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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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©he ©hrifitian JJndex
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No man has a right to do as he
pleases, unless he pleases to do right.
No man has a right to think as he
pleases unless he pleases to think
right. The highest moral achieve
ment and the widest freedom lie
along the lines of right-doing and
right-thinking.
The ground of modern agnosti
cism, so far as it may be said to have
any ground, is the assumption that
because we cannot know all about
God we cannot know anything about
him. The same reasoning would
make all knowledge impossible.
And yet there are some things we
do know.
Rev. W. D. Morrison, Chaplain of
Wadsworth Prison, in the Nine
teenth Century, rather startles the
public froift official statistics, with
the fact that crime is increasing.
This seems a queer commentary on
this age with all its religious and
philanthropic work. The writer
gives some totals which show that in
volume, at least, crime has greatly
developed since 1860. Increase of
crime among children is more on the
increase in proportion than among
adults. ’These results are attributa
ble to the concentration of popula
tion in the cities, as business centers.
What is to be the outgrowth finally ?
>
Christian Science (falsely so call-
• ed) says to the sick and suffering,
“Believe that you are cured and you
are cured.” But how can a man
with a “jumping” toothache believe
that he’s cured ? We have no doubt
that persons sometimes grow into a
habit of invalidism and cease to
make any effort to get well. If one
. of them should summon will-power
sufficient to make a determined and
persistent exertion, he might easily
surprise himself and his friends, but
even if he got well there would be
no “faith cure” about it and still less
a miracle.
The true reason for self-denial lies
jn the fact that It adds to one’s mor
al strength. Self-indulgence not on
ly produces physical effeminacy, but
it attacks the moral fibre of the soul
and destroys all genuine virtue and
manliness. This is ruin. We are
growing towards God when we are
growing in moral power. No Chris
tian can afford, therefore, to plead
for this or that indulgence on the
ground that there is “no harm” in it.
Every act of self-denial for the sake
of our Lord is a distinct contribution
to our moral strength and to that
within us which makes for righteous
/ ness. It is a step towards God, who
i is himself the Infinite Moral Force.
■ Dr. Farquharson, member of the
j British Parliament in the June num
(J>er of Blackwood, takes medium
ground on the temperance question.
He opposes the “Staggering Sot”
theory, and is opposed to the vision
ary preachers of a pure water Uto
pia.” He defends tlie use of alco
hal both as a harmless pleasure, and
as a physical necessity in the modern
development of man. “We are,”
he says, “artificial products of an ar
tificial age, often depressed and wor
ried, eating bad food badly cooked,
breathing bad air, and crushed down
by money difficulties. At these
times, when responsibilities are
around us, and the troubles of the
world begin to close in over our
beads, a cheering glass, in strict
moderation and at carefully selected
times, is of real use, and can be de-
• fended both by physiology and com -
mon sense.” With a great majority
of men Dr. Farquharson could not
advise a better way to start to bell.
The Apostle Paul indicates the
highest ideal of the preacher’s work
when he said “I persuade men.’’
What is need in the pulpit of to-day,
far more than learning or eloquence
is persuasion. And for the high
est persuasiveness two things are
necessary. The preacher’s own
heart and life must be right, and
those who profess to illustrate the
truth be proclaims must conform
their own lives to the standard they
require of him. There can be no
doubt that the manner of life of ma
ny professedly Christian people has
much to do with the ineffectiveness
of the pulpit. The pulpit is largely
to blame for this. Many preachers
encourage those to make a public
profession of faith who are uncon
verted. The preacher ought not to
allow his eagerness for results to
blind him to their real quality. And
the churches ought to study the di
vine art of Christian persuasiveness
more than they do, “knowing the fear
of the Lord.”
THE JEWISH SABBATH.
CONTINUED FROM JUNE 30 AND THE
SO-CALLED CHRISTIAN SABBATH
BEGUN.
On June 30th. the very day my
first article on the Jewish Sabbath
appeared in the Index, I received
from Dr. C. E. W. Dobbs, of Carters
ville, a series of articles on “The
Lord’s Day,” published by him in the
Indiana Baptist seven years ago. I
did not know that such a treatise ex
isted. The plan of my articles was
about matured and perhaps more
than half the matter already in
manuscript when his treatise came
to hand. Our methods of treating
the subject differ considerably; but
when discussing the same topics, our
views are strikingly similar. lam
glad to find myself so ably support
ed.
THE SUBJECT RESUMED.
We have already seen with what
solemnities the fourth commandment,
with many others, was given, from
I Mt. Sinai. We have also noticed
| its two-fold aspect. It was both a
secular and a 'religious law/ This
double aspect was due to the fact
that God himself was the law-giver
of the Jews. lie was at once, the
Ruler, whom they should obey ; and
the God whom they should wor
ship. The government which he es
tablished was a Theocracy. Hence,
—to borrow a modern phrase—the
“union of church and state” was’
close and inseparable. Hence, an
offence against the state was also an
offence against God, and vice versa.
Almost every statute, therefore, had
its secular, and its religious side ; and
this was especially true of the fourth
commandment. On its secular side,
it was designed to afford rest to the
people'; on its religious side it was
intended to promote among them
the honor and worship of God. And
its observance was enforced by the
penalty of death. On its secular
side, it was a part of the civil polity
of the Jewish state. On its religious
side it was a part of the Jewish rit
ual, —of that system of visible forms
and ceremonies by which God or
dained that His people Isreal should
worship Him. And to impress it still
more forcibly upon their minds it
was clothed with an attractive sym
bolism, viz., it was a memorial sym
bol of that great Sabbath which God
had blessed and sanctified, and of the
covenant which he had made with
Ilis people. And then pointing to
the far distant future it was a proph
etic symbol, or type of that rest
which “remains for the people of
God”in His spiritual Kingdom. Such
was the Jewish Sabbath.
Let us now pass on to consider the
so-called Christian Sabbath. And
the very first question that meets us
is. What day is it? The Jews kept
the seventh day of the week as their
Sabbath. But Christians, with very
few exceptions, have from the begin
ning held the first day of the week
as their religious day. Our first
business then, is to investigate the
origin of this usage. The same God
is the author both of Judaism and of
Christianity. Hence, there must be
a very close relation between them.
In Judaism through Moses and the
Prophets, God began to reveal Him
self to men. In Christianity; through
Jesus and his apostles, that revela
tion was completed. Thpre cannot,
therefore, be any real antagonism be
tween them. But it was true that
Judaism was only a preparation for
it Atlanta, Ga.
stlmstian slnt»rr.
ATLANTA, GA., THURSDAY. JULY 14, 1892.
Christianity. It was a shadow of
better things to come through its
types and symbols. And when those
better things did come, there was no
farther use for the types and symbols.
Christianity was the fulfillment and
realization of all that Judaism was
designed to teach. It did not des
troy the law and the Prophets, but
it fulfilled and verified all that they
had promised. Judaism had accom
plished its purpose. It had become
“an old garment” which could not be
patched up with the new cloth of
Christianity. It Lad become “an old
bottle” which was not fit to receive
the “new wino” of the Gospel. So
our Savior teaches.
Accordingly when Christianity was
introduced some great changes were
made. Among the rest, the first day
of the week became the day for re
ligious services of the Christians, in
stead of the seventh. How did this
happen? Jesus was Lord of the Sab
bath day. It was already establish
ed, and associated in every Jewish
mind with the memory of their
fathers. If Jesus had so designed,
how easy it would have been to make
the religious day of Christians coin
cide with the Sabbath, to which they
were already accustomed and which
the Jewish Christians still venerated
as given to their fathers at Mt. Sinai.
But this was not done.
The record tells us, —“When the
day of Pentecost was fully come they
were all, (the whole Church) with
one accord in one place.” Now, the
Pentecost was the day after the Sab
bath, i. e. the first day of the week,
our Sunday. Was this accidental?
Again, it was at that very meeting,
that Christ, fulfilled his promise.
The Holy Spirit came as the sound
of a rushing mighty wind, and filled
the house where they were sitting.
And then followed all the wonders of
that wonderful day,—and it was the
first day of the week. It had been
signalized, already by the resurrec
tion of Christ. Then, on the day of
Pentecost, it, was pignidized by
gift of the Holy Ghost. These weds
achievements of the Grace
God,'whoso effects reach backward
to the beginning of time, and for
ward to the last great day. Nor will
they stop then. These results shall
continue to flow in waves of glory,
“to Him w'ho sits upon the throne,
and to the Lamb, forever.”
In view of these facts, it is not sur
prising, that afterwards, when church
es were established among the gen
tiles, the Apostles should sanction
the setting apart for them, the first
day of the week as the day for their
religious assemblies. That they did
give their sanction is clearly manifest
from their own words, and their ac
tions. We do not need tradition to
prove the fact, but if we did, its tes
timony is all certainly in favor of
the fact. If the Apostles had thought
it either expedient or necessary
to impose the Jewish Sabbath upon
the churches, why did they not do
it? They had authority from Christ
himself to give the Gospel, both as
to its doctrines and its command
ments, to the churches. He was a
Jew. In his public teachings, he en
forced, either by special mention or
by implication every precept of the
Decalogue,—except the fourth com
mandment. To that lie never al
ludes, except when he or his disciples
were accused of violating it. He
gave to the Apostles his spirit to
guide them into all truth and to bring
to their remembrance all things what
soever that he had said unto them.
With such plenary inspiration, if it
had been the Savior’s will to subject
his churches to the demands of the
Jewish Sabbath, do wo not know
that the Apostles would have done
it? To be continued.
S. G. llillyer.
Tung Chow, China., May 19, ’92.
Dear Christian Index:—Just
now, when unusual efforts are being
put forth to arouse a greater amount
of missionary enthusiasm among our
people, there has arisen a discussion
of “methods of missions” which
many fear will retard progress and
cool interest where an enthusiastic
advance should be made. I have no
desire to enter into the discussion in
question, but, prompted by an earn
est desire to see the cause of our
Lord and Savior always on the ad
vance, wish to make a suggestion to
my brethren in Georgia and else
where :
It is well known that, according
to the constitution of our conven
tion, those contributing funds to the
support of the work of its boards,
have the power to' direct where and
how those funds shall be expended.
Indeed, this is a principle which is
being constantly practiced. What I
wish to say is that if any brother
feels unwilling to contribute money
to the board on the ground that it
maybe expended on schools or in
other directions objectionable to him,
let him not refrain from bringing
forth his money. He can direct that
it bo expended in strengthening your
missions in North China. If he
should wish his money invested in
schools, etc., let him direct the money
to be sent elsewhere, and to which
ever place he wishes it will bo sent
by the board.
It is the policy of your North
China Mission to engage solely in
the preaching and tgacbingf of the
Gospel, and, doing this, to rely upon
the Holy Spirit, both to call men into
the kingdom of our Lord and into
the ministry. The influence of the
Gospel is looked to to awaken higher
desires for things intellectual and
material, as well as to induce growth
spiritually. There is much discus
sion as to whether this is the better
way. Is not the most certain solu
tion of the question to be attained
by putting it to a practical test?
Your other mission fields have Other
methods; this field has determined
upon this method. Your money will
be expended where you wish. Let
the two methods be pursued and see
which God shall bless. Surely, if
one is God’s method and the other is
not, He will bless His own.
It is now a little more than thirty
years since this mission was first
opened by Dr. Hartwell, and yet to
day, in comparison with the efforts
put forth by other denominations in
near proximity, it may almost be said
to be in a state of imbecility. From
lack of force the single station at
Pingtu is the only step toward the
ulterior it has yeSbucn possi
ble to taks>. At th" . time the
promising about .gLLa has
to remain almost entirely without at
tention for more than a year because
that Brother Pruitt found it neces
sary to make a visit home.
There is not a field in China more
promising than this North China
Mission field. Toward the coast
there is still much of the prejudice
against the foreigner, which was in
tensified and set by the use of force
in opening this port. But in the in
terior things are different. Less
prejudice exists in the minds of the
people, and there is noticeable a re
ligious spirit among the people which
is said not to be found elsewhere in
China. It is to be earnestly desired
that at no distant day we Southern
Baptists shall be going forward into
this land with zeal and faith in God.
Oh, brethren ! let not the promise
of the hundred new men for the for
eign field during this centennial year
fail of a fulfillment. With its pro
portion of those men those of us
here feel sure that this North China
Mission will yield results during the
coming year that will cause God’s
people to rejoice.
With prayers for the people of
Georgia, my native State, I am
Yours for China,
William D. King.
Written for Tub Index.
FROM ALABAMA.
POSTURE IN PRAYER.
Moses and Aaron fell on their
faces at the door of tlie tabernacle to
supplicate the mercy of Jehovah for
murmuring Israel. The same great
leaders prostrated themselves before
the Lord, when they received tidings
of the revolt of Korah, Dathan and
Abiram. In his memorable inter
cession for the people, Moses fell
down before the Lord forty days
and forty night*, and neither ate nor
drank. The whole camp of Israel
fell on their faces in awe, w'hen the
fire of God kindled upon the altar
and consumed the burnt offering-
Balaam, convinced of his transgres
sion by tho ap|>earanco of tlie an
gel with a drawn sword, fell flat on
his faco before the heavenly messen
ger. Jairus fell down at Jesus’ feet
and besought him to come and heal
the dying child. When ten lepers
were cleansed, one of them turned
back with grateful heart and fell on
his face giving thanks unto the
Lord. And in the Revelation we
read of four and twenty elders who
fell on their faces and worshipped
God, saying, Wo give thee thanks,
O Lord God Almighty, who art, and
wast, and art to come, because thou
hast taken to thee thy great power,
and hast reigned.
The Psalmist says, O come, let us
kneel before the Lord and Maker.
Solomon kneeled down before all
the congregation of Israel and offer
ed prayer, dedicating the temple to
the worship of God. Three times a
day Daniel kneeled upon his knees
and prayed giving thanks before his
God. The leper came beseeching
the Lord, and kneeling down to Him
sought His healing power. The
moral young man kneeling asked,
Good Master what shall Ido to in
herit eternal life. Stephen knelt to
pray for his persecutors and to com
mend his soul to God. Peter knelt
and prayed by the corpse of Tabitha.
Paul knelt in prayer with the elders
of Ephesus, and again w-ith his
brethren on the coast of Tyre ; and
it was his custom to bow his knees
unto the Father of the Lord Jesus
Christ in behalf of his brethren. In
the garden of Gethsemane, Jesus
knelt and prayed, Father, if it be
possible, let this cup pass from me.
And it is written, As I live, saith
the Lord, every knee shall bow to
me, and every tongue shall confess.
David lay all night upon the earth
in an agony of humiliation and fast
ing and prayer, that God would gra
ciously spare the life of tho child
born of her that had been the wife
of Uriah. On his bed of sickness
Hezekiah turned his face to the wall
and prayed successfully for an ex
tension of life.
Elijah sat down under a juniper
tree in the wilderness and prayed
that he might die. And at the tid
ings of the desolation of Jerusalem,
Nehemiah sat down, and wept, and
mourned and fasted, and prayed un
to the God of heaven.
When Abraham’s servant perceiv
ed the success of his journey in
tsiarch of a' wife for lan-sl, h« bowed
his head and worshipped the Lord
(•?. he had led him in the right way.
When Israel believed 'he message
concerning their deliverance from
Egyptian bondage, they bowed their
heads and worshiped. Jahaziel
prophesied of the victory over the
Ammonites, and Jehosaphat bowed
his head with his face toward the
earth in gratitude and thanks. Ez
ra blessed God for His abundant
mercies, and tlie people responding,
Amen ! bowed their heads and wor
shipped the adorable Name.
In his strong pleading for Sodom,
Abraham stood before the Lord, and
drawing near said, Wilt thou also
destroy the righteous with the wick
ed ? The Levites of old command
ed the people saying, Stand up and
bless the Lord your God forever and
ever. Elijah speaks of standing
before the Lord God. The publi
can standing afar off in the temple
would not lift up bo much as his
eyes unto heaven, but smote his
breast saying, God, be merciful to
me a sinner. Giving instruction in
regard to prayer our Lord says,
When ye stand praying, forgive if ye
have aught against any, and be not
as the hypocrites who love to pray
standing on tho corners of the
streets to be seen of men.
So it seems that tho posture
makes little difference, if tho heart
is right. It is a matter of taste,
judgment, custom. But in a public
assembly it is better that all should
obsesrve the same posture in prayer.
Standing with closed eyes is proba
bly preferable to any other posture.
J. J. Taylor.
Mobile, Ala.
Written for The Index.
In The Index of June 23d, the
author of the article from Missouri
makes two statements that deserve
criticism.
First, it is a fact that tho Jews
always pronounce the word Elohim
and never the word Jehovah. Adonai
is put in place of it. Tho author
knows this surely, but, as tho good
Homer sometimes nods, he nodded
when he wrote Elohem.
Secondly, Paul did not toll Timo
thy to “ bohave himself in the church
of the living God,” for Timothy had
been guilty of no irrcvcrenco in tho
church. Ho wrote simply: “These
things I write unto thee * • • that
thou mayest know how thou oughtest
to behave thyself in tho house of
God.” Timothy needed no rebuke
for irreverence, but ho did neijd pas-
toral advice for the conduct of him
self as a minister of the congrega
tion of God. So much on the basis
of tho old version. Tho new version
has it, “ how men ought to behave
themselves.” In the margin, “ how
thou oughtest to behave thyself.”
Since this text is a disputed one,
and has grave difficulties, one should
be very careful how he quotes it, and
of the use he makes of it. By no
means make it a piece of plain speech
to the “youthful Timothy.” It
would not violate the grammar of
the Greek if we should translate this
text so as to make it mean that Paul
wrote to Timothy in order that he
might “ know how to conduct him
self as a pillar and stay of the
truth.”
In Galatians-— 2: 9, James, Cephas
and John are called pillars. In Rev.
—3:12: “He that overcometh, I
will make him a pillar in the temple
of my God.” To make “pillar and
stay ” refer to Timothy would be in
keeping with these texts.
The church is not the ground of
the truth. It is not of co-ordinate
authority with the word. The church
is built upon the foundation of the
Apostles as preachers. Some ancient
manuscripts make God the pillar and
stay of tho church.
C. K. Henderson.
Woodlawn, Ala.
Written lor The Index.
FROM TEXAS.
REMINISCENCES.
The meeting of the Southern Bap
tist Convention revived associations
accompanied with emotions of joy
mingled with sadness. I thought as
the last platoon of veterans was
called out at the Atlanta meetings,
that it would not be long before they
would be gathered to their fathers-
I was not present at the organiza
tion, but as a young man, a junior in
Brown University, I was not an in
different spectator of the exciting
happenings of the year 1845. I was
present at the last meeting of the
Triennial Convention, before the
withdrawal of our Southern breth
ren. I well remember some of the
prominent figures in that body, and
could not but feel sorrowful when the
conviction came that these brethren
must part. I gazed upon such men
as Welch of Albany, Hague, Fuller
and Wayland, men who loved each
other and who felt the sad necessity
of a change. I remember how the
separation affected the Seminary at
Newton Centre. Some of the stu
dents withdrew, among them was
my personal friend, E. T. Winkler,
who afterwards became such a pow
er in our Convention. I remember
too, how our venerable teacher, Dr.
Wayland, strongly as he was en
trenched in his anti-slavery convic
tions, had longed for some interpo
sition of Providence which would
prevent the contemplated secession.
But these good men lived to see
that God meant it all for the best.
It was an event of my life in that
year to look upon the face of Adon
iram Judson. Wayland’s Sunday
evening sermons were always inter
esting; but on a certain Sunday, Jud
son was present in tho chapel, sitting
in front of the desk, his arms folded
across his breast. He, alone arrest
ed my attention. Ilis youthful faith,
years of suffering, patient waiting
and hard toil were all before me. I
could not help, after service, going
into the library and pressing to my
heart once more the heavy Burmese
Bible, the work of the consecrated
man.
In 1850, fresh from the Seminary,
I commenced my public life in Geor
gia, and whenever I could leave the
school-room or my church, I was
present at the sessions of the Con
vention.
God spared for years most of the
leading spirits of the body. W. B.
Johnson was among the first to leave
us. lie was a rare spirit. Ilis
brethren loved to honor him, for
they had confidence in his wisdom
and loyalty to his convictions. When
he preached on Experience his sen
tences seemed almost inspired. Ba
sil Manly was tho next to go to his
reward. Some of us called him our
St. Johh. He never preached with
out reaching tho heart. Infidels felt
hig power; and his church in Charles
ton always regretted to see a visiting
minister in the pulpit.
Howell was a natural born leader.
With his pen be grew eloquent; and
it is a sad reflection that his works
and tho works of other strong men
Brother Minister,
Working Layman,
Zealous Sister,
We are striving to make
The I ndex
the best of its kind. Help us by securing a
now subscriber.
VOL. 69.—N0. 28.
of fifty years ago are rarely read
even by the mass of our ministry.
Brother Taylor, the Secresary of
the Foreign Board, lovingly carried
the work on his heart. I shall never
forget the Baltimore meeting, which
came on just as the smoke of the
war was disappearing. The South
was not through with its suffering,
our Seminary had just come out of the
fire. Boyce and Broadus, and Wil.
liams were there with heart and hope
and purpose. Not from their lips
had any one hoard of their sacrifices.
Mell was there and made the meet
ing a model for a British Parliament
or an American Congress. Jeter
was in the glory of high noon, and
Fuller was as gentle and affectionate
as he was great. I rejoiced to see
two Northern brethren present who
were nearing the evening of life.
They had both been bitterly parti
zan ; but they melted when they
witnessed the calm dignity and lov
ing trust of that assembly. They
had been brilliant stars in New York
and New England, but they could
not forget the days of old, and as
they made their parting addrssses;
Poindexter, our Stonewall, and oth
er veterans felt that it was good to
meet once more with their comrades
of other days.
But I must stop. I hope I have
not gone beyond a column. I am in
the sixties and you will forgive these
glances into the dear past.
John llill Lutheb.
Temple, Tex.
FACTS FOR GEORGIA BAPTISTS.
It is said that facts are much need
ed. Here are some of them.
It is a fact that there is great ne
cessity for Georgia Baptists to be
aroused to a fuller sense of their duty
and privileges in the world’s evange
lization.
It is a fact that the task of arous
ing them is one very difficult of per
formance and this is proven by the
fact that a large majority of them
are doing absolutely nothing for the
material support of the mission work.
It is a fact that the amazing indif
ference to the missonary enterprise
is indeed painfully alarming. This
indifference is proven by the fact
that on the fourth of May last I sent
one thousand and seventy four
Georgia Baptist preachers an urgent
request to furnish me the names of
five brethren in their counties to
serve as missionary committeemen,
only fifty-seven have yet responded,
leaving a thousand and seventeen
yet to be heard from.
It is a fact that it has required
$432.95 to maintain our Indigent
ministers for the last three months
and Georgia Baptists have contribut
ed, during that time, for this purpose
only three-hundred and eighty four
dollars and forty-two cents; thus mak
ing it incumbent on the Treasurer to
make up the deficit of $48.53 or leave
the indigent ministers to suffer; the
latter he could not do.
It is a fact that the work now being
done by the State Board requires a
monthly out lay of about nine hun
dred dollars, which aggregates about
eighteen hundred dollars needed for
the past two months, and Georgia
Baptists numbering one hundred and
forty seven thousand have contribu
ted during that time less than four
hundred dollars to meet this demand.
It is a fact therefore that about
fourteen hundred dollars is now duo
the servants of the Georgia Baptist
Convention for work already done
and nothing in the treasury with
which to pay it.
It is a fact that every Baptist in
organic connection with the State
Convention ought to feel that he is
in honor bound to see that servants
of his Board are adequately remun
erated for the service rendered.
It is a fact that the King in Zion
commands every one of his subjects to
lay by in store on the first day in the
week according as lie has prospered
them, and yet nine out of ten of us
apparently pay no more attention to
the command than we would to the
croaking of a frog.
It is a fact that God anciently vis
ited sore judgment upon His people
when they withold the tithes and of
ferings- May it not boa fact that
Ho is still doing tho very sains
thing?
It is a fact that the above enumen
ated facts deserve earnest consider
ation. They are hero submitted
without comment.
J. G. Gibson,Cor. Sec.
Crawford, Ga., July 6th, 1892,