Newspaper Page Text
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The Christian Index.
Vol. 57 —No. 9.
Table of Contents.
First Page— Alabama Department: Edito
rial—Ministers—Whence Their Supply; For
eign Mission Board ; Our State University;
The Church Militant; The Religious Press;
Sunday-school: The All-Seeing (Jod—Lesson
for March 23d, 1879.
Second Page.—Correspondence: The Duty of
Christians; Address to the Churches of Cen
tral Association. Fireside Manners, etc.
Third Page. Household; The Princess Lou
ise; A Rose in a Glass; Friendship, etc.
Fourth Page.—Editorial; Teach; Hawkins
ville; Legsllatlve Guilt and Confession (Five
To One; Open Communion; From Rich
mond ; Chinese Question Again; Georgia
Baptist News.
Fifth Page—Secular Editorial Paragraphs;
Farmers’ Index- Henry H. Tucker. Jr.; For
eign and Domestic News; Literary Notes and
Comments; Spirit of our Magazine Litera
ture; A Useful Book; Georgia News; etc.
Sixth Page —Childrens’Corner; The Rainy
Day; A Boy’s Leisure Hours ; Above His
Business; Say It; A Strange Ambition etc.
Seventh Page.—The Farmtrs' Index : Farm
Work, etc.
Eighth Page..—Florida Baptist News; Index
Series Bible Question Books; New Adver
tisements; Obituaries.
The Christian Index.
ALABAMA DEPARTMENT.
BY SAMUEL HENDERSON.
MINISTERS— WHENCE THEIR
SUPPL r.
No man at all acquainted with the
vast demands of the field, however
much he may desire an educated min
istry, can ever hope that our Colleges
and Theological schools can, instru
mentally we mean, supply them in
adequate measure. Indeed, we are not
prepared to say that they ought to do
so if they could. After we have done
all we can in sending our young men,
who, we believe, are called of God to
the work, to our higher institutions of
learning that will not supply a tithe
of the preachers needed, imperatively
needed, to meet the expanding wants
of our Zion. All that we can hope to
do, and it is perhaps all the Master
demands us to do, is to supply in our
ministry as a body, that measure of
abilito, culture, and scholarship that
will meet all the obligations of the
sacred calling. It is not required of
every minister to be able to meet eve
ry phase of infidelity which “science
falsely so called” niay develop from
time to time. Nor is it required of
every preacher that he shall be an ex
pert in defending the particular doc
trines of Christianity from the incur
sions of error. The simple, radical
idea of preaching is, “declaring the
counsel of God.”—its defence, after all
dapends upon Him who commissions
the minister. Indeed, the best defence
which man can make of the Gospel of
Christ is, that it be preached with a
warm, fervid, glowing heart, and exem
plified with a holy life. This has done
more to establish the divine origin of
Christianity than all the lore of ages
in its ten thousand volumes and ser
mons.
But then, as so few, comparatively,
of our ministers can enjoy the advan
tages of the higher education, cannot
something be done for the improve
ment of our less favored young minis
ters in our common schools? Is there
a church in all our land so poor that
it could not afford to board and pay
the little tuition of one of their young
men who had the gift and calling of
a preacher at a good country school?
Is learning less learning because it is
obtained in a common school instead
of a College? May not a young man
of parts be qualified to fill honorably
a position in the ministry by a judi
cious course of instruction in a good
academy? We know that many of our
ablest ministers were never in college.
With the merest elementary training
in good country schools, and by dint
of patient, persistent application, they
have reached, if not the highest, at
least a very creditable position of useful
ness. This is the source from which
the great body of our churches are to
expect their supply of preachers. Nor
is this to be regretted as we have inti
mated, because it superinduces that
universal adaptability of the ministry
to all the demands of all classes of so
ciety. Without intending to be invidi
ous, we suggest this as the reason why
the Baptist and Methodist denomina
tions have left the Presbyterian, the
Episcopal, and other denominations
so far in the rear in the great work of
evangelizing the country. The train
ing to which they subject all their
ministers has placed them beyond the
sympathies of the common people.
It was this, among some other things
perhaps, that sprung the necessity for
that schism in the Presbyterian Church
in the early part of this century, and
established the “Cumberland Presbyte
rian Church.” The great revival of
that period brought into that commun
ion such vast multitudes of converts
and churches, that they could not be
supplied with such a ministry as the
standards of that denomination re
quired, and these new converts and
churches appealed directly to the Mas-
SOUTH-WESTERN BAPTIST.
of Alabama.
ter instead of their Colleges and Sem
inaries for teachers, and obtained as
able, fervid, and zealous a corps of
preachers as any denomination could
boast of.
Some years ago, a very intelligent
Baptist from the Northern States, who
had travelled extensively in the South,
was conversing with one of our breth
ren in regard to the relative culture,
talents and influence of the average
country pastors of our denomination
North and South. He remarked in
substance this; That while the coun
try preachers of the South were more
zealous and effective, and had more
power with the people at large, the
country pastors in the Northern SlaH.es
were better educated, and nearly au of
them had the advantages of a good
solid course of instruction in most of
the branches of an English education.
Now, cannot this be accomplished
among us? Would it destroy the pow
er of the Gospel to have it preached in i
good, pure, grammatical English? '
Reader, in listening to some of the ser
mons of our untutored brethren,
though abounding in good thoughts,
and coming from warm, earnest hearts,
have you not often thought, how much
more effective such thoughts would
have been, had they been clothed in
“acceptable words," as Solomon says?
No man can say that we are aiming
at an impractical thing when we say
that young men now having the min
istry in view, and who are debarred
from going to College, can avail them
selves of such advantages as we sug
gest in almost any locality of our coun
try ; and we are almost ready to write I
that any such aspirant to the ministry
that through indolence, carelessness, or
what not, will not seek such training
by all the means in his power, is not
likely to be of any great service in that
holy calling. Neither the church
nor the world is in very great need of
that knowledge that ignorance can
teach.
FOREIGN MISSION HOARD.
Dr. Tupper, of the Foreign Mission
Board, Southern Baptist Conven
tion, is, at this writing, in Ala
bama, we suppose. We do sincere
ly trust that he will be cordially wel
comed, and that our churches and
people will respond to tho claims of his
Board with becoming liberality. Ala
bama has fallen sadly behind in her
contributions to foreign missions. We
must believe this is for the want of im
formation on the subject. There was a
time when our State led the van in all
the Southern States in her contribu
tions to the Boards of the Southern
Baptist Convention. What has chilled
this liberal spirit amongst us? We
are not any poorer than other
States. We profess to cherish the |
same spirit toward this, as well !
as all other like enterprises that we |
did when we gave our thousands.
The demands of the cause are just as i
imperative now as they were then. I
And then, the fields occupied by this ;
Board are far more promising to-day i
than when our benefactions were ten
fold more than now. Is it not time to
awake out of sleep? Is it not time we
were enquiring whether the pittance
we now dole out to this Board is to be
the gauge of our piety? There stands
the commission, starring us in the face
just as it stood when it fired the hearts
of Apostolic Christians with a zeal that j
sent the Gospel almost to the then |
known world in a single generation. !
O how we need a revival of the mis- i
sionary spirit! If one tenth of our
minister’s and churches were alive on i
this subject, the Richmond Board ;
could duplicate its force at every sta-1
tion they occupy. Cannot some plan j
be adopted at the approaching Con ven- I
tion that will accomplish this pur-1
pose?
OUR STATE UNIVERSITY.
It affords us the highest gratification
to know that our noble University is
rapidly rising to something like its
prosperity in former years under the
Presidency of General Gorgas. Those
who know him, and are familiar with
his administration up to this time, pro
nounce him unsurpassed in that firm
ness, sagacity and efficiency so essen
tial to the office he fills. Students are
coming in from every part of the State
in flattering numbers, so that there are
perhaps by this time one hundred and
forty or fifty in attendance. There
ought to be a thousand young men in
the University, the Agricultural and
Mechanical College ami the Howard ;
and the present ratio of increase of
students in each of them will soon real
ize that number. Surely that number
of young men would be a small enough
per cent, for all the State in all its
Colleges.
Remedy for Rheumatism. —.lust be
fore retiring, bath, the parts affected
with water, as hot as can be borne, in
which potatoes have been Ixriled.
This remedy, simple as it seems, has
been known to relieve the most obsti
nate rheumatic pains.
Atlanta, Georgia, March 6, 1879.
CHURCH MILITANT.
And what is meant by the “Church
Miilitant?” Why the Church on earth,
of course, say a hundred voices. Yes,
that is true; but is it all the truth?
Does it not mean something more than
a mere distinction between the Church
as on earth and the Church as in
Heaven? Let us look into the matter.
We very often acquire the habit of us
ing phrases quite flippantly without
pausing to enquire what they import.
We use them mechanically, about
as we too often read the word of God,
never stopping to raise the question,
“what does this mean? Do 1 believe
this doctrine? Have I discharged thig
duty? Am 1 concerned in this prom
ise? Does this terrible threatening re
fer to me?” Now, it is necessary to
pause once in a while over great ques
tions, and strive to take in the vast
compass of their meaning. Let us at
tempt to rescue this phrase, “Church
Militant,” from the common-place po
sition to which it has been assigned,
and place it. where it belongs in the
practical creed of Christianity.
“Militant” means, “engaged in war
fare, fighting, combating, serving as a
soldier. So our dictionaries detine it.
When, therefore, we use the word in
connection with the Church, we mean,
or ought to mean, the Church engaged
in warfare, in lighting, in combating,
etc. The “Church Triumphant,” as we
express it, relates to the redeemed as
having fought the good fight—as hav
ing come out of the contest as more
more than conquerors—as returning
and coming to the zion above with
songs and everlasting joy upon their
heads—and as receiving the awards
due to their victories—just as a great
army having conquered the last foe in
the field, returns to receive the honors
of its achievements, the plaudits of
its country, and enjoy that dignified
repose that crowns the after-life of
brave and magnanimous warriors.
But the “Church Militant” contem
plates the Christian brotherhood as in
the thick of the fight—as combating
with the principalities and powers—as
“running with footmen, contending
with horses, (cavalry) and encounter
ing the swellings of Jordan.” To be
sure, these are metaphors, but they
mean something. They exhibit the
Christian as engaged in something
analagous to the battles of soldiers.
What would be thought of the pri
vates of an army, who, on the eve of a
grand engagement, would desert the
ranks to a man, and leave the officers
to meet the onset of the foe as best
they could? We would brand them as
miscreant, as cowards—we would ex
haust every opprobrious epithet the
language could supply, and then feel
that we had not done the subject jus
tice. Now, what can we say of those
professed soldiers of the Cross, who, at
the very times when the mighty con
flicts between the powers of darkness
and light come off—conflicts in which
the immortal soul is the stake at issue
—conflicts, the fame of which spreads
through eternity, and arrests the ab
sorbing attention of angelic hosts, and
in which the malignant spirits of per
dition mingle in fierce array—calmly
desert their posts, or stand by in careless
indifference, never lifting a hand to aid
in the contest, leaving the whole shock I
of the struggle to the few officers, the
ministers of Christ, who stand in the
breech? What are such soldiers worth?
—what are they but mere cyphers,
worse than cyphers in “the good fight
of faith?” They but retard rather than
promote, the triumphs of the cause.
Once more : When soldiers are en
listed, it is to recruit an army—to add
something to its efficiency. Each sol
dier is expected to represent a factor in
the grand account. There is absolute
ly no place for “dead ' heads” in well
regulated armies. And is this less true
of recruits to the Lord’s hosts? In ac- '
cepting the service under the “Captain
of our salvation,” docs not every enlisted
soldier “take the whole armour of
God,” and plight his faith to wear and
use it till death arrives? Does he not
agree, in no equivocal terms, to deal
the most effectual blows upon the for
ces of sin that come within his power?
So that, when called to his reward, he
will have left the impress of his sword
upon many of his spiritual foes, while
his own armor will bear the evidence
of many a well-dealt blow? Dear read
er, to be a soldier of Jesus Christ is no
“dress parade” amusement. It means
service, hard, difficult, perilous—it
means the forth-putting of efforts,com
mensurate with the magnitude of the
foes to be overcome, and the prize to be
w'on. Rest assured, heaven is not the
reward of that stupor that Calvary can
not rouse, or that indolence that defies
alike threatening? and rewards. If
some other “Jericho,” some strong en
trenchment of the enemy, were now to
be taken, would similar tests to those
to which Gideon’s army was subjected,
show a larger per cent, of faithful war
riors among our Israel, relatively con
sidered, than the immortal “three hun-
dred,” whose deeds of valor illumine so
bright a page of inspiration? Alas, it
is yet true to our shame, that “they are
not all Israel that are of Israel.” The
heritage of glory is the reward only of
those who are “more than conquer
ors,” and to conquer we must tight.
The members of the Reformed Epis
copal Church in Philadelphia propose
to discontinue the observance of Lent
as a season of fasting. The reason giv
en for this is that a rigid observance of
Lent is preceded and followed by ex
cessive indulgence in worldly pleas
ures, whereas they urge that uniform
moderation is the Church’s great end.
This, they contend, can be best secured
without the henten observances.
The milling industry of this country
is said to rank next to that of iron.
The number of mills is over 85,000,
affording employment to over 00,000
men, whose annual wages are over
$20,000,000, and turning out yearly
about 50,000:000 barrels of flour, of
which 4,000,000 are exported to foreign
countries.
Another famine is imminent in In
dia unless rail; falls within a fortnight.
The Sunday-School.
International Sunday-School l.ensnnti.
Leeson Xll—March 23,. 1879.
THE ALL-SEEING GOD.
Psalm cxxxlx: 1-12.
This Psalm is ascribed to David in the
inscription. It has been thought that
it was written by him when suffering
from the calamities of men, and that
in it he appeals to the heart-searching
God to behold his innocence of the
charges made. Says Perowne: “No
where are the great attributes of God,
His omniscience, His omnipresence,
His omnipotence, set forth so strikingly
as they are in this magnificent Psalm.
Nowhere is there a more overwhelming
sense of the fact that man is beset and
compassed about By God, pervaded by
His Spirit, unable to take a step with
out His cont rol, and yet nowhere is
there a more ’niphatic assertion of the
personality^^-«nnn, as distinct from,
power of conscience, the sense of sin
and its responsibility, are felt and ac
knowledged, and prayer is offered to
One who is not only the Judge but the
Friend—to One who is feared as none
else is feared, who is loved as none
else is loved.”
The twelve verses forming our les
son divide themselves into two parts,
and give us the following
OUTLINE.
I. Omniscience, (knowing all things,) v. 1-6.
11. Omnlpresencejpresent every where,)v.7-12
While this Psalm is sublime and
deals in grand ideas, it is at the same
time so simple that a child can under
stand it.
EXPOSITION.
I. Omniscience.
V. 1. “Hast searched,” as one bores
and digs in the earth for precious met
als, a thorough, patient search. “And
known,” the result of the search, a per
fect knowledge.
V. 2. “Downsetting” at night for
rest. “Uprising" in the morning for
work. Compare Psalm 127 :2, where
“sit up” should be “sit down.” The
idea is that God knows all our doings
by night and by day. “My thought”
even before it moves the tongue or the
hand, is thoroughly understood. “Afar
off.” The distance between heaven and
earth does not make God’s knowledge
less. Some think these words refer to
a knowledge of our thoughts even be
fore they are born.
V. 3. “Compassest.” As in margin
“winnowest” that is, Usts as the wind
tests the wheat by blowing away the
chaff. “My path.” Literally, my
walking. Wherever I go, into the
crowds or into the solitary place, thou
dost see and test me. “Art acquainted,”
art familiar with “all my ways.” This
is the result of the winnowing. Os
course this is man’s way of getting
knowledge and is figuratively applied
to God.
V. 4. “Not a word.” Not one, not
even a word. “In my tongue.” Rath
er, on my tongue, that is unsaid. J ust
as when we say, “it was on my tongue
to say it," we mean we did not say it.
“Altogether." Just what the word is,
its character, true or false, its pur
pose.
V. 5. “Beset.” Restrained. “Be
hind and before.” There is neither re
treat nor advance. “Laid thy hand
upon mo,” always, and dost hold me
that I cannot move without thy per
mission.
V. 0. A cry of astonishment, “I
cannot attain unto it.” I cannot com
prehend it. Who can? There is one
who knows every word we speak, every
thought we have, every act we do, and
all this better than we know it our
selves.
11. Omnipresence.
V. 7. “Whither shall I go?” A
THE CHRISTIAN HERALD,
of Tbnnbssek.
strong way of asserting that there is no
place. “From thy spirit,” that is from
the mind of God, or understanding,
not the Second Person in the Trinity.
“Presence.” Literally, face, which
agrees with the interpretation given of
spirit. “The exclamation in this verse
is not suggestive of terror, but of awe
and wonder, as of a feeble, helpless
creature, in proximity always to close
ly encompassing, irresistible intelli
gence and might.” Speaker’s Bible.
Having asserted God’s thorough knowl
edge of His words and ways, he is also
conscious that he can find no place
where he can escape that knowledge.
V. 8. “If I ascend up into heaven.”
The idea is probably suggested by
Dent. 30 : 11—14. “Heaven,” the re
gion above. “Hell” is used here not
of the place of torment but of the un
seen world, into which all alike enter
at death. As men seem to enter into
this unseen world by going down into
the grave, it has been called the under
world.
V. 9. “The wings of the morning.”
The dawn is represented coming on us
with wings in its passage from east to
West. The writer speaks of himself as
going to the extreme East. Then his
thought turns to the extreme west,
beyond the Mediterranean Sea, which,
to the people of Palestine, had no west
ern limits. Thus in these two verses,
the Psalmist declares that by no ascent,
by no descent, going to the extreme
east or the utmost west, can one escape
God.
V. 10. We are always and every
where in the power of God.
V. 11. As no space can separate us
from God, so also no darkness can, be
cause with God the night is a? the day.
V. 12. “Darkness hideth not from
thee.” Literally it is very expressive,
thus, Darkness does 'not darken to God.
REMARKS.
How fearful the truth that God
knows our every thought, word, act
and motive, if we are His enemies, and
yet how precious if we are His friends!
• PLAN OF TEACHING.
I. God knows us. V. 1. At home,
abroad, at night, by day, even our
thoughts. V. 2. All our ways. V. 3.
Our words before they are uttered. V. 4.
Going backward or forward, we are in
God’s hands. V. 5. How wonderful
such knowledge. 1 cannot understand
-it, yet Lean believe it and Jive as if L
I believed it. V. 6. ' *
11. God is everywhere. We cannot
go from His presence. V. 7. In the
heaven above, in the underworld. V. 8.
In the farthest east, in the most distant
west. V. 9. Wherever we go, there is
God controlling us and all that is ours.
V. 10. No wickedness practiced at
night is out of His sight. V. 11. Dark-
i ness and light are just alike to God.
V. 12.
Ask your scholars whether they love
to think of God as knowing all about
them, and tell them that the Psalmist
asked God to search him. By and by,
God will search us all.
The Religious Press.
—We do notexchange with the San
Jose (California) Mercury, but clip the
following extract from another journal
with the remark that we are happy to
hear that there is any part of our
country where the demand for a pure
and dignified journalism is growing.
We are sorry to say that in our part of
the country, the reverse appears to be
the case. Gross personalities, and vul
garity are actually popular! Some of
our papers, it is true, exert all their in
fluence to refine the public taste, and
elevate the tone of public morals.
Others, we grieve to say, pander to the
most depraved appetites of human na
ture. But here is what our contempo
rary has to say about clean journalism:
There is a growing sentiment in the com
munity in favor of clean newspapers. This
is ns it should be. The newspaper is the
public edu-ator. It is the daily visitor and
fireside companion of every intelligent
household. Why should we not exacofit
as chaste a tone and as good manners we as
would of a personal visitor ? What would
be done with a |>erson who should enter a
refined family circle, and in the presence of
women and children commence detailing
the particulars of a low scandal, or recount
ing the details of some disgusiing crime, or
repeating any matter of doubtful propriety ?
Such a peison would naturally be shown the
door. That is exactly in kind what should
be done with the unclean newspaper. It
should be shown the door, pitched into the
grate, and denied further admission to fel
lowship until it mends its manners. The
newspaper cannot ami should not be kept
from the children. It should be so pure in
tone us to raise no blush of shame ou their
innocent faces. It should never contain a
lino or word unfit for them to read. The
public journal that comes nearest to this
high standard will be the family journal of
the future.
—The Primitive Christian, (Hunting
don, Pit.,) has the following happy
paragraph :
Our ministers are preaching from their pul
pits that the time is coming when righteousness
shall cover the earth as the waters cover the
face of the deep. To this we have no par
ticular objection, but the question comes up,
how is this great work to be accomplished ?
Whole No. 2359.
It must be accomplished either through a
miraculous power or through the instru
mentality of the Church. If the latter, we
must allow ourselves to be made the instru*
menis.
Pithily put, Brother Primitive! We
should be glad to have you labor with
our Primitive brethren in this neigh
borhood. We must say, however, in
fairness, that the Primitives in Penn
sylvania, from whose organ we quote,
are of a different order from our es
teemed brethren who bear that name
in Georgia. They are German Bap
tists and their faith, as briefly stated
by themselves, is as follows :
We accept the New Testament a-> the only
proper rule of faith and practice, and hold to
the observance of all i s commandments and
doctrines; among which are Faith, Repent
ance, Baptism by Trine Immersion, Prayer,
the Washing of the Saints’ Feet, the Lord’s
Supper, the Communion, Non Resistance,
Non-Conformity to the world, and the Per
fecting of Holiness in the fear of the Lord.
—’The Watchman (Baptist, Boston,)
speaking of Dr. Boyd, the pastor of the
Second Baptist church in St. Louis,
who invited a Unitarian minister to
unite with the church at the Lord’s
Supper, stands fairly up for the true
faith as we understand it, but deals
very gently with the offender. We ad
mire the Watchman’s tender spirit, but
doubt the wisdom of being so very len
ient to one who has fallen into so grave
an error. Is there not something sac
rilegious in administering the emblems
of our Lord’s body and blood to one
who has spent his whole life ip public
ly declaring his disbelief in the divine
nature of Christ, and in teaching that
by consequence His blood has no pow
er to cleanse from sin? If the Lord’s
Supper be administered to a Unitarian,
why not to a Jew, or to a Mohamme
dan, or to a Buddhist?
Dr. Boyd, in defending himself, lays
great stress on the fact that his invita
tion to his Unitarian friend was unoffi
cial. To this the Watchman replies :
But it wss unofficial only in form.- He in
vited him to partake, not of his personal hos
pitality, but of the Lord’s Supper. The ad
ministration of the Lord s Supper is always
an official act. In was only by virtue of his
office that he administered it at all, and he
administered it as officially to Dr. Eliot as to
any other communicant.
That Dr. Boyd feels under great obliga
tion to Dr. Eliot, both personally and as
pastor of the Second church, we all under
tand, and can allow for the strength of his
■feelings. But no one will seriously claim,
we presume, that it is proper to issue invita
tions to the Lord’s Supper in discharge of
personal obligations. It is improper, if any
one were competent to do so But, as we
have observed in another connection, the ad
ministration of the Lord's Supper is not a
private and peisonal, but an official and rep
resentative act.
The Watch man continues to discourse
wisely and well, so far as doctrine is
concerned, but we are somewhat impa
tient with his velvet-mouthed lisp of
half-smothered rebuke of Dr. Boyd.
We do not believe that Paul’s speech
was so smooth and soft when he with
stood Peter to the face for his Jtidais
ing tendencies. The truth is that if
Dr. Boyd really thinks that he did right
on the occasion referred to, he is not a
suitable man to be pastor of a Baptist
church—nor a member of one. Let
birds of a feather flock together. Would
Dr. Boyd go to the Unitarians? Why
not?
—The Christian Visitor (St. Johns,
N. 8.,) gently reproves us for not giv
ing him credit for an article which we
recently copied from his columns.
Dear brother! The reason why we did
not give you credit was simply this :
that we thought your article was not
very creditable, and we did not wish to
advertise you unfavorably. We give
you credit now for what is creditable ;
there is nothing new in it, it is true,
and that is the very reason why we like
it. Here then is the gospel as it is faith
fully preached by our esteemed broth
er of the Christian Visitor:
And now in these last days believers are
baptized into Chri.-t, as the Captain of their
salvation, and the one through whom God
accepts of their persons and their work. Be'
lievers stand in Christ as an enwrapping e'e
ment in which they live and move and have
their being. Their life is hid with Christ
in God, and though they are conscious of
their former unworthiness, they with thank
ful heirts adore the Lamb, for He is worthy.
'I he everlasting God looks at believers as in
the arms of Christ, and in their baptism they
show forth this truth by being baptized in.o
Christ. The permanency of Christ is im
parted to the believer. So long as Christ
stands, the believer will stand with Him, for
He solemnly affirms, “As I live ye shall live
“ho.” But a truth to precious as this, car
ries with it grave responsibilities. The one
baptized into Christ is to show forth the pow
er of grace in producing a godly life. Those
chosen in Christ are to be holy. Those
saved by grace through faith exemplify it in
a ( hrist-like life. Further, those baptized
into Christ, like Chris', seek the s dvalion of
men. The* are left in the world for this
purpose. They stand for Christ, as Hia
representatives. The baptized Mas er is en
throned on high, the baptized servant is
waiting the little while between time and
eternity, and imitating the glorious exams
pl* HCt him of seeking and saving the lost.
Fidelity to the doctrinal teaching of the
phrase “baptized into Christ” is important,
for it Is sure tocarry with it a practice in con
formity with Bible teaching, and harmonious
to that life stretching between the baptism
in Jordan and the ascention from Olivet.