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4 ©lie ® Jxristian gndex J. 0. McMICHAEL,:: Proprietor. ; - , . I. R. BRANHAM, D. D, Editor. It is necessary for me to stop work for awhile. Incessant labor for quite a long series of years, has severely taxed my strength and energy. 1 mean to take a sort of holiday, try to recover some of the loss, and then make a fresh start. Meantime, Bro. McMichael, the proprietor, will make ample provis ions for our readers. No doubt they will sit down to richer weekly feasts than ever. I sincerely return my thanks for the many kind words of encourage ment that have come to me, and pray the blessing of God on every reader of the Index. I R. Branham. Happiness is not to be caught by direct pursuit. She is side by side with her twin sister duty. Make the latter your daily com panion, and the former will be ever present with you. It is honorable to undertake a great work, comprehensive in its scope, far-reaching in its results, and to push it through to completion in spite of obstacles, and in the face of opposition. About one hundred years ago a general revival of interest in missions began. It had its origin in a prayer-meet ing held especially for a revival of religion, followed by a sermon preached by Wm. Carey, at Ketter ing, England, in May, 1792. The immediate results of that prayer-meeting and sermon were the formation of The Baptist Missionary Society, and the sending of Carey and others to India. The first collection made by the society amounted £l3, s 2, d 6, or about $75.00. This for giving the gospel to the world. A small be ginning. A mustard seed. The movement met with opposi tion from individuals, church coun cils, wealthy commercial corporations, and even from the British Parlia ment itself. Sidney Smith said that the scheme of converting the natives of India was “the dream of a dream er, who dreams that ho has been dreaming.” The Scotch Presbyterian General Assembly said that the idea of uni versal missions was “fanatical, and absurd, dangerous and revoluntiona ry.” The East India Company, who controlled British India, said “the sending of Christian Missionaries in to our Eastern possessions” is the maddest, most extravagant, most ex pensive, most unwarrantable project that was ever proposed by a lunatic enthusiast.” Undismayed by obstacles, and un daunted by opposition, with the world almost closed against mission aries, Carey moved straight for ward in his work. His faith never wavered, his zeal never abated. A definite plan, sin gleness of purpose,plodding persever ance, were the leading qualities of his character. He planted and pray ed. He worked and waited. Behold the tree that has grown from the mustard seed! One hundred and fifty missionary societies are at work. They have an annual income of $11,900,000. There are 7000 foreign missionaries, assisted by 35,000 native helpers, now laboring in the different mission countries. The native converts number about 1,000,000, while the adherents of Christianity will number over 3,000,- 000. The Bible has been translated into 250 languages and dialects. The leaves of that tree are being scattered throughout the world, and the nations are being healed. Carey rests from his labors, but his works do follow- him. What a grand following I More than a million souls who sat in the regions of darkness and in the shadow of death have seen a great light, and walk in the strength of a new life. Millions more have caught up the theme,” Attempt great tilings for God: Expect great things from God,” and with joyful voices repeat the refrain, while they move on to new fields and more glorious tri umphs. Carey the cobbler, Carey the Chris tian, Carey the preacher, Carey the missionary,—-look at the throngs that bless bun, at the honors that crown him. THE COLOR LINE DRAWN. Speaking of the preaching on Sun day, May Bth during the session of the Southern Baptist Convention, Atlanta Ga., the correspodent of the Journal and Messenger, Cincinnati, who signs himself Edwin Willoughby, has the following: “Nearly every Protestant church in the city will be occupied by our ministers tomorrow. The committee has read a long list of appointments. The colored churches are conspicu ous for their absence from the list. Recently a prominent colored minis ter told me that his people had de termined to invite no more white men into their pulpits, until the whites were willing to return the compliment. This will never come to pass, in this latitude.” A similar statement is made by C. E. W. D., in a letter to The Examiner, New- York. We presume that one writer is author of both‘letters. He speaks from personal knowl edge, and knowing who C. E. W. D. is, and that he is not in the habit of making statements carelessly, what he has w-ritten, may be relied on. Whether the course pursued by the pastors of the negro churches in Atlanta will be generally followed by others of the same race in Geor gia, and throughout the Southern states, remains to be seen. If it should he, the next step will be to decline all aid from white men. If they do not wish white men to oc cupy their pulpits, of couse they do not want the money, or the help of white men in any way. The whole movement is a step, and quite a bold step, in the direc tion of social equality. The stand taken by the Atlanta negro Baptist pastors in this matter says to the whites, practically, “You need our instruction and preaching as much as we do yours. We are as well qualified to occupy your pulpits as you are to occupy ours. We mtan to assert our right to stand upon the same social plane which you stand on. If we cannot go to you, you shall not come to us.” This is about what it all means. W r c have had the kindest feelings towards the negro race. There is nothing within our power that we would not now do, to aid them in improving their condition. But if separation from the whites, entirely, is what they demand, or else indis criminate commingling of the races, we say, most emphatically, let the separation come, and let it be com plete. « * * Here is more of the same sort, only worse. It is found in the Geor gia Baptist, a paper edited by W. J. White, and published in Atigusta, Ga. * He is “a colored man,” being, as we are credibly informed, an oc toroon. He is a man of considerable edu cation and ability. His paper claims to be the organ of the colored Bap tists of Georgia. He quotes from the report of the Corresponing Secretary, Home Mis sion Board, a paragraph or two about the work of the Board among the negroes, and follows with an editorial of two columns. His edi torial is devoted, mainly, to this ex tract from the report, which he prints in italics. “Nothing is plainer to any one who knows this race than its perfect willingness to accept a subordinate place provided there be confidence that in that position of subordina tion it will receive justice and kind ness. That is the position it prefers above all others, and this is the con dition in which it attains the highest development of every attribute of manhood. Whenever it shall un derstandingly and cheerfully accept this condition, the race problem is settled forever.” The editor reviews the chaotic period immediately following the war, shows that under the admistra tion of Andrew Johnson, also, under the “Reconstruction law,” proper, that the white people so shaped legislation, as to deprive the negroes of their rights in spite of all the efforts to prevent it. He refers to the decision of the Supreme Court, of the State of Georgia, rendered by Governor Brown, then Chief Justice, under which thirty or forty negroes who have been expelled by the legisla ture were reseated. This decision was rendered in ac cordance with the law and the facts, and gave the negroes their rights in the premises. But this decision, given by Gover nor Brown, does not make him favor negro domination, or social equality. He is as far from it, and as pro nounced against it as any white man in the state. Here is what be has to say about it in a letter of April 26th 1892. “In other words, it is indispensable to the future prosperity and happi- THE CHRISTIAN INDEX: THURSDAY, MAY 26. 1892. ness of the white race of the south that we should maintain as we have done for many years in the past a solid south, and to remain solid it is necessary that the whole white race vote the democratic ticket together. In doing this, however, we should see to it diligently and carefully that no injustice is done the colored race, but they should have at all times the full measure of their legal rights. This insures a solid organization, and the protection of our rights in the south against the aggression of the republican party in the north. Any other course on our part will put the republican party perma nently into power, and will .fasten upon us of the south force laws, proscription and colored domina tion. The picture is horrible to con template. We should not seek to hold power with the view of using it to do in justice to the colored people of the south; but we should seek to hold it with the view of using it whenever necessary for the full and -ample protection of the legal rights of the colored as well as the white race. Permit me to conclude this com munication by again appealing in the strongest possible terms to the white people of the south to stand firmly united with the democratic party, which is the only way to secure the ultimate rights of all parties, to pro tect the sanctity of our homes and the honor and safety of our females from cruel outrages more to be dreaded than death, against which brave men will always defend when need be at the sacrifice of life. Very respectfully, Joseph E. Brown. Editor White closes his review of the history of reconstruction, and of the paragraph above quoted form the report of Dr. Tichenor, as fol lows : “It will be seen that there has been a predetermination on the part of the white people of the south ever since the colored man was emanci pated to keep him by force in a subordinate position and to so ham per him that he could never rise above it. We say the south because the experience of the colored men of Georgia has been the experience of the colored men m all the Southern States sinpe the war. The determi nation is to declare t\e colored men only fitted for a subordinate place as compared with the white man, and by law, custom, and if need be, vio lence compcll him to occupy it. It is said that the “mills of the gods grind slowly” but very surely, and we have not the slightest doubt but that these mills will in time grind out of existence the present unjust unscriptural and senseless prejudice which prevails so largely in our section today. May the time hasten. The colored man, if there be one who is ready to accept as his best and most natural place among the whites, a psiotion of subordination is only fitted for a white man’s slave and ought to report at once to his old master or some of his children for duty. Such persons are not worthy the exalted position of a citizen of the United States.” He declares that “the colored man, who will accept a subordinate position among the whites “as his best and most natural place, is only fitted for a white man’s slave, and un worthy the exalted position of a citizen of the United States.” Under this teaching the solution of the negro problem suggested by Dr. Tichenor falls to the ground. The work of the Home Board among the negroes ought to cease. The condition on which that work is done is the subordination of the negro. Their organ scornfully re pudiates it. The Home Board has nothing to do but to with-draw from that field of operations. But is Editor White, who is an octoroon, and, therefore, a “colored man,” the accredited leader of the negro who is a black man, and not “a colored man?” If the negroes accept his teachings, take him as their leader, and follow him, the “color line” is distictly drawn, and we are in favor of making it as plain as possible. However, we shall be slow to believe that any consider able number of the black people of Georgia, will prove so blind to their true interests as to follow such a leader. As a citizen, the negro en joys as complete protection under the laws of Georgia as does the white man. But when he begins to demand social equality he steps into a territory he can never occupy. The sooner this lesson is learned and practiced the sooner he will have settled security in the enjoy ment of his civil rights. There may be pulpits in the north open to the free access of negro preachers, but we know of none. Race prejudice is as deep seated in the minds of the white people of the north as of the south. It is an ineradicable antipa thy, planted by .nature in the very constitution of both races. It can not be removed until all the white people are made negroes, or all the negroes made white people. Nether bayonets or bullets, neither human laws nor the laws of God as revealed in the Bible can change the natural instincts of either race. The only hope of peace, psosperity, and pro gress for either the black or white man is for each to make himself contented and useful and faithful in the sphere where God has placed him. That man white, black, or colored who stirs up strife and bad blood between the races, is an enemv to society, an anarchist at heart, and deserves the reprobation of an all right thinking men. There is no place under the sun where a peacable, upright, lawabid ing black man js freer, more re spected, or has better opportunities for life, than he has today, in the southern states. Let each know his place, stay in it, and do his duty there, and we shall have no trouble, otherwise, there will be conflict, bloodshed, extinction. THE SUNDAY SCHOOL. Dr. R. J. Willingham, pastor First Church, Memphis, Tenn., read the report on the plans and future work of the Sunday School Board. It will be remembered that this is a new Board, just one year old. It was born at Birmingham, in May, 1891. It is surprisingly well grown for a yearling. It is able to stand alone already. Under the direction of Rcv» J. M. Frost, Corresponding Secretary, it gives promise of rapid growth and great usefulness. Bro. Willingham made a most cap ital speech. Among other good things he said: “The time has come when we have got to learn the les son of the age. Some one has said that the great discovery of the age is childhood and its possibilities. That people is wise indeed which takes hold pf it.” Dr. Willingham spoke of attend ing a dying man whose last words were his mother, though he had just Left wife and children. “God put the, mother to train the child,” said he.. “We are not to wait until a man, is old. Did not the Jews kqpw the. lesson ? Do not the Jesuits know thf lesson ? Has not a Catholic priest sftid to a Protestant bishop, .„ Protestants are the most foppish people on earth. You turn yoqr children over to the devil until they are ; grown and then try to convert them back. We take them when they arc plastic as clay, and we When they are old er, we are, not, afraid of them.” “But tfyqy qyfld them to the dev il,” said C, t .N. Donalson, of Nor folk. | , f “The brother says they mold them to the and turn them qver to the devil, I don’t kn<pv that we are much bet ter,” replied pr. Willingham. We must be permitted to say, as we pass, that Bro. Willingham is a Georgia man. He is a solid, con servative Baptist. His success has been marked in all the fields where he has worked. Dr. Eaton, ‘pastor of Walnut St. Church, Louisville, Ky., and Editor of the Western Recorder, spoke on the subject of Sunday School libra ries. It is an important item in a Sunday School outfit, and ought to receive the careful attention of su perintendents, teachers and pastors. Here is what Dr. Eaton has to say: “He said they should contain 1,000 books to one they have. He found a book in his Snnaday School libra ry that taught divorce on a frivo lous pretext. He could find in the Baptist Sunday School libraries of the country books that teach infant baptism, apostolic succession and baptismal regeneration. Commit tees are appointed to inspect the books. The committees are very good, but books are sometimes not very good. A man was recently put in the penetentiary and on his person was found certificates of his high moral character, signed by prominent ministers.” Dr. Eaton gave many instances in which the reading of a book started the impulse in some mind which led to a revolution. The Bible itself is a book. Dr. Eaton compared it with others. The Bible, if its moral ten dency had been evil, would long ago have wrecked the world. The books to put into the Sunday School libraries are those which teach the principles we want taught. The best perhaps is “Bunyan’s Pilgrim’s Progress.” Dr. Eaton is a rapid, fluent speak er, but very dear and distinct in his articulation. He is a good scholar, an able writer, and a preacher who never fails to catch and to hold the attention of his hearers. Dr. W. L. Pickard, pastor of First Church at Birmingham, Ala., spoke on the “theology of Sunday School publications.” “No man,” said he, “can do a great work for the souls of men without a clear cut idea of re ligious principles. The best way for denominations to get along together is to have well defined beliefs. The best way to have good neighbors is to have a staked and ridered fence, and you never have good neighbors when one has a bad fence and the other has jumping stock “I love B”nyan and I love Baxter, and I read what Dr. Briggs has to say, but thank Gcd people will stick to the old book. I’m for the book, the grand old book, Jonah, whale and gourd vine! From the summit of nineteen centuries we can never compete with the great systems about us except on the pure and sim ple word of God. While living in Tennessee the Ed itor of the Index was invited by Dr. Bums, then pastor of the First Church, Memphis, Tenn., to make a speech on “The best book to lead children to the Saviour.” A prize had been offered for the best book on this subject, by the Baptist Publi cation Society located at Memphis. The West Tennessee Convention was in session at Trenton, and the address was made before that body. Suddenly called on, the Editor was at first, troubled how to answer. As he was about rising to begin, the thought, “the Bible is the best book” for the purpose named, and on that book the speech was made. He thinks so yet, and believes that more Bibles and less “literature,” is what our Sunday Schools need just now. Dr. Pickard struck the key note. Dr. Gambrell, speaking on the same subject said some witty things. Here are a few of them. “There are books that make a boy get sick on religion and die. (Laughter.) We want a healthy religion. We want the healthy boys to come in. Sidney Smith said there are three kinds of people, men, women and Episcopol preachers. (Laughter.) I think Baptist preach ers are about as bad—neither men nor women—with no muscle on them. (Laughter.) They love to sit up with old women and let the devil run the town. We don’t want any of that kind. They are like the fellow who had been traveling on a bad road, and when he struck a good piece he kept traveling over it back and forth the rest of the day. (Laughter.) Some of these preach ers get up on the old rock of predes tination and turn round there all day. (Laughter.) Some of us get mixed up, like the’ boy that didn’t know how to put on a wagon body, and his father put a big ‘B’ on one end and another big ‘B’ on the other. Now, see here, son,’ said he, ‘this “ ‘B’ ” stands for “ ‘Before.’ ” ‘Yes,’ said the boy. ‘Well, you see that ‘“B’”on the other end?’ “Yes,’ ‘That means “‘Behind.’” (Great laughter.) Dr. Gambrell closed by recom mending the Broadus catechism to straighten out things. It takes healthy food, well masti. cated, thoroughly digested, and as similated to make a healthy body. So with the mind and soul. The world is crowded with books. They pour in an unceasing stream from the press. Many of them furnish nothing but froth and trash to the reader. It is no easy task to test their worth. It requires good taste, sound judgment, and a correct standard to discriminate. Yet this is what ought to be carefully done with every book before it is admit ted into a Sunday School librarv. We believe the safer and better plan is to buy a few volumes at a time, and thus builds up a library slowly and surely. WOMAN’S MISSIONARY UNION. DE Gambrell, of Mississippi, read the report of the special Committee on this subject. The subjoined sum mary shows the progress our Baptist sisters in the South have made since the organization of this Society “In 1888, the first year of the socie ty $14,316 had been raised for for eign missions and $6,723 had been raised for homo missions. In 1889, $18,716 had been raised for foreign missions and $12,057 for home mis sions. In 1890, $21,222 had been raised for foreign missions and $lO,- 014 for home missions. In 1892, $25,040 had been raised for foreign missions and $19,247 had been raised for home missions.” This report provoked quite a spicy discussion. Dr. Gambrell made a very humor ous but strong speech in support of his report. So, also did Dr. Lofton of Nashville, in what he urged “that all should strive to uphold the wo man's society and to put down the prejudices that were growing up against it in certain sections, especi ally in the country.” Dr. S. M. Brown, of Kansas City, Mo., said “ho didn’t believe in wo men working separately from the men. He thought they should work together in the churches, as this sep arate work, in his opinion, would have a tendency to weaken the churches.” “In my state,” said he, “the sisters go into the pulpit, read the scriptures and expound them to mixed audi ences.” The last remark developed the troublesome phase of “woman’s work,” and provoked some sharp ad verse comments. He concluded as follows. “Dr. Brown continued his remarks referring to the fact that there were five thousand women in Kansas City making their own living when the men who should have them for wives were spending their money at the baseball games on Sunday or at theatres. He was fearful that the women working separately would have a very bad effect in the future; he didn’t know what it would bring to pass.” In regard to women’s speaking in public, and more especially as to their ordination as regular preachers, and taking charge of churches as pastors, the position of the Index is well known. It stands squarely, and immovably on scripture ground. As to distinct organizations, and separate work, within certain limits, and as auxiliaries to the churches, working in them and through them, there seems to be no well grounded objection. Thus restricted, we bid them God-speed in their noble work. We are inclined, however, to give heed to the warning given by Bro. Brown of Missouri. The tendency to separation and to an excessive multiplication of societies, especially of those which do their work inde pendent of the churches, is to be deprecated. Dr. S. H. Ford, of St. Louis, the Editor of the Christian Repository, referring the women of Missouri) said “it was not a general thing for them to appear in the pulpits. The case mentioned by Dr. Brown was one of the extremes showing how far some people could go. In the state of Missouri there was not more than one woman who ap peared in pulpits in this way, cer tainly not more than two. He said there need be no fear of the Southern women who made us what we are, doing anything that was in the least improper.” There are a few examples of South ern women taking the platform, and addressing promirfeious assemblies. While they do not meet with any very great encouragement among women generally still the leaven may be working. Dr. Cranfill of Texas, thought the apprehensions of Dr. Brown looked too far into the future, illustrating as follows. He said “he heard a story once of a little girl who was found by her mother sitting by a big spring crying as if her heart would break. When asked what the matter was, she said, between her sobs, that she was only thinking, suppose she should live to get grown, suppose she should get married, suppose God would bless her with a little boy, suppose he should crawl down to that spring and fall in and get drowned,how aw ful it would be, and here the little girl cried harder than ever. That was just the way it was with Brother Brown, said the speaker. He was looking too far to the front and was worrying over the women breaking up the church instead of helping them in the work they were doing. Brother Brown knew a woman who preached. He knew a Baptist preacher who got drunk, but that was no reason why the whole crowd of Baptist preachers should be con demned. All of them didn’t do that way, and they didn’t want to do that way. Brother Brown knew five thous and women who made their own liv ing. He knew ten thousand men who were not doing as much.” Perhaps the five thousand women who were making their own living were in that way encouraging the ten thousand men who were not, in idleness. We believe it the duty of every man who has a family to provide for the support of his wife and children. Let the wife be his help-meet by be ing “a keeper at home,” and “look ing well to her household.” The following poem was written by the grand daughter of Gov. John Milledge. It is a touching tribute to her grandmother. Tne author was smitten with paral ysis while engaged in assisting in the preparation of an operetta, in the hall of Momoe Female College, in July 1886. The blow'fell upon her at 10 a. in., and by 3 p. in., she was gone to the Better Land. It was a terrible shock, not only to her associ- —"T~~—rw— ate teachers and the pupils, who loved her dearly, but also to the whole com munity of Forsyth. She was a wo man of rare qualities of character, universally respected and deeply mourned. The poem is a tender, loving tribute to old age, a spark from the true poetic fire that burned within her soul. I. r. b. OUB GRANDMOTHER. On the wall. Os mem’ries Pall, , Hangs a Picture soft aha fair Golden glasses—Silver Hair— A picture like none other, Os our father’s sainted mother. By the light. Os fire bright, Neath a fall of snowy lace Perfect still—that placid face And the rays are very clear On those features ever dear— Oh! how often. Did she soften, , Those old wrinkles with a smile. Childhood's sorrows, to beguile For well knew wo—who was strong, To protect from every wrong- in the dark, I can mark. The folds of her ’kerchief white And her gown so wondrous tight— For tills quaint old sober way Was the fashion—in her day. And her chair— It is there! That dear old hickory thing— With no cushion—neither spring Yet she was a queen—withal Seated in it—proud and tall— Still I see— On her knee— The Holy Book—her dear treasure Its comforts, wi.o could m asuse? And the words, now on my heart Which were thou of her a part— Mid the strife. Os daily life— Comes this vision, back to me— And 1 sit upon h■ r knee, List’ning to lit r accents mild Os the V ngin’s Holy Child, Oh! I would. If I could— Loan me now, upon her breast With no thought, save only rest— And no yearning, but to meet Those we love at Jesus feet. Kate Elliott Millkdge. Overton, (near Augusta) Ga., Feb. 1868. CALLED TO ORDER. Attention is directed to a com munication from Brother T. M. Cal laway correcting au error in an ar ticle in the issue of last week beaded, “Points of order.” , Brother Callaway is right. The call for the “previous ques tion,” when sustained by the body, cuts off debate. In the case referred to, the call was for “the question,” which is merely away of showing that the body is tired of discussion, and that it desires a vote. Upon a call for the “previous question” sustained by the body, though debate upon the main ques tion is stopped, yet a member may speak to a question of privilege, but to nothing else. The editor ment no reflection upon our worthy presiding officer, but simply to notice the growing ten dency in the Convention to throw off f restraint, and, hence, to become dis orderly. It is hard to write right, harder to speak right, harder, still, to do right. Much obliged, Brother Callaway, for setting me right. The editor heartily wishes that somebody would keep him right. THE ANTIDOTE. It seems to this writer that the religious press is giving too much time and space to a direct combat with error. We place false teach ings, before the minds of our readers and then proceed to prove them false. Better not give place to er ror. Let us fill onr columns with “the truth,” and scatter them wher ever error is found. It does not mitigate the deadly effects of error to publish its bad qualities, or to ar gue against its dangerous tendencies. If a man has taken arsenic it will do him no good to argue with him about its deadly properties. He needs the antidote to the poison. Delay will soon place him beyond the reach of remedy. When the Israelites were stnng by the fiery serpents, God did not tell Moses to go through the camp, and speak to the people about the dreadful effects of the poison. He ordered him to make a brazen serpent and to lift it up on a pole so that it would be possible for all to see it. Having done so, Moses’ di rection to the dying Israelites was to look and live. They needed the an tidote to the poison, not argument about its deadly effects. “And as Moses lifted up the ser pent in the wilderness, even so naust the Son of Man be lifted up, that whosoever belicveth in him should not perish but have everlasting life.” Sin is the poison, and the deadly element of every error. Jesus is the antidote to the poison. “The truth as it is in him,” is the corrective of every error. We must have the eyes of the world look upon “Christ Crucified,” and upon nothing else, if we would have it saved. “He gave them a banner that it might be displayed for the truth.” And I, if 1 bo lifted up, will draw all men unto me.” “Go through, go through the gates; prepars ye the way of the people; cast up, cast up the highway; lift up a standard for the people.”