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2 ASKED AND ANSWERED. C. E. W. DOBBS, D. D. 1. “How long was Noah in build ing the ark ? 2. Where in the New Testament is Christ called our ‘Edler Brother ?’ J. S. M.” According to the ablest chronolo gists, the order to make the Ark was given by the Lord to Noah about 2448 B. C., and the Ark was finished and the people and animals began to enter it about 2349 B. C., a period of 90 years (see Gen. 6:14 and Gen. 7; 1.) If the words in Gen. 6:3 were spoken to Noah, as is probable, then the intention to destroy men was made known one hundred and twen ty years before the flood ; but there is nothing in the record to determine the exact time, occupied in the act ual construction of the Ark. 2. Nowhere. Jesus was never call ed our “Elder Brother” by the sacred writer. The expression probably originated in this way, viz: Jesus calls his followers and his brethren . (Matt. 12:50 ; Mark 3 :35), and the apostle calls him “first-born among many brethren.” (Rom. 8 :29.) The first-born son would, of course, be the elder brother of his brethren. Still, in view of the conduct of the el der brother in the parable, it doesnot seem to be a very felicitous designa tion of our loving Savior. “If infant baptism is not to be found in the New Testament, as the Baptists say, what is the meaning of such passages aa Mark 10 14, and Acts 2 :39, and 1 Cor. 7 :14? A Bible Reader.” Surely our good friend is not well named, for “a Bible reader” ought to know the Baptists are right when they aflirm that infant baptism is not in the New Testament. The ablest commentators, even of the Pe dobaptist denominations, candidly admit this. For example, read the following clear testimony from the distinguished Pedobaptistscholar, Dr. George E.Steitz, in the Schaff-Herzog “Encyclopedia,” article “Baptism ”: “There is no trace of infant bap tism in the New Testament. All attempts to deduce it from the words of institution (Matt. 28 :18-2O), or from such passages as 1 Cor. 1:16 must be given up as arbitrary. In deed 1 Cor. 7 :14 rules out decisively all such deductions; for, if Pedobap tism were taught by Paul, he would have linked the salvation of the children .with their baptism, and not with the iaith of their parents.” ' The Lutheran Lange says, “all at ‘te*»pts to make out infant baptism from the New Testament fail. It is totally opposed to the spirit of the apostolic age, and to the fundamen tal principles of the New Testament.” As to the texts referred to by our friend, the last is sufficiently treated in the extract from Dr. Steitz. Os that in Mark, “Suffer the little children to come unto me; forbid them not, for of such is the kingdom of heaven.” Scott, the Pedobaptist, says: “Christ did not order these infants to be baptized.” Another eminent Pedobaptist commentator, Olshausen, says, “Os that reference to infant baptism which it is so com mon to seek in this narrative, there is clearly not the slightest trace to be found.” Peter did say “the promise is to you and your children,” but certainly his words have not the slightest bearing on the qestion. He simply affirms the perpetuity and universal spread of the Gospel. The passage in Joel which Peter quotes (compare ver. 39 and 17) cer tainly has this prophetic reference. So inappropriate is the use made of this text that Dr. Albert Barnes, Presbyterian though he was, felt con strained to say of it: “It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particular ly to infants.” Only the consciousness of being in a desperate strait can account for the readiness with which some ot the de fenders of infant baptism rush to this passage for support. Confessedly, it does not afford the least sanction to the rite. “I am referred to Isaiah 61 :1, as the place which Jesus read in the synagogue at Nazareth (Luke 4 :18- 19.) But on looking in my Bible 1 find that the two places do not read alike. What is the cause of the dif ference ? C. S. F.” The explanation is found partly in the fact that our English Old Tes tament is translated out of the origi nal Hebrew, while most of the quota tions in the New Testament are from the “Septuagint.” This is a Greek ver. eion of the Old Testament made by Alexandrian Jews about the third century before Christ. This was practically the “Scriptures” of Jesus and the apostles. It is not likely that the New Testament writers used the Hebrew text at all. Ex cept that in chapter 13:4, all the quotations from the Old Testament in the Acts of the Apostles are from the Septuagint. Whether Jesus used the Hebrew text or not, cer tainly the sacred writers in record ing 4lis words quote substantially from the Greek version. In the par ticular passage to which C. S. F. re fers Luke, according to Dr. Toy, follows the Septuagint word for word, with two exceptions : his term for the second “proclaim” is different (being that.which he and the Sep tuagint use for the first “proclaim”), and he omits the clause “to heal the broken-hearted,” instead of which he inserts “to release the crushed,” or as the Revised version renders, “to set at liberty them that are bruised,” which is put after instead of before, the clause relating to the captives and blind. The inserted clause is identical with the Septua gint of Isaiah 58 :6, with change of imperative into infinitive. In the synagogue the Septuagint would not have been used, and the probability is that Jesus read the Hebrew and gave a free rendering into the Ara maic, or common speech of the day. In recording the circumstance, Luke draws directly upon the Septuagint. “Bro. Dobbs :—I .am enjoying very much the Asked and Answered column edited by yourself. Please tell me if there is a “thus saith the Lord” of authority for the ministerial title D. D. If not why do Baptists use it ? Is there any other title than bish op, elder and pastor, and do they de note degrees in the ministry ? Reader.” 1. According to the Schaff-Hezog Encyclopedia the degree of “D. D.” (Divinitatis), Doctor of Divinity, is a literary title, originally bestowed on graduates in theology in the Euro pean Universities. As thus bestow ed it was the reward of study, as are the degrees “A. B.” and “A. M.” given to graduates in our colleges. In England and America the degree “D. D.” is an honorary title given without examination, and implies no more than that the recipient is favorably regarded by the college authorities bestowing it as a scholarly teacher of divinity. It is not an ecclesiastical title, and therefore requires no “thus saith the Lord” for its use, any more than do the other honorary degrees “A. M.” and LL. D.” When one has been honored with any of these de grees, it seems both courteous and scriptural to recognize them. (Rom. 13:7.) Certainly it is not seemly to rail against them. 2. In the New Testament the terms bishops, elder, pastor, evange list, (and perhaps teacher, or doctor, and even deacon), seem to be titles applied to the ministerial office. As to the term “deacon,” there can be no question that it was generically used of all ministers of the Gospel, as servants of God or Christ. (See I Thes. 3:2; 1 Cor. 3:5; 2 Cor. 6:1; II :23; Col. 1 :7; 4:7 ; 1 Tim. 4 ;5.) Later it was confined to the second class of congregational officers though in most denominations still denoting subordinate rank in the ministry, as among the Catholics, Episcopalians, Lutherans, Methodists and others. Bishop (Greek episco pos) and elder (Greek presbuteros) refer to the same office. They do not denote degrees, or “orders,) in the ministry. In Acts 20:17 we read of “elders,” who in verse 28 are called “bishops,” “overseers” (Greek episcopoi.) A “presbuteros” occu pied precisely the same position as an “episcopos.” (Phil. 1:1 ; 1 Tim. 3 :l-8.) Hence the apostles John and Peter call themselves “presbu teroi” and “sumpresbuteroi” (fellow elders.) Compare 2 John 1; 3 John 1, and 1 Pet. 5:1. The New Testa ment does not contain a trace of any distinction between bishop and elder, and the same seems to be true of the earliest post-apostolic Christian writ ings, such as Clemens. The Roman Catholic view is that the distinction between the offices is primitivc> though at first the names were not so sharply defined. The apostles had a general episcopal supervision of the congregations, while the el ders had the local oversight. But as the number of the congregations in - creased, the apostles could no lon ger pretend to supervise districts, so they ordained certain chosen assist ants, nhoin they at the same time named their successors, to be over seers of each large gathering of Christians, as that in a tity and neighborhood. But the New Testa ment has not a word about any apos tolic appointment of successors. The tsuth is that the distinction between elder and bishop was a growth, and hence in the latter part of the sec- THE CHRISTIAN INDEX: THURSDAY, JULY 21. 1892. ond century we meet the germs of what developed into the different “orders” in the ministry. In the be ginning it was not so. As to the term pastor it may be said that it occurs only once (Eph. 4 :11.) It' is frequently used of Jesus, though translated “shepherd,” The verb form, however, is used to describe the work of the bishops and elders. (John 21:16 ; Acts 20 : 28 1 Pet. 5:20.) .1. W. M. is assured that he has our hearty sympathy in his fight against, drunkenness. In our an swer to the question of W. T. IL we had no reference to those members of the church who are habitual and persistent whiskey-guzzlers and drunkards. Such give painful evi dence that they have never been re generated. Certainly such as they are wholly unfit for church member ship. Our answer contemplated one who had been overtaken in the sin of drunkenness, and who was sincere ly penitent. We believe the church should have no fellowship with dram drinking. In our opinion total ab stinence is the onlv safe and Chris tian rule of temperance. 1. Dr. Broadus has a work titled “immersion essential to baptism.” What difference would the sense of the language have been bad it read: “immersion essential to Christian im mersion? 1. Dobbs quotes from the Wes tern Recorder “that any candid man who will read the account of Christs baptism cannot be otherwise impress ed than that he was immersed. I ask, Can any well informed man be otherwise impressed as to any bap tism?” 3. Which word conveys the best sense, Baptism by immersion or Im mersion by immersion? 4. Is there such a thing as Infant baptism—if not why do Baptists say there is? Enquirer. The first and third inquiries of our friend are practically the same. Dr. Broadus’s excellent tract is well ti tled. Baptism as a current English word has a broader meaning than Baptists assign to it. Webster de fines it as follows: “The act of bap tizing; the application of water to a person, as a sacrament or religious ceremony, by which he is iniated in to the visible church of Christ. This is usually performed by sprinkling or immersion.” The verb is defined : “Tosjulminister the sacrament of bap tism ; to christen.” However much we may object to these definitions, certainly they are the recognized present meanings of the English words. Dr. Broadus undertakes to prove, and he does prove, that im mersion is essential to the act as prescribed in the scriptures—that is; Christian Baptism. As an interest ing historic fact it may be mention ed that “baptize” and “baptism” were English words in common use and in the English translations of the New Testament from the year 1237 to 1600. Dr. Howard Osgood, the staunch and able Baptist of Rochester, says that “in all these four hundred years we do not find ‘merge’ or ‘immerge,’ ‘merse’ or ‘im merse,’ used by any writer of En glish. The first appearance of any of these, ‘immerse,’ is in Lord Bacon’s Natural History, section 114.” So that when King James translation was made immersion had not yet be come an English word.” 2. It does not seem just the thing to do to sit in judgement on one’s candor. Unquestionably there are able and candid men who believe that sprinkling is valid baptism. How they reconcile their belief with their scholarly judgement is another matter. There can be no doubt that with almost unanimous consent scholarly exegetieal commentators say that all the New Testament bap tisms were immersions. 4. “Infant baptism” in the begin ning of the practice was “infant dip ping.” The act was gradually changed to pouring and sprinkling. When Baptists use the phrase, they do not thereby endorse the act per formed as valid baptism; they simply speak in the common language of their day, and no one misunderstands them. It may be added that Bap tists would do well not to use the phrase “baptize by immersion.” Bet ter say cither “baptize” or “immerse” —the former preferable—and never say “baptize by sprinkling,” Use the simple form “sprinkle.” There was a Methodist brother said to me the other day that the same sectional feeling existed be tween the Baptists, North and South, that did bet ween the M. E. Church, North and the M. E. Church, South, before the war. Is this true? A W.- W. We do not exactly catch the force of this question. The same causes which led to the separation of the Methodists into the North and South churches, certainly forced the Bap tists of the South to organize the Southern Baptist Convention in 1845. As to the comparative • “sectional feeling” moving the two denomina tions we have no means of judging. The facts must speak for themselves. The question of slavery was at the bottom of the separation among both the Baptists and the Methodists. It ■was from the beginning of the Meth odist Episcopal Church a disturbing element. At the General Confer ence held in 1844 the agitation reached a crisis which resulted in the disruption of the church. After a long discussion the conference voted that Bishop Andrew must not exercise his episcopal duties so long as he continued to own slaves. The Southern delegates were great ly displeased and adopted a vigorous protest. The Conference adopted a plan whereby the Southern Confer ference might withdraw from the church with an equitable division of the property, and a formal agree ment not to interfere with the work of each other. In .May 1845, dele gates went to the Southern confer ences met in Louisville and formally organized the M. E. Church, South. Any one who knows anything about the bitter controversy over slavery in those years needs not be told there was much “sectional feeling” in the separation of the two bodies of Methodists. But they seem to have acted wdth Christian consideration and forbearance for each other as far as their principle and consciences would allow.. Just about the same state of things existed among the Baptists. For a generation after the organization of the qld Tri-ennial Convention, that body made no dis crimination ,in favor of or against either section. Its first president was Dr. Richard Furman, of South Caro-* lina and Southern Baptists worked harmoniously with their brethren in the North. In course of time the anti-slave-holding sentiment became so strong that the Board of Foreign Missions declared that no slave-hol der should be appointed a missionary. The Horae Mission Society avowed practically a similar opinion and de clared in favor of a separate mission ary organization at the North and at the South. Os course Southern Bap tists had to withdraw' and in May, 4845, just,» t-w days after the Meth odists ha< mot in Louisville, 310 del egates from nine Southern States met in Augusta, Ga., and the “South ern Baptist Covention” was organ ized. Property in slaves has now' happi ly ceased to disturb political and re ligious assemblages. The separation among the Baptists wag reluctant and painful, but certainly God has brought good out of apparent evil. “The separate organization has devel oped the resources and energies of Southern Baptists, quickened a sense of responsibility, and trained to a more active benevolence.” It must be added that, unlike the Methodists the Baptists are not divided into two different “churches” North and South. We are one denomination in the entire country though the two geographical sections work through different missionary organizations. There ought to be no bitterness of feeling in the matter, but we should all love each other brethren holding the commonfaith. Continued from July 14th THE OHSISTIAN SABBATH. The reader will remember the question which closed thet first arti cle on the above subject. It may lie well to quote it. “With such plen ary inspiration, if it had been the Savior’s will to subject his churches to the requirements of the Jewish Sabbath, do we not know that the Apostles would have done it? But they, not only would not do it them selves; but they would not suffer others to do it. There were judaiz ing teachers who wanted to circum cizc the Gentiles and require them to keep the whole law'. But the Apostles sternly opposed this movement. The church at Je rusalem, under the guidance of Pe ter, James, and Paul, who were Apostles, replied to the query sent up from the church at Antioch thus: “it seemed good unto the Holy Ghost, and to us, to lay upon you, no greater burden than those neces sary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which, if ye keep yourselves, ye shall do w ell.” The reader will notice, that in these words, there is not the slightest allu sion to the Sabbath day. It is freely admitted, however, that this omis sion does not of itself exclude the fourth commandment from the Chris tian system. But. when we remem- ber that Jesus endorsed, and ex pounded, either in terms, or by im plication, every precept in the Deca logue—except the fourth command ment; and that the apostles, not where insist upon it as binding upon the Gentile churches; then the omis sion of the council at Jerusalem be comes significant, and fairly raises the question whether it was not the design of the Holy Spirit to relieve the churches of this burden, also a s well as of circumcision. This ques tion, being fairly raised, demands a fair answer. Now the only one of the Apostles, who touches the sub ject at all, is the great Apostle of the Gentiles. Let us try to ascertain his teachings. Paul was an Apostle extraordina ry. He was not one of the original twelve, nor was he elected to the Apostleship ty the church; but was called “by Jesus Christ, and God the Father.” Gal. 1:1. And it seems to have been his special function to preach the Gospel to the Gentiles. Take notice: he w’as a Jew, circum cised the Bth day, of the tribe of Benjamin—the tribe that with Ju dah, adhered to the house of David— educated at the feet of Gamaliel, and and a Pharasee of the Pharasees; and, as touching the law, blameless. Yet, it was the very man, who, in spite of his antecedents, his environ ment, his veneration for Judaism, and his deep love for his “kindred according to the flesh,” stood forth as the inspired champion of freedom, under the Gospel, from the bondage of the Jewish ritual. See Rom. 14: 1-10, Gal. 3; 4-5, Chapters, and Cob 2: 12—and to the end of the chapter I cannot quote all these scriptures. I hope one will suffice. Col. 2:18-16 “And you, * * * hath he quickened together with him, having forgiven you all trespasses, blotting out the handwriting of ordinances that was against us, which was contrary to us> and took it out of the w r ay, nailing it to his cross; * * * * let no man there fore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, ore of the Sabbath days; * * * * which things have, indeed, a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.” With these words, the other scriptures, above referred to, are in perfect harmony. Taking them altogether, they do certainly teach, that the people of God, under the Gospel, are completely emanci pated from the “handwriting of or dinances,” of which the “Sabbath days” were a part. Notice: The Sabbaths are in the plural be cause they were many. The Jews had just a weekly Sabbath, then, a yearly Sabbath, then the great Jubi lee Sabbath, and besides all these, there were occasional sabbaths in connection with the “holy convoca tions.” But they were all swept away by the cross of Christ. And therefore the fourth commandment upon which they all depended has passed away with them. If Jesus and the Apostles, and the primative churches had been “seventh day Baptists,” the above scriptures would never have been written. In the light of this discussion, what becomes of the so-called Chris tian Sabbath? This question has never been satisfactorily answer, al though its discussion has filled vol. times. No theory has yet been found which was acceptable to the Christian public. And practically, the manner of its observance has been as diversified as have been the opinions concerning it. But in the midst of all this confu sion of ideas, there is one fact upon which all Christians have been almost unanimously agreed—that the Apos tolic churches did have, with the sanction of inspired Apostles, the first day of the week set apart for their religious services. This is an important fact, and it must be kept distinctly in this in this discussion. I am well aware that many writers have sought to disparage thd claims of of our Christian Sunday, by ascrib ing its origin to the worship which the Gentiles had been accustomed to offer, on that day, to their Sun God; as if the selection of the first day of the week, instead of the sev enth, for their religious day, was a sort of compromise between Chris tianity and Heathenism. And it is sad to know, that, in the subsequent centuries, such compromises were made, and some of them exist today. This melancholy fact may seem to give some color to the above charge against our Sunday. But we know that our Sunday was no compromise with heathenism; for it was estab lished, if not by the Apostles, at least with their sanction and approv al. They, in their deep hatred of all idolatry, would never have con- sented thus to honor Rha of the Egyptians, or Apollo of the Greeks and Romans. There can be no re ply to this conclusion. It is a slan der upon our Sunday to associate it, in any way, with the practices of the heathen. It had for Christians a distinction, that lifted it far above the Memnon of Thebes, or the Apol lo Belvedere. It was the day, on w’hich the Son of God rose from the dead, a victor over all the powers of darkness; and on which he poured out his Spirit upon his people at the inauguration of his Kingdom on the earth. In comparison with such facts as these, all heathen traditions fade into utter insignificance. And, in view of these facts, it is not surprising that the first day of the week should become, as we know it did become, the religious day of the Christians. It has been already said that it became so, under the sanction of the Apostles; and this means by the authority of Christ himself. Yes, it was Christ who gave to his people, the first day of the week, to be the day which should be set apart for the service and worship of God. Hence, the first day of the week stands out, in bold relief, as an es tablished institution in the primitive churches. They call it “The Lord’s day.” It does not invalidate,in the slight est degree, the conclusion just drawn, to admit thht the Jewish Christians continued to observe also their own Sabbath day. It was hardly to be expected, that they should, all at once, give up all the institutions of their fathers, to which they had been so long accustomed. Hence, we have reason to believe that many of them kept the Jewish Sabbath, as w ell as other parts of their ancient ritual; but they did not forsake the assembling of themselves with their Christian brethren also on the first day of the week, and thus they gave their endorsement to it, as tire Christian’s religious day. There yet remains some import ant questions to discuss, which will require one more article, but the sub ject will be “The Lord’s Day.” S. G. Hillyeb, 73 Wheat St., Atlanta, Ga. GEORGIA FEMALE SEMINARY AND CONSERVATORY OF MUSIC, GAINESVILLE, GA. A thorough school for the educa tion of our girls. A healthful cli mate and excellent educational ad vantages. One of the handsomest catalogues ever' issued by a Georgia institution is that of the Georgia Fe male Seminary, at Gainesville, which has just reached the Index office. It is truly an index of the growth of this school and shows that the Sem inary is fully up with the great edu cational movement that is sweeping j over the entire South. The cata logue was published by the Elm Street Co., of Cincinnati, is hand somely illustrated and elegantly printed. The seminary is peculiarly fortunate in its location, Gainesville is situated at the foot of the Blue ' Ridge and is known everywhere for its healthfulness and the effect of its climate upon many who go there is wonderful. THE FACULTY of the school is an able one. Prof, i Van Hoose, the president, by his j work at the seminary has given abundant proof of his ability to man age an institution most successfully. From an attendance of 30 in 1887 he has increased the patronage of ■ the Seminary to 212 during the year just closed. Miss Laura Dayton Phillips, a grand daughter of the author of j Theodosia Earnest, has the depart ment of French and Elocution. She is a consecrated Christian woman and her influence over the girls is excellent. Mrs. Irene Tisinger, an excellent teacher and a graduate of Mary Sharp College while it was in its palmiest days, has the department of English and History. Rev. F. C. McConnell, known everywhere as one of the finest preachers in .Geor gia, teaches Psychology. Mrs. A. W. Vanlloose has the department of mathematics and Miss Elia Hobbs has the little folks. The excel lent BUSINESS DEPARTMENT is now being fitted up and will be presided over by Mr. J. 11. Harrell a graduate of Eastman Business Col lege. Type-Writing, Stenograghy and Book-Keeping will be taught and taught practically. Prof. Van Hoose says that any girl completing the Business Course at the seminary can easily sustain herself as stenographic reporter or book-keeper. The pride of the school, judging by the catalogue is THE MUSIC DEPARTMENT. of which Prof. Chas. J. Wallace is director. Prof. Wallace is undoubt edly one of the finest musicians in the South and author of a hundred musical compositions. Besides his work as teacher of piano, he has during the past organized and main tained a full orchestra, said to be the largest school organization of the kind in the South. A cut in the catalogue shows ‘ the orchestra and instruments; there are flutes, cornets, trombones, clarionets, bass viol, tri angles, pianos, etc. The music at the last commencement is said to have been very tine containing as it did, selections from the most classi cal authors. Prof. Wallace w’ho is now in Europe for further study will be ably assisted by Mrs. M. F. Vanlloose and Mrs Hope Polhill. The department of voice is in charge of MISS BELLE DUBOIS and from the testimonials in the cat alogue, we judge that she has no su perior in this state as a teacher of vocal music. She graduated first from the N. E. Conservatory, Bos ton, and then spent five years at the famous conservaotry of Milan, Italy. She was educated for the opera, but. shortly after she finished her educa tion, was converted and decided that her talent should be used for other purposes than the stage. A SPLENDID GYMNASIUM is to be put in the seminary during the present vacation and correspohd ence for bars, bells, wands, horse and other necessary appliances is now going on., WILLIAM H. PATTERSON, D. D. We are pleased to note that the de gree of D. D. has been conferred up on one of our able and good brethren by an Alabama educational institu tion. At Tuscaloosa June 29th the trustees of the University of Ala bama, conferred the degree of D. D. on Rev. W. H. Patterson, the be loved pastor of the Baptist church at Dawson, Ga. This is an honor prop erly conferred, and the University of *- AAKa I Z \ iW Alabama will be profitted also. Doctor Patterson was born in Do<jjj| ' ' county, Georgia, and reared in Spar ta. His father was an architect? Our subject taught 28 years, at Eu faula, Ala. From 1875 to 1883 he was president of Union Female Col lege, Eufaula, Ala. From 1871 to 1884 he was Superintendent of Eu faula Public Schools. In 1875 he was ordained to the ministry and w’as pastor of Alabama churches to 1890. He was Moderator of Eufaula Asso ciation from 1875 to 1889, and was Moderator of the Friendship Associ ation in 1891. Since 1890 to the present time he has been pastor of the Dawson church and the first of this year was rejoiced at the dedica tion of their new' building. He was also honored as Vice President of the late Georgia State Baptist Con vention. And lastly he is a reader of the Index and an active worket for it, as every minister in Georgia should be. Ayer's Pills the best remedy for Constipation, Jaundice, Headache, Biliousness, and Dyspepsia, Easy to Take sure to cure all disorders of the Stomach, Liver, and Bowels. Every Dose Effective B WARREN’S MOCKING BIRD FOOD. 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