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During the Session of the
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Our Missouri brethren have only
themselves to blame if they ever
find that their theology is not in an
appetising condition. Thr rare six
Cooks among the men whose func
tion it is to feed the flock, among
them, while down here in Georgia
we have only one. Os course, less
raw or spoilt food ought to fall to
their lot than to ours.
We hardly think that the Jamaica
preacher lighted on a happy form of
expression for the New Testament
doctrine of “ singlenesse of ye,” when
he spoke of “the definite aim and
. conscious one-eyed purpose.” But
we do think that the International
Dictionary might have given us the
meaning of the phraze “single eye,’*
even at the cost of sacrificing the
obvious phraze “half an eye,” or
the obsolete phrase “ single drink.”
Importers of day goods in New
York have more and more of late
years employed women as buyers in
the European markets. Every
house of importance now has one;
some have three or four. Has there
been a corresponding improvment,
as to quality and tastefulness, in
purchases for female dress and per
sonal and household decoration ?
There mjist have been, if we are cor
rect in our persuasion that the Crea
tor meant women to be the attractive
sex, and therefore endowed her with
instincs fitting her to judge more
wisely or shrewdly than man as to
the means of preserving and utiliz
ing that heritage of attraction. But
we are willing to hear the testimony
of facts on the case.
“In Earth as it is in Heaven.”
In a recent essay on “The Study
of the English Bible as a Classic,”
Prof. Moulton of Cambridge, En
gland, says a word incidentally on
the interpretation of the Lord’s
prayer. He dissents from most of
those who repeat the prayer in pub
lic, and who make the first half of it
a series of disconnected petitions,
and proposes to bring out the true
sense by arranging that half in what
,he styles “an envelope figure;” that
is, in this way:—
“Our Father which art in Heaven;
Hallowed be thy name,
Thy Kingdom come.
Thy will be done,
In earth as it is in Heaven,”
“It is thus obvious,” he continues,
“that the three petitions, and not the
first only, are to be connected with
the opening and closing lines, and
the sense is: Hallowed be thy name
in earth as it is in heaven, Thy
kingdom come in eatth as it is in
heaven, Thy will be done in earth
as it is in Heaven.”
There have been many attempts
at conjuration with the literary par
allelisms of scripture, as bringing
out deeper aspects of the truth
than lie on the surface; and this is
one of them. How far it may or
may not be successful we do not
care to decide ; but one thing is cer
tain, whether the interpretation is
right or wrong, the sentiments em
bodied in it are saintly and are scrip,
tural. Whether it be Faith or Hope
or Love that comes to sit and sing
in the heart, as its chorister to the
Lord, what a fit refrain for all its
songs is furnished by the the
words, “In earth as it is in
Heaven.
A QUARTER OF A MILLION.
To many of us, the recent prize
fight in New Orleans, between the
Irish-Americans, has been a surprise,
a sorrow and a shame. It augurs
badly for the civilization of our
people, and still worse for their
Christianity. But we do not pro
pose to discuss it here and now: a
f nhet
brief reference to its financial as
pect will suffice us. It is held as a
fair and moderate estimate, that the
profits accruing from all quarters to
the winner of the prize will reach
the sum of SIOO,OOO. When we re
member how, through all the cities
of our land money was wagered on
the issue of the combat and how
largely the odds were laid in favor
of the one who proved to be the
loser thus augmenting the loss, it
looks like an estimate ridiculously
low, that $150,000 more changed
hands in this way. Here, then, we
have at least a quarter of a million
expended by this world, on a single
occasion of what they call amuse
ment.
And shall there be any to doubt,
or demur, or drone of difficulty and
denial, when the Southern Baptsti
Convention asks that in this Centen
nial Mission year its constituents
shall give for the permanent work
of the Home and Foreign Boards a
quarter of a million? The contribu
tors and losers of money in the mat
ter of the prize fight were fewer in
number than the Baptists who have
authorized the Convention to speak
for them, and we cannot feel as if it
were uncertain whether these Bap
tists will meet the call. No, breth
ren, there is no such word as failure
here in your lexicon any more than
in ours.
OUE DEBT TO THE DUTCH.
In all literature there is nothing
more mutable than History, and we
have frequent examples of its liabili
ty to change when we least expect
them. The most recent of these is
“An Introduction to American His
tory” by Douglas Campbell, from the
press of the Harpers. We learn
this volume that onr people as
a people are indebted for the princi
ples of human freedom and the in
stitutions that embody them, not to
England and the Anglo-Saxon, but
to Holland and the Dutchman.
The story as he tells it, may be
retold shortly. There was a time
when the Netherland Republic, “in
general civilization, in agriculture,
manufactures, commerce, art, educa
tion, and all ideas of cost and reli
gious liberty, stood more than a cen
tury in advance of the rest of Eu
rope.” It was at such a time that
the Puritans, seeking shelter from
persecution under Mary and Eliza
beth, came into contact with politi
cal institutions more in harmony
with human rights, and fell in love
with them, which love, on their re
turn to England, became a mighty
leaven in the minds of men. When
this influence was at its height, the
colonies were founded, in whose his
tory we find many traces of it. And
then the “Pilgrim Fathers” came to
the settlement of New England
fresh from a sojourn of twelve years
in Holland, while New York and
New Jersey were settled directly by
the Dutch themselves. Looking
over the whole colonial history,
North and South, the author makes
bold to say : “Scarcely any of our
institutions are of English origin,”
which sounds very like a new thing
under the sun, and yet may for all
that be a true thing.
Here is, in brief, a separate line of
historical proof. The legal reforms
proposed by Sir Matthew Hale, as
chairman of the Committee on that
subject raised by the English parlia
ment under the Commonwealth were
“borrowed almost exclusively from
the jurisprudence of Holland, which
was itself the inheritor of Roman
law as well as of Roman civil insti
tutions.” Through Netherland in
fluence America adopted them well
nigh in their entirety, and so “Amer
ica has been the leader and not the
follower in all matters of legal re
form in the English-speaking world.”
A fact this strongly undergirding the
writer’s view, if it be indeed a fact •
but we leave that question to men
learned in the law.
Whether we owe this national
debt to the Dutch or not, Baptists
are on their books in away that
calls for repayment in gratitude and
reverence. Our English fathers of
the sixteenth century found retreat
in “the low country” from foes that
sought their freedom and their life ;
found there, too, brethren in the
faith of “the Baptized Churches of
Jesus Christ,” from whom, per
chance, to our benefit as their suc
cessors, they learned the way of the
Lord more perfectly. Whatever
difficulty we may encounter in trac-
ATLANTA, GA., THURSDAY. SEPTEMBER 22, 1892.
ing our “succession” historically’
there can be no doubt as to the
Dutch link of that day, nor as to our
heritage of profit from it. Early in
the sixteenth century, according to
an official report to the Emperor
Charles V, quoted by Buckle, “in
Holland and Friesland (the two
Netherland provinces) more than
thirty thousand persons suffered
death at the hands of justice for
Anabaptist errors,” and, as Dr. Rule
expresses it, “the very air was pollu
ted with the stench, and the knell of
doom sounded heavily from every
belfry.” These suffering saints be
ing the historical (as distinguished
from the divine) trinity of our faith>
the Word of Christ, the Church of
Christ, and Christ Himself, more
than fifteen ages nearer to us than
the apostolic times 1 Would our
heritage of profit be less genuine or
less great if the channel of human
instrumentality along which it flow
ed could be traced by our eyes no
further back than this martyr-sea
son, when “the hounds bayed and
the lions roared,” while Christian
women, with locked hands, sang the
praises of God as they walked to the
stake, and gave each other the kiss
of peace, and prayed for the men
whose cruelty wrought their shame
and torture ? Wo think not.
ESCHATOLOGY.
BY 8. G. HILL YER.
Eschatology is derived from two
Greek words. It is used to denote
all that we know concerning the
Judgement day. For our know
ledge upon this subject we are in
debted to the Bible and to it alone.
In treating the subject, then, it will
help us to notice briefly what the
Bible says about it.
In the book of Ecclesiastes, Solo
mon says: “For God shall bring
every work into Judgment, with
every secret thing, whether it be
good or whether it be evil.” Eccl.
12:14, Jesus says, but I say unto
you, that every idle word that me»-
shull speak, they shall give account
thereof in the day of judgment,”
Paul, in his speech at Athens, says:
“For, he (God) hath appointed a
day in which he will judge the world
in righteousness by that man w hom he
hath ordained; whereof he hath given
assurance unto all men in that he
hath raised him from the dead.” (See
also Rom. 11:3.10. XIV :10. and Ist
Cor. V :fi, also 2. Cor. V :10.) These
scriptures distinctly foretell a com
ing judgment. They make intellegi
ble to us the Saviour’s wonderful
parables as given in Matt. 25. The
parable of the wise and foolish vir
gins and of tho sheep and the
goats. These would be almost un
meaning to us except upon the hy
pothesis of a Judgment day. But the
most impressive account of tho last
day we find in the closing chapters
of John’s Revelation. The glowing
terms, in which he describes it,
would seem to make it the day for
which all other days were made, —■
the day which shall fix forever the
destiny of every human being. (See
Rev. XX :12.
But we may notice, in the next
place, that tho New Testament con
nects the resurrection of tho dead,
and the final judgment so closely to
gether, that both must stand or fall
together. Jesus says: “Tho hour is
coming, when all, that are in their
graves, shall hear his voice, and shall
come forth; they that have done
good unto tho resurrection of life;
but they that have done evil to tho
resurrection of damnation.” These
words distinctly associate the judg
ment with tho resurrection. The
words already quoted from Paul,
Acts 17 :31st make the resurrection
of Christ the proof of tho judgment.
And, in Ist Cor. 15th chapter, he
makes the resurrection of Christ, the
pledge and prophecy of the final res
urrection of all tho dead, lienee,
it is clear, that the sacred writers do
so associate the resurrection and tho
judgment, that if the former bo
granted the latter must also bo ac
cepted. Therefore the doctrine of a
general judgment is one of the fun
damental doctrines of Christianity.
Every argument which proves tho
resurrection of Christ proves the
resurrection of all mankind; and
every argument to prove the resur
rection of the dead proves also the
certainty of a coming judgment. Such
is briefly the scriptural view of tho
subject. *
Bdt, in addition to these explicit
declarations of the Bible, there is an
“apriori argumen in favor of a final
judgment, which shows it to be
both rational and probable.
We know that there is, from some
source, and some how, a moral gov
ernment established over men. We
know, that the head of this moral
government, is not any one human
being or any set of human beings.
The consensus of all mankind, has
been and, now is, that the head of
this moral government must be some
power above us, and that power is
God. As the head of this moral
government he must be a sovereign,
a law giver and a judge. We would
“a priori,” expect that this great sov
ereign is too wise ever to make a
mistake and too good ever too be
unkind, and too holy ever to be un
just. Therefore we expect, that this
great ruler shall so manage his moral
government as to vindicate the
righteousness of his administration
to all his intelligent creatures
through out the universe.
Now how stands the case? The
sad annals of human history give us
scarcely a page that is not blackened
with crime. There is scarcely a
league of land cn this great globe,
that has not drank up blood, shed by
a brothers hand. Who can count
earth’s battle fields? who can num
ber their slain?—tho victims of the
sword, the spear or the musket.
Then think of the oppression, the
cruelty, the deception, the treachery
that are found like lurking serpents
all along the walks of social and
public life. Mankind have felt
these evils. They have sought to
abate them, by establishing over
themselves civil governments that
they might repress the wrong doer.
But in spite of their magistrates and
their police, crime stalks abroad un
abashed by shame and unwhipped of
justice.
. In the face of such facts as these,
what shall we say? If there be, in
deed, a power aN've us, who “de
lights in virtue,’'' may we not antici
4»ate, “a prion,” fat&kaaOu vs all in
formation, —nay, may we not hope,
that that power shall, in some way
and at some time, stretch forth his
hand to vindicate the right, to pro
tect tho just, and to visit upon the
selfish and vile wrong doer a merited
and adequate penalty? Retribution
upon the guilty is demanded by the
moral instincts of all mankind. This
instinct is sometimes so strong that
men will not wait tho slow process
es of divine Providence, nor trust
the uncertain tribunals of human
laws ; but they often take the case
into their own hand, and wreak a
summary vengeance upon the guilty
felon. True this is a lawless method
of administering justice. It is itself
an outrage. Nevertheless, it is a
swift witness before the throne of
God, that men do approve of the
punishment of the wicked.
This universal sentiment of man
kind shows that man is, by the very
constitution of his nature, a subject
of moral government. But history
and observation alike prove, that
in the administration of this moral
government here on earth, the wrong
doer is not always punished, nor is
the righteous man always rewarded.
Hence some will say in their hearts,
“it is vain to serve God: * * * and
now we call the proud happy ; yea,
they that work wickedness are set
up; yea, they that tempt God are
even delivered.” True, these words
of the Prophet are given, not as the
words of the righteous, but of the
wicked. Nevertheless they express
the judgment of the natural man
concerning the moral government of
God. And if we confine our view
to its administration in the present
life only, it would be difficult, if not
impossible to justify it. It was this
very difficulty which troubled David.
He saw, but could not explain, the
prosperity of the wicked. He says:
“When I sought to know—(to un
derstand) —this, it was too painful
for me;” till I went into the sanctua
ry of God ; then, understood I their
end.” (Read Ps. 72nd.) By the
“sanctuary of God” he meant no
doubt, tho revealed religion which
the sanctuary taught. And when
ho said,“then understood I their end,”
may wo not conclude, that in the
light of the sanctuary and tho spirit
of prophecy, ho caught a glimpse of
a coming judgment? True, David’s
view of it may have been dim—very
incomplete, but it was sufficient to
show him that there was away to
solve his perplexities.
When, therefore, Christianity camo
-non -patu,
and announced, in clear and distinct
terms, that God has appointed a day
in which he will judge the world in
righteousness, and award to every
man according to his deeds, wo can
but feel that it is just what we might
have expected in view of all the
facts developed in the history of
God’s moral government over men.
And, therefore, faith in a coming
judment is in the very highest de
gree rational. Then, when we find
that the certainty of this great event
is verified to us by the resurrection
of Jesus Christ from the dead, we
are no longer able to question its
reality. As already shown, every
argument, whether based on objec
tive testimony, or upon our subjec
tive experience, that proves the re
surrection of Christ, proves also the
coming judgment.
We know not the mode of its
coming, we know not the glorious,
and awful phenomena that may at
tend it. And wo know not the time
of its coming. It may be near, it
may be remote; but it will come,
“for we must all appear before the
judgment seat of Christ.”
Then the ways of God towards
man, shall be justified. Then, the
mysteries of his providential and
moral government here on earth,
shall be explained, and then, the
eternal sovereignty of God shall be
vindicated in the justification of the
righteous, and in the condemnation
of the wicked.
73 Wheat street, Atlanta, Ga.
MISS BEESIDES’FIRSTEXPERIENOE
AMONG THE INDIANS.
On August 31st, Mr. and Mrs. Mur
row and I started for the Choctaw
and Chickasaw Association, which
was held with the Stony Creek
Church about three miles from Red
Oak.
I had been in the territory only a
week, and as this was my first In
dian Association, I was glad to find
it was to be at a full blood church.
We took tho afternoon train for
McAlester where we spent the
night, and started for Red Oak in
the morning. At many of the sta
tions delegates joined our company ;
white people, also Indians, with
great bundles of bright quilts and
blankets.
When we reached Red Oak we
found Indians waiting with wagons
to take us to the church.
Our wagon had no top and chairs
had been placed in it. The first
part of the journey was over a
smooth prairie road, but it soon led
into timber land and became very
rough. The horses plunged on as
though they were accustomed to
stop, at nothing. Into ruts, over
humps we went, now up on one side,
now on the other, then through a
creek where the water came up to
the hubs of the wheels. I can as
sure you it took some determination
and action to keep ourselves from
parting company with our chairs.
But what a beautiful picture we
saw when we reached the camp
ground about the little church house
of rough, unpainted boards, beside
which was a high pole w ith a great
bell at the top.
It was a beautiful spot; down
the hill the creek, from which the
church is named, bubbled over its
rocky bed ; the mountains rose with
a protecting look, and over all was
the soft blue sky.
A large arbor had been made in
which the meetings were to be held.
Its pillars were young trees, and it
was thatched with boughs of oak
and maple.
The Indians had gone into camp,
and provided for our entertainment.
There were about seven camps,
each with its fire, whoso smoke curl
ed through the warm, bright sun
shine. Hugo iron kettles were up
on the fires, and men and women
were busy with tho cooking.
They had built light structures of
boards and logs. Here were cook
stoves, pails, dishes and kitchen
utensils, also tables where we were
to eat. Near each of these, four
posts, seven or eight feet high, were
erected, with trimmed branches roof
ing them, and upon these great sides
of beef were lying, which yonng
men with long, sharp knives wore
busily stripping and cutting. Cone
stoga wagons stood about, bright
bed clothing hung from the branches
of tho trees ; all about were ponies
grazing, and saddles and bridles
hanging.
The dark skinned women in bright
clothing were moving about; some
had gold hoops in their eurs.
The little black-eyed children
played upon the ground, building
houses with stones or blocks of kind
ling wood or rolling over and over
with the puppies.
All day people came in wagons
and upon horse-back, some of the
Indians riding one hundred and
twenty miles.
The Indian women spread beds
for us upon the floor of the church
house, which had been scrubbed as
clean as possible. Two bed-steads
were set up, having been brought in
wagons from some Indian home.
The Indians and the men slept
out of doors, and we w’omen in the
beds on the floor. I awoke in the
night and saw the starlight through
the windows, and the camp-fires
burning, and heard the tinkle of
bells on the ponies.
When the sun came over the
mountain the big bell was rung, and
after we had dressed and washed at
the creek we all gathered in the
arbor for prayer. The birds in the
branches above our heads sang joy
fully to their Maker, while we all
knelt and prayers and hymns in
Choctaw and English arose to our
Father.
After this we had breakfast, and
how good these meals tasted!
The meat cooked in iron kettles was
tender and sweet; then there was
“tahfulla” or corn pounded in a mor
tar ; then a mixture of corn-meal
and beans wrapped in corn husks
and cooked, besides coffee. At
other times we had chicken, pork
and parched corn. All was as clean
as any one could wish.
The meetings began at ten o’clock,
and they had a young Indian inter
preter who filled the position admir
ably.
At noon time while the older peo
ple were eating, Mrs. Murrow gath
ered the children and had a meeting
for them. The temperance song
and lesson she taught, illustrated
with colored charts interested them
very much. The next day she ask
ed me to take charge. I taught
them the motion song : “I’ve two
little hand's to work for Jesus” and
gave them a lesson through an in
terpreter, of what little people and
little things could do for Jesus.
There were about fifty children)
and I never saw a more attentive
little company. We must admit that
reverence belongs to the Indians, and
that their behavior in a place of wor
ship, would be an example to many
white people.
Mrs. Murrow being President of
the Womens’ Missionary Societies of
the Association, called a womens’
meeting. There were old women
who had loved the Savior many
years, and young women with babies
in their arms and little children
clinging to their skirts. The letters
were handed in from the societies.
Those in Choctaw were interpreted
in English and vice versa.
The President of the society may
have worn a green skirt, white
waist, with strings of bright colored
beads about her neck, and a yellow
handkerchief over her head, but her
letter, being interpreted, told of
seven of these women meeting once
a month, studying God’s Word, pray
ing and singing, and I thought of
how God looks upon the heart and
not on the outward appearance, and
that in the home above, her robe
would be just like ours, “washed and
made white in the blood of the
Lamb.”
Mrs. Murrow asked me to speak
in the womens’ meeting. I told them
how God had put the love for the
Indians into my heart, and had spo
ken to inc to go and help them, and
how I had tried to interest the peo
ple in the East in the work.
For this reason I had left my home
and friends many hundred miles
away to go to the Kiowa and Com
manchee Indians and tell them of
the Savior. I asked them to pray
or me in my work.
Mrs. Murrow asked those who
would promiss to pray for me to
arise, and many did so, and after
wards came in their noiseless way
touching my arm and wishing to
shake hands with me.
These women gave twenty-five
dollars to mission work.
When we came away after our
four days in camp, with the memory
of their earnest prayers and beauti
ful hymns, of their generosity in
killing for us their best beeves and
pigs and chickens; of spreading
their best ruffled pillow-cases for
Brother Minister,
Working Layman,
Zealous Sister,
We are striving to make
'Tlie Index
the best of its kind. Help us by securing a
new subscriber.
VOL. 69.-NO. 38.
our use ; of the quilt they made and
sold, giving the money to the Lord
and the quilt to a pooq sick
I say when I thought of all this,
and that not many years ago these
Indians were wild like thoso to
whom I am going, I wondered how
any one could say that there
no use trying to do anything to help
an Indian, and that they almost!
doubted whether one could bo con
verted ; yet these things have been
said to me in the East. “O yo of
little faith wherefore do ye doubt ?”
And as I go to the uncultivated
field, I wonder if I shall have faith
enough to work earnestly, trusting
that after years will bring the har
vest that this work has. But the
Master’s words come to me: “Accord
ing to thy faith be it with thee, Said
I not unto thee that if thou wouldstJ
believe, thou shouldst see the glory
of God ? All things are possible to
him that bclieveth.” Lord increase
our faith. Let us increase our
works. Maryetta J. Reeside.
‘•AS YE HAVE - OPPORTUNITY, DO
GOOD.”
It is a vain thing to withhold pres
ent benefaction in expectation of
some better opportunity in the fu
ture. A friend once refused us a
thousand dollars for Foreign Mis*
sions, because he expected “ to turn
the thousand over” and give us two
thousand the next year. Ho was a
bankrupt before the “next” year.
But, supposing greater ability in the
future, the question is-What is the
demand of the present ? Bread and
meat and clothing are worth more
to our missionaries now than con
venient chapel, will be next year.
Does any one ask: “Do our Mis
sionaries lack food and raiment ?’’
They certainly would if they de
pended on the churches to supply
their necessities and they certainly
will in a short time, if the churches
do not send money to the Foreign
Mission t t rev ,1 the $ 39.
000, they have borrowed to supply
with other things this bread aiid
clothing. Banks have no indefinite
amounts of patience and any day
the board may hear: “No more re
newals of notes ; no more discounts.”
What then as to the living of the
missionaries? It is humbling to
write this; but is not the truth more
humbling? And serious minds be
gin to inquire. Whether it might not
be well for the board, instead of al
lowing missionaries to draw upon
the board in advance, to forbid all
drawing on our Treasurer and to
send money to the missionaries, as
in other times when the churches
send money to the board ? But will
the churches face so retrograde a
movement by their indifference and
injustice? Will they not awake to
the obligation upon them and do
their duty to our missionaries and to
the Cause of Christ they represent
promptly and fully? If any have
funds of the Lord to be given to
foreign missions this Centennial year
the board begs that they will not
wait to give, but give now, and give
to the support of the present work.
It is mockery to talk of giving later
for chapels anything else while there
is now so pressing, so perishing need
for money to keep the work alive.
Without hesitation we jay that the
Foreign Mission board prefer 8 50,
000 now for the support of their
work rather than 8100.000, later
for tho erection of chapels. They pre
fer that at the end of the year, they
shall have received 8 150. 000 for
the support and enlargment of their
work rather than that they shall
have received only 8100,000 for
this work ; and 8 100,000 for chapels
and distribution of Bibles. Each
contributor will exercise his personal
judgment: but those who know best
of the work urge thitt every dollar
that can bo given now be given
though there may not be a dollar
more to give for the “ Permanent
Fund”—This is to be wisely consid
ered only after the current necessi
ties of the work are satisfied. There
is no wiser law than the law of
necessity. So imperative is neces
sity that it passed into an adage
among tho ancients : There is no
law to necessity—this is par amount
to all else. The wise the needful
thing, the thing of absolute necessity
for Gods people to do for their For
eign Mission work, is to send their
fullest offerings Now as tho best pos
sible, celebration of tho Centenary of
the modern revival of Foreign Mis
sion. H. A. Tupper.
• Corresponding Secretory.