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Many good and strong things were said in be
half of
During the Session of the
Southern Baptist Convention.
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We are glad to learn that Prof.
Kerfoot’s now famous Philadelphia
address is soon be published. Then
we shall see what all that noise was
about. Meantime, we are perfectly
confident that Prof. Kerfoot has
said nothing the consequence of
which he is not willing to face. He
spoke advisedly and with delibera
tion, and he is too strong and well
balanced a man to have done the
foolish thing some people would
have us belive.
Wednesday last witnessed two
important political incidents. In our
own State, a political body, known
as the representatives of the “Peo
ple^-Party” put in nomination a full
ticket for State house officers from
Governor down. Early in August
the Democratic party will nominate
a ticket. The second incident of the
day was the formal official announce
ment to Grover Cleveland and Adlai
Stephenson of their nomination for
the Presidency and Vice-Presidency
by the Notional Democratic conven
tion at Chicago. Both accepted in
short speeches outlining the issues of
the coming contest.
The first annual convention of the
Baptist Young People’s Union of
America at Detroit Michigan was
well attended. There were about
four thousand representatives pres
ent. The South has not enlisted in
this movement as has the East and
West. The following was adopted:
“Whereas, Two thirds of the Bap
tists of the United States live in the
South; and
“Whereas, Only three Southern
States have State Unions of Baptist
Young People; therefore be it
“Resolved, That the Board of
Managers of the Baptist Young Peo
ples Union of America is hereby re
quested to give an earnest consider
ation to the question of putting in
the field for the whole or a part of
his time, an acceptable man as Dis
tricet Secrtary for the South.
Christian father and mother, have
you seriously thought of praying
the Lord that your son might be
called into the ministry? What
greater honor could God bestow up
on you than to anoint one of your
children for the work of preaching
the gospel? What wider or more
inviting field of permanent useful
ness could be found than this? It
may not be wisest to talk to the boy
himself about becoming a minister
unless he first broaches the subject,
but you are entirely safe and certain
ly within the bounds of duty in ear
nestly inquiring of the Lord. Some
body's sons must enter the ever
thinning ranks of gospel preachers
why not yours ? At any rate, take
the question to the Lord, in the se
cret place of your own soul, and hear
what he will say.
THE B. Y. P. U, A.
These letters stand for the “Bap
tist Young People’s Union of Amer
ica,” the latest alphabetical society
of our brethren in the North. It
grew out of the Y. P. S. C. E., or the
“Young People’s Society of Chris
tian Endeavor,” an undenomina
tional offspring of New England par
entage. Hundreds of these societies
had found their way among the
young people of the Baptist church
es, and many thoughtful pastors saw
danger in the movement. Hence
the birth of the B. Y. P. U. A. This
is distinctively Baptist. Its motto is
“Loyalty to Christ in all things at all
times.” It aims to develop the
young people not only in Christian
activity but it also seeks to indoc
trinate them in our peculiar tenets
ss Baptists. The President, Mr.
Chapman, and the Corresponding
if Ijrfetian
Ra /n^ cst
Secretary, Rev. F. L. Wilkins, D. D.,
were in attendance upon the Con
vention in Atlanta, and -were form
ally welcomed—each briefly address
ing the body. It is not our purpose
in this article to discuss the merits
of this new candidate for denomina
tional recognition. We may have
something to say along that line
later on. Just now we wish to call
attention to a symposium—we use
the wofd for want of a better and
because it seems to have become
fully naturalized—which we find in
a recent issue of the Standard, of
Chicago. That enterprising paper
sent a circular to many ministers in
all sections of the country, asking
two questions, viz.: 1. What benefit
has your church received from the
society, and 2. What changes would
you suggest to make it more effi
cient? There are responses from
probable half a hundred brethren.
Those from the North are generally
favorable, though here is one that is
short if not sweet:
We have no experience with the
B. Y. P. U. We have a very effi
cient Y. P. S. C. E., and as its work
work is so eminently satisfactory, our
young people and our church prefer
to retain it. M. G. Hodge,
Janesville, Wis.
Rev. J. C. Maple, D. I)., a South
ern man, now pastor in Keokuk*
lowa, has a good word for the so
ciety :
To all those who have joined the
society and attended the meetings,the
young people’s movement has proved
a decided benefit. (1) They are
studying the Bible more. (2) They
are more helpful in the Sunday
school. (3) They are more active
in the prayer-meeting and all de
partments of church work. (4) They
are learning more of the great work
the Lord is doing through the mis
sionary societies. These young peo
ple are becoming more the joy and
strength of the pastor. The church
finances were never so prosperous
and satisfactory to the entire church
as now.
Rev. Joseph K. Dixon, of Phila
delphia, is almost as terse and un
complimentary as Dr. Hodge:
1. No influence.
2. Less strife along denomina
tional lines, and greater loyalty to
the Christian Endeavor idea.
Perhaps the Philadelphia pastor
is afraid his young people will be
come fixed in their Baptist faith.
Judging from a recent letter
rom Mr. Dixon, in the Exam
iner, we are compelled to look on
him as wholly out of place in any
Baptist pulpit.
Rev. J. W. Ford, I). 1)., of the
Second Church, St. Louis, says:
The only change I would suggest
lies in the direction of greater spirit
uality. Nothing else can preserve
extra-ecclesiastical movements from
harmful influence.
Rev. S. H. Greene, D. D., of
Washington city, seems to find in
the movement the very things Dr.
Ford desires: •
Our organization of young people
is on the Christian Endeavor plan
and has been the best plan yet tested;
I am delighted thus far with results:
Increase of attendance, enthusiasm,
spirituality, bunolence and denomi
tional loyalty.
Here is another note of discord in
the chorus of praise. Rev. Johnston
Myers, the leading Baptist pastor in
Cincinnati, speaks:
1. We have not received any ben
efit so far as I know, either directly
or indirectly, from the Baptist
Young People’s Union.
2. I suggest that the Union be
more definite. What is it for? What
do they expect from those who wish
to become a part of it? If there is a
call for the movement let only young
people belong to it, and let some
body start a Baptist Old People’s
Union for those of forty and up
wards.
Dr. T. T. Eaton and his good sister
would shout over that
The notorious Justin D. Fulton
puts the Union kindly, but sends a
shot into it, nevertheless:
The young people’s movement in
our denomination, as elsewhere, has
been of service in that it has caused
the young people to recognize their
responsibility to God and a lost
world.
Let the young men lead and let
the young women recognize man as
the head of the Christian home.
Dr. Fulton still has some respect
for Paul!
There are few responses from
Southern pastors. Rev. F. M. Ellis,
D. D., of Baltimore, is not enthusias
tic:
I really have no opinion on the
two questions suggested, for I con
fess I don’t know. But lam not so
sure of the wisdom of making anoth
er collecting agency of the B. Y. P.
ATLANTA, GA., THURSDAY. JULY 28, 1892.
U., or that it is just the thing to
launch another newspaper to claim
the subscription of our people when
there are so many other urgent
causes requiring prompt and gener
ous aid.
Rev. Geo. B. Eager, D. D., of
Montgomery, Ala., is one of the ed
itors of the Young People’s Union”
and he has this to say:
1. The “present young people’s
movement” is in its infancy in our
State and has not taken decided
hold, so it is hardly fair for us to
pass judgment on it.
2. In order for it to “take” with
our people and have the sympathy
and support of our churches, it must
show itself to be friendly to the in
terests and autonomy of “the local
church” and loyal to Pauline teach
ing.
Georgia sent only two responses.
Dr. Lansing Burrows writes favora
bly:
1. The young people’s movement,
so far as my church is concerned, is
an inestimable blessing, and has
proven so directly. It affords a
scope for work formerly denied to
young and immature Christirns, and
serves as a valuable factor in their
educational development. Their
touch upon the Sunday-school and
mission work, as well as upon the
prayer-meeting has been electric,
and new avenues of efficiency and
usefulness have been opened in way
side missions, sick visitations, Bible
readings among the poor and in so
cial greetings to young strangers.
2. The changes in methods, in my
opinion must come with the growth
of possibilities and be determined by
the special environments which are
not the same in all parts of the coun
try.
'Die Cartersville, Ga., pastor will
close the symposium:
1. The young people’s movement
has not to any appreciable extent tak
en hold in the South, and therefore
1 see no service that it has rendered
our young people in this section.
We have young people’s societies,
but they are altogether local in their
relations. The Sunday-school is
pre-eminently our young people’s so
ciety.
2. First of all they must not be
left wholly to the young people;
they should be under the control and
guidance of the churches. Then the
idea of separation from the regular
prayer-meeting of the church must
be discouraged; they ought to be in
that meeting.
"AS UNKNOWN YET WELL
KNOWN.”
There is much suggestiveness in
the outline-portrait of two Christians
of the first age, which the apostle
Paul, with a few strokes of the pen
cil, sketches in his second letter to
the Corinthians. Os course, this
suggestiveness lies largely in what
we are told about them; but, per
haps, it lies still more in what we are
not told. We will glance at both
the sacred writers speech and si
lence.
These two were messengers of the
churches. They were chosen from
among their brethren—chosen by
their brethren—to accomplish a
special mission. This unfettered,
fraternal suffrage rested on confi
dence in their piety and integrity.
“The jury of the vicinage” gave its
verdict in their favor. Those who
knew them most thoroughly trusted
them most entirely. They were
held to be possessors of that love out
of a pure heart and a good conscience
and a faith unfeigned” which is the
end of every commandment in Scrip
ture. This suffrage was the recog
nition also of personal qualifications
for the task committed to their hands.
For in the New Testament from first
to last we trace this ideal: a work
for every man, and every man with
a gift (or shall we say a grace?) for
his work.
The nullifications of these two
were diverse and yet complemental.
They were fitted to work in different
ways and yet to work together, each
doing what he could and what the
other could not. For this confluence
of efforts, this flowing of separate
personal labors unto the unity of a
single result, is an other ideal moot
ing us everywhere in the Now Tes
tament. One of them was endowed
with marked capabilities for public
speech. “His praise in the gospel”
is an expression importing that ho
gave himself to the proclamation of
the gospel, to its advocacy, to its de
fense, and that his work on this lino
won for him approval and applause.
He was an orator like Appollos; “an
eloquent man and mighty in the
Scriptures.” Ho had power to se
cure attention, to handle interest, to
evoke and to guide inquiry, to en
force conviction of the truth. On his
lips, Christian doctrine, Christian ex
perience, Christian duty became a
light to the understanding, clearing
away the mists of doubt and igno
rance ; a fire in the heart, melting
down all the barriers of inward op
position, that the currents of affec
tion, might flow heavenward un
checked ; a law to the conscience,
shaping the life according to the good
and acceptable and perfect will of
God” and moulding the character af
ter the image of Christ. What his
special type of eloquence was, we
know not; but we know that the
praise it elicited spread “throughout
all the churches,” —a fact proving
that it was no shallow thing, no mere
“sensation.”
The specialty of the other was
work; an humbler quality than ora
tory as men regard it, but, perhaps
more vital; for the cause of Christ
has often gone forward without ora
tors, but nfcver without workers-
This man had been put to the proof
“at many times” and “in many things”
always making manifest his diligence
earnestness and zeal. He was averse
from no work that came within the
power of his hand, and effective in
every work of which that hand took
hold. How unlike each other were
the two ; and yet how necessary to
each other; how sure to reap larger
issues of good because they wrought
together!
'The special mission of the two
made them sharers with the apostle,
in his personal labors for the accom
plishment of an important Christian
enterprise. They had already trav
elled with him through the churches
of Macedonia, and they now traveled
in advance of him to the churches of
Achaia. This distinguished honor
was conferred on them by the voice
of their brethren, indeed, for the
apostles ruled the churches largely
by teaching them to rule themselves
in preparation for the time when men
with the gift of inspiration and with
the authority which that gift imparts
should no longer granted by
Christ 'o hi.-, people. But the breth
ren in conferring the honor, acted
with the concurrence, acted at the
suggestion of the apostle himself,
lie belonged to the inner select cir
cle of disciples who had been em
powered to bind on earth what shall
be bound in heaven and to loose on
earth what shall be loosed in heaven.
But he looked across the wide inter
val which this power placed between
him and the mass of believers, looked
on those two, saw their capacity for
work; provided for them a sphere
of working; shared with them a
sphere which he had chosen for his
own ; and sought by warm commen
dation to secure their acceptance and
success in that sphere. An example
that ft of the fraternal spirit, the
freedom from rivalry and jealousy,
the active helping, which ought to
bind all workers for Christ together,
no matter what dirisive influences
may threaten to drive them
apart.
'i’he Christian enterprise in which
the two were associated with the
apostle was one that marked, if it
did not make an epoch in human his
tory ; one giving evidence that when
the gospel was preached among the
nations, as there came with it a new
and spiritual fatherhood of God,
there also came a new and spiritual
brotherhood of man. The saints in
Judea’were poor, partly because in
the marts of business the most of
their people shunned them as apos
tates from the faith of the fathers,
partly because of the frequent out
bursts of local persecution a common
feature was “the spoiling of their
goods.” Paul, summoning to his aid
the spirit of brotherhood in the gos
pel, sought to gather from the more
prosperous Gentile churches gifts and
offerings to supply this grievous des
titution. The Corinthian Christians
had been “forward” a year before to
put their shoulders to the burden.
But Paul deemed it proper to make
the fregh appeal of the present epis
tle to them. He would stir them to
generous, godly emulation by the ex
ample of the less wealthy Macedo
nian churches, “the fullness of whose
joy overflowed out of the depth of
their poverty, in the riches of their
liberality.” He recalled their debt
of love to“ Christ, who, though he was
rich yet for our sakes became poor,
that we through his poverty might
be rich.” And he sent the two, the
enkindling orator to arouse their love
to ardor and sacrifice, and the
“practical man” to guide this sacrifice
and ardor to the best form and lar
gest effect of their offering. Ah, in
these matters of giving, the liberal
and the willing may well be urged!
No good and wise measure should
suffer for lack of adequate appeal.
The high need of commendation
which the apostle, as we have seen,
bestowed on the two, he raised to a
niche still higher by saying of them
what without his authority, we would
hesitate to say of any human bein g.
Christ was “the brightness of the
Father’s glory,” and Paul tells us
that these two were “the glory of
Christ.” They were the manifesta
tion of his glory, for the excellen
cies which purified and hallowed
their lives were fruits of his truth
and grace and in the shining of these
excellencies his glory shone—his
glory as the Author of the New
Creation of the Soul of Man in
righteousness, knowledge and the
holiness of truth. To see them was
in some sort as though we saw
Christ himself. And after all, this
Christ-likeness is the New Testa
ment ideal of Christian character, an
ideal to be realized in all the “be
lieving and beloved,” here or hereaf
ter. Are we struggling toward it
daily?
Who, then, were the two? Strange
to say, we do not know, we are not
told. They are left on the sacred
page nameless. To our mind, this is
one of the most surprising among all
minor matters in the New Testa
ment. Surely, the Spirit must have
expressly restrained Paul’s pen from
writing their names, or else he could
not have failed to write them. The
reasons for this unexpected and
astonishing silence are unknown to
us, but without affecting to spy them
out, we may find suggestions in it
not devoid of profit.
The character of the two is deli
neated, their names are suppressed.
So we learn that, at the core and
heart of things, “Who are we?” is a
question scarcely worth the asking or
the answering; the question of
questions, the one only question that
must needs be asked and answered
is, “What are we?’’ It is character
that moulds destiny. Character is
destiny.
No less plain is this lesson: Am
bition to have our name linked with
the part we perform in furthering
the cause of Christ on the earth, is a
weakness not to say a wickedness,un
worthy of us. It is the work that
counts and tells, not the worker. If
the work of God is not really done,
if his glory is manifested, if the
Church enlarges her borders and mul
tiplies her conquests, if the kingdom
of grace gets itself more and more
in readiness for the coming of the
King in his glory, if souls are saved
and sanctified, beyond all question,
this is joy enough, even though our
names drop away out of human sight
in connection with it. There have
been thousands of these lost names
in every age, names of saints who
wrought for the race in working for
the Savior of the race, and who
handed down to us the heritage of
truth and grace through which we
live for Christ and shall reign with
him, and yet names that we have
never heard and never can hear in
the present life. Doubtless, all of
the Eleven wrought toward the pub
lication of the gospel among men,
under the great commission given by
their Lord, doubtless, they brought
forth fruit and their fruit remained,
according to his promise. But
neither in Scripture nor in history is
there the slightest trace touching
the names of the majority of the
Eleven with any field into which
they entered, or with any labor of
theirs performed in that field, or with
any triumphs of grace crowning that
labor. Shall we grieve, then, if dark
eclipse falls on our names as it fell on
theirs?
That eclipse is not total. Its
darkness spreads “under these whole
heavens,” in deed, but not in the
heaven of heavens. Oh, no, not
there. The names unknown on
earth, shine none the less brightly
now on high, because oblivious
clouds cut off their beams from
dwellers in the flesh. The two
mourn not, because their names
found no mention in Paul’s epis
tle.
And that eclipse will end one day.
One day the silence as to each work
er’s name will give place to speech,
the Father's speech of recognition
and love. One day the names of
these two will bo as well-known as
the name of Paul who sent them to
Corinth, or the name of Titus who
was sent with them. If we are
workers for Christ, let our sphere be
never so obscure and our efforts
never so humble, let bad men despise
and traduce us and even good men
forget us as they may, the Christ
whom we serve shall, one day, take
our names upon his lips with approv
al and affection, and all men shall
hear, giving us the honor our Master
gives us. For that day we can well
afford to wait.
Continued from July 21st.
THE LORD’S DAY.
We have already found that the
first day of the week, called also “the
Lord’s day,” was set apart, by divine
authority, as the Christian’s religious
day.
We now reach the question to
wards'which we have been making
progress from the beginning of this
discussion. It may be thus stated :
now SHALL THE LORD’S DAY BE 08.
SERVED?
Now, we know, that many of the
most learned, pious and devoted ex
positors, commentators and divines
have held and taught, that the obli
gations imposed upon the Jews, by
the fourth commandment, in respect
to the “Sabbath of the Lord,” were
imposed upon Christians, under the
Gospel, in respect to the Lord’s day.
Hence it has been called, throughout
our religious literature, “the Chris
tian Sabbath ;” and it has been held
that we are bound to observe it, in
the same sense and in the same way,
that the Jews were required to ob
serve the seventh day of the week, —
save only in the ■ matter of literal
sacrifices.
But it has been shown that the
New Testament affords no evidence
whatever to support this view ; but
on the contrary, the efforts of the
Judaizing teachers to impose upon
the Gentile Christians the burdens of
the Jewish ritual, were efftutually
opposed by the Apostles, and espe
cially by Paul, who declared, that
“the hand-writing of ordinances,” of
which he mentioned especially “the
Sabbath days” as a part, “was “blot
ted out,” being “nailed to the (Sa
vior’s) cross.” (See Col. 2 :13-IG.)
And our brother Dobbs, of Carters
ville, in his excellent treatise, to
which I have already alluded in a
former article, clearly shows that
the early fathers were utterly op
posed to transferring the require
ments of the Jewish Sabbath to our
Lord’s day.
Hence, it is manifest, that the view
above set forth as held by modern
writers, finds no support in Script
ure or in history before the fourth
century. The Lord’s day, as Dr.
Dobbs has noticed is no where called,
in the New Testament, a Sabbath,
It seems to me, therefore, that the
New Testament idea of the Lord’s
day is, that it was established, by di
vine authority, as the Christian’s re
ligious days, upon which they should
render to God special worship and
service. And whatever rest, or sus
pension of labor, might attend
its observance, was merHy inciden
tal, and not a constituent element of
the worship.
In favor of this view of the Lord’s
day, it may be noticed, in addition to
all that has been said, that it places
the Lord’s day in perfect harmony
with the nature of Christ’s kingdom.
His “kingdom is not of this world.”
It is pre-eminently a spiritual king
dom. Its subjects do not come into
it by natural birth ; but by that new
birth, of which God is the author, by
the direct agency of His Holy
Spirit, through tho instrumentality
of His divine truth. Its dominion is
over the affections of the human
heart; and its design is to lift those
affections from the things of earth,
up to tho things in Heaven; and
thus to build up, in its subjects, a
character which shall reflect, once
more, the likeness of God. How
completely, then, is tho Lord’s day,
—a day set apart for the worship of
God, —in harmony with the spiritual
kingdom 1 Remember, true wor
ship means tho developcment of
right affections towards God. The
Savior taught this, in bis conversa
tion with the woman at tho well.
He said : “God is a spirit, and they
that worship Him, must worship
Him in spirit and in truth.” This
dictum of the Savior was tho death
knoll of tho Jewish ritual; for it
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means that true worship must be in
the heart, —in the affections, —and not
in forms or in ritualistic ceremonies.
Again, this view of the Lord’s
day, gives it to us, not as a galling
yoke, with its heavy burden; but as
an easy yoke and a light burden. Its
only requirement is to worship the
Father in spirit and in truth. Nay,
it should not be regarded as making
a requirement. It is rather design
ed to afford a God given opportuni
ty or season for doing wlat the lov
ing soul delights to do.
Jesus understood the conditions
of human life, and the weakness of
human nature. He, Himself had,
taught “that men ought always to
pray and not to faint.” And it is
also true, that in His sight, all days
are alike,—no one, more sacred than
another; and that whenever and
wherever one pleases, he may “come
boldly to the throne of Grace, that
he may obtain mercy, and find grace
to help him in every time of need.”
But the Savior knew, that amidst
the cares, perplexities, and anxieties
of our daily and lawful business, it
would be very difficult, if not impos
sible, continuously, to “worship the
Father in spirit and in truth.” Very
few brains are able to pursue two
different lines of thought, at one
and the same time. It w r as to meet
these conditions of our lives, and
this weakness of our nature, that tho
Lord’s day was established for the
use of God’s people under the Gos
pel. We can w’ell imagine with
what joy the primitive saints wel
comed its dawn. It brought to
them the opportunity to turn th a
full tide of their affections towards’
God and their great Redeemer..
True happiness, in its last
is the indulgence of one’s love. This
principle is illustrated through all
grades of intelligent beings, from
the nursery, up to the highest Heav
en. God Himself finds, perhaps, His
highest happiness in the exercise of
His communicative goodness, where
by He indulges His love for tho
workmanship of His. hands. Now,
it is in worship, that the saint can in
dulge the very highest and purest
love that has ever warmed a human
heart. And our Savior has given
special day for the exercise of this
worship,—the day on which ho rosa,
from the dead ; at first it was called
“the first day of the week,” but such
was its blessedness, it was not long
before it was enobled with the title
of “The Lord’s Day.” It was the
day for the coming together of the
saints that they might exercise them
selves in special worship. We learn
that these exercises included songs
of praise and thanksgiving, words of
prayer and supplication, and publio
addresses designed to interest and to
comfort the people, and sometimes
to persuade unbelievers to accept
the Gospel. But these assemblies
were doubly iniexv-ting because Je
sus had a standing engagement to
meet with them whenever they
should come together in his name.
Common pastors and preachers some
times fail to meet their appointments •
but the great shepherd and Bishop
of our souls will never miss his ap
pointment to meet with those that
assemble in his name. There is no
place on this earth so near Heaven
as the place where the saints are
met to worship the Father in Spirti
and in truth. Does not Paul mean
Christian assemblies, in Eph. 2 :6»
where he speaks of our being “made
to set together in heavenly places in
Christ Jesus ?” Where else can
these “Heavenly places” be found on
earth, if not in our religious assem
blies ? So it is not strange that
some writer has said, that our Sun
day “is the sweetest day of all the
seven.”
And it is not without its rest.
While its spiritual thought is wor
ship, and while this fulfils its chief
design, yet it is true, that whoever
devotes the Lord’s day to worship
in the public assemblies, in the home*
and in the closet, will, as a matter of
course, suspend his usual occupation.
If this is not commanded, neither is
it forbidden. So it comes to pass,
that the Lord’s day, when rightly
observed, brings comfort, peace and
joy to the spirit, and rest to the
care-worn and the weary.
S. G. IIILLYEB.
73 Wheat Street.
Millen is now having its third ar
tesian well bored. These wells art
a great blessing to South Georgia
towns.