rightful sovereign. The church is composed of a 'band of baptized believers. She is the highest authority on earth, entirely inde pendent of all other ecclesiastical bodies, such as churches, associations, and conventions. She comes nearest being a sovereign body of any body of men. She is held accountable to God for her own acts and doings and to none other, as we are taught by the let ters to the seven churches in Asia in Revelation. Each and every church is the supreme judge of the qualifi cation of her members, and she has the right to re ceive or reject whom she pleases and no other church has the right to interfere with her actions. Therefore any church has the right to receive a member excluded from a sister church if she thinks proper to do so. Paul said " all things are lawful for me but all things are not expedient for me." While the church has the right to receive the excluded member, it is by no means expedient for her do so. There are some ex treme cases where the churches are far apart, that might justify the reception of an excluded member, but they are few.

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" The second question is this: Can another church restore an ordained minister, that has been excluded for improper conduct, to fellowship and to his minis terial duties, such as to preach the Gospel and admin ister the ordinances of the Gospel and serve churches as pastor? As I have already shown, she can receive him to fellowship, but she can't restore him to all the functions and duties of the ministry--except so far as the acting church is concerned. The ordination of a minister is done, at the request of the church, by a presbytery of orderly and legal ministers of the Gos pel. I knew a noted and able minister of the Gospel who fell, and was deposed by the church at E., but was still retained in her membership. He subse quently moved out into the country, and during a pro tracted meeting where there were some ministers who were his friends, and who formed themselves into a presbytery, at the request of the church where his membership was, he was restored to the ministry again without consulting the church at E. The church at E. was hurt with the church which restored him, and she would not recognize him as a minister, and the Baptist churches and ministers did not receive him as being regularly restored, and he lived and died with a cloud hanging over him, and he never accomplished anything in the ministry, and was never called to a church as pastor. The old way is the sure way--it IB the best way."

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CHAPTER XV.
AND GOES HOME.
Who has not sometimes watched the descending sun with feelings of mingled joy and sadness ? Joy that rest is so near, and sadness that the beauty and glory of the variegated earth is fading. As the shadows lengthen, grow deeper and flee away, the completed tasks are reviewed and the unfinished work is folded up for the morrow--it may be, for the morrow that never comes. The upward gaze at the heavens where belated rays of light pencil the curtains through which the stars, one by one, BO slyly peep, the eastward glance that deepens the consciousness of the steady approach of deeper darkness are indulged, more or less seriously, according to the temper of the mind and the hopes for the future. Ah, happy the soul who from a well-spent day goes, like a tired child, tohis night of rest!
And how like the natural day is the life we spend on earth. The freshness and beauty of early dawn grows into the splendor of noon and fades with the evening twilight. In the morning the light of a new born life glitters for a while in dewdrops of faithy transforming them into sparkling gems of hope with which we confidently expect to bedeck a deathless

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diadem. At length the thirsty rays drink up the dancing waters and scorch and burn and harden un til the evening comes. Whether sowing, or weeding, or reaping, "the morning cometh and also the night," and the brave, true heart that brushes away the dew of the morning with honest toil, and that bears the heat and burden of the day, may come joyously home at eventide with songs of rejoicing, " bringing his sheaves wich him," while the laggard and the slothful may expect no shea%'es over which to rejoice at the setting sun, and no wages to make happy when the day is done.
"We have imperfectly followed the doings of a use ful life uutil the toiler is about to go home. His sun is fast setting. Soon the silence of the night of death will be felt about him. He is heavy laden with rich reward of wise toil in his Master's vineyard. Soon the evening prayers will have been said, the good-night kisses will have been impressed, the good-night wishes will have been spoken, and then to sleep, sweet sleep, he will go. Yes, as we stand by his couch there is joy and sadness, but they are not irreconcilable. Yea, there is hope also, for " the morning cometh" in another land more bright and beautiful.
One by one Uncle Tommy gave up his active Christian duties reluctantly, but with most commenda ble, obedient resignation. The time came when he was no longer a leader. He was respected and consulted,

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still he could not lead. He sulked not, complained not. His valuable experience he cheerfully gave when it was sought, or when, in his judgment, it was needed. He stood among his children and brethren to encourage not to hinder. He was left out of the pastorate. Other men, less aged and infirm, occupied the pulpits from which he had so often, so earnestly and so faithfully preached the good news of salvation by Jesus Christ. He might have felt the change, but he accepted the inevitable as from his father. By and by the urgent requests to aid in or conduct pro tracted meetings failed to reach him. Still his faith was strong and his zeal unabated. He would attend and exhort and--then he could not. Could he sell books ? That too must be given up. His field of operations continually contracted as his physical Strength abated. He entered the land of Beulah in deed, notwithstanding all these deprivations.
The sweet saintly spirit that was so marked a characteristic of his youth and manhood did not for sake Uncle Tommy when he was forced to yield him self to the consequences of old age. This is worthy of notice. Many professing Christians go backward as life reaches its close. There may be reasons for this, but these cannot change the facts nor render it less deplorable. When the day of hope has departed the real strength of character appears. His hope was ripening fast.

232

UNCLE TOMMY MUSE.

If, when life promises many good thing to the up right man or the pious women, the conduct is deter mined by the hope of reward, the day may come when the true nature of the person will show itself. Such people have been laboring for wages. Just as sure as the hireling will leave his appointed task when the ability or willingness to pay his stipend leaves his employer, so sure will these time-serving professors cease to " deny themselves and take up their cross " when left to themselves. The motive is gone, why should they continue to toil ? The real Christians may be found among this number since they are liable to backslide at other periods of life. Let us not for get the spiritual necessities of the old. If they have grown in grace and every good thing by applying themselves to God's work from proper motives, they may not need so great assistance. They have ti reserve force gathered from the past. Their strength having always been in God they are none the less strong because some earthly supports are taken away. God is the same. But if, as in so many instances, the leading argument and the strong support has been temporal considerations, then the case is quite dif ferent. When the hopes of youth and the ambitions of middle life are gone, upon what can they rely? What then holds them back from yielding to the baser part of their nature in its undisguised deformity? They have failed to " sanctify the Lord " in their

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hearts and must bear the penalty ; they have faith fully followed that which must and will leave them to suffer an evil temper. " But he giveth more grace " to true godliness.
In almost any community can be found scores of people "who did run well" for many years, it may be, but who instead of growing stronger toward the nd, have either fallen out by the way, or hav'e be come discontented spiritual weaklings. Thank God all do not do thus. Other scores become mellow and sweet like fruit ripened on the tree. They are precious to behold. They are a benediction. They are an encouragement to the younger. Having passed the rocks and breakers of the sea of life, they give heart to the tempest-tossed mariner. How sweet their songs, how inspiring their prayers, how encouraging their words! Their gray heads seem to shine with the light of another world, and their eyes and coun tenances flash its brightness. The spray from the dark river falls upon their garments like lustrous diamonds. O happy souls! Their heaven has already begun.
To the latter class Uncle Tommy belonged. In him we have seen this glorious old age. It is no fancy. Shall the picture ever forsake us ? God for bid: He lived with Christ in the clay of vigorous manhood and his great companion adorned his last
15m

234

UNCLE TOMMY MCSE.

days. He died as he lived, a consecrated child of God.
During bis last days Uncle Tommy found a homer and all the care that ample means and loving hearts conld bestow, in the family of Brother D. W. Ham mock, of Coleman, Georgia. Surely God had raised up this good brother, and especially his sweet, lovely, Christian wife, for this very purpose. When Uncle Tommy became a member of this family nothing could have improved the arrangement. They com pletely met all his desires, and be was to them a con stant joy. Indeed, he was a care, but so conscious were they that in him they entertained the Master, that their service was robbed of its toil.
And God, who bad provided the home for his old servant, led him to it in his own way. Uncle Tommy was not content in Arlington after the death of hissecond wife. The people were kind and he had no special complaint to make; yet he was not satisfied. During one of his long rides with Rev. W. D. Ham mock, he unbosomed himself, and received an invita tion to make his home with him so long as he mightlive. Uncle Tommy accepted the invitation; andr returning to Arlington, he arranged his affairs, packed bis goods, and in due time arrived at Coleman. But finding Brother W. D. Hammock's wife sick nigh unto .death, he turned aside to spend awhile with Brother D. W. Hammock. The stay was longer than had

UNCLE TOMMY MUSE.

2-35

been anticipated. By the time Brother W. D. Ham mock could receive him, he had become fully settled at the other place. The family had become so much attached to him that they would not agree to give him up. He was quite satisfied to remain. The noblehearted man who purposed to, but did not, administer to Uncle Tommy's personal comfort in his last days is a brother to the noble-hearted man whom God hon ored by placing his servant in his care. One preaches the gospel; both love it and exemplify it.
This arrangement was settled in 1886. No one could guess at the time how long it would continue. 'God alone knew, and all were content that it should be thus.
As the days grew into weeks and months and years, Uncle Tommy was more at home, and became more and more dependent. As we watched him decline,, the real helper became more and more conspicuous, not by obtruding herself upon the public, but by the quiet faithfulness which met every want. No daughter could have been more tender and considerate than was Sister Hammock. No care for her children, no demands of her household affairs, no requirements of society, could induce her to neglect her aged charge. There was a cheerful willingness in her attentions that was beautiful. By day and by night she provided for his wants and satisfied his childish whims. She

236

CXCLE TOMMY MUSE.

charmed away much of his sense of helplessness and steadied his step down the rugged hill.
In the days of his strength he delighted to becomea father to the daughters committed to his care. He considered their wishes, pitied their dependence, and strengthened their weakness. Now he is receiving "good measure, pressed down, and shaken together, and running over"--"an hundredfold." How faith ful are God's sayings! Uncle Tommy's little kind nesses and affectionate encouragements were enjoyed by a multitude. These good deeds all seem to have come back multiplied through one noble woman. Her reward is with God. "Strength and honor are her clothing; and she shall rejoice in time to come. Her children rise up and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all." But she holds no accounts against the future. Her reward ha* already fully satisfied. Uricle Tommy blessed as he received. Often when they were alone they communed of God and better life, until

" Heaven came down their souls'to greet, And glory crowned the mercy seat."

That was reward enough, yet it is not all. No doubt "there is more to follow."
Uncle Tommy's last declining years may be divided into two periods, with no well defined line between.

TOCLE TOMMY MUSE.

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Indeed the first continued through the second and the second was during the first.
The first may be called the reflective state. During this time he was able to go away from home now and then and take part in various meetings. He was a regular attendant upon the services of the Colemau church, and worked much in his garden. In the church he was provided with a large, comfortable rocking-chair. Here he sat and rejoiced in the gos pel. Now and then he would talk earnestly and long. His old horse learned his habits of church -going so well, that long after the sod was above the master, he could be seen standing on meeting days without bridle or harness at the old hitchiug-tree. When the con gregation began to disperse he would turn carefully around and walk to the feeding-place, not stopping to browse.
All this time Uncle Tommy seemed to live iu the past. The meetings he attended suggested gatherings of other days; the services he enjoyed called up other visitatfons of the Holy Spirit; the friends he met revived memories of departed ones. He reviewed the past.
It wa's natural, under the circumstances, that his thoughts should linger tenderly and lovingly about Blakely, the scene of his most daring and most suc cessful labors for Christ. Perhaps there was no place and no people so loved by him as the place where he

238

UUCJUE TOMMY MUSE.

fought his first great battles for the Master and the people who rallied to his support, as God's reserves, when the enemy was pressing him hardest. True, the old soldiers were gone. Did he realize this feet in his mosings ?
He did not want to be forgotten by the church of his early love. He desired that they should know that they were in his heart to live and die with him. In his musings it so occurred to him that an enlarged picture of himself presented to the church in a formal way to be kept in the house of worship might accom plish what he desired and have a happy influence in days to come. Upon this suggestion he acted. The picture was enlarged, the church was notified, and a day set for its presentation. It was his fond desire to be present on the occasion, but God ordered otherwise. The service, however, was sweet and encouraging. After the service the picture, nicely framed, was pre sented and accepted with touching and appropriate remarks by brethren previously invited.
At length, he gradually left off his reflective mood and began more and more to dwell upon God's word, both of promise and of doctrine. His mind was in the future. He was almost continually in an ecstacy of love. His regrets disappeared--he had no enmi ties. While he was yet quite strong he would some times say that he would like to be able to preach once more. He could not help preaching even when he

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was almost too weak to lift his bands. He would quote some passage of Scripture and follow the sug gestions it awakened until his strength was exhausted. How rich were many of these occasions.
He loved to quote the promises of the Bible. He found absorbing pleasure in the -promise, " I will never leave thee nor forsake thee," which he would apply 'by calling up 1 Peter \ : 5. He would say : " Now I am one of those ' who are kept by the power of God through faith unto salvation ready to be re vealed in the last time.' I am a little child and my Father leads ine. I have nothing to fear. I cannot fail. I am ready and willing and waiting to go where I shall see the face of my Jesus and meet the old loved ones." He loved the forty-sixth Psalm.
He also found great comfort in the doctrines of grace and election. In his long life of usefulness he could find nothing meritorious. He considered him self a lost sinner but for the grace of God. He swung off from himself and held to Christ alone. "By grace are ye saved," was a favorite. Looking up he would say: " Yes, all by grace through faith."
" Nothing in my hands I bring, Simply to thy cross I cling."
There was to him great security in the reflection that he was saved "before the foundation of the world." " Pretty far back," he would say," but that is just right. Election did it." He was very familiar with his Bible

240

UNCLE TOMMY MUSE.

and delighted to end an argument by a " thus saitb the Lord." It was to be expected that he would select the passages appropriate to the condition. He
needed promises and assurance. These-he found in the utterances of God's mouth and in the doctrines which lie at the foundation of God's dealings with men.
On Saturday before the first Sunday in November, 1894,*UncIe Tommy went to bed with his last illness. A small rising on his hand, which at first was not thought serious, rapidly developed very dangerous symptoms. All that could be done by physicians and friends proved unavailing. He gradually grew weaker. Very soon there followed a general break ing down which continued until the end came on the nineteenth of April, 1895.
It is safe to say that these were the happiest days of his life. He lived in constant expectation of the approach of his loved Master. He suffered but little pain. He had nothing to do but wait. The few things that he possessed had been disposed of to suit . himself. Most of his books he had given to the preachers of the association--each brother to select such as he might desire. Out of his library, however, he had selected a few for special presents to some special friends who were not ministers. To Dr. J. W. Stanford, who had proven a friend indeed as chair man of the Executive Committee and always, he left

UNCJLE TOMMY MUSE.

241

his favorite set of commentaries, and to others suita ble recognitions of friendship and service.
The news of his declining condition soon spread. Some who could not visit him wrote letters and sent messages. These he greatly enjoyed. Many visited him, affording, occasions of great delight. He would talk and sing and pray when his condition would al low. He was always cheerful. Many left his dying couch feeling stronger and happier for the struggles of life.
Among the visitors were three negro preachers,. Brethren Solomon and Dixon, from Cuthbert, and Geiger, from Coleman, and his old cook, Aunt Angeline. This visit was greatly appreciated. He talked with them and had them sing and pray with him. The preachers he exhorted to greater usefulness and steadfastness. He recalled the days when he and Brother Solomon used to meet at the same place to baptize candidates during protracted meetings, and bade him "go right on." When the old cook ap peared, he threw his arms around her neck and thanked God. This was a most touching scene. Who could withhold tears of thankfulness? " They sang " Amazing grace," and " On Jordan's stormy banks," at his request. He urged them to meet him in heaven. When he could talk no longer, they bade him farewell and left, to see him no more until they

242

UNCLE TOMMY MUSE.

reach the other shore. This was only a few weeks before his death.
These precious talks were not reserved for company. Sister Hammock enjoyed many of them alone. He was beginning to live in another sphere, and would talk abont it and its glorious King. He often seemed to see messengers from the glory-land beckoning him away. Yet he could not go.
Little by little his strength left him. As a caudle burns out, or a cloud rains away, so by degrees he de parted. His mind sometimes wandered, but always toward better things. On the morning of the last day, friends gathered about to see him depart. Arous ing him, Brother D. W. Hammock called to him: " You will soon be over the river, Uncle Tommy." With great effort, he said clearly, "Yes," and smiled. Still further into the shadows they followed him with parting words. When he could no more frame speech, he would answer their thoughtfulness by his sunny smiles. At last, folding his own hands across his bosom and closing his own eyes, he " fell on sleep" as peacefully as a babe reposes in its mother's arms. It was over--the long life had ended.

" Servant of God, well done; Kest from thy loved employ,
The battle fought, the victory wan. Enter thy Master's joy."
This was Friday of the week. The following Sun-

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248

day, at eleven o'clock, a funeral service was held in the Baptist church at Cuthbert. The house had been appropriately draped by loving hands, and the body of the old pastor lay during the service where so often he had stood earnestly exhorting to a nobler life. It was a scene not to be forgot ten soon. The audience was large. Many were pres ent from Coleman and from various portions of the county. A number of friends and brethren made touching and appropriate talks. Among those who spoke was Dr. W. A. Nelson, who told in tender words of his having heard of Uncle Tommy Muse many long years ago up among the valleys of Ten nessee. It was a sweet, sad service, from which we went to the place where his first wife, Aunt Susan, had awaited him so many years. "We laid him gently by her side. Sleep on, sainted children, take your rest. When the morning of eternal day shall dawn, your father will send and awake your dust to endless joy. The messenger shall be on time. You shall see the majestic descending.
" Thou art gone to the grave; but we will not deplore thee, Though sorrows and darkness encompass the tomb;
The Saviour has passed through its portals before thee, And the lamp of his love is thy guide through the gloom.
Thou art gone to the grave; but we will not deplore thee, Since God was thy ransom, thy Guardian, thy Guide;
He gave thee, he took thee, and he will restore thee, An 3 death hath no sting,since the Savior hath died."

244

UNCLE TOMMY MUSE.

At the meeting of the Bethel Association nejct after
the death of Uncle Tommy the Committee on Obitu
aries made the following report touching this good
man :
"Since the last meeting of this body it hath pleased our heavenly Father to remove from his labors on earth to his home in heaven our aged brother, Thomas Muse, which event occurred at his home with Brother D. W. Hammock, in Coleman, Ga., April the 19th, 1894.
"Brother Muse was born in Middlesex county, Va., January 6, 1810. On September 14, 1832, he wa& baptized. Four years afterwards he moved to Blakely, Ga., where he \yas licensed to preach the gospel, May the 7th, 1837. He was ordained in December. 1840.
" As a pastor and minister of the gospel Brother Muse was faithful, winning many souls to Christ. He continued in the pastorate until a few years ago, when he gave up the pastorate and accepted the work of col porteur for this association, which work he continued to the time of his death.
"Brother Muse spent the whole of his ministerial life in the Bethel Association, never having served a church ontside of the Bethel. He was remarkably regular in his attendance with this body, having at tended about fifty-seven out of fifty-nine sessions. He was for twenty-six consecutive years moderator of this association, and to no one else does the Bethel owe so much as to Brother Muse.
"Therefore your committee recommend* that this association erect a suitable monument at his grave.

L'XCLE TOMMY MUSE.

245

" It is not the purpose of this committee to eulogize Brother Muse, for his praise is in all the churches. He rests from his labors, and his works do follow him."
Immediately after the adoption of this report the following resolutions were offered and unanimously
adopted:
" Resolved 1. That the pastors of the churches of Bethel Associa tion be requested to take up a collection in the churches to aid in erecting a monument at the grave of Brother Thomas Muse.
" Resolved 2. That the amount sent up for colporteur, and also the surplus left over from last association now in the treasury, he ap propriated to the Muse Monument Fund.
" Resolved, That a vote of thanks is due, and is hereby tendered to Brother D. "W. Hammock and bis family for the noble part they did in so kindly and tenderly providing a home in the family for Brother Thomas Muse during the last and most feeble period of his life."
A committee was appointed, consisting of J. W. Stanford, J. B. Payne, and W. D. Hammock, who went to work at once, and have so far perfected their plans as to be able to let the contract for a handsome monument to be erected at once over the grave of Uncle Tommy, to be made of Italian marble, and to cost three hundred dollars.

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