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Creed and character are to each
other as cause and effect. Creed
makes character. What a man be
lieves about religion is his religious
creed, and is the mould into which
his life is cast.
“The devil never takes a vaca
tion.” Neither does God. But that
is no reason why you should not
come away for a season and rest”,
as Jesus and his disciples did. But
be sure you do all for his glory
The greatest educating power and
the mightiest moral beverage known
to men is the Christian pulpit. lie
who sustains the preaching of the
gospel by his money and his example
and his prayers is contributing in
the most direct and efficient way to
the moral uplifting of the world,
“My peace I give unto you”, said
Jesus to his disciples. What a peace
was that! The peace of infinite
holiness and infinite power. By far
the most of our disquietude comes
from wrong-doing and wrong-wish
ing. As we grow toward Him we
come nearer to the peace that “pas
seth understanding.”
We publish|to-day on our first page
the first of a series of articles pre
pared by one of our regular contribu
tors Rev. J. M. C. Breaker, of Mar
shall, Texas. Our contributor, you
will remember was the author of the
“Prize Essay on Communion” pub
lished by the South-Western Pub
lishing House, Graves, Marks & Co’
in 1859. The other articles will
soon follow the one in this issue.
Are we not in danger of expecting
to much cf our laws? Law can do
something, but it can do no great
deal toward making men and women
blameless. Our government is great
and strong, but it has its limitations.
A good lock is a better keeper of a
hen-roost than the best statute
against stealing. And if there were
no thieves, the lock itself would be
useless. The government connot
make people either virtuous or hap
py, and that is not its object. Our
only hope both here and hereafter is
in the gospel.
That is a burning thought which
fell from Dr. Gibson’s lips at the
Convention in La Grange:-“The
present generation of heathen are
our heathen” Every minute we de
lay some Soul perishes that can be
reached by no body else. When
we are gone the heathen that now
lives will be gone. We shall meet
them at the judgement bar of God.
How will you feel brother when you
look into the face of one whom you
might have saved, as he turns away,
condemned, into night.
We say we must make the children
missionaries, quite true, and we must
be missionaries. If these who now
live are to wait till our children
grow up, for the Gospel, they will
be lost.
The simple Baptist Church is the
greatest thing in the world. All of
our deliberative bodies acknowledge
this great fact, in that, they are all
advisory and not legislative. I
heard a great man say, the other
day, that he was becoming more and
more impressed that a plain, simple
Church was the most effective or
ganization on earth. Aside from the
fact that a Baptist Church is the
New Testament church its very
structure is assurance of beauty and
strength. Its organization is the
simplest thing in the world. There
is not a wheel, pully, belt or lever
too many, nor one too few. Me
chanics well know that a perfect
machine has just enough machinery
JJfie jffiwtian
to meet the purposes of its existence
and no more. If this was ever true
of any machine it is true of the
church. Sometimes I think of the
organism of the church and wonder
if the author of it did not fashion ft
after the order of the stars. Philoso
phers tell us that the planetary sys
tem is held together by a law of
matter that attracts all other matter
to itself. So that world revolves
around world with perfect precision
and harmony. May it not be true
that the love of truth and the love
of one another is God’s spiritual
gravitation, that is an ever opera
tive law', in the churches, that makes
them stand together in spite of all
tho distractions and alienation that
attempt their dissolution.
THE LORD'S DAY.
Continued from July, 2Sth.
I find it necessary to write one
more, and I hope only one more ar
ticle on the above subject. I wish to
say to all who have read my articles,
that it has been no part of my de
sign to impair, or lessen any one’s
respect for the Lord’s day. On the
contrary my purpose has been to
vindicate and emphasize its claims
by delivering it from the mist and
fog of Judaism, and by placing it on
its own proper and independent
ground in the Christian system.
It is a lamentable fact, that thou
sands of church members have no
higher idea of the Lord’s day, than,
that it is a day on which they must
suspend their ordinary labors, ac
cording to the requirements of tho
Jewish Sabbath. In this we dis
cover a lurking judaizing spirit still
surviving among the churches.
Hence it comes to pass that a great
many people will absent themselves
from the house of God on the Lord’s
day, for the most frivolous excuses.
Some will employ their time in read
ing novels, literary magazines and
political newspapers, others will in
dulge in social conviviality and idle
gossip, while some will even go out
on Sunday excursions for mere
pleasure and yet none of these may
feel a single twinge of conscience
simply because they have done no
regular work. Now in a»i candor,
would not these parties be more in
nocently employed if they had been
engaged, for the same length of time
in some useful work ? Take notice
I am not talking about the ungodly,
who make no profession of piety.
We must relegate them to
tho laws of the land, and to
the magistrate whose business it is
to enforce these laws. But lam
talking of church members who prof
ess to be the servants of Christ.
When these fail to meet the obliga
tions of the Lord’s day, it ought to
be a matter of deep concern to the
churches, for by this class of persons
Christ is grievously wounded in the
house of his friends.
Now I verily believe that the
abuses of the Lord’s day, to which
I have just referred, are due in great
measure to the Jewish idea which
our religious teachers have so long
and so persistently associated with
the Lord’s day. It has been taught
for centuries, that the Jewish Sab
bath was transferred to our Sunday,
and tho fourth commandment has
always been quoted as setting forth
the manner as well as the obligation
of its observance, so that it is called
throughout our religious literature,
the “Sabbath day,” a title never ap
plied to it in the New Testament.
The effect of this teaching has created
a wide spread impression that the sus
pension of labor, and of some forms
of amusement, constitute about the
total sum of what we owe to the Lords
day. And practically, many do not
suspend their amusements.
Let me not be understood to im
pair, in the least degree, the honor
due to those great and good men
already referred to, of all denomina
tions, who have identified the Jewish
Sabbath with the Lord’s day. They
in spite of ther itualistic dress which
their view’s gave to the Lords day,
did apprehend clearly its moral ele
ment, —which made it to be a day
for the worship of the Father in
spirit and in truth. No doubt this
was true with many pious Jews.
The fourth commandment did indeed
contain a moral element, —it pointed
directly toward God as the one su
preme object of worship. And the
elect and godly Jews so understood
it. But the inode of keeping the
Sabbath was by suspending all man
ner of labor and by offering an ad-
ATLANTA, GA., THURSDAY. AUGUST 25, 1892.
ditional sacrifice upon the alter.
These outward and visible obser
vances were required of every Jew
without regard to his moral charac
ter, and his failure to perform them
was punished with death. And on
the other hand whoever fulfilled
these requirements w’as adjudged
innocent of violating tho Sabbath
without regard to his state of heart.
Hence it become a mere ritualistic
service for a great majority of the
people.
Very much like this has
been the history of the Lord’s
day. Under the teaching above
referred to, not only people of
the world, but many church mem
bers think if they abstain from labor
and a certpin class of amusements
that they have kept the Lord’s day,
and their consciences arc easy. The
idea of worship is kept almost out of
sight. Hence it has come to pass
that the Lord’s day has been disfig
ured by many abuses whereby, in
many communities the power of
the Gospel is greatly impaired.
The remedy for these evils is to
bring back the churches to primi
tive and Scriptural views of the
Lord’s day. Let the people of God
be taught that it was designed to af
ford a special time and opportunity
to worship the Father in Spirit aifd
in truth, not only at home and in
their.closets but also in the public
assemblies of the church. Let the
world see Christiaps, with one ac
cord, and voluntarily, laying aside
their business and even their inno
cent amusements, that they may
worship God, not once a year, as at
an annual meeting, not once a month
after the manner of many churches,
but once a week, —on every Lord’s
day. Could this kind of service be
continued faithfully and regularly, it
would not be long before the ungod
ly would crowd our meeting-houses.
The preached word would fall upon
attentive ears, the prayers of the
saints would rise as in
cense before the throne of grace, and
the holy spirit would crown the
work w’ith his saving-power.
It was John, the beloved disciple,
who said:
"I was in the Spirit on tho Lord’s day.”
These words are very significant.
They intimate to us that even the
beloved disciple was not always in
the spirit. This is implied in the
structure of the sentence. And
it is comforting to some of us whose
religious emotions are variable and
fluctuating, to learn that this great
Apostle suffered similar fluctuations
of feeling.
But another important thought
suggested by these word* is that the
Lords day is a time when Christians
may look for special manifestations
of divine grace. It was not an ac
cident that Jesus chose the day
which we call Sunday as the day
when he would reveal himself to his
servant. He had already signalized
that day by his resurrection, and by
the wonders of the day of Pentecost.
He now confers upon it another
sublime distinction by unfolding, in
symbols to his beloved disciple, a
panorama of this worlcKs history to
the end of time. These facts let me
say again, could not have been acci
dental. It must have been his de
sign, so to associate in the minds of
his people, the first day of the week
with himself as to make it forever
a sweet memorial of his love. He
did not burden it with exacting de
mands which were enforced by phy
sical penalty, but he made it to be
the season of a spiritual banquet to
which his people may freely come
and enjoy all the precious fruits of
the spirit in loving fellowship with
one another, and w’ith the Triune
God.
True, it is our privilege to be “in
the Spirit” every day. And, no
doubt, there are some devoted saints
who do enjoy a comfortable frame
of mind through all the days of the
week. But it is worthy of notice,
that this very class of saints, who
make the best use of tho closet, the
Bible and the family altar at home,
are the people who appreiate most
highly, the privileges of tho Lord’s
day. Even they feel how the
shackles of business often impede
their religious progress. And if it
be so w’ith those devoted saints, much
more is it so with thousands of
church members, whose surround
ings are less favorable, and whose
caros are far mono perplexing and
oppressive. How exactly, then, is
the Lords day adapted to our condi
tion and wants. It is a day on
which we may innocently throw off
the shackles of life, —a day which
we may devote to the service of
God, both at home and at church. It
is a day in which we may be in the
Spirit.
Let us consider what being in the
Spirit means. I think, the saint in
that state enjoys the love of God
shed abroad in his heart by the
Holy Spirit, he feels a lively desire
to do Ilis will, to glorify His name,
and to enjoy His name, and to en
joy his presence.
Again when one is in the Spirit
his heart is full with the love of all
mankind. And -his desire is to do
them good to the ends of the earth.
The soul possessed with this inspir
ing love to God and man is aglow
with holy enthusiasm. Like the
bush which Moses saw, it is on fire
and yet is not consumed. It mani
festd*itself first in praise and thanks
giving, and its lofty shout is “glory
to God in the highest.” Then it
manifests itself in the number, mag
nitude and cost of tho various in
stitutions of mercy, which Christians
have founded for the relief of the
suffering, and for the salvation of
the lost, —and its earnest prayer is,
“peace on earth and good will
amongst men.” Hence “to be in the
spirit” implies a heart on fire with
the love of God and the love of man.
And this blessed state of mind may
best be sought and found on the
Lord’s day. ‘ 8. G. Hillyeb.
73 Wheat street, Atlanta, Ga.
OFFICERS OF A SCRIPTURAL
CHURCH AND THEIR
DUTIES.
BY J. M. C. BBEAKKK, D. D., MARSHALL,
TEXAS.
No. I.
A “Scriptural church” is a church
whose essential characteristics are
taught in the sacred Scriptures, and
may be thus defined : A congrega
tion, or local body, of baptized be
lievers, associated b;. covenant U
the faith and fellowsh ! p of the Go.»i
pel; pbserving the Xndhiance* of
Christ; governed by Ilis >'aws, ami
exercising the gifts, rights and privi
leges invested in them by his word.
ITS FIRST OFFICERS.
The church at first, and during our
Lord’s ministry, had no officers, so
far as we are informed. Christ and
His apostles did all the office w’ork
necessary. Officers, therefore, are
essential, not to the existence of a
chnrch, but to its completeness; just
as the two arms of the human body,
which may well represent the two
fold officers of a church, and quite
necessary to its completeness, but
not to its existence.
In 1 Cor. 12 :28, and Eph. 4 ;11,
we have a list of all the gifts or offi
cers appointed in the early churches.
They were apostles, prophets, teach
ers, miracles, gifts of healing, helps,
governments, diversities of tongues
evangelists and pastors.
Many of these were extraordinary
and temporary, designed to meet the
peculiar needs of Christianity in its
early establishment and diffusion)
and when the New Testament writ
ings were not yet complete. Hence,
they are not mentioned in the later
period of the apostolic churches, as
others are, which w’ere intended to
be permanent in the church, and the
qualifications for which and their du
ties are specially set forth.
THE APOSTOLIC OFFICE. i '‘"
It is contended by some, that the
apostolic office is permanent, and
that it is continued in a succession
of Bishops, who claim superior au
thority over the other ministry and
the churches. Tho falsity of this as
sumption is seen in the fact, that the
special office of the apostles was to
bo witnesses for Christ, as having
risen from the dead, and along with
this to work miracles, as a proof of
their appointment. Says Mark,
(ch. 3 :4.) “He ordained twelve,
that they should bo w’ith Him, and
that He might send them forth to
preach, and to have power to heal
sicknesses, and to cast out devils.’’
And after His resurrection, in Hi g
last interview with His disciples, lie
teaches tho same, when Ho says,
“Thus it is w’ritten, and thus it be
hooved Christ to suffer, and to rise
from the dead the third day, and
that repentance and remission of
sins should be preached in Ilis name,
among all nations, beginning at Je
rusalem. And ye are witnesses of
these thing*’” Luke 24 :45-48.
And ao the apostlea understood it,
as shown by the words of Peter,
when an apostle was about to be cht>-
sen to fill the place of Judas. “Os
these men who have companied W’ith
us, all the time that the Lord Jesus
went in and out among us, must one
be ordained to be a -witness of His
resurrection.” Acts 1:21-22. Paul
w r as not an exception to this, for al
though he did not see Christ on
earth after Ilis resurrection, he saw
Him by his supernatural revelation,
while on his way to Damascus ; so
that Ananias could say to him, “The
God of our fathers hath chosen thee,
that thou shouldst know Ilis will,
and see that Just One, and shouldst
hear the voice of His mouth; for
thou shaft be Ilis witness unto all
men of what thou hast seen and
heard.” Acts .22 ;14-15. And so
Paul himself could reply to any that
disputed his claims to this high of
fice, “Have I not seen Jesus Christ
our Lord ?” Can our modern so
called Bishops say this ?
Besides this, the apostles were
empowered to work miracles, and to
confer the extraordinary gifts of the
Spirit, peculiar to that age of the
church, and by inspiration to know
all the teachings of Christ, a power
which no class of men can now right
fully claim.
It is evident that no succession to
the office of apostle was intended,
for no one, on the death of an apos
tle, w’as ever substituted in his place,
and when the original company be
came extinct the title and office be
came extinct also. The appointment
of Matthias, (if valid), did not im
ply a continued succession of the of
fice of the apostolate, but was merely
to restore again the number twelve,
as originally appointed by our Lord,
and which had been reduced to elev
en by the defection of Judas. The
office of the modern diocesan bishop
has therefore no foundation or coun
tenance in the New Testament apos
tleship.
Nor bas’it any support in the work
ascribed by Paul to Timothy and
Titus, when he said to the former,
“As I besought thee to abide still at
Aphesus, that thou Slightest charge
some that they teach no other doc
trine,” etc., (1 Tim. 1:3) and to Ti
tus, “For this cause left I thee in
Crete, that thou shouldst set in or
der the things that are wanting and
appoint elders in every city, as I
gave thee charge.” (Titus 1 :5.)
For there is no intimation that these
ministers exercised any general su
pervision over the churches, but on
ly that as missionaries or evange
lists they were to follow the instruc.
tions of the apostle, in completing
the organization of the infant
church, in the one case, and correct
ing any errors that had arisen among
the members, in the other.
[to be continued.]
HOW MANY DAYS DID (JHTIST LIE
IN THE GRAVE?
BY H. G. HILLYEB, BELTON, TEXAS.
Why discuss the above question ?
Almost the entire press and pulpits
in the world declare that He was
crucified on Friday, buried about
sundown on the same day, and arose
just about sunup on our Sunday,
thus keeping Him in the grave one
day and two nights. And the judg
ment of this vast array of piety and
intelligence settles the question: and
Baptists meekly accept it. Why not
also accept bishops, and popes, and
infant church membership, and
sprinkling, which have the endorse
ment of just the same piety and learn
ing ? But the blessed Master says,
“three days and three nights.”
The correct interpretation of these
Scriptures was first made by our be
loved Bro. T. S. G. Watson of Texas,
in his lectuees, and book upon pro
phetic interpretations, and I am
largely indebted to it for my own
knowledge upon this, and kindred
subjects.
Christ says, “Treis hemeras kai
Treis nuctas,” three days and three
nights, five words in the Greek, five
words in the English, an exact ver
batim translation, and all this non
sense about “parts of days and part*
of nights being taken for whole days
and nights is mere theological twad
die.
The fact is, in the days of ignor
ance and superstition tho Catholic
Church in getting up her feast, and
holy days, seeing that Christ was
crucified and buried upon a prepara
tion day, and knowing that every
Friday was a preparation day with
the Jews, assumed that this was the
day, and established the observance
of “Good Friday,” and “Easter Sun
day,” and all her children have ac
cepted it without debate, and our
English Bible translation has been
mistranslated, so as to conceal the
truth, and hence the general error of
to-day.
But Matthew says, 28 :1. “In the
end of the Sabbath, as i t began to
dawn towards the first day of the
week,” the women came to the grave
and found it empty. From the re
motest'ages among tho Jews even
down to the present time, they rec
oned their twenty-four hour day as
commencing at sunset, on one day,
and ending at sunset on the next
day, the night preceding the day.
At six o’clock on Friday evening
their preparation day ended, and
their Sabbath “dawned,” “began to
appear” a better translation would
probably be “drew on,” and this ex
pression we find used by Luke in 23:
54, to designate the time of the bu
rial. “And that day was a prepara
tion, and the Sabbath drew on;”
this was just at sunset or six o’clock,
the burial hour, and Matthew gives
the same hour as the time of the
visit of certain women to the grave,
and found it empty. Now if. Mat
thew is an inspired writer, with the
Friday funeral and Saturday resur
rection, at “apse de Sabbaton” we
find one day and one night only,
this should surely put us upon our
guard.
The time of burial represented by
the little Greek word, apse, and that
part of apse is further described
“and the Sabbath drew on,” just as the
Sabbath began to appear. If the Greek
scholar will turn to Mark 13 :35,
Christ makes use of the word “apse”
to be the first watch of the night,
running from six to nine o’clock, and
“prai” to be the fourth watch of the
night, from three o’clock until fix, or
sun up, then two words are usually
translated (apse) evening, (prai)
morning. They used these same
words to include a day prai, and a
day apse, as “from morn, until even
ing,” so the partichiar time of the
prai, or apse, must be indicated by
other expressions, as we shall short
ly see. .
So we find that Christ being a true
prophet, could not have been buried
upon Friday, provided Matthew is
an inspired writer, who says that he
was resurrected Saturday evening.
Therefore believing, as I do, Mat
thew’s record to be true, and also
that Christ could have made no mis
take, I count back from the hour
of resurrection on Saturday evening
three days and three nights, and it
brings us to Wednesday as the day
of crucifixion and burial. Christ
was crucified on a preparation day,
and buried at the close of the day,
see Luke, “and the Sabbath drew
on.” John speaking of that Sab
bath, says it was “an high day,”
Wednesday a preparation day,
Thursday a Sabbath, Friday a prep
aration, and Saturday a Sabbath. So
Christ lay in the grave two Sabbaths.
Matthew says “apse de Sabbaton,’’
plural Sabbaths. Why plural Mat
thew ? Because Christ lay in the
grave two Sabbaths, and it was to
emphasize the fact that we might
make no mistake.
If you turn to the 28th and 29th
chapters of Leviticus, you will find
that the first day of the feast of un
leaven bread was a Sabbath, on “Ho
ly Convocation,” and “no Servile
work, save to eat,” and this being
the greatest feast in all the Jewish
rituals. John calls it “an high day,”
and tho preparation day preceding
this, was the day of the death and
burial. The Jews had many such
Sabbaths. These were floating Sab
baths, like our Christinas, and in dif
ferent years, fell upon different days
of the week. When one of these
holy day*, Sabbaths, fell upon tho
usual Sabbath day, or the day pre
ceding or following it, the plural
Sabbath was used, and the day was
considered doubly holy, and strange
to say that in our translation this
plurality is in every instance sup
pressed, sometimes called “Sabbath
day” and sometimes translated week,
and all this tampering with God’s
Word to uphold “Good Friday.”
Christ Bays “three days and three
nights” this necessitates the same
hour for burial and for resurrection.
With this Matthew’s account of the
resurrection, and Luke’s of tho burial
agree. It explains tho use of plu-
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VOL. 69.-NO. 34
ral Sabbaths as used by all the evan
gelists in speaking of the visits of
the women to the grave, it reconciles
Mark’s and Luke’s account of the
time of gathering the spices to
Lord’s body. Mark, 16 :
1. “A.A/ when the Sabbath was
past,” the women bought sweet
spices to anoint the Lord’s body.
Our translation has, “had bought,”
but no had in the original. Luke 26:
56. “And they returned and pre
pared spices and ointments and rest
ed the Sabbath day according to the
commandment.” It was on Friday
this work was done. Mark looks
back at the Thursday Sabbath as be
ing past, and Luke looks forward to
the Saturday Sabbath as the day to
rest on.
Then examine the accounts of the
visits of the women to the tomb as
is recorded by the four evangelists,
and no two of them agree. Why
not ? If you go to the Greek you
will find the times of the visits so
minutely described that we are
forced to conclude that three dis
tinct, separate visits are described.
That recorded by Matthew, was “in
tho end of the Sabbath,” that is
Saturday evening about sundown ;
and he uses the time word apse.
Even, while Mark and John use the
time word “prai,” fourth watch of
the night or morning, this fourth,
watch lasted three hours, from three
to six a. m., hence John says the vis
it be speaks of was made “when it
was yet dark,” that is .plain ; while
Mark says in his account it was at
“the rising of the sun,” and of course
different things occur at different
visits, made at different times of tho
night. And to show the ordinary
English reader how false the transla
tion in some of these passages are,
we will take Mark, 16 :1. “And
very early in the morning the first
day of the week,” an exact transla
tion of tho Greek thus rendered
would read about this : “In the first
fourth watch after the Sabbaths,” is
the time the women visited the tomb
as recorded by Mark. Wednesday
was a preparation day, Thursday a
Sabbath, (an high day) Friday a
preparation day, and Saturday a Sab
bath, Christ being buried Wednes
day, evening at six o’clock, on tho
day fide STtlio time, and resurrected
Saturday evening at sik d’clock, on
the day side of the line we will find
the even count, three days and thrt-e
nights, perhaps to a minute, no more,
no less. Rome to the contrary
counts but little with me.
I have often been asked if Christ
arose from the tomb on Saturday
evening, why change the day to the
first day of the week ? lam free to
confess Ido not know. We have
no command for it, we have only
the precept and examples of inspired
apostles, for it. We know also that
the day was called the first day of
the week during at least the apostlea
times, and our name “Sunday,” is of
human origin, and wholly without
Bible warrant.
FROM THE BUCKEYE STATE.
Perhaps the readers of the Chris
tian Index would not object to hear
ing from their Baptist brethren who
live in Ohio. The Jordanic tribes
are not as numerous up here as they
are in Georgia. Still they manage
to make themselves known. In this
State there are 32 Associations, 626
churches, 486 ordained ministers,
baptised last year 3,896, present!
membership 59,211. Their church
property is valued at 82,584,795.
At the last meeting of their State
Convention, their mission board re
ported 36 missionaries in the State
work. These reported as raised on
their fields for pastors $11,161; for
buildings and improvements $5,857,
and other items, making for home
expenses, a total of $21,603. Os the
missionaries employed, 17 were full
time pastors in important towns and
cities. Six others were half time
1 ’astors. The others were “once a
month” preachers or general mis
sionaries.
There was raised for the erection
of buildings besides the foregoing,
817,235; $2,951 for the help of min
isterial students; 819,609 for foreign
missions; SB,BIB for home missions.
Total reported missionary contribu
tions $57,211. Only 91 churches in
the State failed to give to missions.
Tho Ohio Baptists have a fine col
lege Denison University and an ex
ccllent female college at Granville.
Both limitations have splendid build
ings and considerable endowment
There are seven or eight strong
churches in Cincinnati. Indeed in
all the largo cities and towns ou»
people are trying to do a good work
for tho Master. The Methodist load
tho Protestants in numbers; but the
Catholics are very strong in Cincin
nati, Cleveland and other Cities.
The Baptists arc next to the Meth
odists in members. C. E. W. D.
Cincinnati. Aug. 11.