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SPECIAL AND ORDINARY
MEETINGS.
• i
In a recent issue Tub Index copied an
editorial from the Wesleyan Christian Ad
vocate, (Macon) with this comment: “It is
full of good sense and sound doctrine and
we recommend it to the earnest attention of
our readers.’’
This editorial propounds, among others,
the question: “Whence the great difference
in the preaching at the stated services dur
ing the year, and during the protracted
meeting?’’ “Is it not the expectation of
results at the protracted meeting, and the
non-expectation of results at the ordinary
services ?’’
Opining that an affirmative reply to the
latter of these questions will natnrally sug
gest itself to every mind, we are impelled
to ask : “Would not this calamitous state of
thinga, which we fear is crowding the
churches with multitudes of mere nominal
professors, who hang as dead weight on the
body, instead of being corporate, living, use
ful members, be remedied, at least, in some
measure, by the cultivation of juster views
respecting the value and importance of the
regular ordinances of Christian worship ?
The appointment of meetings for the wor
ship of God, and the earnest exhortation not
to forsake the assembling of ourselves to
gether, are based on a fundamental princi
ple in human philosophy. The social ele
ment in man’s nature is met in these public
gatherings.
Under the Mosaic dispensation, all the
males of Israel were required to come up to
the consecrated sane from all parts of the
land, three times in every year, to partici
pate in the scenic representation of sacred
festivities of the occasions of public worship.
The sacred volume furnishes us, in the his
toric records of the family of Elkana, and
of the mother of our Lord, and others, proofs
that women and children, whenever practi
cable and expedient, formed a part of the
crowds, though not speci tically included in
the requirement. •
The fulfillment of all these typical sights
in the advent of the Messiah, has abolished
the law of ceremonial observances, and
introduced more spiritual forms of worship,
but the social element in man’s constitution
is equally recognized and provided for under
the new dispensation of grace, by the com
mand to “come together in one place,” “to
celebrate the Lord’s supper,” etc., and fully
illustrated in Holy Writ by the practice of
the Apostles and other early Christians.
But if we read our Bible aright, the pub
lic worship of God in these latter da v s is re
quired to consist rather in the stated ser
vices, of the Weekly Sabbath,.than in annual
meetings prAracted through hiany Jays and
weeks/ materially interfering with the pros
ecution of necessary toil ip the loom, the
farm, the worskhop, the schoolroom, etc.,
solemnly enjoined by the command : “Six
days shall thou labor I” Do we not generally
find that after a long protracted meeting
these stated services are more than usually
neglected ?
Doubtless there are occasions justifying
extra week- day meetings ; and these might
generally be so arranged as to interfere very
little with the prosecution of the industries
essential to civilized life, like the daily
morning and evening burnt offering in the
temple service, al which any passer-by
might drop in and offer his own prayers,
either silently or aloud, to ascend with the
smoke of the daily burnt offering and the ac
companying incenses. Something like this
may be found in the noon-day prayer- meet
ings on public thoroughfares in large cities.
These occupy an hour or less, in the lull of
the days’ lalsir and are characterized by great
solemnity, notwithstanding the constant in
gress and egress of the worshippers, many
ot whom do not spend more than ten min
utes in the place of prayer.
But may we be pardoned for saying wo
can hardly find, in the Bible or out of it, any
warrant for meetings such as several we
have recently heard of, whose whole aim
and purpose seems to have been to bring
members into the church. Even] the excite
ment originated and fostered by the leading
propositions of the preachers, was manifest
ly artificial; the young jieople bargaining
with each other who should go up on suc
cessive nights so as to encourage the contin
uance of the meeting, affording them, as it
did, unusual opportunities for social enjoy
mint. A leader in one of these meetings
proclaimed openly, from the pulpit, that
conversion was not essential to membership
in the church. Whether any ot the scores
who, under such influences, flocked to enroll
their names on the church books were really
Christians, or whether they will stand among
the multitude of church members who take
no active interest in seeking their own or
their neighbors sanctification and salvation,
will api>ear in the last judgment.
With diffidence we would suggest that if
eveiy preacher could come into his pulpit
each Sabbath, deeply imbued with the spir
it of the apoatolic announcement, “We are
embassadors for Christ, as though God did
beseech you by us, we pray you, in Christ’s
stead, be ye reconconcilvdtoGod!" and make
this reconciliation to God the ordinary burden
. of his preaching; the necessity of these arti
ficial devices, to increase the membership in
our churches might be, at least, diminished.
Nor are the church members exempt from
responsibility in this matter. Many of them
seem to feel that their whole duty towards
the church is summed up in their attendance
The Christian Index and South-western Baptist: Thursday, October 16, 1879.
on these protracted meetings, and of such
efforts as they may make during its contin
uance to gather in their non-professing
friends. Now all this has a very deadening
effect on a pastor's feelings. It is not in-hu
man nature—not even in sanctified huu.an
nature—to preach to a church which has
gone comfortably to sleep under the satisfied
conviction that the harvest has past, and the
unsaved must remain unsaved, with a fervor
of persuasive zeal such as he might manifest
did he know that his church was longing for
and expecting results from his preachingi
and was well assure that while he was pre
paring for the pulpit his people were pray
ing that he might be resisted, and his work
meet the Divine approval, and be crowned
with success. And with how much more
fervor could he present the truths of the
Gospel and plead, with the sinner to seek the
salvation of his immortal soul, if he knew
that every utterance which fell from his lips
floated to the ears of h;s hearers through an
atmosphere of prayer that was wafted Hea
enward like a cloud of incense, soliciting the
descent of the Divine spirit, which alone
can make the truth effectual for the conver
sion of sinners, and the comfort and edifica
tion of believers. c.
SERMON BY REV. I. R. BRA NHAM,
D.D., OF EATONTON, GA.
Ye are the Salt of the Earth.—Matt.
5: 13.
The Saviour makes use of this metaphor
for the purpose of teaching his disciples what
kind of influence they were to exert upon
the world.
That we may rightly understand the apt
ness and application of the metaphor, let us
look for a moment at the properties and
powers of salt.
One of these properties is its agreeable
taste or savor, as it is termed in the text.
It has, also, the power of imparting a pleas
ant savor to other articles, which, without
it, would be positively disagreeable. Hence,
among all people, who make any pretensions
to civilization, it is universally employed for
seasoning food.
Another property is its power to prevent
and resist putrefaction. It is a fact, well
known, that when salt is applied to animal
or vegetable substances, and absorbed by
them, that it not only prevents decay, but
will even arrest its progress. It penetrates,
diffuses itself, becomes incorporated with
the substance, and “saves it,” as we say.
“Now, the grace of God, renewing the soul
after his own image; guiding and strength
ening the true believer, to obey his will: to I
resist and mortify sin, and to overcome it, I
makes the Christian, by the outward mani- j
testation of that inner, spiritual life begun in i
him, to be to the moral and spiritual world
what salt is to the material world.”
It not only neutralizes the corrupting in- I
fluence of sin, arrests the tendency to dkcay
and destruction in his own soul, resiling
and vigor to all its fkcul- '
ties, but it gives to the Christian the power '
of exerting a seasoning and saving influence
upon the world around him. It was designed
that this influence should so penetrate and
diffuse itself, as to arrest and prevent the
destructive power of sin. To this influence
the Savior meant to direct his disciples.
1, Its seasoning power should be mani
fested in our conversation. The great Ajkm
tle gives the following exhortation to the
Colossians (4: 6:) “Let your speech be
always with grace, seasoned with salt, that ye
may know how ye ought to answer every
man.”
One of the elements that should constitute
the seasoning of conversation is truth. Paul
addresses the following emphatic language
Io the Ephesians (4: 25:) “Wherefore,
putting away lying, speak every man truth
with his neighbor.” So frail is human na
ture that it is exceedingly difficult for us to
have our speech “always” seasoned with this
grace. Yet, it is of the first importance that
it be a predominating quality in the Chris
tian’s conversation. It is his business to
bear witness to “the truth,” and in order that
his testimony may be received by the world,
with unques'ioning credulity, every word
that he utters must bear the stamp of truth.
The danger of gross, down-right lying, is
perhaps not so great. Self-respect, self
interest, regard for reputation, for public
I opinion, would restrain these flagrant de
partures from the truth. But peculiar cau
tion and extraordinsry vigilance are necessa
ry in order to avoid prevarication and exag
geration. The tendency of the age is to the
marvelous and the sensational. We are not
satisfied with a plain, simple statement of
the truth, but most make some additions in
order to arrrest the attention, awaken the
interest, or excite the surprise of the listener.
Here lies the danger, and here lies tl.e
I>oint where the Christian needs caution.
Because if confidence in the truthfulness of a
1 Christian be once impaired, his power for
useftilness will be materially diminished, If
not completely destroyed.
Another element of this seasening should
be purity. In the same chapter (Eph. 4:
29,) from which the former exhortation of
Paul was taken, we have the following lan
guage: “Let no corrupt communication
proceed out of your mouth, but that which
is good, to the use of edifying, that it may
minister grace to the hearers.” It is need
less to say that all obscenity, vulgarity and
profanity are excluded from our converse
tion by this injunction. The restraints al- ,
ready alluded to, are, even in men of the
world, generally sufficient to repress these
grosser violstions of propriety and decency.
But more than these are included. Expres
sions of doubtful propriety are to be avoided.
Indelicate allusions, vulgar insinuations, the
use of unnecessary affirmations, commonly j
supposed to be harmless,but which are real
ly forms of swearing, should never fall from
the lips of a Christian. They are but the
uprisings of sediment to the surface, indica
ting a muddy bottom. The Christian’s con
versation, well mingled with this element of
purity, should flow, limpid and sparkling,
like the clear brook, over its pebble-covered
channel. Transparent as crystal, it should
bear upon its current nothing that is impure>
nothing that is offensive, nothing that is
contaminating.
Another element of this seasoning in the
Christian’s conversation is gentleness. It
embraces peaceable and sympathetic words.
Rough, violent language tends but to excite
corresponding feelings in the heart of the
person addressed. How often have you
seen the flash of anger leap from the eye of
him who has been harshly accosted! How
often the angry blow has been provoked by
the angry word 1 On ths other hand, how
often has the tempest of passion been stilled
by the gentle words of remonstrance 1 How
often the hand uplifted to strike has been
stayed, and relaxed by the calm words of
peace I How often the desperate r< salve
upon bloody deeds has been checked by the
mild persuasions of the voice of love 1 Truly,
“a soft answer turneth away wrath, but griev
ous words stir up anger.” "Pleasant words
are as an honey-comb, sweet to the soul, and
health to the bones.” How sweet"To the
sorrowing heart are words of genuine sympa
thy 1 Like wine and oil, poured upon the
wounds of the body, they cleanse, and soothe
and heal. They strike deep into the troubled
soul, diffuse a calming influence throughout
all its faculties, and when the freshet of grief
has run off, as it must, they bid it lift up its
1 drooping head, and look upon the subsiding
I flood, and hope and sing.
But alas I alas! how little ol the seasoning
■ of gentleness is to be found in our conversa
-1 tion! It is too often as described by St.
James, 3: C: “The tongue is a fire, a world
of iniquity; so is the tongue among our
| members, that it defileth the whole body,
and setteth on fire the course of nature, and
it is set on fire of hell. Therewith bless
we God, even the Father, and therewith
curse we men, which are made after the
similitude of God. Out of the same, mouth
proceedeth blessing and cursing." Too
' often the poison of asps is under our tongues,
i Our words are as sharp arrows that pierce
the very hearts of those at whom we aim
them. Let us remember the admonition of
him, “in whose lips there was no guile,” anti
who “spake as never man spake.” “Let
your communication be yea, yea; nay, nay!
for whatsoever is more than these, cometh
of evil.” Let our convenation be seasoned
with the elements of truth, purity, gentle
ness-then shall it not only be grateful to
our own spiritual palate, but it shall commu
nicate to the hearera sweetening, wholesome
influence, and prove to him “a saiwr of life
unto life.” “Let the words of our mlu.hs, a 8
well as the meditations of our ac
±ble 16
>ur Nedeemer"’*
2. But this spiritual salt has a paving, as
well as a seasoning, power. The tendency
of human nature, body and soul, is to decay,
nay, to complete destruction. Sin, the de
structive agent, has become thoroughly in
corporated with our very constitution, and is
working death in every part. The grace of
God is the spiritual salt, which arrests and
1 prevents the progress of decay. So great is
its counteracting and restoring power, that
even those parts, which have become seri
ously tainted with corruption, are renewed
and restored to their original purity. When
applied by “the Spirit of all grace,”it begins
its work in the heart. It restores the purity
of its affections, its desins and its purposes.
The carnal mind, which was once enmity
to God, is now at peace with him. Once
filled with hatred to God, and rebellion
against his will, love to God is now its con
trolling principle, and cheerful obedience to
his will, its chief delight. Once, loving sin
and having no fellowship with righteous
ness, it now abhors sin, and seeks after holi
ness. Once, absorbed with its own selfish
desires and purposes, its life is now cne of
self-denial, looking and plannirg, with all
its powers, for the good of others and the
glory of God. Having put off c nceming
the former conversation, the old man, which
is corrupt, the spirit of the mind having
been renewed, “a new man" is put on,
I “which, after God, is created in righteousness
I and true holiness.”
This salt, having been sprinkled upon the
heart, penetrating and incoqrorating itself
with all its affections, emotions, desires
plans and purposes, begins to diffuse itself,
and its saving power is soon seen and felt in
a wider circle. Its influence will be per
ceived by all with whom that heart is
brought in contact. Obscenity holds its
| tongue; profanity shuts its lips; infidelity
yields its doubts ; vice hides its head ; anger
smooths its frown; hatred exchanges its sul
len scowl for a smile; grim-visaged war
. sheaths his bloody sword, and gentle peace
holds forth her mild sceptre. Ti e soul,
being filled with the love of God, soon be
’ gins to overflow in love to its neighbor. It
I is this diffuse principle of love, carrying
along with it the kindred elements of kind
' nest, forbearance, long suffering, forgiveness,
and humility that exerts upon the world the
saving power, designed by him, who im
planted it in the heart. Who that has lived
near such influence has not seen or felt its
power? Its power to overcome and resist
evil, to subdue passion, to control appetite
and to restrain vice? But for its counter
acting tendency, all the agents of evil, which
are at work upon humanity would soon ac
complish its utter destruction, and earth it
self would be changed to an intolerable hell.
Thus, by their holy lives and godly conver
sation, Christians are to become “the salt of |
the earth,” resisting and neutralizing the
corrupting tendency of sin. Wherever they
go, they are to sprinkle this spiritual salt by
well chosen words and upright demeanor,
which being absorbed by those around, and
penetrating their hearts, and diffusing itself
there shall arrest the moral taint already
begun and effect their completesalvation. We
know not the evil or the good that our mere
presence may bring to those who are around
us. Jonah, by his presence in the ship,
raised a storm that came near sending the
crew to the bottom of the ocean, while Paul,
by his presence, brought safety to those who
were with him. The presence of Noah on
the earth kept the windows of Heaven shut,
and the fountains of the great deep sealed
for one hundred and twenty years. The
presence of Lot in Sodom restrained the
power of the destroying angel and smother
ed the kindling flsmts until he was out of
the city. So, the presence of God’s people
in the world to-day. restrains his wrath, and
prevents its immediate destruction.
3. But Christians sometimes fail to exert
this seasoning and saving influence upon
the world. When this occurs, they are like
salt that has lost its savor. Men do not res
pect their professions. They have no confi
dence in their piety, and hence they are held
in contempt, “cast out and trodden under
foot" In view of the danger of losing this
power, and of being treated thus contempious
ly by the world, it becomes us to inquire how
such an unfortunate result may occur. Maun
drell, a celebrated eastern traveller, in de
scribing the Valley of Salt, tells us that,
Upon one occasion he examined a mass of
the rock, or fossil salt, found in this locality.
Just around the mass were lying a number
of pieces, which had been separated from
the main body. These, exposed to the ac
tion of the sun, rain and air, had lost their
savor, and become insipid. They had lost
all the essential qualities of salt, and were of
no more value than the other stones that lay
around them. While the analogy does not
hold true in all respects may not this inci
dent afford us a valuable lesson, and show
us the true secret of our power?
Severed from Christ, our Rock, the Chris
tian is powerless. “Without me ye can do
nothing.” The moment we are separate
from Him, our virtue ceases. But let the
sun of worldly prosperity shine upon
us, while at a distance from Him, and
soon the seasoning and saving power of
grace is exhaled. Let but the rains of ad
versity beat upon us, thus isolated, and these
precious, preserving qualities are soon dis
solved and borne away upon the flood. If
perchance, these agents should leave a small
remnant behind, let us but take a few inhala
tions of the noxious air of worldly minded
ness, and almost all that is left is neutralized,
and we lie, comparatively, dead and useless,
as the broken fragments of fossil salt around
the parent rock.
If you ask me how this power is to be
preserved, the answsy is easily given, and
may be drawn fro A the incident already
noticed. While alrthe fragments of the
rock that had been severed from the main
body were unsavory, all parts that were
united to it, retained their saltness. The
secret of excellence and virtue was found in
close union, in identification with the main
body. As with the rock, so with the Chris
tian; his virtue, his excellent qualities, his
saving power, nay, his very spiritual life
itself, depend upon his union, his identifi
cation with Christ. He himself teaches us
this lesson. Jno. 15:7. “If ye abide in me,
and my words abide in you, ye shall ask
what ye will, and it shall be done unto you.’’
Here is where our power lies. If the hand
of faith but touch the hem of his garment,
virtue goes out of Him. How much greater,
then, must be the inqiartation of virtue and
of |Kiwer, “when we grow up into Him as the
Head,” drawing directly from Him spiritual
austenarce and life. Mark the prevailing
[>ower resulting from this union! “Ye shall
ask what ye will, and it shall be done unto
you.” Do you want moreof the salt ofgrace
to season your own conversation, and to sub
due sin in your own heart ? That is em
braced in the promise. Do you want more
power to resist the corrupting influence of
outward temptation? That, too, is included
within its scope. Do you desire a grateful
influence to go out in your conversation, and
a saving power from your godly example,
that shall arrest the destructive tendency of
sin in the hearts and lives of your friends and
kindred? These,also,are embraced within
its ample provisions. In short, it is without
limitation. It comprehends all that the be
liever needs. What he requires is to be
eure that he is united to the Kock, that he
abides in Christ; then he will never lose his
savor, nor lack for power.
Is this seasoning, saving [tower exerted by
the church upon the world to the extent that
it ought to be exerted? Look abroad.' What
is the tendency of things in the social organ
ism to-day? Is it not to decay and dissolu
tion? In what period of your lite have you
observed f ewer effectual restraints upon vice
than exist at the present houi ? When was
sin more bold ? When was Satan more dar
ing ? Scarcely more so than when he at
tacked the Son of God himself, in the wil
derness, and presumptuously proposed that
he should fall down ai.d worship him.
When was virtue of cheaper value ? When
was shame more unblushing? When was
robbery more daring? When did murder
ever lift a bloodier hand? When warn plight
ed faith more disregarded? When was
honor less sacred ? Time once was when
suicide was left to the maniac, and its occur
rence was rare and startling. Now, the
best citizens in the land, esteem the life,
which belongs only to God, as their own,
and with coolness and deliberation, open an
artery and let it gurgle out upon the red,'
gushing tide, or uncap their heads and scat- i
ter their brains with the deadly revolver.
A flutter of excitement follows, the dead is
buried, the wave of forgetfulness sweeps over
the deed, and all traces of it are gone. Vice
and violence fill the land. Upon whatever
portion of the social body you may look,
there are to be seen signs of gangrene.
But behold the body politic, if your eyes
can bear the sight 1 Who makes your laws?
Who interprets them? Whoexecutes them?
In most cases, men who revel in the haunts
of tbe debauchee; men, who have no fear of
God before their eyes; men, whose hands
are ever open to receive a gift; men, who
sacrifice honor, faith and justice for selfish
ends; men, who would deluge the land in
blood in order to retain their grasp upon
power; men, who regard'their oaths as but
the entrance to office and emolument, and
their obligations under them, as sufficiently
accommodating to be adapted to all times
and circumstances. The body politic is well
nigh dead. The spirit of life seems about
to take its flight. Its miserable carcass now
lies prostrate and quivering. Putrefaction
has seized some of its parts already; the vul
tures are circling around it, while millions)
to-day, turn away their eyes in disgust from
tbe foul sight.
Upon whom rests the dreadful responsi
bility of this state of things? I will not say
that it rests entirely upon the church, for,
doubtless, many causes have combined to
produce the result. But the Saviour has
declared his diciples to be “the salt of the
earth.” Where is their saving power ? They
have failed, in a large measure, to exert that
seasoning and saving [lower with which he
endowed them. They have almost cut
themselves loose from him. Many deny his
divinity. Many mingle with his pure
teachings, the doctrines of men. Many
wrest the Scriptures to make authority for
their godless practices. The proud and po
inting hand of man dares to touch the holy
things of God, without fear, and almost with
out remonstrance. His foul tongue dese
crates the name and doctrines of Jesus with
blasphemy, and the world applauds while
the church is almost dumb. She has failed
to oppose these elements of corruption with
words seasoned with grace, and with godly
example, she has permitted the boldness
of sin to frighten her; the clamor of secular
concerns to stifle her voice, and a guilty
distance from the Saviuur to weaken her
strength. As far as she could have exerted
a counteracting influence and has failed to do
' so, from want of activity, so far she is re
sponsible. Now, let us look near home! Do
we percieve no evidences of decay in own
communities? Are there no signs of the
corrupting power of sin around our own
firesides? Let us look into our own hearts,scru
tinize our own lives,listen to our own conver
sations. What is our position and power to
day? Are we broken fragments, dead, useless,
or are we still united to Christ ? If united,
where is that warmth of love and fire of zeal,
which characterized Our lives when the salt
of grace was first sprinkle* upon our hearts ?
Where is that willing self-denial and ready
self-sacrifice, which marked our early Chris
tian course? Where is the effectual prayer,
the spiritual power, the omnipotence of
faith, which are the evidences of genuine
Christian life? O, Christians! Let us be
ware, lest we “have the form of godliness
while we deny its power lest we have "a
name to live, while, in truth, we are dead.”
May the Holy Spirit unite and identify us
with Christ, so that all around us may take
knowledge of us that we have been with him,
and enable us, by a godly walk and conversa
tion, to make our saving power felt upon a
sinful world !
MISSION BOARD RECEIPTS TO
OCTOBER 7, 1879.
Amout brought up 81116 71
Oct. 7, A. B. H. M. Society, I. H. Corley, 75 00
A. B. H M. Society, C. H. Lyons, 52 .50
A.B.H.M. Society, E. P. Johnson, 17 50
$1,261 71
SUNDAY-SCHOOL’.
Oct. 7, Previous Report $ n.t 5s
Central Association 6 50
Fairburn Association 3 NO
Columbus Association „ 7 05
Western Association 10 00
$141*83
DOMESTIC MISSIONS.
Oct. 4, Previous Reports $ 235 61
Central Association 21 55
F. Land for Hartwell 5 00
Woodville Church, Hartwell ... 1 00
Lithonia Church, Hartwell 1 00
Madison Church......... 6 65
Travelers’ Rest Sunday-School,
J. E. Devane. Hartwell 4 00
Fairburn Association 25 75
Columbus Association, Hartwell, 875
Columbus Association 13 10
Oct. 7,1879. Western Association, Weir.. 575
“ “ Hartwell.. 795
8337 11
INDIAN MISSIONS.
Oct. 7. Previous Reports „ $ 82 00
Central Association 10 60
Travelers' Rest, Marrow 9 10
Fairburn Association 30 90
Columbus Association 15 03
Columbus Association 24 03
Fairburn Association.. 6 45
8184 01
FORKION MISSIONS.
Oct. 7. Previous Report 8 1,680 66
Central Association 25 85
I. M. Huie 75
Lithonia Church 1 00
Madison Church 1130
Bev. J. H. Tucker received at
Richmond 146 30
Fairburn Association 53 85
Columbus Assoc atlon, D. Hood, 15 03
Columbus Association 28 88
Western Association 30 45
Big Sandy Church 1 05
New Salem Ch., J. G Wools;- 1 70
Antioch Ch.. J. G. W. Woolsy,.. 1 00
Fairbum Association, Tr 6 45
$2,001 17
INDIGENT MINISTERS.
Oct. 7, Previous report ,„$ 66 43
Sarepta Association 75
Madison Church, Burney 5 70
Fairburn Association 11155
Columbus Association . 25 35
Western Association 18 00
$136 28
RECAPITULATION,
Total S4,OU 11
There is a movement in Boston to I
make elocution a regular branch of!
instruction in the public schools.
The Sunday-School.
International Sunday-School lessons.
Lesson V—November 2, 1879.
THE PERFECT PA TTERN.
1. Pet. ii—l 9-25.
INTRODUCTION.
This epistle was written by Peter about A.
D. 64, and, as is generally believed, at Baby
lon on the Euphrates. It was addressed to
the Jewish Christians in Asia Minor. It was
wntten for tbe purpose ;of comforting the
Christians in a season of severe trial, and to
enforce the practical and spiritual duties in
volved !n the profession which they had
made. Our lesson is taken from an exhor
tation to servants as to suffering wrongfully.
He bids them be patient under such suffer
ing, and cheere them with the example of
Christ who suffered for us.
OUTLINE.
I. Patience in suffering—v- 19-20.
11. Christ our example—v. 21-25.
EXPOSITION.
I. Patience in suffering.
V. 19. "This.” The apostle had just ex
horted servants in verse 18 to obey their
masters, whether gentle or harsh. That is,
that they should not make the disposition
and behavior of those to whom they were
subject the measnre of their obligation, but
should obey all out of regard to God. This
course is “thankworthy," or acceptable as
the same word is translated in verse 20. God
looks on such a course with favor, “If."
What follows is a general principle which
applies not only to the relation of servants
and masters, but also to many other rela
tions in life, in which Christians are called
to endure suffering wrongfully. “For con
science toward God." Literally. “Through
a consciousness of God,” a consciousness of
his presence, inducing a regard to his will.
"Endure grief,” things which produce grief.
“Sufferingwrongfully."unjustly. It is not suf
fering itself that is acceptable to God, but
suffering wrongfully, endured because of our
recognition of our relation to God.
V. 20. “Wbat glory is it?" What credit
can you have? The question implies that
there |is none. “Buffeted." Beaten. “Ye
shall take it patiently ?” There is no praise
due to that Patience under just punish
ment deserves no commendation. "But if
when ye do well and suffer, etc.” Suffering
blows where no wrong has been done, blows
which come from unjust passion, then pa
tience out of regard to God is acceptable.
11. Christ our example.
V. 21. "Hereunto were ye called.” When
God called them to be Christians, he called
them to endure patiently unmerited suffer
ing, exercising a kind and forgiving spirit
when injured. "Because Christ also suffered
for u£” He suffered in doing a work of
love for us, and has thus laid us under’an
obligation to please him. “Leaving us."
The Greek implies leaving behind, that is,
when he departed from earth. “An exam
ple.” A copy to be imitated, as a pupil im
itates a writing copy, for the Greek word
here used is that which is used for such a
copy. "That we should follow his steps.”
Follow closely his patience and his inno
cence.
V. 22. "Who did no sin." Never in a sin
gle instance. “Neither was guile,” deceit.
“In his mouth.” He uttered nosinful word.
Sinless in deed, and sinless in word, he sure
ly did not suffer as an evil-doer. His suffer
ing must have been for well-doing, and so he
is an example to us.
V. 23. Now follows a discription of his
actual patience under suffering. " When he
was reviled.” Who better than Peter could
write these verses. He was an eye-witness
to the Lord’s patience on tbe night of his
betrayal. He remembered, too, no doubt,
his Lord’s patience with himself, brining
him with a look of loving reproof to tears of
penitence and restoring him afterwards to '
his position among the apostles. “ Reviled
not again,” Rendered not railing for rail
ing, “When he suffered.” What vio
lent malice and rage could inflict.
“He threatened not.” Threatened not
retributive justice for deeds of cruel abuse,
and yet what power he had to punish wrong!
He did not denounce sinners because they
treated him badly, but how, on the other
hand, did he weep tears of sincere pity over
I Jerusalem as on the mount he looked down
upon the city soon to be given over to des
truction. “ Committed himself to him that
j judgeth righteously." Left himself and his
cause, with all his personal injuries in the
hands of God, who is not vindictive but
righteous in all his judgments. So should
we leave with our Heavenly fother all in
juries done to us.not desiring vengeance,but
praying for our enemies,
V. 24. “In his own self.” In his proper
! person. “Bare our sins.” Suffered their
penalty. He was substituted for us. It was
not, however, the design of the ’apostle
here to prove the doctrine of substitution,
which then all Christines accepted, but to
show how truly Christ suffered for well-do
ing. "On the tree.” On the cross. "That
we.” Here the apostle introduces the pur
l [wise of the vicarious death of Christ, viz:
our holiness. “ Being dead to sins.” De
livered from the power and penalty of our
sins. “ Live unto righteousness.” As those
made righteous before God, and justified
through faith in Him. We should live as
those who are brought into a relation of
acceptance with God. “By whose stripes.”
By the sufferings of Christ.
V. 25. “Ye were” in time past. An
emphatic contrast with their present condi
tion. ‘As sheep going astray.” See Isa
iii: 6. Peter seems to have that chapter in
mind in all these verses. They had been
wanderers without a fold or a shepherd.
“Are now returned." Rather, have now
turned. "The Shepherd and Bishopofyour
souls.” The Lord Jesus Christ. He is often
called Shepherd, but Bishop only in this
place. Tne word translated Bishop properly
signifiesjoverseer.and.wasthe common name
applied to the elders of the churches and
applied here by Peter to the great head of all
the churches. "Os your souls.” This ex
pression here is used for our entire selves,
body and soul.
REMARKS,
What is done out of regard to God is ac
ceptable to him. Christ’s footsteps should be
closely followed- The conscientious persons
are someties great sufferers from ill-treat
ment. Uusually the Christian should bear
injury in silence. We should take Christas
our example in all things. Sinners, until
converted, are always going astrav; but when
converted, they are under the care of an all
wise shepherd.
NOTICE.
Bethany Baptist church, county,
Ga., has excluded Rev. B. G. Stonlker from
its membership, and hit credentials as a
minister have been demanded, but he refuses
to give them up. The church disclaims
responsibility for his future conduct.
Done by order of the church in conference
August 23,1879, and ordered to be published
in Tiie Christian Index.
John T. Kimball,
Moderator and Pastor.
D. W. May, Church Clerk.
A telephone between Petersburg,
Va., and Wilmington, N. C., a distance
of 226 miles is a success.
C I