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2 ASKED AND ANSWERED. BY C. E. W. DOBBS. I 1. Docs the religion of Jesus re lease us from the obligation of obey ing God’s moral law? 2. Is it possible to live in the spirit and be disobedient to the moral law? 3. Does not Jer. 31 :33, 34, John 6:45 and 1 Cor. 2:10, 1 John 2:20, teach that none can obey the law of God but the Christian and the Spirit, of Christ in him enables him to do it? 4. If either one of the command ments has to be revoked or changed, ought there not to be a positive state ment of the fact ? Please answer these through The Index. l. H 1. No. 2. To “live in (or by) the Spirit,” in the scripture sense of that phrase, is to be moved and directed by the Holy Spirit. Such a one sincerely desires ami seeks to obey God. Yet both scripture and experience prove that none of us perfectly does so. 3. The passages referred to has each its special meaning and lesson for us, and they do imply the truth expressed by you. •I. Wo presume by “command- Jnents,” li. L. 11. means what are commonly known the “ten command ments” or decalogue. It is usual to speak of these as constituting “God's moral law,” but they are not so-call ed in the Bible. Indeed the sacred "writers know nothing of the division of the “law” into the “moral law” mid the “ceremonial law.” They speak of the law as a whole, as one. For example when Paul says : “The law was our schoolmaster to bring us to Christ,” and “Now wo have been delivered from the law”—he refers not to the rites and ceremonies of the law only, but to the whole Mosaic code. Whatever he teaches in regard to “the law” at all, applies to the whole system, not to an ele ment or phase of the system arbitra rily solectod. Oehler, in his well known work, old Testament Theol ogy, say,: The traditional divison of the law of Aloses intomoral, cere monial ana J lie laws may serve to fat . ia ' theo- ci ati ' ▼ ” * acorrect if it seeks ,o express a distinction within the law, and to claim Various dignity for its various parts.” It is therefore, of the law as a whole that Paul declares of Christians; “Ye are not under the law but under grace.” 'This is the burden of the whole epis tle to the Galatians. See particularly chapters three and four. The law was fulfilled and met its “end” in Christ (Rom, 10:4). The best interpreters agree that “end” (telos) means literally the comple tion, and that the meaning of this passage is that the validity of the law’ has come to an end in Christ. Hence, the Mosaic law does not re tain under Christianity the same prescriptive moral authority which belonged to it before. Rev. Dr. George B. Stevens, one of our clear est Baptist theolgians and exegetes, says <>n this point: “All its elements of permanence are taken up into Christianity, which is complete in it self, and does not need to be supple mented from any previous incom plete stage of revelation.” Again: “We conclude, then, that in Christ revelation is complete. The gospel is lacking in nothing that was of permanent value in the law. God has taken away the first, he has es tablished the second. He has com pleted the old in the new, as the blossom is completed in the fruit.” Some striking quotations to the same effect could be given from such Baptist writers as Gill, Judson, Way land and others. In view of the foregoing it is eas ily seen that we do not assent to the opinion which makes the decalogue the “highest moral law” and the “universal moral code.” Mankind was under “God's moral law” from the very beginning, many centuries before “the law written and engraven in stones” was promulgated on Sinai. Jesus not Moses is the law-giver of the new dispensation. Paul tells us distinctly that the old law on the stones was inferior in glory to the moral teachings of the gospel. (See 2 Cor. 3:7-11 and Heb. 12:18-29). The subject is too large to be ade quately discussed here. Suffice it to say that Christians arc not under the decalogue law as a code. Every thing in the decalogue that is of an essentially moral nature is distinctly reaffirmed and broadened in signifi cant* by the ethical teachings of Jesus and his inspired apostles, and other sacred writers of the new Tes tament. We are living under the now law of the gospel, having passed from under the old law, just as the American states passed from under the old articles of confederation when the new government was or ganized under the constitution of 1787. And yet every permanent principle of free government found in the old obtained a place in the new. Still it is to the new, rather than the old, that we appeal for the authoritive prescription regulative of our national life. We think the careful and thoughtful reader will see the bearing of all this on the fourth question asked by B. L. 11. If sprinkling or pouring is not baptism, how is it that the Christian churches of the world practice it? It seems to me the Baptists assume very much in denying what every body else admits. Pardon my plain ness of speech. You know me too well to think I mean ahy offense. If not how did affusion originate? J. W. Cameron. It is not a question as to “Baptist assumption;” it is simply a question of historic fact. may per suade themselves that affusion is valid baptism, but Baptists feel they must obey the word of the Master, regardless of the opinions of men. That immersion in water was the action Jesus practiced and command ed is admitted by the scholarship of the world. All the commentators and ecclesiastical historians of any note agree in this statement of historic fact. This is not “Baptist assump tion;” it is the calm witness of can did affusionist scholars themselves, and it does not help the cause of pouring any, to say hard things about Baptists. As to tho fact, Dr. L. L. Paine, professor of church history in the Congregational Theological Semina ry at Bangor Maine, says that “no historian who cares for his reputa tion would dare to deny it, and no historian who is worthy of the name would wish to.” In a letter to us in 1884, Dr. Paine says: “There may have been cases of pouring or sprinkling, but there is no clear re cord of such cases before the third century. Then they appear as ex ceptions.” In the Schaff-Herzog En cyclopedia it is stated that the “old est undisputed mention of pouring is found in the Epistle of Cyprian to Magnus about 250 A. D. Certain ones converted in sickness, when immersion was out of the question, had received merely a pouring, and it was denied that they were Chris tians in good and regular standing. Cyprian after referring to certain old Testament sprinkling, gives his opinion that, in a case of strict ne cessity, pouring or sprinkling may bo accepted as valid baptism. Ho speaks, however, very diffidently. His language is: ‘So far as my poor ability comprehends the matter, I consider,” etc. * * * . This epistle shows that, in his day, pour ing or sprinkling was uncommon, and was used only when immersion was impracticable. For a long time pouring was considered as of but doubtful propriety.” But his day was more than two centuries after the command of Jesus. The simple truth no one can defend affusion without claiming an authority out side of the New Testament. We prefer that of Christ. Written for the Christian Index. “Israel doth not know, my people doth not consider.” To have pro voked such a rebuke as is couched in the striking language of the prophet, in this chapter, the measure of the departure of the chosen of the Lord, must have been very great. The ox has even been used as a picture of patient endurance ; and the ass has become a symbol of stupidity. His indifference does not prevent the ox from knowing and from recognizing the hand that feeds it; and the ass ignoring all else, yet forgets not the place where it gets its daily proven der. If mere instinct leads animals to a kind remembrance of the be stower of favors, how much more should we, blessed with reason and knowledge, remember with gratitude the mercies and blessings of a God of goodness. It must be granted that a great deal of knowledge, or of profundity, of thought, or of logical reasoning or of mental ability, is not indispens iblc, to make it possible for one to be saved, still it must bo recognized as pre-eminently true, that, 1. Thoughtful consideration is an essential element in a vigorous Chris tian development. Great results are developments, and not spontaneous outbursts. The method of achieve ments is from tho lesser to the great er, and from the lower to the high er. That is characteristic of all THE CHRISTIAN INDEX: THURSDAY, SEPTEMBER 22. 1892. things. Great measures, and impor tant matters are the development of the more thoughtful brain. Thought less commanders meet foes only to suffer defeat; while victory perches on the banners of the vigorously thoughtful. The thoughtful com mander ponders well the situation, and makes all his moves accordingly. The artist who paints for all time, paints thoughtfully. Thought dom inates in the mixture of the pig ments. Thought masters all the possible elements of the character he would put on the living canvas. The inventor weighs well every change he would make in the model before him. The capitalist does not risk his investments merely to the haphazzards of the case. The law maker ponders well the import, and verbiage of any given article to be incorporated as a part of the state’s code, before he insists on its passage. If the farmer dispenses with this ex ercise, he will soon come to want. Failure must inevitably overtake him who rushes forward inconsider ately, into any enterprise. Does not the same principle underlie the de velopment of religious life ? In the development of Christian character, there confront us the grandest and most stupendous problems, the pro foundest principles of philosophy, the most metaphysically involved conceptions that can confront the hu man mind. But men are opposed to real thoughtfulness, because it is a difficult matter to engage in. Real thinking is difficult work. Intellect ual exercise is difficult exercise. Most of us are in too big a hurry to do a great deal of thinking about things that do not bear dollars and cents on their face. The average individual of business has too much on his mind to admit of prolonged thought. He has so many irons in the lire, so many things claiming his attention, that he has but little time to be employed in contemplation of soul relationship. Ido feel for the burdened business man. He belongs to a class to be pitied. Such are in a large measure cut off from the sweetest employment of heart and thought. I feel like saying, “Stop, brother, and give poor brain rest, and let sympathy and soul work a little.” Oh, business, business, what a mighty Juggernaut 1 How it crushes, by tho thousands, the souls of men, 1 How it dwarfs, and blights that manhood that might be a grand power here, and hereafter 1 Real thoughtfulness about soul relation ship, is in some respects, a very un pleasant matter. Oh, the unpleas ant memories that lie buried in the sepulchre of mind-memories that we would crush, rather than nourish. It is not a pleasant thing to revive a sense of dependency, smallness, noth ingness, transgression, impurity, guilt. Those ghosts that haunt tho memory of the by-gone do come up to tease, when sober thought takes her seat, and timid pensiveness of ten rushes away. Reason would say let them come and know that there is deliverance from their pow er. Thoughtfulness is man’s best friend and under her guidance, he will be brought to where peace and mercy are to be found. Hell is peo pled to-day, and hearts bleed to-day, because like Israel men do not know, and will not consider. Does the Holy One make this complaint of you ? Brother, it is a serious matter. Be thoughtful, to be earn est, to be true. It would be such a surcease of woe, if man could shift his responsibility, or his individual* ity. A delusion and a snare, pro mulgated by the foe of of the race, is the idea, that, one can roll his re sponsibility off on another. We must work out our own salvation, with fear and trembling. We can not pin our faith to the sleeve of an other. Another cannot think for me, and report me the results for my approbation, or disapprobation. That was the matter with the people here upbraided. “My people doth not know, they do not consider.” The religion of our God is a mat ter that calls into action every pow er of our organism. It has to do with heart, mind, body. It calls in to activity mernorv, aspiration, knowledge, thought, reason ; the whole man. We are not our own in any exclusive sense. Wo are his, bought with a price, arid are there fore to glorify Him in body and spir it. Thoughtlessness, then, is spirit ual weakness. Abraham was a man of very thoughtful turn of mind, and so it was that he became so strong in the faith. The planets that burnt in their sockets, by night, stirred his deepest thought, and so he staggered not at the demand that was made of him on Moriah. The shepherd lad of Bethlehem, watched the stars go down, and traced tho fiery trail of the riving bolts, and analyzed the wonderful deliverances effected for him, and grew strong. Hear him, “I have thought of thy loving kind nesses, O God.” Thoughtfulness that finds its expression in medita tion and prayer, are the bone and sinew of a vigorous development. To neglect the exercise, is to grow weak in the faith, and to walk be reft of the power of His might. Have you never noticed that some men seem never to have an idea of their own, especially where duties and ob ligations to God come in ? Indecision characterizes them in all they do. They are carried about by every wind of doctrine. They know not what to believe, nor what not to believe. Not knowing what God says, nor what he teaches they are ever at a loss to know what to think, say, or do. Every plausible species of reasoning; devised by men, sways them. They use not their powers, hence, this instability. As a natural result their powers to do are limited. As surely as thought fulness makes ready men in all the avocations of life, so surely does it in the matter of soul development. To grow is to exercise ; to dwarf is not to exercise. Conviction and thoughtfulness are inseparable com panions, married of God; whose nuptials were celebrated in the hu man brain. In curbing thoughtful ness, we curb, or circumscribe our ability in every sense. In every de partment of endeavor in this w orld, our active and strong men, are our thoughtful men. They are o-r lead ers, and we look up to t t for leadership. The sweetest, and most stimula ting themes in connection with our religion, are those that can be appre ciated by those alone who patiently plod in the realm of thought. For example, the nature of God, and of Christ Jesus ; the nature and the work of the everlasting Comforter ; the humanity, and divinity of our Savior ; the atonement made for a lost and ruined world ; the purposes of God with reference to his children here, and heareafter ; the obligations His religion entails on us with refer ence to self, others and God. It is through a thoughtful consideration of tho everlasting w’ord, that we can begin to catch even the faintest ideas of its sweetness, aiql power. It is by looking >nto th® mirror of God’s trutfi, perusing thoughtfully the perfect law of liberty, and of life that we may grow to be strong men in Christ. It is by thinking of these things that we develop soul strength. The power of the doc trine of Jesus Christ, is known by those who make it the theme of their meditation day and night. Thus faith grow"B strong, and hope is developed. Comfort and light are sown for the righteous. Brother does the Holy One raise this accusation against you, “He does not know, he does not consider.” C. V. Waugh. Brooksville, Fla. tennessee’notes. The Central Church, Memphis is pastorless. Dr. Boston, has done an excellent work during his brief pas torate of three years. It is likely that he will find a field in Virginia. Dr. Willingham is having unprece dented success. Full houses greet him nearly every Sunday, and pros perity waits on his work. We have no truer mau in the State or more consecrated preacher. Bro. W. 11. Tribble has charge of our College Church at Jackson, and enjoys the esteem and co-operation of his peo ple, along with that of the faculty and students. Dr. Inman President of our State convention, is much be loved, by a noble church at Humboldt. It is doubtful if there is in the state a happier Church and Pastor. At Clarksville, the home of the lamen ted Dr. Sears, Bro. Boone'is pressing hopefully on, under tho responsibili ty of a very important pastorate. Here in Nashville, Dr. Lofton is doing the best work of his life. Health fine, spirits exuberant, full of fruit and good works, the brother never looked more interesting or commanding. How his work, “Char, actor Sketches,” does sell 1 The 68th thousand ordered now from tho press, and the end is not yet. This breaks tho record in South ern Baptist Authorship, so far as I know'. Tho author makes six cents a copy. A great publishing house in our city employs about three thousand agents in selling its books. Lofton's book is leader now. Bro. C. S. Gardner of East Nash ville is perhaps the most enterpris ing preacher in Tennessee. Out of his big brain and patient labor has como our beautiful Boscobel Col lege, now the principal Baptist fe- male institution in Middle Tennessee. It has a splendid faculty, chief among whom stands Dr. Z. C. Graves. Gardner is a fine preacher also. Work in the old First Church begins with a pleasant prospect. Dr. McDonald of Atlanta has promised to help us in October. Pastors Gol den, Strother and Puisenberry are greatly encouraged in their work in the city- Gallatin, is fortunate under the leadership of Bro. H. E. Truex, a fine man and strong preacher. Our Church at Columbia has an elegant house and has recently robb ed Tullahoma of her popular and at tractive young pastor, Bro. Brett. East Tennessee is in the hands of the Jones’, C. H. and S. E. at Knoxville, and C. G. at Chattanooga. They are all good men and preach the old Gospel with fervency and power. Bro. O. L. Harley is a splen did fellow helper at Knoxville. I consider this last city, easily fore most of all our Tennessee communi ties, as regardr the health and pros perity of Baptist interests. Prof. J. T. Henderson is now in charge of Carson and Newnan College. A new and commanding edifice attracts the admiration of the tourist on the cars. Henderson is a fine spirit, and an able leader. Our College in West Tennessee, presided by Dr. Savage, is in finer condition than it has ever been since its removal from Murfreesboro to Jackson, eighteen years ago. The cholera scare is about over w'ith us, but the wholesome work of sanitation is going bravely on. Our alarm yields some good fruit. We all take an honest pride in our Bap tist ami Reflector. Folk is a gentle man and a scholar, and is giving his brethren a really excellent religious paper. His editorial work is a pow erful factor in moving foward the denominational interests of the State. Let me close by saying that Dr. Frost is at his post, and greatly encouraged at the prosperity and prospects of the “Convention Series.” W. R. L. Smith. ©he CONVERSION OF SAUL OF TARSUS. Lesson for Oct. 2nd, 1892. Scripture Lesson: Acts 9:1-20. * ■'■■■—' Motto Text.—“ Except a man be born again he cannot see the king dom of God.” John 3:3. iNTßonucTion. Our first introduction to Saul w*as in connection with the martyrdom of Stephen. At his feet were laid the garments of those who stoned Steph en. Saul himself “was consenting”' unto the death. Soon after this he is found in the active w’ork of persecution. See Ch. 7:58 and 8:1, 3. Several months perhaps have elapsed since that event. Saul’s conversion may be placed about the year 36, A. D., and he is not far from 30 years of age. Three different accounts of Saul’s conversion are found in the book of Acts. Some slight differences in these accounts may be expected when we understand the distinct purpose of each. In this chapter Luke writek as a historian and for Christians. In ch. 22 Paul defends himself before a tumultuous Jew’ish assemblage. So seeks to conciliate them, and so speaks mainly of the Jewish side of his religious life and experience. In ch. 26 his defense is addressed mainly to Gentiles, and dwells more especially upon the di vine authority of his mission and message. How great is the importance of the event of this lesson I With a fierce ness and cruelty unsurpassed he per secuted the Christians. Everywhere they trembled in fear of him, and to all human appearances their utter destruction was threatened. But the God whom they trust and serve will now make of their fiercest foe their mightiest defender. His eminent gifts, his Roman parentage, his Greek culture, his Jewish learning and zeal, his mechanical trade all combine un der providential direction to fit him for the great work of being the “Apostle to the Gentiles.” COMMENT. I. Saul Persecttixg. —1, 2. Breathing threatening and slaughter. Stronger words could hardly be found to express his bitter hate. He is “exceedingly mad against them.” Others beside Stephen had doubtless suffered martyrdom. Went—volun. teerod, of his own accord. Letters— Os authority, commission. Damas cus one of tho oldest cities of the world. See Gen. 14:15. About 140 miles from Jerusalem, a journey of 5 or 6 days. A large Jewish popula tion was there and many synagogues. This way—Sect or school. Or wo men—Not leaders merely. How vividly this touch shows his heartless cruelty. 11. Saul Converted.—3-B. Near Damascus—His fury is at the highest pitch, his destination almost reached, his purpose is in prospect of being speedilv accomplished, when a halt is called. Suddenly a light—lt was at noon and the heavenly light was above the “brightness of the sun.” 26:13. Fell to the earth— Probably from the beast he was rid ing. A Voice—A person appears and speaks. This is the important thing to be noted. The dazzling light is only incidental, only serves to introduce the person. If only the same person be introduced to us what matters if it be in a manner less wonderful. Why—An appeal is made to his reason. Why persecut est thou me?—Every action has a character according to its relation to the Lord Jesus, is either for him or against him. Who art thou Lord? —A suspicion that the voice is di vine. lam Jesus--The loving Sa vior is revealed though wrath was deserved. Hard to kick—He was hurting no one but himself. What wilt thou have me to do ? He makes surrender and asks for direction. Has not regeneration here taken place ? “The completing of the ex perience in conversion, as a manifest fact to himself and to others, took place later in Damascus under the ministry of Ananias.” In the city it shall be told thee—Human instru mentality to be employed notwith standing the miraculous manifesta tion. Three days--What thoughts and memories crowded his mind dur ing these days. 111. Saul Guided into the Light.—lo-20. Ananias—We have not heard of him before. Out of ob scurity he conies to play an impor tant part in this great event. He has heard of Saul and fears to meet him. He shrinks from undertaking that which is commanded him. But with every direction of the Lord to his servants there is accompanying it ♦ pledge of help and guidance. While Ananias was being instructed in his duty the obstacles so formidable were going away. Here is a great and blessed lesson. Where the Lord guides he also protects and helps. Note how minute the directions are. A chosen vessel—Chosen of the Lord while yet a persecutor. “Not that we loved him but that he loved us.” Suffer—God’s glory may be promot ed by us by our'bearing sufferings in the right spirit. How like the suffer ings Paul has caused shall be the ones he is now to undergo. Brother —recognizes the new relation. How difficult seemed the Ananias was called on to do and yet how easy since the Lord helps. As it had been scales—ln appearance like unto scales. The restoration to sight was immediate and complete. Was bap tized—True faith impels to prompt obedience. There were rivers near. Natural and artificial streams flowed through the city. Reservoirs were abundant. With the disciples—He no longer hates, they no longer fear. He now unites with them in the work he had been seeking to over throw. REMARKS. 1. In connection with Paul’s con version comes also his call to the Apostleship. May not this in some measure account for those wonder ful manifestations which are not common to other experiences ? 2. “Why persecutest thou me?” How closely Christ identifies himself with his people. “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” “Inasmuch as ye did it not to one of the least of these, ye did it not to me.” 3. “Why persecutest thou me?” Why resist the Savior? (a) All his dealings with us are in love and mer cy. 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