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Our Pulpit.
THE OFFICE OF DEACON.
(A sermon preached by D. Shsver, D D., in the
Central Baptist church. Atlanta, January Sth,
1881, at the ordination of F. Kleklighterand Wm.
■Crenshaw and published by request.)
4, They that have used the office of a deacon
well.”—l Tim. 3: 13.
Our subject to day is the office of deacon
in the churches of Christ. We invite you
to consider three questions: What is the
nature of the office? Why should it be used
■•well? How may it be?
I
To ascertain the nature of the office, we
must examine what is generally (and, we
think, correctly) regarded as the inspired
account of its origin. You will And it in
Acts vi:l-7.
For two centuries before the time of
Christ, there was estrangement and strife
between Jews of Hebrew speech in Palestine
and countries east of it, and Jews of Greek
speech from the west —from the provinces of
the Roman empire. When the gospel was
preached in Jerusalem on the day of Pente
cost, it gathered its converts from both these
classes. Their new faith and fellowship,
while it had srbdued, had not extinguished
their old prejudice; it. lurked, an unsuspect
ed spark, in their bosom, awaiting occasion
to flame out again under fresh forms. And
occasion was not wanting. It had been
found necessary that the church, as a body,
should provide for the temporal wants of its
poorer members, and there was a “daily
ministration” for that purpose. In course
of time, "when the number of the disciples
was multiplied, there arose a murmuring :”
’the Jews of Greek speech complained, truly
or-untruly, that their widows were neglected
'in this ministration by the Jews of Hebrew
speech. Here was schism, in the sense of
the New Testament; for in the New Testa
ment, schism means, not separation from
the church or body of believers, but division
•and dissension in it.
What course did the apostles pursue in
' this exigency ? Did they adopt a narrow
and temporary expedient to settle that one
case only? Or, with larger views, did they
strike out a general principle and establish a
general rule, which should settle all kindred
questions as well ? Let the record decide.
They said, literally, “it is not pleasing,”—
in <the sense that what is right pleases, and
their words, therefore, are well-enough ren
dered, “it is not reason,” or “it is not prop
er,” —“that we should leave the word of
■God and serve tables.” They wished, then,
to set themselves free from the service of
tables, in the double form of that service—
collection for them, and distribution from
them. But of what tables? The word, of
course, includes the food-tables for the wid
ows; but it is not necessarily restricted to
them. The language in which this narrative
is written did not lack for the parts of speech
called “demonstratives,” which would have
shut up the meaning within this limit; but
they are not employed, and it would be a
strange necessity that compelled us to foist
them into the narrative, or into our inter
pretation of it. To say the least, a wider
scope in the construction of the word is al
lowable for this reason. For another also.
The money-changers in ancient cities of the
East were known by the tables on which
they sat in public places; and the word
used here is used elsewhere in the New Tes
tament 'or the tabh s of money-changers. The
authors of our version, in one passage trans
late it “bank.” We feel authorized to say
more : a wider scope of construction is nec -
essary. The word must be understood in a
sense broad enough to cover the ground of
the reason assigned by the apostles for their
release from the service of tables. But the
service of money tables,no less than of food
tables, would require them to “leave the
word of God.” They must renounce the
service not of food-tables only, but of mon
ey-tables also, if they would “give them
selves continually to the prayer” by which
we receive from God, “and the ministry of
the word” by which what is received from
1 Godl is imparted to men. We conclude,
therefore, that the apostles designed to put
away out of their own hands all money
tables—all collection for them, and all dis
tribution from them. Even the widows’
tables may have been, in whole or in part,
money-tables; tables from which money
was dispensed, if for food, for fuel likewise,
and clothing, rent, medicine, etc.
Now, what the apostles gave up for them
selves they gave over to the deacons. Origen,
who wrote within two hundred years from
the date of this transaction, says : “The
deacon presides over the money-tables of the
church.” The office of the deacon, then, is
“the charge of the temporalities of the
church.” It is “the management of the
church’s secular interests.” It includes all
official agency in pecuniary affairs.
Such an office, allow us to say in passing,
requires no mean men to fill it worthily.
Worldly associations for monetary interests
put their best men into the offices which
control collection, investment, expenditure
and distribution. And so, into this office
Christ puts his best men ! At the first they
were required to be “of honest report;” men
of accredited character, whose upright lives
showed them to be worthy of esteem, and
who had rightfully won to themselves the
confidence of their brethren and of “them
that are without.” They were to be “full of
the Holy Ghost,” in whose light they might
see the spiritual side of things; and “full of
wisdom” too—the wisdom which sees the
secular side: that seeing the one, they might
guard the temporal interests of the church
from failure, and seeing the other might
make success a contribution to the glory of
God. Has this original requirement been
/divinely lowered since?
n.
The answer to the question, Why should
this office be used well? demands that I
should broach views respecting the mission
and function of the church which may cut
across your lines of thinking, and possibly
give grave offence. But let that be as it may:
none the less must I bear witness to
truths which impress me as vitally im
portant for our times, yet strangely overlook
ed by most of us.
The mission and function of the church is
of the same length and breadth with the
promise to godliness; for the church is the
organization which God has created to bring
mankind to the fruition of that promise.
“Godliness is profitable unto all things,” the
apostle tells us ; “having promise of the life
that now is, and of that which is to come.”
This two-fold promise the church ministers
to men. Hence, it is designed not for eter
nity alone, but for time too. It has respect
not to the soul only, but to the body also.
It deals not with spiritual interests merely,
but with secular interests as well. The
church, then, has to do with these two lives;
and, if you will not press the words too far,
it has an office for each —the pastorate
charged with what pertains to the life to
• come, and the deaconship charged with
what pertains to the life that now is.
The reasons for investing the church with
■this double mission and function are not far
to seek. We glance at one or two lying on
the surface of the subject.
The spiritual and the secular may be dis
tinguished in theory and are different in
kind, but they are inseparable in fact. They
are bound up together in the bundle of our
nature. They run as intertwining threads
through the warp and woof of our lives.
They not only abut upon each other, but
dovetail into each other. There is a con
stant and potent action and re-action be
tween them. The effort to divorce them in
the interest of religion leads, logically, to
the solitary and barren lives of the ancient
hermits;—an example which, if followed
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST: THURSDAY, JANUARY 27, 1881.
universally, would have prevented the per
petuation of the race, and which, when large
numbers followed it, wrought corruption of
morals: in the one case, there woul«. have
been an end of the life that now is ; in the
other, there was a forfeiture of the life that
is to come. So truly may we affirm that
“united they stand and divided they fall.”
If the church, therefore, would work most
effectively for either,, it must work for
both.
But granting that the spiritual and the
secular may be “things apart,” what then ?
The spirit that never “feels another’s woe,”
but shows itself in the secular sphere careless
and bard and unhelpful, repels: and men
put their lingers in their ears when that
spirit speaks in the spiritual sphere. The
spirit that shows itself gentle and sympa
thizing and helpful in the secular sphere at
tracts ; and when that spirit speaks in the
spiritual sphere men hang on its lips. There
can be no question which would soonest win
and wield an audience in popular proselyt
ism—the good Samaritan of our Saviour’s
parable, or the heartless priest and Levite
I do not doubt that many a hospital built in
ancient times for the sick and dying did
more good even in the spiritual sphere than
many a cathedral reared for the pomp of
worship, and many a college erected for the
abstrusenesses of theological speculation.
Beyond the college and the cathedral, the
hospital was the most persuasive and con
vincive preacher even for the soul and for
eternity. If we concede, then, that the spir
itual is the supreme end of the church, we
must recognize the secular as the most migh
ty means to that end.
Look now at the church in Jerusalem, and
see how there the secular mission and funcs
tion went forward side by side with the
spiritual. It has been said that an absolute
communityo goods prevailed in this church;
but that is not true. The opinion first ap
pears in Christian literature in the writings
of Chrysostom; not earlier, for there was
need that three centuries should gather their
obscuring mists around the inspired record,
before it could gain currency. One fact is
conclusive against it. When Ananias sold
a possession of houses or landsand professed
to bring the full price of it to the apostles for
distribution to the poor saints, Peter said to
him : “While it remained was it not thine
own? and atterit was sold was it not in thine
own power ?” This language shows beyond
controversy that the right of personal prop
erty was regarded as inviolate and para
mount. But while that right was recognized
“of the multitude of believers, the heart and
soul was one, and no man said that so much
as one thing he had was his own”—his own
to be kept back when the greater needs of
the brotherhood called for it. And if “as
many as were possessors of lands or houses
sold them, and brought the prices of the
things that were sold and laid them down
at the apostles’ feet, and distribution was
made to every man according as he
bad need,” let us remember : they
were free not to do it, but they did it. In
their circumstances, as dwellers in a doomed
city, they held that sale to be the wisest form
in which the spirit of mutual helpfulness in
secular things could embody itself; and,
doubtless, it smoothed the way for Chris
tians, when called, less than thirty years
later, to leave Jerusalem before the Romans
laid siege to it and thus escape her destruc
tion. In the changes of the times that form
may not be the wisest for us, and we may
not be bound by it: but the spirit embodied
in it binds us I
How high an estimate inspiration places
on this mutual secu ar helpfulness, is seen
in a passage which our version darkens.
Luke says that the first Jerusalem disciples
“continued steadfastly in—were constantly
attending on—the apostles’ doctrine, and
fellowship, and breaking of bread, and pray
ers.” What is this “fellowship?” The word
in itsnoun-form is elsewhere rendered “con
tribution;” as when Paul says, “It hath
pleased them of Macedonia and Achaia to
make a certain contribution for the poor
saints which are at Jerusalem.” The word
ir> its verb-form is elsewhere rendered “to
communicate ;”/as when the author of the
letter to the Hebrews, among the weighty
counsels with which he closes, says, “To do
good and to communicate forget not; for
with such sacrifices God is well pleased.”
And the revised version of the American
Baptist Union, in the passage before us, ren
ders the word “the distribution.” That is
right, I think. Luke meant mutual help
fulness in secular things. Notice, then, that
he puts it in the very first place after the
doctrine the teaching—of the apostles;
puts it before worship itself, even in the act
which brings us nearest in thought to our
Redeemer the commemoration of his
death, and the act which brings us nearest
in feeling to our brethren—supplication with
and for each other. The apostle James con
veys this idea still more directly and em
phatically. When he speaks of “pure reli
gion and undefiled before God and the Fath
er,” he means by “religion”(to use the words
of Dr. Leathes) “the outward service in
which the inward religious principle ex
presses itself;” and when he says that this
religion is, “to visit the fatherless and wid
ows in their affliction and to keep himself
unspotted from the world,” he means that
the religious principle has its normal exer
cise, “its best expression, in a walk of active
benevolence and in purity of personal con
duct.” That is, the spiritual takes its high
est incarnation in the secular helpfulness of
upright men 1
With such lofty conceptions of its nature,
we may be sure, that regard for the secular
mission and function of the church went out
from Jerusalem with the gospel into all
lands. Castel does not overstate the fact,
when he tells his readers that “every Chris
tian church established by the apostles con
stituted itself a veritable benevolent associa
tion.” Search through the epistles and you
find that much more is said with regard to
the gift of money and of money’s worth for
secular benefaction than for spiritual. How
much more, you will probably never believe,
unless you gather all the passages of both
classes together for yourselves and compare
them. We give rapid review to one or two.
You know what is called the apostolic rule
of giving: “Upon the first day of the week,
let every one of you lay by him in store, as
God hath prospered him.” We urge these
words when we seek funds for spiritual ben
efaction, and we do well; but when the
apostle used them he was speaking of no
such thing,—he was speaking of a collection
for the poor among the Judean saints. Let
us ply the heart and conscience with these
we d” when we plead for causes in which
labor for the soul and for eternity forms the
dominant idea. But let us not sever them
from their connection with that secular ben
efaction which first called them forth: cut
there, they bleed to death.
Paul informs us that when he received the
right hand of fellowship from James and
Cephas and John at Jerusalem, they chose
different spheres of work for themselves and
for him : they would go to the Jewish na
tion, and he with Barnabas to tbe heathen.
“Only they would,” he says, “that we should
remember the poor"—the poor believing
Jews. They absolved him from spiritual
benefaction to the people who were theirs
and his alike; but from secular benefaction?
no, no! “Which very thing,” adds Paul
with reference to their request, “I also was
forward to do.” His heart outran their
wishes and their words, and of itself leaped
to this temporal, bodily service, as if it need
ed, and could need, for that no teacher and
no prompter.
Think of Paul's unmatched and unmatch
able ministry; of the countries he visited, of
the cities in which he unfurled the standard
of the cross, of the sermons he preached
bringing “life from the dead” to his hearers,
of the miracles he wrought to putgainsayers
to silence, of the churches he founded whose
members were dear to him as his own chil
dren in the gospel. What a sublime career!
Could anything tear him away from it ?
And yet, twice over he left it. Twice over
he turned from its toils and triumphs, and
went up to Jerusalem —to Jerusalem, even
when forewarned that persecutions and
bonds awaited him there—to Jerusalem,
where already relentless enemies had lain
in wait to kill him. What mighty force bore
him thither? Ah : he went to carry collec
tions for the poor saints ! It was helpfulness
in secular things which greatly ruled his
great spirit. That helpfulness he deemed
sufficiently holy that he should interrupt his
grand ministry for it I He felt that helpful
ness to be sufficiently dear, that he should
risk his very’ life for it! And in him we see
how we ought to regard the secular mission
and function of the church.
The inspiration of this regard for that
mission and function lived among Chris
tians beyond Scripture times. Other gen
erations kindled with it. As our most holy
faith went abroad among the nations, the
sphere of secular helpfulness widened. Un
der its influence rose lodgings for strangers,
asylums tor the aged and the pcor, retreats
for widows and orphans, hospitals for the
sick and the dying, homes for the deaf, the
dumb and the blind. These we e new
things on the earth; for heathenism had
never borne such fruitage. Men saw that a
new power was at work among them; and
long before they rose to a comprehension of
the church's spiritual mission, the working
out of her secular mission under their eyes
persuaded them that the power was heaven
ly. This was the share which broke up the
most rocky evil of human prejudice; this
the scythe that mowed down the rankest
growths of human hostility. No wonder,
when fifteen hundred widows, in the sec
ond century, received shelter and support
from the church in the city of Rome; and
when, in the fifth century, the church in
the city of Antioch charged itself with the
maintenance of three thousand widows and
orphan-maids. We are not surprised that
Lucian, a heathen poet of the second centu
ry, a scoffer at Christians and at Christianity,
ascribed the success of the new faith to the
incredible care and diligence exerted by its
adherents for purpose- ofsecular helpfulness
—to the fact that for these purposes they
“spared nothing.” We are not surprised
that, two centuries later, Julian, the aposs
tate emperor, who sought to restore heath
enism as the State religion, professed to find
the secret of the conquests made by “the
Galilean superstition,” in the numerous es
tablishments reared in every .city by those
who held it for the humane ends of hospi
tality and charity—to the truth that Chris
tians supported, not their own poor alone,
but the heathen poor as well. The error of
these men lay, not in ascribing a potent
agency to the secular function of the cnurch,
but in denying such an agency to its spirit
ual function. While recognizing what they
overlooked, let us not fall into an error as
gross as theirs, by overlooking what they rec
ognized. Let us see the power residing in
both functions.*
We may learn a lesson in this respect
from Romanism. What system evdr fath
ered into itself so huge a mass of unsound
doctrines and unwarranted practices?
These false beliefs and hollow forms, one
would think, were enough to sink it. What
floats them, and. it? Largely, the brother
hoods and sisterhoods which Romanism or
ganizes for helpfulness in secular things.
These are the right arm of its power. In no
small degree it lives because in the promi
nence given to ecclesiastical organization for
secular helpfulness.it is more scriptural, more
like the apostolic churches, more true to the
mission and function respecting the life that
now is, than Pn testants are—or Baptists
eiiher, though these may be styled Protes
tants rot against Romanism only, but even
against Protestantism itself.
Alas, how greatly we have lost sight of the
church’s mission and function for Ute body
and for time! When men recount tjfi thirW*.
done by lodges of Masons. Odd Fellows, eLS.
Udiiu they tell how the sick are nuqsed, the
dFau buried, widows supported, and or
phans educated; when they think Jit a suffi
cient explanation of these works to say that
the orders in question were created for that
purpose: how many would be startled if
told —the church, too, is for that! the lodges
are doing what. Christ founded his church to
do! Who, no • -a-days, when joining a
Christian church, thinks of himself as join
ing “a veritable benevolent association?”
The degree in which we have lost sight of
this mission and function looks, to my
mind, fearfully like AN APOSTACY. Per
haps, in heaven, it bears that name.
A number of years ago, there lived, in one
2, the Virginian counties, a Baptist deacon,
who was county overseer for the poor. He
was a man in good circumstances, but his
parents had been reduced' to abject want;
and during his term of service he signed an
order transferring his own father and bis
own mother to the poor house. Oh, the
pity of it! Oh, the shame cf it! But there
was something more and something worse
in the esse than that. The church did
not strip from him the robe of office
with which she had clothed him. The
church did not cast him ont from her fel
lowship. Was that a truechurch? It had
the true orthodox doctrine, the true Scriptu
ral form of government, the true apostolic
baptism, and (if such a thing exists) the true
historical succession. But Ido not believe
that Christ regarded it as a church of his.
No; it was "a synagogue of Satan.” You
seem to concur with this view: permit me to
ask you a question: Is there a Baptist in the
poor house of Fulton county—one neglected
by the churches and placed there by
the State? If there is, then look to your
own churchship here in Atlanta! Again.
Are there among you men, well-to-do in
worldly things, who never contribute to any
fund for secular benefaction, on the ground
that they pay the poor rates levied by the
civil powers, and their conscience requires
and their heart prompts nothing more? Do
you receive such men into your member
ship and even make them office bearers? If
you do, look to your own churchship, and
look well to it! Test it thoroughly, not as
regards one mission and function of the
church merely, but by both; for by these it
will, one day, be tested of the Lord.
Now, the importance and dignity of the
secular mission and function of the church,
as we have carefully sketched it, constitute
the grand reason why the office of deacon
should be used well; for on those who pre
side over the church’s money tables has been
imposed a special responsibility as to the
faithful and efficient execution of that mis
sion and function. Buteven apart from this
lofty conception, if affairs are still to run in
the grooves of our long, defective customs,
the office holds a vital relation to the pros
perity of the church. To that prosperity,
money is as necessary in its own place as
even piety. There must be money for build
ing, repairing and improving houses of
worship; money for lights and fuel and oth
er matters of incidental expense; money for
the support of the pastor; money for the re
lief of the destitute; money to provide books,
papers and lesson-helps for the Sunday
school; money for the circulation of relig
ious literature; money for multiplying cop
ies of Holy Scripture, until it has been
translated into every tongue and placed in
every household; money for the diffusion of
the Gospel and the means of grace through
out our city, our State, our country and the
whole world. In proportion as money for
these uses is withheld, the church stands
still, decreases, languishes, sinks iuto torpor,
and if it does not die, ought to! And where
shall we look for the collection and distri
bution of this money except to the deacon
ship. Oh, if all Baptist deacons used their
office well, for each and every one of these
purposes, how mighty, beneficial and glori
ous a change would be wrought in the histo-
ry of our denomination. The churches
would not know themselves for the same.
111.
Our third question. How may this office
be used well? remains, and webaveallowed
ourselves time for only an outline of the
discussion due to It.
The work of helpfulness in secular things
is wrought through the money tables of the
church, and the service of these tables
includes collection for them and distribution
from them. Neither of these departments
of official activity must be shunned or
slurred over, but both must be pervaded
with the fidelity of thoroughness, and with
all the graces of the Christian character.
Collection must be performed systematically,
diligently, perseveringly, patiently, with
manly bearing and firmness, yet withcour'
tesy and tact. Distribution must be perform
ed regularly, impartially, sympathizingly,
with singleness ot eye and gentle'
ness of manner, yet not with
out sound discretion To give special direc
tions which mig t meet each case and each
contingency is impracticable; but you will
know how vou ought to act in every contin
gency and every case, if in both these depart
men ts you carry with you the light and
power of two lines of thought, which I now
proceed to state.
All officers in the church are Christ's. He
bears in Scripture all official titles pertaining
to the old and new dispensations. As re
gards the old, he is styled priest, and proph
et, and king. As regards the new, he is
styled apostle, and bishop or pastor, and
teacher, and deacon. To speak of our own
dispensation only, he himself fills all these
offices and discharges all their functions,
not in his Jown person indeed, but by his
Spirit in the person of office bearers who are
deputies utfder him. The pastorate is Christ
attending to the spiritual interests of the
church, not personally, but through men to
whom he gives the spirit of that office and
whom he calls (into it. The deaconship is
Christ attending to the secular interests of
the church, not personally, but through
men to whom he gives the spirit of that
office and whom he calls into it. You.
therefore, as deacons, are in Christ's stead.
In the days of his flesh he used the office
well; he “went about, doing good”—for, as
you areaware, “doing good” is the Scriptu'
ral phrase for secular benefaction. And now,
you are to be what he would be in your
place! What he would do in your place,
you are to do! Apply this line of thought
to the work of collection for the money ta
bles of the church—the work in which,
perhaps, the chief difficulty and burden of
your office lies. Ask yourselves: If Christ
were here, filling this office in his own per
son, would he be an unfaithful, indifferent,
negligent collector? If collection required
him, at seasons, to take time on which there
were claims of business, would he not take
it? If it required him, occasionally, to sur
render accustomed relaxations and com
forts, would he not surrender them? If it
required him to exercise long patience with
the froward or the tardy, would he not ex
ercise it? If it required him to bear with
cold rebuffs and heartless refusals, would he
not bear with them? Then, let your heart
and soul cry, I, too, will do these things. Let
it be your holy ambition so to discharge the
function of collection, that all men may see
Christ in you discharging it.
Once more. Christ identifies himself with
his people. When they suffer persecution,
he accounts himself as’ suffering it. When
they receive benefaction, he accounts him
self as receiving it. If a believer is hungry
and we give him meat, we give meat to
Christ . Isa believer is thirsty and we give
him drink, we give drink to Christ. If a be
liever is naked, and we clothe him, it is
Christ we clothe. If a believer is a stranger
and we take him in, it is Christ we take in.
If a believer is sick and we visit him, we
visit Christ. If a believer is in prison and
we go to him, we go to Christ. Apply this
lineof thought to the work of distribution
from the money-tables of the church. Ask
yourselves: If Christ were, in very, in
our city to-day, and hungry, or thirsty, or a
stranger, or naked, or sick, or in prison,
would we, could we steel our hearts against
him and keep back benefaction from him?
When the opportunity of ministering to his
needs came, could we say, the weather is
too bitterly cold or too oppressively hot;
there is too much wind or rain—business
presses us too closely—v e feel too weary or
too sluggish—here is a little gain we can ac
quire, or a little pleasure we can enjoy, [or a
little ease we can indulge—let Christ wait
and want? Such questions shock you.
Then, remember if you are faithful in distri
bution, the day comes when he will say to
you, “Inasmuch as you have done it unto
one of the least of these, my brethren, you
have done it unto me;” and if you are un
faithful, he will say to you in that day, “In
asmuch as you dia it not unto one of the
least of these you did it not unto me.” 0,
joy high as heaven to hear Christ say that!
0, woe deep as hell to hear Christ say tbis!
Choose between them, You must.
But, with a word further, I must relieve
you. Assuming that those who fill the pas
torate are true to their position, what would
the harvest be if the office of deacon were
used well? The answer is found in the
scenes following the institution of the office.
The church was then fully equipped for its
two-fold mission—the eleven prosecuting
the spiritual, and the seven the secular.
Both were faithful. “The word tof God in
creased;” it was more widely noised abroad;
there were more lips to utter it and more
ears to hear it. “The number of the disci
pies multiplied in Jerusalem greatly;” even
in that city, the stronghold of Pharisaism,
where the name of Christ was most hated
and most maligned, where the bands of the
chief men were red with the blood of our
murdered Saviour—even there, when the
church performed her full function and thus
brought into action the full power of the
Gospel, constant accessions were made to
the ranks of “the called, and chosen, and
faithful.” “And a great company of the
priests were obedient to the faith.” The
very leaders of the host that warred against
the Lamb flocked to his standard. The
word "company” carries in it the idea of a
tumultuous throng, an excited crowd; not
that there was wild disorder and unreason
ing sensationalism; but that when the
church gave herself wholly to both her spir
itual and her secular mission, men were
shaken and stirred, and caught away out of
their old, fake selves, and borne forward, as
by the irresistible impulses of the Spirit, into
the Kingdom of our Lord. The word “obe
dient” involves the figure of a porter heark
ening at .the door or the gate to admit the
caller; and so, these men heard the voice of
Christ at the gate of their lives, at the door
of their hearts —heard, “and let the Master
in.” Oh, for the coming back of these
times! They are to come back. Brethren,
ye who are in the office of deaco : and ye
who are this day to enter it, may your fidel
ity, zeal, wisdom and love, in the perform
ance of duty, be such as to hasten their
coming. May you thus “purchase—acquire,
obtain—to y -uraelves a good degree, and
great boldness in the faith which is in Christ
Jesus.” And may “He who is able to keep
you from falling, present you faultless before
the presence of his glory, in that day, with
exceeding joy.”
’Heathenism lingered in villages and country
places, long after the church had expelled it
from cities; and, in course of tune, the names for
villagers and dwellers on heaths became syno
nyms for believers in heathenism. The usual
explanation of this fact is, that the latter classes
were less cultured than the inhabitants of cities,
and therefore less competent to weigh the evi
dences enforcing the spiritual mis ion of the
church. The explanation is true as far as it
goes, but it omits an essential element of the
question. The asylums and retreats, the hospit
als end homes, of which we have spoken, were
erected in the cities chiefly if not solely; and
therefore villagers and dwellers on heaths were
not brought face to face with the most conspicu-
oua and llluntrloua evidence enfirrlng the aec
ular mia-lon ot the church. The presence of thia
proof in the one ease, and Its absence in the oth
er, must have had no little to do with the dltur
euce of belief.
MY WORK IN COLUMBUS.
Editor Index: Believing that some of
your readers are interested in my work in
this city, I think it proper to make an occa
sional report. The crowds that attended
my “open air meetings” last summer over
taxed my strength, and there was danger
that I should have to give up the work.
Three weeks rest in the fall, however, so far
improved my health that I entered upon the
winters’ campaign with renewed energy.
Christmas Eve I called, through the city
papers, for “Christmas for the Poor,” which
was very handsomely responded to. One
gentleman gave me $25, several others $lO
each, and still others smaller amounts—so
that I was enabled to furnish some poor
families with a turkey for their dinner, and
to give out other supplies, which were great
ly enjoyed.
Just before the snow and the dreadful
cold spell that followed, I succeeded in ob
taining from Mr. Gabbett, President of the
Western Railroad, ten car loads (60 cords)
of wood for the poor. It was distributed as
rapidly as possible, and one hundred and
twenty families were saved from the horrors
of the coldest weather ever experienced in
this climate. The masses, however, were
still unsupplied, and Ihe Mayor of the city,
at the earnest solicitation of brother J. Ma
rion Estes, one of our prominent members,
appropriated $350 for tbis object. Through
the zeal and energy of brother Estes, sixteen
car loads of wood (96 cords) were soon at
the depot ready for delivery. At his request,
and that of the Mayor, I undertook to su
pervise this work also, and in a few days
hundreds of families, white and colored,
were rejoicing in a temporary supply of
wood. Os course that was soon exhausted,
and I am now daily importuned for further
aid in this line.
As there are some croakers, I published a
card a few days since offering to resign in
favor of anybody who would serve (as I
have done for four years) without pay. My
duties as a preacher do not involve the obli
gation to obtain and distribute wood and
other necessaries to the poor. In the same
card I gave the Baptists the credit of the
work I am doing here, so far as there is any
credit due to it. I might do more vyith a
better salary. If you inquire how ? let me
explain. The city and suburbs covera large
area. I have to walk daily from two to four
or five miles. At my time ot life (about 74),
and with my “many infirmities,” I am not
able to do this without detriment to my
health. Within a month past, I have been
bedridden twice by over work and fatigue.
If I could pay hack-hire I could do more,
and do it better. The Board at Marion, as
sisted by the First church in this city, pays
me S6OO. I applied to our State Board for
-300 additional, out they felt able to pledge
only $220, which, of course, is conditional.
If my salary was better, I could buy tracts,
Bibles and Testaments for gratuitous dis
tribution. It may be well for somebody to
act as colporteur, and sell such things. But
it is not best for me to do it, and I shall not
undertake it. I could make out with less,
but for the fact my wife is an invalid, has
been paralized for six years, and has not
walked a s tep in six months.
My friends and children implore me to
favor myself, but how can I do it while the
cries of God’s poor are ringing in my ears ?
J, H. Campbell.
I Columbus, Ga., Jan. 14, 1881.
Hamilton church, re f. a. A cat?
la way.
Editob Index : The church at Hamilton,
Harris county, at its last conference, the 15th
inst., elected the Rev. A. R. Callaway, of
LaGrange, to serve as pastor for the present
year.
The church has been in charge of Rev. S.
R, Fuller for the past ten years, but be feel
ing the lack of a more thorough education,
resigned, for the purpose of attending the
Seminary one or two terms.
Brother Callaway preached to us his In
troductory sermon on last Saturday, and
also preached the following Sabbath morn
ing and evening. His discourses on these
occasions enkindled a new hope in the
church, for the close and intense interest
with which he was listened to during his
sermons, evinced the power and influence
which he is capable of wielding over the
minds of his audiences here. There is, and
has been for some time, a demand with us
for just such abilities as we believe our
brother possesses, ind we trust now that
God having supplied us in this want, we
may push forward more vigorously, and
more earnestly in the great work that lies
before us.
The church has about forty active mem
bers on her list, and as to intelligence and
financial worth, will compare favorably with
the same number in any community. There
is a lack of warmth and fervor among us,
however, which is much to be deplored ;but
which we pray may be enkindled among us
this year.
There is a Sabbath-school in active opera
tion, under tbe superintendence of brother
McAffee. This has ever been one vivifying
and sustaining feature of our church; the
school being kept up all through the year.
The attendance is somewhat varied—some
times large, at others small —but always a
nucleus by which we are able to keep it
going.
I believe The Index disseminated among
us would be a great co-worker in build
ing us up, and fitting us for usefulness. To
this end I would suggest that you forward a
few extra copies, to be used as samples, and
I hope in this way to make you up a res
pectable club from our church.
Yours fraternally,
January 17, 1881. H.
THE~BAPTIBT BANKER.
Wecomenotto chant a requiem over a
fallen Banner, and to say it is dead—let it
rest —peace to its ashes! But we would
hopefully appeal to the Baptists of North
Georgia, to rally to the standard, raise it
again, unfurl it to the mountain breeze,
and never let it trailin the dust.
Although it lies buried beneath the ashes,
may it be resurrected brighter and better, as
pure gold, with the dross consumed. To
hear of destruction by fire excites our sym
pathies at all times; but under the present
circumstances particularly so—many thou
sands having lost a friend, a weekly visitor,
the editor, an old man, known as one of the
purest of men, being left sad and dejected .
and out of employment.
Onthatcold night of the Ist of January, .
when the earth was white with snow, we
can scarcely imagine his feelings when he
was called from his bed, by the exciting cry:
“The Banner office is on fire!”
As he stood by the burning building,
where he had done the hardest year’s work
of his life, he saw his anticipations for the
future consumed and floating away with
the smoke of the ruins. .
When our sympathies are true and pure,
they lead to action; then let every one unite
with generous heart and helping hand, and
aid in restoring to its friends their much
loved Banner. Send contributions to Rev.
J. M. Wood, Cumming, Ga.
Banner Fbibnd.
The Sunday-School.
International Sunday-School Leeeono.
[Prepared specially tor The Index by Rev. 8. H.
Mlrick, of Washington, D.C.]
Lesson Vl.—February 6,1881.
THE BOYHOOD OF JESUS.
Luke 11. 40-52. 8.C.4. A.D.B.
While Simeon, having recognized the
Messiah, was praising God in the temple,
Anna, a prophetess, eighty four years old,
came in, and having at once recognized him,
joined in Simeon's thanksgiving and spake
of the redemption to come, The announce
ment to Mary, the visit of the shepherds to
the manger, and these recognitions tn the
temple are all the account which Luke gives
us of Jesus for the first twelve years of his
life. The evangelists do not profess to write
a biography of the Messiah, but an account
of his ministry. Yet it is pleasant to have
this one record of his boyhood, showing him
to have been a boy of eager inquiry after
truth and of simple obedience to his earthly
parents.
OUTLINE.
I. At Nazareth, v. 40, 51, 52.
11. At Jerusalem, v. 41—50.
NOTES.
I. At Nazareth.
V- 40. “Grew.” As we say, grew up, res
ferring to the body. “Waxed.’ An old
Saxon word signifying became. “Strong in
spirit.” Mentally strong. These very words,
so far in the verse, are used of John in ch. 1:
80. “Filled with wisdom.” Liberally, be
coming filled, denoting his continual in
crease in wisdom or knowledge The hu
man mind of Christ was susceptible of
growth as well as his body. “Grace.” Fa
vor. “Was upon him.’ - Attended him.
V. 51. “Went down with them,” as a
child with his parents. “Was subject unto
them” as he had undoubtedly been before.
It is here mentioned, because it followed
such a scene in the temple, and such an as
sertion on bis part of his higher Sonship.
After this no mention is made of Joseph,and
so it is probable that he died soon after.
This subjection on the part of Christ was
voluntary and shows it to be a part of his
chosen humiliation.- From Mark 6:3, he
seems to have worked at the trade of his
father. “Kept all these sayings in her
heart.” Au affectionate and thoughtful re
membrance of them and an .eager longir gto
know their meaning.
V. 52. “Increased” after be was twelve,
as v. 40 refers to his growth before he was
twelve. "Favor wi h God and man.” His
human life was more and more pleasing to
God, and men thought more and more of
him.
11. At Jerusalem.
V. 41. "His parents.” Among the Jews,
all males over a certain age, were required
to go to Jerusalem and attend three feasts
every year. Females were not required to
go, but were allowed to do so if they wished.
“The passover.” The first of the three
feasts and occupied seven days. Exodus 12:
18.
V. 42. “Twelve years old.” This would
seem to have been the first time that his
parents took him up. “Went up.” It was
up from all parts of the land.
V. 43. “Fulfilled the days.” The seven
days of the feast. “As they returned.” At
tentive to temple services they were also at
tentive to home duties. “Tarried behind,”
for the purpose of meeting the Jewish teach
ers as is evident from verse 46. “Knew
not.” Accustomed to the thoughtful obe
dience of the child, they did not carefully
look for him at the starting.
V. 44. “Supposing him to have been in
the company.” When traveling to and from
Jerusalem at the time of the leasts, families
and friends were accustomed to go in festal
caravans, thus.affording protection to each
other on the journey. “Among their kins
folk and acquaintance,” where they had no
doubt they should find him. As night ap
proached, they would naturally look for
him.
V. 46, "Turned back" with anxious
thoughts.
V. 45. “After thre* days.” That is, ac
cording to the Jewish mode of speaking, on
the third day. Compare Mark 8:31. They
had gone one day’s journey from Jerusa
lem. They spent asecond day in returning,
and on the next day found him. “Found
him in the temple.” Not in the sanctuary
itself, but in one of the rooms surrounding
it. Into the former none but priests enter
ed. “Sitting in the midst of the doctors.”
The Rabbins or doctors (teachers) taught
their schools in some of the rooms. In such
a school Jesus was now found. “Hearing
them and asking them questions.” The
customary teaching in Jewish schools was
for teachers to answer questions put by the
scholars. In reference to the scene, Abbott
well says, “It is indicative of his childhood
character that the central object of interest
in the Temple was not its architectural
magnificence, its music, and its ritual, but
its schools, where he might study more
deeply than in the synagogical schools of
Nazareth the truths concerning the king
dom and the word of God.” What an ex
ample have we here for Sunday-school
scholars!
V. 47. “All that heard him were aston
ished.” At this early age, his “understand
ing” (intelligence, good judgment) astonish
ed learned men. In his after ministry the
common people were astonished at his
teaching. See Matthew 7:28. Mark 1:22.
V. 48. “They." His parents. “Amazed.”
A very strong word intimating that their
surprise was so great at first that they
could not speak. They were surprised both
to see him where he was and at his ques
tions. "Said unto him,” after she had re
covered herself. “Why hast thou thus
dealt with us?” Tender words, yet convey
ing a gentle reproof. She appears to have
thought that he had thoughtlessly remained
behind. “Have sought thee sorrowing.”
Because she had not comprehended his
spiritual destination.
V. 49. “How is it that ye sought me?”
As if he wondered that she did not under
stand more about him. “Wist.” Obsolete
word for know. “My Father’s.” A refer
ence to Mary’s “thy father.” “Business.”
The word may mean matters or places or
both, So in John 2:16 he calls the temple
his “Father’s house.”
V. 50. "Understood not.” They did not
apprehend his real character, and therefore
did not understand his saying.
REMARKS.
1. Jesus was once a child setting the ex
ample of a faithful and obedient son. 2. Je
sus, when a child, loved the house of God.
3. Jesus, when a child, was eager to learn
about God. 4. Let the teacher present this
model to the children in his class as plainly
and earnestly as he may.
The general meeting of the second district
of the Central Association will be held with
the Madison Baptist church on Fridav, Jan
uary 28th, at 6 1-2 o'clock p. m.
Introductory sermon by Rev. A. M. Mar
shall, Saturday.
Subjects for discussion: "How to make
the church prayer-meetings interesting and
profitable.” Brethren R. T. Asbury, A.
Iverson Branham.
“Duties of pastors to churches.” Breth
ren R. H. Harris and Calvin George.
“Duties o f churches to pastors.” Brethren
E.N. Alliston and Richard Sammons.”
The church extends a cordial welcome to
all.
Jas. E. Chiles,
S. A. Bubnky,
E. J. Walton,
Committee.