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Many good and strong things were said in be
half of
MISSIONS
During the Session of the
Southern Baptist Convention.
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Bev. W. C. Bitting, of Brooklyn,
happily phrases his cenception
of some church members, whose mis
sion seems to be to worry the pastor:
/The Christian (?) cut bias.”
If you would win the sinner to
Christ, act on the principle that ev
ery man has a better self to which
you should appeal. Make your talks
to this better self. Strike for the
better side of a sinner’s nature. He
has it and when you arc able to find
it and can reach it, you are prepared
to accomplish good results.
In reference to the hue and cry
against “Southern outrages,” the
Standard, the able and generally
tvery impartial Baptist organ of Chi
cago, has this wise word: “There is
a not unnatural tendency in the
North to see this thing only on one
side. Let us remember that if there
are bad people with a white com
plexion in that quarter, there are
bad people, too, with skins of a dark
er hue.”
How many people are constantly
in dread of what is to come. The
forebodings of evil are far more pro
ductive causes of trouble to them
than ‘he actual troubles present up
on them. Suppose Daniel had been
of this turn of mind. He would
limply have never been the Daniel
he was. The horrors of being torn
to pieces by wild beasts would have
been more than he could have borne.
Brother, sister, leave the future with
God. He will take care of it and
you too if you trust and ask him in
the proper spirit so to do.
' There are advertisemente that in
terest and entertain the reader.
There are others that disgust, turn
away the kindlier feelings. There
are others that cause to follow a
train of reflections. Such is one
given by The Wine and Spirit Ga
zette. That paper publishes a full
page black picture representing Mr.
Harrison and Mr. Blaine on a pub
lic platform, at the right, and Mr.
Cleveland and Mr. Hill at the left,
with a Sun-headed man in the cen
ter representing Sunnyside whiskey,
and this motto above them all :
“Five great men all true and tried,
The greatest ot these is Sunny Side.”
Rev. I. J. Lansing, in an address
at Worcester, Mass., made a direct
hit, when he asked if the Homan
Catholic Church ever struck the sa
loon as it has struck the common
schools; when he asked, has that
church ever threatened to take away
the sacraments from the people who
frequent saloons or sell liquor ? It
has done that with the common
schools and why not with the sa
loons ? Do the Catholics hate free
/zhools more than they do the sa -
loons ? The speaker assumed that,
if the Catholic Church had the pow
er to protest against and smite the
liquor curse and does not do it, it is
because it is in sympathy with it in
some way.
It always affords us pleasure to
look upou a pretty picture. Some
times words are made into as
beautiful pictures as any paint
ing. Tho Sunday School Times
gives such a picture in words.
Restlessness may be a sign of fickle
ness, or it may be a sign of constan
cy. One may be restless from a
lack of purpose and aim, turning
hither and thither without any fix
edness of thought or desire, now en
joying one thing and now another,
but never satisfied with any lot, or
contented in any sphere. But one
may also be restless from an un
swerving and never varying aim
and purpose, turning hither or thith-
Sfte ffirfettan
er, as the skilled navigator tacks and
veers according to the hindrances of
wind or tide, or to the tortuous
windings of a shifting channel, in
order to reach surely the one desti
nation which is in his mind from
first to last. I’here is the restless
ness of the dead leaf stirred and
tossed by every passing breeze with
out even an instinct of aim or pur
pose ; and there is the restlessness of
the magnetic needle that quivers
ceaselessly on its pivot, in its deter
mination toward the pole in spite of
a ll counter attractions and deflec.
tions. Before we pass judgment on
the restlessness of another’s life, let
us be sure that that restlessness is
not in itself a sign of constancy.
“The tendency in this country is
to concentrate municipal authority
in a few hands, says Moorfield Sto
rey in the June New England Maga
zine. “In Glasgow and Birmingham
the best results are achieved by en
listing a large number of able citi
zens and dividing the work among
them, some taking charge of sewers,
others of lights, others of water, etc.
It makes little difference which sys
tem prevails if only good men are
induced to do the work. Make it
in popular estimation as great a trib
ute to a man’s business ability to
make him an aiderman as it is to
make him a director of a bank or
railroad, and men will be glad to
take positions in the city govern
ment. Make it, as it is to-day, rath
er a questionable distinction to be
prominent in city politics, and ex
cept the few whose public spirit
leads them to do a disagreeable pub
lic duty or whose ambition makes
them take municipal office as the
first step in public life, the men who
hold city office will do neither their
city nor themselves any credit. If your
city officers are bad men we cannot
have too few. Os aiderman or coun
cilmen who intrigue for patronage or
consider only what their votes or in
fluence in the city legislature can be
insdo to yiald, the fewer we
the better, , ~ '
“Once persuade the people that
the government of a city is a mere
matter of business and induce them
to treat it as such, and municipal re
form is assured.”
Advice to graduates, is as abun
dant just now, as the fruit crop is
all through Georgia. The commence
ment orator deals it out, in liberal
doses. The newspaper editor gives
freely, notwithstanding the hot wave
is reaching us. The commencement
sermonizer puts a large chunk in
every discourse. Rev. Joseph N.
Blanchard, did not prove an excep
tion in his baccalaureate sermon to
the graduating class of the Univer
sity of Pennsylvania. Men must
meet in life a temper of mind which
sets work above study, facts above
ideals, which is disposed to value
whatever a man has—his education,
as well as other things, according to
its market value. It can hardly be
gainsaid that more than ever to-day
are men led to gauge things by a
commercial test. The banks, the
factories, the ware-houses, the ship
ping look to but one sort of
value, that of dollars and cents.
The great discoveries of the times,
the multiplied inventions of the arts
and sciences have opened up a field
in which man’s activity is able to
work wonders, which can be seen
and handled, weighed in the balance
and not found wanting.
“But the young man cannot help
being somewhat of an idealist, form
ing plans which are and shall, we
may be sure, be full of the tests of
the market and the shop. Life to
him lias a glorified, a divine side, in
which he hopes to do something
which cannot all bo expressed in a
money value.”
The idealist is the man with pow
er, because he has the imagination to
see the relation between facts. The
business world of to-day, tho world
of the market and shop never could
be what it is if it were not for the
student, the thinker, who has made
steam and electricity to serve the
purposes of trade, to bridge over
oceans, to tunnel under mountains,
to weld together the great capitals of
humanity. The possibilities of the
universal wealth of a country are de
veloped by the brain and the hand
of the man of ideas, who is the man
of ideals.
“You are a man, and you want to
be a man, and you can look up to
ATLANTA, GA., THURSDAY. JUNE 30, 1892.
Him who, whatever else He may be,
is confessedly the highest type of
manhood the world has known, and
you find in Jesus Christ the assertion
that the soul and God are the near
est realities you can face.
“May the visions of duty, right
eousness and God go with you into
the new world, your feet are to
tread.”
Written for The Index.
THE JEWISH SABBATH.
In approaching this subject, the
first thing to do is to find the origin
of the Jewish Sabbath. Our only
guide in fixing its origin is the Mo
saic Record.
According to this reqerd, there is
not the slightest evidence that there
was a divinely appointed rest-day,
for man, prior to the sojourn of Is
rael in the wilderness of sin, between
Elim and Sinai. It has already been
shown, that .while Adam and Eve
were in the garden of Eden they did
not need a rest day—that is, a Sab
bath—hence there is no mention of
a rest day for them. Afterwards,
when they had sinned, and were ex
pelled from the Garden, they went
out from it, under the curse: “In the
sweat ofthy face shalt thou eat bread.”
These words fixed forever upon the
human race, the necessity of labor.
And they do not afford the slightest
allusion to any occasional or stated
respite from the effect of the curse.
Admit that the weekly division of
time was recognized at a very early
period. Admit, moreover, as some
writers indicate, that some nations
did hold one day of the week, as a
sort of holiday, or festive day, asso
ciated more or less, with the worship
of their Gods; there is not the least
evidence that such days were of di
vine appointment. They were mere
ly human institutions, and devised
not for rest, so much, as for carnal
enjoyments; and these were often
polluted with abandoned profligacy.
Surely, such heathenish institutions,
cannot, justly or fairly, be regarded
as the causal antecedents of the Jew
’ish which'Wtw a real’ .inM
tual rest day, while at the same time
its most exalted idea was “Holiness
to the Lord. Eor such a Sabbath,
we must look for a higher origin
than can be found in the fancies or
passions of men. It must have had
its origin in the appointment of God
Himself.
Now comes the question, when did
God establish it ?
The first mention of it in the Mo
saic Record, is found in the sixteenth
chapter of Exodus. As already
stated the people of Israel were then
in the wilderness between Elim and
Sinai. They were suffering for
bread, and it pleased God to give
them “bread from Heaven.” But
they were still under the curse pro
nounced upon the race, at the garden
of Eden. Hence God did not give
them that bread in such away as to
relieve them entirely from the neces
sity of labor. In all the ages men
had sighed and groaned under the
curse: “In the sweat of thy face
shalt thou eat bread.” The Israelites
especially had been slaves in Egypt.
For more than two centuries, under
Pharaohs “who knew not Joseph,’’
they had endured the oppressive
bondage. During that long period
of suffering, their cruel task-masters
had allowed them no Sabbath day.
When therefore they were set free,
in the wilderness, no doubt, they ex
ulted in the idea of rest. And when
they found that God could give them
quails in the evening, and manna in
the morning they might have
thought their days of labor were
over. But not so. The manna was
not given to them as loaves already
prepared for the table. It was scat
tered upon the ground as “hoar
frost.” It was necessary to gather
it early and prepare it for use, or
else tho heat of the sun would molt
it. Though God was working a
miracle to supply their wants in tho
wilderness, yet this modicum of
labor, in gathering and preparing
the food provided for them, would
still remind them that they could not
eat bread without, in some way,
working for it. So the Lord com
manded them to gather every morn
ing, for five days, just what would
suffice them for one day; but on the
sixth day, they w'ero required to
gather a double portion, that they
might rest on the seventh day, which
was called “tho rest of the holy Sab
bath unto the Lord.” (see Exo. 10:22-
20) Right then and there, wo find
the origin of the Jewish Sabbath.
Not many days after God pro
claimed, from Mt. Sinai, in the audi
ence of all the people, the “ten com
mandments.” Among them, we find
the fourth commandment gives us a
more full statement of the law of the
Sabbath. (See Ex. 20:8-11.)
This law gave to the Israelites
and to the, stranger and to their cat
tle, a rest .day from all labor. As
such, it w?a a secular law designed
to meet a manifest want of the peo
ple, and to do them good, and only
good through all their generations.
A recent writer, whose name I can
not just now recall, has suggested
that among its ether purposes, the
Sabbath may have been designed
mercifully to mitigate in some degree
tho curse which still rested upon
the human race. And it certainly
does mitigate this curse for all who
rightly observe it.
As a secular law it is applicable
to all mankind,.for all men need it.
It is therefore a legitimate subject of
legislation for every human govern
ment.
But the fourth commandment is
more than a mere secular law. It is
invested with all the dignity that be
longs to every law which comes to
us directly from —<4ed- Himself.
Among the few words which the
Almighty has ever eondescended to
utter, with an audible voice, to a hu
man audience was tho fourth com
mandment. Is it possible to con
ceive any scene more solemn, more
impressive, more sublime than was
displayed, on that occasion, upon and
around Mount Sinai ? The great
God—the God, who said “let there
be light” and there was light, who
had bound the belt of Orion, estab
lished the sweet influences of the
Pleiades, and stretched the milky
way far across the vast realms of
space. That great God had come to
sanctify to Himself a people, through
whom He might bring all the nations
of the earth within the teach of His
loving mercy , through the great
“vhem, ...v ju.r ■ aflMnfcd
one. The purpose /< ns grand. It
was well to signalize it with the won
derful phenomena which attended iffi
accomplishment. There were thun
derings and lightenings ; there was
on the mountain a smoke, as the
smoke of a furnace; and the Lord
descended upon it in fire, and the
mountain trembled, and the people
and Moses trembled. From out this
scene of awful grandeur, rising
above the roar of thunder, came the
voice of God announcing Himself as
the only living God, and the only
Being whom it was lawful to wor
ship, and stating in brief, but com
prehensive terms, that moral law,
which should bind the human con
science to the end of time. With
such object lessons as these did the
Almighty vindicate His sovereign
ty and the supremacy of His will, as
the Law Gives of His intelligent crea
tures. What an emphasis is thus
given to every precept of the Deca
logue I
Then is it not true, that the fourth
commandment was to the Jews,
more than a secular enactment ?
Besides all this, the fourth com
mandment is distinguished by mak
ing the Sabbath day a sign and
memorial of God’s covenant with His
people, a memorial of His resting
from His own creative work, and
also t most impressive type of that
everlasting rest, which “remains for
the people of God” in the world to
come. And just at this point, it en
ters into, and becomes connected
with all tho consolations of tho
Christian’s hope.
Such was the Jewish Sabbath, in
its origin, the mode of its institu
tion, its design; and in its sacred as
sociations and its prophetic symbol
ism of a future life.
To be continued.
S. G. IIILLYER.
Written for The Index.
FROM ALABAMA.
AN UNANTICIPATED CHAPTER AN
APOCALYPTIC VISION.—WILL
IT BE REALIZED.
How delighted arc wo, w hose vis
sion is not hedged in by mud walls
to find, at last, one newspaper, print
ed behind a levee, seeing and con
fessing the fact that levees aggravate
every calamity they are designed to
remedy. We farmers of tho up
lands have to deal with creeks that
overflow anjj wo don’t build earthen
walls to lift, up their channels and
sides forever. Oh the contrary, be-
ginning at the lower sides of our
farms and at the mouths of these
drains of a neighborhood, we “ditch
them off.” We multiply and widen
and deepen outlets. Wo don’t ac
cept, practically, theories of “ero
sion” which are only beautiful on
paper and not written of God on the
face of nature.
Whenever wc divert tributaries of
our great river from its surcharged
channel, as I do “branches” that fill
Magby’s creek to overflowing across
my farm, we will prevent tho sub
mergence of states, as I do that of
modest acres, and not till then.
DITCHES OF HOAR ANTIQUITY.
It costs infinitely less to ditch than
to build a mud wall and it wbuld be
infinitely wiser to cut a ship channel,
turning the Tennessee into Mobile
Bay than to wall in the superabun
dant waters of this mighty drain of
East Tennessee, of West Virginia
and of the Cumberland and Alleg
hany mountains. And this task was
onee executed by primeval dwellers
here. Here, in eastern Alabama,
from a point near Chattanooga, to the
Coosa river the remains of the great
ditch are still visible precisely like
those of the old canal that used to
divert floods of Red river into the
Sabine. They who dug the canal
built the ghostly fortification here
ascribed to DeSoto.
OTHER MIGHTY DITCHES.
To enrich and aggrandise his coun
try, which had made him enormous
ly rich, Senator Stanford purposed
the excavation of the Trans-Isth
miaii or Nicaraguan canal. His son
urged him, instead, to crqate Stan
ford University and thus bless the
poor and rich of California. Senti
ment, rather than practical reason
governed the conduct of the excel
lent Mr. Stanford and instead of the
N icaraguan canal, that will yet have
its northern terminus within Mobile
Bay extended to Tuskaloosa and
thence to the Tennessee near Hunts
ville, we have only a beautiful river
in California (made to flow one hun
ered miles around mountains and
plains on which Stanford University
is built.
WHY I PRINT THIS LETTER.
I would print this letter to dis
cover some Stanford who would
double and quadruple a Hundred
times his own and the richesjof the
people of the South by diverting the
superabundant waters of the Ten
nessee from Knoxville and from
Cario to Mobile. Hold up a map of
the South before the eyes of learn
ing or ignorance and enquire how
enormous must be the riches of a
city on the Gulf coast at the wharves
of which every ship from Europe,
wanting coal or iron or steel or cot
ton or wheat or bacon or beef or
rice must land and these ships will
come through the Florida ship canal
to meet, at limitless wharves of the
mightiest city on the globe, innum
erable ships from Pacific Islands,
empires, States and Nations.
WHY THEY COME.
Every staple product of human
labor will bo collocated at the
wharves of this unnamed city “at
less cost” than elsewhere in the
world ami all the nations will there
fore come to buy most for the least
money; and folly and crime will
build no Chinese wall of tariffs to
exclude the meanest and poorest or
richest of our race.
AN APOCALYPTIC VISION.
Ten thousand square miles of coal
and iron and riches gathered by one
hundred thousand miles of railroads,
turned backwards from New York
and Boston and from Chicago to
wards this monstrous city near the
shores of our Aegean, will create
here, in Southern Alabama, tho
world’s metropolis, Memphis, Nash
ville, Atlanta, Chattanooga and Birm
ingham will bo its mightiest fau
bourgs and some Stanford will yet
be found to create and name it.
Louis J. DuPrke.
Mentone, Ala., June 17.
Wiltton for The Index.
FROM ARKANSAS.
THE NEED OF HOUSES OF WORSHIP IN
WEST ARKANSAS AND INDIAN
TERRITORY.
Polk County, Arkansas, borders
on Indian Territory. Dallas is tho
county site of Polk and is the centre
of a great circle, 150 miles in disin
ter, in which there is not one town
with a Baptist house of worship. In
one tow n Baptists and Odd Fellows
in a house, in another
Baptists and Cambellites. But in
their separate right, Baptists do not
own one town house of worship in
all the great circle. Think of it I One
hundred and forty miles in diame
ter!
Paul and his Master cultivated
tho towns. Should not other Bap
tists imitate them ?
Other denominations own houses in
most towns in this great circle. In
Dallas, both Methodists and Presby
terians have houses. Baptists preach
and hold their Sabbath School in a
Presbyterian house. They have a day
school under direction of the church,
in an old residence, a little way out
of town, and there they hold prayer
meeting each Sabbath afternoon.
Note four facts: 1. One year ago
tho only Sabbath School in Dallas
was a Union School with a Metho
dist superintendent. He came to the
Baptist conference, and expressing
the wish of himself and his pastor
and the Presbyterian pastor, request
ed that the school be turned into a
Baptist School. The proposition was
accepted and there was born a Bap
tist school, nourished by Kind
Words literature, in a Presbyterian
house and that is still the home of
this Baptist child!
2. One of the lady teachers, a wi
dow with seven children, lives two
and a half miles away, attends reg
ularly and walks nearly every time.
An aged, intelligent sister, five miles
away, is prompt at her chureh meet
ings, walking generally.
3. A gentleman, not a professor of
religion, proposed to give SSOO if
the Baptists will build a $2,000 house
with rooms for church and school
purposes.
4. Dallas is the centre of the high
est and hcalthest country South of
Arkansas River. Several railroads
poiting this way will finally bring a
thick population to this healthy re
gion.
Does not this central town need a
Baptist housq? The poor members
wilj do their best and who will help
them to raise SISOO that they may
secure the SSOO ? Who will speak
first?
How many other towns and coun
try points need to be mentioned if
we had space! Look at the erowds of
whites that are pressing into the In
dian domain ! The beautiful Indian
Territory, including Oklahoma, is
rapidly increasing in population, and
internal improvements. Seven rail
roads are already there. Invaluable
coal fields are being opened. Towns
and cities are born like magic.
Think' of 125 ralroad cities, towns
and depots, all in Indian Territory!
But not more than one in twenty
five (out of Oklahoma) has a Baptist
Church house in it. If there are
seven railroads now, how many will
there be when the whites become
citizens of this Indian land ?
Nine towns have churches without
houses. Purcell, the large Southern
gateway to Oklahoma, Vinita, the
crossing of two great railroads>
Talihena, a strong shipping and trad
ing point, and Hartshorn, the beauti
ful young mining city are all without
houses. And so is Eufaula, the old
homo of the great missionary, H. F.
Buckner. South McAlester, with two
railroads, and coal beyond estimate,
is rapidly becoming a large city, but
has no Baptist church nor house.
What must the future be in this
Territory if these railroad towns
remain without Baptist houses of
worship ? Oh, how how many
other towns and promisting points
in the country that need houses!
Missionaries arc asking for tents in
which to hold meetings. Who will
help some and soon, and then again,
’till the Lord’s houses are built?
E. L. Compere.
Written for The Index.
FROM CALIFORNIA.
THE REFLEX OF MISSIONS.
“Give and it shall be given unto
you,” said the Divine Lord. Sclf
impartation is sclf-cnrichnicnt. This
benign principle seems to hold both
in nature and in grace, and has abun
dant illustration in the annals of the
Christian faith. In the historic cen
tury now closing, tho Christian
world has seen to a greater or less
degree, imparting itself its sympa
thy, its funds, its life-blood in the
direction of missions in tho “Re
gions Beyond.” What reflex influ
ences have returned to the home
church in keeping with this law ?
What enrichment has come to tho
Brother Minister,
Working Layman,
Zealous Sister,
Wo arc striving to make
CClie Index
the best of its kind. Help us by securing a
new subscriber.
VOL. 69-NO. 26.
Christian world from Christian ef
fort and expenditure in the hea’then
world ?
Os course an answer to such ques
tions in full cannot be undertaken in
a newspaper article. For, in truth
to answer them in full would mean
the sifting of a century of human
history, a century as crowded with
stirring forces as any known to man.
I can only point to a few prominent
and manifest effects which have been
produced on the church at home, by
the efforts made by the church
abroad, and commend the theme to
the research and reflection of the
reader.
The modern missionary move
ment gave a needed resuscitation to
church life. It would hardly be
stating the,case too strongly to say,
that Foreign Missions saved the life
of the church. When the movement
began, “Piety at home lay a dying.”
Tho church seemed a great giantess
well-nigh stiff with the freezing
inactivity. The sixteenth century
Reformation had proved to be “self
centred and self-bounded.” It fail
ed to reach out to the “lost,” but
addressed itself to the task of in
doctrinating the “saved.” And it
gave the church a terminology for
its teaching which being largely un
preachable was practically impotent.
It fostered a party spirit and begat
an intense selfishness in clergy and
creed and church. Spiritual suicide
had almost ensued. Tho burial of
Christianity in the cold tomb of an
irreligious and immoral “churchian
ity,,’ seemed at hand. What was
the guarantee afforded by the New
Testament for salvation from such
a state? What is the only New
Testament guarantee for the renew
ing of life, either in a Christian or a
church ? This, viz : the directing of
one’s energies from self, outward to
another. This] is the economy of
grace. Actuated by this principle
and adopting this policy the church
■ felt the return of life and spiritual
power.
The Foreign Mission Enterprise
brought into prominence the indi
vidual, and illustrated both his pre
rogative and his power. Until that
time the individual had been held
back. He had been subordinated to
hierarchy and self-propagating eccle
siasticisin. Luther's crime was that
he was an individual. A corrupt
and compact organism had held
sway for centuries with only a few
souls strong enough to stand as men
in its midst.
The Carey movement had its ini
tiative and its inspiration in the in
dividual. Its work among the hea
then masses also lias been largely
that of the individual, both in teach
ing and training. The church and
the school are, of course, coming
more and more into power, but very
largely the individual with his hand
to hand, personal work, has been tho
glory of missions.
Woman, as a Christian worker in
modern times, has been brought in
to prominence by Foreign Missions,
The greatest trend of the missionary
enterprise has been in the direction
of women. The heathen woman has
had chief concern on the part of the
church. And in this work woman
herself, has been the only practical
missionary. The Zenanas have
been closed to Christian men. This
of course operated powerfully in
awakening and developing woman
workers in the home church. In
every line of church life during this
missionary century, she has come to
the front. So ndich so, that no
event will appear to tho future his
torian of our century of more signifi
cance than the woman’s movement
in the direction of Christian and
philanthropic endeavor.
Voluntary organization of Chris,
tian forces into “societies,” “unions,”
and the like was largely the sugges
tion of the missionary spirit and ex
perience. Foreign Missions felt tho
necessity for organization from the
start. “Foreign” societies arc older
than our “Home” societies. Homo
Missions, as organized work, were
born of the Foreign Mission move
ment. And the immense advantage
of organization as exemplified on tho
Foreign field has made itself felt on
all the benevolent spirit of Chris
tianity, and all intelligent benevo
lence to-day looks toward organiza
tion. Cooperation is the genius of
the age as represented by Christian
ity.
The heart and faith of the