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For the Index and Baptist.!
A FAVORED CITT.
Editors Index —Without wishing to sub
ject myself to the charge of pertinacity, allow
me to re-affirm the positions taken hy me in
my article criticising your editorial entitled
“A Favored City.” You say the design of
the editorial was simply “a proper notice” of
‘'Christian workers.” In the opinion of the
writer the notice was very improper, in lan
guage if not in design. It was extravagant
praise. Such praise cannot conamehd itself
to the normal Baptist. There is a fearful
element ol germinal harm in such praise.
You state that “many of the ministers at
tending preached in the Baptist houses of
worship, by invitation of the pastors, and
their preaching was not objected to—certainly
not criticised as objectionable.” This is
hardly a fair statement. Many Baptists did
“criticise as objectionable” the occupancy of
Baptist pulpits by members of the General
Conference. They criticised it, but not of
fensively. They feel very tenderly for the
brethren who difler with them. It is true,
however, that one of our churches refused to
tender its pulpit, and one pastor, at lead, ob
jected to the use of his pulpit by "our Meth
odist brethren.”
You say : "There are certain acts of hospit
able Christian courtesy which Baptists have
pleasure in observing towards Bedobaptists.”
lathis your interpretation of Christian hospi
tality to unbaptized Christians? Can Beptists
not be courteous, hospitable and loving to
Pedobaptists without a surrender of their
principles?
There is another side. Please consider it.
Is it courteous to those Baptist brethren who
conscientiously objec', and Bcripturally criti
ietse the filling of Baptist pulpits by Pedo
baptists? II some of our pastors must, of ne
cessity, oflend, by being discourteous, either
to Pedobaptists or their brethren, will they
choose rather to be discourteous to their breth
ren? Some Baptists are offended, as well as
mortified, when they see an unbaptized Chris
tian occupying a Baptist pulpit. It is not so
much a discourtesy to them as they believe it
to be to the Master.
In your editorial you assert that Atlanta
has, because of the International Sunday
school Convention and the General Method
ist Conference, enjoyed “superior religions
influences.” In extenuation of this lan
guage you say “we use the word superior as
indicating quantity or degree-instead of
quality. In Christianity as in many other
things, superiority does not consist in “quan
tity" but "quality.” And any influence des
titute of “quality,” however superior in
“quantity," is a pernicious influence. It is
pernicious in proportion to its loss of "quali
ty.” A bushel of spurious coins with a nick
el or two thrown in, to redeem them from
utter condemnation, will not, because of
“quantity," deserve or receive “superior” val
ue in contrast with the “quality” ot one gold
dollar. The Bible is replete in its lessons
concerning “quality” rather than “quantity.”
Number* were never on the side of the Bible,
whether in Jewish or Christian history.
Truth has always been crushed under the feet
of the oiiiltituile. The multitude put Christ to
death, and his teachings to-day are rejected
hy the so-called Christian multitude. “Q inn
!i;y” in politics, in moral?, in religion is to lie
feared if deprived of "quality.” If Pedobaptists
are to he esteemed—if they can claim superior
influence because of quantity only, what value
should Baptists place upon such influence? If
B.ipjiais cannot commend Pedobaptists be
cause wanting in “quality” they should not
Insult their erring brethren by claiming for
them “superiority” in the item of ‘ quantity”
only. If numerically they are only “superior”
then Catholics, Mahamuiedans and Pagans
even, are “superiors."
You say : “This superior religious influ
ence was not attributed to the Methodist
ministers alone, but to all” the ministers, in
cluding Baptists, who attended the Interna
tional Sunday-school Convention. If there
was an ab-enee of “quality” in that Conven
tion then it is to be regretted that any Baptist
lost his “quality” by attending it. I think
diflerently. I will say, mildly, that the Bap
tists in that Convention were the nickels (qual
ity) in the bushel of uncurrent coins (quanti
ty)—uncurrent in the sense of having no
Scriptural church connection. 1 am more
charitable than The Index on “quality.”
You say: "This superior religious influ
ence was attributed alone to the visiting min
isters, but to them as reinforcements to those
resident ministers with whom they were co
workers”- - oo- workers in “quantity.” Did they
rein'>roe only to this extent? They did more.
Tney “reinforced” those “influences” that are
arrayed against Baptists. They reinforced those
departures from the true way, which, if car
ried to success, will Bweepevery Baptist church
from the land. These reinforcements would
be exceedingly pleased, in utter disregard
of "courteous Christian hospitality,” to crush
out, one by one, every distinctive fenture pe
culiar to Baptists. In the crushing out busi
ness “quantity” is necessary to “superior"
success. On such occasions our forefathers
realized these "superior influences” which
their sons now "courteously” commend.
You say: “The word "unsurpassed” does
not mean “surpassing,” and consequently
when used with reference to one class does
not place that class necessarily in an attitude
of superiority to another.” If a man has
"unsurpassed talent and zeal" with "superior
influence" does he not surpass the man having
the same "talent and zeal” but with inferior
influence? But accepting your explanation
you give them equality. And while you say
you do not undervalue Drs. Tucker, Mell,
Owin and Spalding you say these brethren
are no better than Pedobaptist ministers. I
have a better opinion of them. In fact, if
The Index fairly represents itself on this
point I am more charitable to onr brethren.
You say, lastly: “There is a radical dis
tinction between truth and doctrine. The former
implies no doubt, but the latter is always the
subject of disputation between diflerent denom
inations. Consequently when we Used the word
truth, it had relation to things about which
there is Christian agreement—such truths as
all orthodox Christians unite in preaching.”
Does “a radical distinction between truth
and doctrine” exist in the Bible ? Doctrine is
the word, and truth is the soul of the word.
They meet in Christ. He sa-id: “I am the
truth"~‘Ttiv word is truth.” Strip doctrine
of truth ami it is worthless, soulless—dead.
You asserted in your editorial that Pedobap
tists were “sowing in our community truths.”
\N ould Methodists admit that Arnienianiam—
that infant baptism, were "doctrine*" and not
“tru'ht ?” There is “no doubt” in the minds
of Methodists of the truth of these doctrines.
So their "truths” as well as their “doctrines”
are false, and can become proper subjects for
'‘disputation ’ —even if the “distinction” exist
ed.
It is well to observe, however, that The
Index in its editorial made no "distinction be
tween doctrines and truths.” 1: affirmed that
1 edobaptists were “sowing truths.” The great
er includes the leas. Truths include theirdoc
trines. Hence theee Pedobaptists were “sow
THE CHRISTIAN INDEX AND SOTJTH-WESTERN BAPTIST -Jvlv is.
: ig” doctrines, in their so-called “truths." You
made no distinction between the “quantity or
quality” of the “truths” being sowed. They
were sowing “orthodox" Methodist truths,
which can never be “orthodox” Bible or Bap
tist truths. May the good Lord deliver His
people from such “truths” and such “ortho-
Soxy." W. T. G.
Atlanta, June 24th.
RICHMOND LETTER.
Revival In the Colored Chsrrhes, ete. White
Chsrches— Dr. McDonald—Rome Chapel.
Richmond, Va., July 3, 1878.
The revival among the colored peo
ple here has been most extraordinary.
About three thousand have been ad
ded to the Baptist churches, and one
hundred and forty to the Methodist
churches. Of this last number one
hundred demanded immersion. So
that up to this time thirty-one hun
dred professed believers have been
buried in baptism. Special services
have ceased, but conversions are still
taking place. The Kev. Mr. Holmes,
of the First African church, told me, a
few days ago, that he expected to re
ceive two hundred more.
If you should ever hear it suggested
by any one in or out of the Baptist
denomination that the apostles could
not have imuoer-sed three thous tnd on
the day of Pentecost, you can just say
that Rev. Mr. Holmes, the pastor of
the First African church in this city,
immersed 598 in three hours. Two
Huch aB he could have baptized them all
in less than twelve hours. How the
shadows of theoretical error vanish
before the facts of truth! The colored
pastors of this city are, in the main,
good, sensible discreet men, with per
haps as little superstition as you will
find among their race anywhere. The
hope, therefore, is that the revival is a
genuine one, and that great good has
been accomplished.
The pastor of the First chuj'h,
which you know had before this revi
val a nominal membership of thirty*
eight hundred, has adopted a rather
novel methol to correct his chureb
list, and at the same time raise money
to build liis house. He opened his
church books in January for anew reg
istration of all bis members —giving
those in the city three, and those in
the country six months to come for
ward. Each had to p\v 25 ct.s. for
having his or her name enrolled, those
failing were to be considered a>s
dropped. The eight hundred or a
thousand new converts paid each the
fee of 25 cts., when the name was en
tered on the book. This method alone
has brought him in nearly one thorn
sand dollars. I only mention this for
its shrewdness, not for its Scriptural
authority.
There has been no revival in our
white churches since theautum*, save
that of Dr. Hatcher’s, which I mea
tioned in a former letter.
It is now vacation in our schools,
and our people, old and young, are
leaving the city. Some for the moun*
tains and springs, some for the uncles
and aunts and cousins and friends in
the country. Consequently our Sun
day-schools and congregations are de
clining very much. We expect rather
a dull summer, with no very re
ligious prospects to encourage us. But
we will stand in our places, and wait
with patience the blessings in store
for us.
Dr. McDonald of the Second ehureh
has accepted a furlough kindly ten
dered him by his noble people t> visit
the mountains aud recruit his failing
health. He is a noble man and most
valuable laborer, and we hope will soon
return to bless and gladden his con
gregation.
The Chapel in Borne. We are hoping
there will be a simultaneous effort in
the churches of the South to raise the
money which will be due for this
house on the Ist of August. Virginia
has already raised her quota, but we
intend on the 21 Sabbath in this
month to enlarge the amount as much
as possible. We are in no danger of
giving too much. It is the withholding
more than is meet that t mdeth to pov
erty, but the liberal soul it is that shal
be made fat. E. W. W.
For the Index and Baptist. I
WHAT IS CONVERSION ?
The story of Nicodemus is familiar
to every one. He was a ruler in Isreal;
a man of position and power. In
point of intelligence and culture, he
was far in advance of his times, and
superior to those among whom he
lived. His mind had undergone a
change with respect to religious doc
trines. He had, therefore, iu a general
sense, been converted ; because he al
ready experienced "a change of opin
ion and feeling” with respect to the
Messiahship of Jesus. He was, as he
thought, ready to embrace the new
doctrines. He believed them; and
this belief was induced by the charac*
ter of the evidence which he had ex
amined. It was, however, a mere intel
lectual belief. His spirtual nature had
not yet been awakened. He was not
in a condition to receive the divine
; influx, and therefore not converted in
the interior sense of that much abused
term.
What then is Conversion ? Is there
not a higher plane of spirtual percep
tion and knowledge than mere intel
lectual belief predicated upon evi
dence? Is it not as true now as it
was two thousand years ago. that man is
a spirtual being; a sort of connecting
link between time and eternity; and
therefore, in conjunction with both
spirtual and natural worlds. Mani
festly, this must be the case if we ac
cept the teachings of the Bible. We
may call it “consciousness” or “intui
tion” or what not, but, in its lasi an
alysis, it means nothing less than that
man, in certain states or conditions of
mind, realizes the presence and influ
ence of an unseen power. And, if the
Bible be true, the source of that power
must either be celestial or infernal;
and a man is saved or lost according
as he lives in conjunction with, (and
receives his inspirations from,) one or
the other.
Who that has studied closely the
operations of his own mind does not
know that he has impressions, amount
ing in many instances to positive con
victions, that are not predicated upon
what is technically known as evidence ?
We often believe without being able
to give a reason, because the evidence
is wanting ; it is almost an every-day
occurrence.
T'hi3, then, must be among the foun
dations of all religions, since all reli
gions look to the supernatural, and
are dependant upon the spirtual state
of the mind.
The Christian religion is eminently
spirtual It searches the most interior
chambers of the mind. It analyzes
the most secret thought and desire.
It enters the Will —that mysterious
something which is personified as the
“heart” —that is, the very center and
mainspring of our spirtual existence.
And unless this Will or “heart” is
changed from natural to celestial love,
the man cannot be said to be con
verted.
How this change is brought about,
was to Nicodemus, (as to many at the
present day,) incomprehensible. He
was merely a natural man. His mind
had never been turned inward upon
itself. He arrived at conclusions from
the evidence before him. He had seen
Christ do many things beyond mere
human power. He, therefore, conclu
ded, and with reason, that he must
have been something more than a mere
human being. He observed also, that
all J esus’ works were in the line of pr.ic*
tical benevolence and humanity. He
healed the sick ; He raised the dead at
the request of bereaved relatives; He
led the hungry multitude; He comfort
ed the distressed. Nicodemus was,
therefore, convinced in his own nnnd
that Jesus must have been a good man,
since Dad men do the reverse ot wtiat
he ditl. And from such premises as
this, to wit —that so good a personage
could never be an imposter, he arrived
at the conclusion, logically enough,
that Jesus was just what he claimed
for himself—the veritable Son of God.
Hence he went to see him, but without
comprehending him or willing to fol
low him. because his spirtual
perceptions bad not been opened, and
he had not willed to follow him. he was
not “converted.” S.
For the Index anti Baptist.|
SOI riAKRN FEMALE COLLEGE.
It has seldom been the writer's privi
lege to attend a course of commence
ment exercises which elicited so much
interest as that of the above institution,
held daring the early part of the
present week. From the commence
ment sermon of Rev. W. L. Kilpatrick,
to the closing ceremonies ot gradua
tion day, the exercises were of such
a character as to receive the highest
commendation. The large audiences
attending from day to-day, in spita of
the inclement weather, bore abundant
testimony to the excellence of the dif
ferent exhibitions, and to the apprecia
tive esteem in which the college is
held by the cultivated citizens of La-
Grange. The art exhibition was very
fine, reflecting honor alike upon the
talents and labor of the pupils, and
upon the ability and faithfulness of
their gifted teacher. The music of
the concerts and class exercises was
such as would be expected by any one
knowing the genius and skill of the
Misses Cox, who have in charge this
department of instruction, While the
Sauthern Female College is not behind
any similar institution in the land, in
the breadth of its curriculum, and in
the thoroughness of its discipline and
instruction, as regards the departments
of music and fine arts, in our opinion,
it is beyond all question, the first female
college of the State. And we do not
hesitate to say, that if the true charac
ter of the Institution were better
known in the South, President Cox
would be compelled to erect other
structures besides the large and beau
tiful building just completed.
Atlanta, June 20. B.
For the Index aud ISapttst.)
THE NORTH GEORGIA GENERAL ASSOCIATION
At its last session, the Chattahoochee As
sociation invited her sister Associations aud
Baptist churches anywhere in the State, aud
especially in North Georgia, to meet her
with live delegates from each Association
aud one from each church, at Hopewell
church, Hall county, eight mites south from
Gainesville, on the 23th day of July, to de
vise some plau according to New Testament
principles, to do missionary work..
THR ORIGIN
of this Convention may be a matter of in
teiest to the Lord’s people. At the close of
its ’session on Friday, the first day of the
meeting, the Moderator appointed a large
committee to arrange an order of business
for the Association tty 8$ a m. on Saturday.
The committee all met Friday night at Mr.
Palmour’s (who was no professor of re
ligion.) The writer was not a member of
that committee, but was kindly invited to
sit with it and participate in its deliberations.
Several items of business were agreed upon.
According to custom, the Circular Letter,
prepared by Elder J. E Rives, was read and
considered. The discussion called forth the
fact that, while the Chattahoochee is called
a missionary body, it is doing almost noltiing
to send the Gospel to those who bare it not;
and, lor the last twenty-five years or longer,
it has done but little. The committee, each
and all, expressed the deepest sorrow over
our short comings. We had failed to do our
duty. The commission was, “Go into all
the world and preach the Gospel to every
creature,” and we had not obeyed. Every
brother wept—the Moderator wept. Prayer
was offered again and again, that the Lord
would direct us what to do. After bumble
and devout prayers and many tears, the
question was then asked, "Can’t we do
something?” "Yes,” was the quick .and
unanimous response. “What and how?”
Answer: “Let us cal) a Convention of all
the Baptists in North Georgia, and try to
persuade every church and every Baptist to
contribute at least one nickel upon an av
erage, for the great wotk of missions.”
The next day, the excellent missionary
spirit of the committee was soon diffused
through the whole Association, and, if my
memory serves me correctly, every pastor
and every delegate agreed to try to get his
church to raise, on an average, one uickel
apiece for missions.
This is the systematic benevolence which
our excellent brother, C. M. Irwin has so
faithfully recommended to our people.
By this plan the Chattahoochee Associa
tion, instead of sending up for missions s3’4o
as it did last year, will come up with $142.
May the Lord encourage the hearts ot His
people to work for Jesus.
Wm. C. Wilkzs.
For the I .vicx and Buptiht.]
•‘THE BAPTISM OF JKSrS”
This is the caption of an article “for
the Christian Observer ,” by Rev. H. H.
Hawes. He begins: “Why was Jesus
baptized?” Two answers are given to
this question:
“i. He was baptized in conformity
to the law of priestly consecration.
“a. He was baptized as an example
to ts.
“Dne of these answer* is right; the
other is wrong. Let us now see which
will stand the test of the Scriptures.
We accept the jirst beause it is right;
we reject the second because it is wrong,
being utterly without any Scriptural
warrant.’’
Here we would have expected Mr.
Hawes to have given the Scripture bv
which he proposed to “test” the Scrip
turalncss ot the proposition that Jesus
was baptized “in conlormity to the
laws of priestly consecration,” but, to
our amazement, he does no such thing
He does not quote a single pissage of
God’s Word, in an article more than a
column long. This is the less to be
expected from him v for he says : “The
imrnersionist position [that Jesus was
baptized as an example to us] may
be the result of sincerity but it
is also founded in ignorance and pre
judice. As an evidence of this, let it
be noticed that when they say, ‘the
Bible commands us to follow the ex
ample of Jesus in baptism,’ they never,
and they cannot, produce one word
from the Bible to sustain the assertion.
Christ said, ‘Search the Scriptures, for
they testify to me.’ We obey this
command. And what follows? The
result is that we cannot find, in all the
Bible, one command or teaching to
‘follow the example of Jesus in bap
tism.’ ” Now, it would seem that one
who thinks it so remiss in others not
to give one word of Scripture in sup
port of his position, would have found
space for one passage or one word of
Scripture in a whole column of asser
tions. But not one does he give.
Mind, brother Hawes, or someone
will be saying, “Physician, heal thy
self.”
But there is a remarkable expression
in the above question : "The immer
sionist position may be the result of
sincerity, , but it is also founded in ig
norance and prejudice'' Whatley tells
us that “sincerity is U3ed to denote un
biased conviction'' and Worcester and
Webster define the word with “hon
esty,” “candor,” “frankness,” “ingen
uousness,” etc., while prejudice is “a
previous judgment," and, as French
suggests, “is almost always taken to
signify an unfavorable anticipation
about one.” With this light‘before
us, do we make a grammatical asser
tion when we say, “a position may be
the result of sincerity, but it is also
founded in ignorance and prejudice?"
How can a man possess “honesty,”
“candor,” “ingenuousness”—an "un
biased conviction”—in holding a posi
tion, and yet that position be founded
in an unfavorable pre judgment , or a
pre judgment of any kind ? And as to
the charge of “ignorance” upon im
mersionists, who in another place are
called “Baptists,” I may say that the
intelligent reader will judge of its
fitness as coming from one who writes
such English as we have been examin
ing.
The remainder of Mr. Hawes’ arti
cle is made up of assertions that
the theory that we ought to follow
Christ in baptism is a “say so” of im
mersionists; that they have filled ser
mons, and papers, and books with it,
and yet "it is not a teaching of the Bible,"
etc. The article closes, without quot
ing one passage of Scripture, with the
remark: “We will speak next of the’
mode of Christ’s baptism.” I suppose
he feels that he has exhausted the two
propositions he started to discuss.
How “nice” it would have been, if,
in answer to his question, “Why was
Jesus baptized?” he had turned to
Matt. 3-15, and quoted : “Thus it be
cometh us to fulfill all righteousness."
I would like to see a thorough dis
cussion of Mr. Hawes’ second proposi
tion, “Jesus was baptized as an exam
ple to us.” 1 will argue like he does,
except to clinch the argument with
Scripture. If he was baptized “as an
example to us,” he was not “baptized
in conformity to the law of priestly
consecration.” He was not baptized
in conformity to the law of priestly
consecration, for Paul says: “Jesus
was made a high priest forever after
the order of Melchisedic.” Now, he al
so teaches that Melchisedic in his priest
ly office was without beginning of days.
(Heb. 6 : 20, 7 : 2 ) Then it were con
tradictory of the Bible to say that
John consecrated Christ a priest by
baptism !
I would like to know if Mr. Hawes,
or anybody else who believes the Bi
ble, is prepared to deny that Jesus is
a perfect example to us —an example
in all things. He ts plainly stated to
be our example in John 13 : 15, and 1
Peter 2:21 —that is, in humility and
in suffering —and so far as I remem
ber, these are the only instances where
he is di ectly called our example.
Will Mr. Hawes contend that there*
fore he is our example only in humili
ty and in suffering? If he does, then
where is our/w/iv? exam pie? A fair in
terpretation of the two passages, above
referred to, would make t;em teach,
as particular instances, the general
doctrine that Christ is our example in
all things. “Beware, lest any man
spoil you through philosophy and vain
deceit, after the traditions of men, af
ter the rudiments of the world, and not
after Christ /"
R. T. Hanks.
Jhc Snndati-J’thool.
[nteraationai Snnday-Scliool toons.
Lesso* IV. —July 28, 1878.
JKHCS AT NAZtRKTH
Lako w: 16-30. A. D. 28.
OONXECTTON.
A Tier bis baptism. Jesus was fompted Into the I
wilderness, returned to Galilee, attended the
marriage at Cana, and then, iroing to Jerusalem,
attended the first passover in bis public minis
try. At that passover, be drove the traders out
of the temple. About this time occurred the
conversation with Nicodemus. Tarrying in Ju
dea, he began to kaptiz \ and then returned to
Galilee through Samaria, and preached to the
woman by the well or Kycliar. Teaching publicly
iu Galilee, be cams again to Cana, where be
healed a nobleman's son lying sick at Caper
naum. Then he came to Nazareth.
Otm-INB.
I. In the synagogue, v. 16.
It. Reading the Scriptures, v. 17-20
111. Addre ing tLn.-ople. v. 21-27.
IV Thrust out v. 23-30.
EXPOSITION.
I. In the synagogue.
V. 16. “Nazareth,” Sixtyfive miles
north of Jerusalem, in Southern Gali
lee. “Brought up.” He lived there
some twenty-seven years. “As his
custom was.” According to verse 15,
he was accustomed to teach in the
synagogues, and his teaching had
hitherto been respectfully received.
“The synagogue,” implying that Naz
areth had but one. A synagogue was
a Jewish house of worship. “On the
Sabbath-day.” Jesus used the Sab
bath as a day of religious instruction.
“Stood up for to read." Stood up to
indicate his desire to read. Any one
might be invited or permitted to read.
The fame of Jesus was sufficient to
obtain for him this permission
11. Reading the Scriptures.
V. 17. “Delivered unto him” by the
person who had charge of the rolls,
and whose business it was to take
them from the ark in which they were
kept. “The book.” The roll, which
was of parchment and contained prob
ably the only prophecy of Isaiah.
“Opened the book.” Unrolled it. The
parchment was fastened to a stick at
both ends and was rolled from one
end to the other when read. “He
found the place.” Whether this was
the portion of the prophets appoint
ed for the day, or whether it was
simply selected by Jesus, is un
certain, but probably the latter is the
correct view.
V. 18. “The spirit of the Lord ii
upon me.” Isa. lxi. 1, 2. This lan
guage was employed by Isaiah as
descriptive of the Messith. It was
openly fulfilled in Jesus when the
Spirit descended upon him at his bap
tism. “He hath anointed me.” An
ciently, kings and prophets and the
high-priests were set apart to their
work by anointing with oil. Jesus
was never literally anointed, but pos
sessed the Spirit, which possession
was his real anointing to his office
and work. The Hebrew Messiah and
the Greek Christ signify the anointed.
“The Gospel,’’good news to“the poor,”
sensible of their poverty. “The broken
hearted.” Those of contrite hearts.
‘Tne captives.’’ Captives unto sin.
Cnrist is a Redeemer. Christ is said
to have come to give his life a ransom
for many. Matt, xx: 28. “To the
blind.’’Thespiritually blind.“ Bruised.”
Oppressed and bruised as with a yoke—
the yoke of conscience and the law.
All these figures set forth the effect of
sin upon those who become conscious
of its existence.
V. 19. “The acceptable year." The
period when God would be peculiarly
favorable to men—the period from the
advent of Christ to his second coming.
V. 20. “Closed.” Rolled together.
“Sat down,” to indicate his desire to
1 speak. The Jewish Rabbis taught
sitting, and by sitting down at the
reading-place in the synagogue, they
gave notice to the assembly that they
were about to speak. Dr. Hackett
says : “I attended the Jewish worship
at Jerusalem, and was struck with the
accordance of tha ceremonies with
those mentioned in the New Testa
ment. The sacred roll was brought
from the chest or closet where it wa
kept; it was handed by an attendant to
the reader; a portion of it was rehearsed;
the congregation rose and stood while
it was read; whereas, the speakers,
as well as the others present, sat dur
ing the delivery of the address which
formed a part of the service.”
“The eyes of all were fastened on
him.” In intense and curious interest
to know what he would say. Here for
more than twenty-five years he had
been known, and most of that time he
had been a worshipper in that syna
gogue. Now he had returned to them
as a wonderful teacher.
111. Addressing the people.
V. 21. “This day.” The day on
which he was speaking and during all
his ministry. “This Scripture,” which
he had read. “In your ears.” Iu
your hearing. That is, you hear in
my preaching to-day the fulfillment of
this prophecy. He probably said
much more than is here recorded.
Y. 22. “Bare him witness,” in their
consciousness, tbe:r thoughts and their
words. “Wondered.” They were filled
with astonishment- “The gracious
words,” literally, words of grace, that
is, words apt aud full of meaning.
They were astonished that the “carpen
ter's son” could speak with such ease
and grace.
V. 23. “And he said unto them,”in
answer to the feeling expressed in the
question at the close of verse 22, “Phy
sician, heal thyself,” etc. The mean
ot these men may be thus expresred:
You profess to be the Messiah. You
have wrought miracles in Capernaum.
Show that you are the Messiah by
working miracles here. “We have
heard done in Capernaum." Of the
: miracles Luke has made no record.
V. 24. Jesus answers their proverb
| by another, which he gives as a reason
I for not complying with their demand
that he should work miracles in Naza
reth.
V. 25. In this verse he calls atten
tion to a case in which an acknowl
edged prophet bestowed favor on a for
eigner, instead' of upon a widow in
Israel, though there were many of
them. See the account in I Kings
xvii: 8-24.
Y. 26. "Sarepta.” Same as Zareph
ath in I. Kings xvii. It lay on the
coast of the Mediterranean, between
Tyre and Sidon.
V. 27. A second instance of favor done
to a foreigner rather than to an Israel
ite. “Eliseus,” Greek for Elisha, as
Elias is the Greek for Elijah. “Naa
man.” See the account iu 11. Kings
v. “Saving.” For saving in this verse
and “save” in verse 26, use the word
hut, and you will have the correct idea.
IY. Thrust out..
V. 28. “Fdled with wrath.” They
could not endure that Israel should
be rejected, and Gentiles accept
| ed. They were not convinced that
j their want of blessings arose from
j their own unbelief, but were furiously
i enraged against the preacher. Even
now the same effect is produced by
faithful preaching.
V. 29. “Thrust him out of the city."
Dr. Hackett says : “A precipice—al
most perpendicular, forty or fifty feet
high, is found still just above the modern
village, over which it is hardly possible
that a person should fall without be
ing killed instantly.”
V. 30. “Passing through the midst
of them” with a majesty that overawed
them.
LESSONS.
1. Jesus approved of public worship
by attendance upon it.
2. Jesus recoguized the Old Testa
ment as of Divine authority.
3 God in Christ gives his blessings
when, where and to whom he pleases.
4 Now is the acceptable time. Let
sinners come to the Saviour.
StYDAY-SCHOOL COYVEYIiOY.
Programme of Sunday-School Convention of
Friendship Association, to be held August 16th.
17th and 18th, 1878, with the churoh at Leba
non, Sumter county, Ga.
1. Friday, 11 a. m., Introductory
Sermon, by J. A. I rev.
2. 1:30 p, m , Reports from schools.
3. Reports of officers of Contention
4. “Little Things. ’’ (Essay.) J. A.
Ansley.
5. Saturday, 9 a. m., How shall we
keep our Sunday school open all the
year—M. B. L. Binion,
6. What can be done to make our
Sunday-school work more efficient—
G. F. Cooper.
7. Tne relation Sunday-school work
sustains to the Ministry of the Word
J. A. Ivey.
8 1:30 p m., The duty of churches
to keep up religious service every Lord’s
Day—J. H. Corley.
9. What constitutes a good Sunday
school— B. B. Hinton.
Sunday, 9 a.*,, Sunday-school ex
ercises.
11 a. m., Preaching.
1:30 p. m , Mass Meeting,
It is hoped all the Sunday-schools in
the Association will be represented.
Superintendents will see that a full
report is sent from their schools.
Brother Bcvkin has been invited,
and it is hoped he will be there; if so,
he will take an active part in making
the exercises both interesting and prof
itable. Brethren from other Associaa
tions are earnestly requested to be with
ÜB< J. H. Cawood.