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Many good and strong things were said in be
half of
MISSIONS
During the Session of the
Southern Baptist Convention.
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tered letter, money order, postal note.
How far are the statistics of reviv
als misleading? In just so far as
they represent the success of human
devices and not the work of the
Spirit.
It will be quite time enough for
any bright and eager young man or
woman to give serious attention to
the “higher criticism”when its authors
shall have reduced it to some shape.
At present it is a “thing of shreds
and patches.”
The Catholic He view thinks that
at the present rate of increase it will
take “a hundred thousand years” for
America to become Catholic. We
are not making any figures on that
Jine, for the reason that America can
never become Catholic.
It may be somewhat humiliating
but it is nevertheless true that no
important additions have yet been
made to Aristotle’s system of logic-
If some rising genius would show us
how to detect the lurking fallacy
which so often cheats us even when
our formulas are completest, he would
win the gratitude of a long-suffering
world.
t
“To err is human,” runs the prov
k erb, But it isn’t true, though so old
hnd so widely quoted, Error is not
inlierent in humanity. It belongs to
a single state and is inherent in sin.
A perfectly sinless being would be
perfectly free from error. What
then becomes of the shallow preten
ces of those who claim to have reach
ed perfection ? And how blessed is
the hope of that coming state of sin
lessness when the sanctified indeed
shall no longer “know in part!”
A “purely secular” education,
which some conceited doctrinaires
are clamoring for, is an education
against all religion and against all
the best interests of human life. It
seeks a divorce of the immortal part
of the student. It leaves out of view
all that is greatest and best in human
nature. The highest aim of edu
cation is not, as a heathen philosopher
said, to know one’s self, but to know
God. And as we increase in this
divine knowledge wo grow in every
thing that is true and beautiful and
good.
It is quite too soon to claim, as
a certain writer does in one of our
exchanges that the battle of foreign
missions has been won. There have
been some great victories. Much
territory has been occupied. The
armies of the Almighty are increased
and encouraged. But the enemy was
never more active. It would be a
fatal blunder to relax our efforts be
cause of what has been done. Rath"
cr let past successes influence our
zeal for greater triumphs, until the
■world shall be full of the knowledge
of Jesus Christ and his great salva
tion, as the waters fill the sea.
One of the greatest dangers that
threatens our great commonwealth is
the decay of citizenship. Our people
are so migratory and so mixed that
public affairs are left to professional
politicians, and the need of reforms is
unheeded until some personal calam
ity enforces it. Every citizen is not
only a voter but a bearer of a public
burden. No one can shirk his re
sponsibility. A sound and healthful
condition of public morals is impoii
blo as long as every man is chiefly
concerned about himself. The apos
tolic injunction which enforces a
careful regard for the concerns of
others covers 3 wide range of public
duty.
Contributions for Bible work
should be made not only by Sunday
ichools, bat by every member of a
Slit (tljristian SnOcr.
RevTßWest
Baptist church; that the offering
may be liberal, and worthy of the
great object for which help is asked>
remembering that it is not for any
one society or association or State,
or even for our own country alone,
but for all, at home and abroad,
wherever. American Baptists are
doing missionary evangelization. Let
the effort be general and whole
hearted; let this Bible work have
its just recognition, and a handsome
sum be provided for the wider circu
lation of God,s word.
THE WOMAN'S TEMPLE.
The Woman’s Temperance Tem
ple at Chicago, is now about com
pleted, and is said to bo tho most
attractive business building in the
world. Besides being the headquar
ters of the National W. C. T. U.
and the Woman’s Temperance Pub
lishing House, it is also used as a
Banking and Office building, four of
Chicago’s largest banks having their
quarters in it. Tho rent roll from
the building already amounts to
$140,000 although it has only been
occupied since the first of May.
When it is entirely filled, a rental of
$200,000 annually, is expected. The
capital stock of the Temple is $ 600,
000, and the National W. C. T. U.
desire to gain possession of tho en
tire stock. They have already $275,
000 worth of stock, almost half of
the entire capital. They have called
on any one who may desire to send
SI,OO to Miss Esther Pugh, Treasur
er of tho National W. C. T. U. of
Chicago, as a token of their interest
in this great movement. Wo give
these facts so that any one desiring
to contribute to this cause can do
so.
“LOVE IS THE FULFILLING OF THE
LAW." PAUL.
BY S. G. UILLYER,
In what sense is love the fulfilling
of the law?
When Jesus was asked which is
tho greatest commandment of all he
answered: >
shalt love the Lord thy
God, with all thy heart, and with all
thy mind, and with all thy soul and
with all thy strength. This is the
first and great commandment. And
the second is like unto it, thou shalt
love thy neighbor as thyself; for
upon these two commandments
hang all the law and the proph
ets.
These words 'give to us tho
most condensed statement that can
be given of tho two tables of the
law—the first setting forth what wo
owe to God, and the second what we
owe to our fellowmen. Take notice,
ho says: “upon these two command
ments hang all the Law and the
prophets.” This clause is the mean
ing of tho whole passage. It
teaches us obedience to tho Law, to
bo acceptable, must have its basis in
supreme love to God, and sincere
love to our neighbor. It is possible
for men to render an outward obe
dience to tho law from considera
tions of mere selfishness. And this
was true of tho very people to whom
tho Savior was speaking. He had
called them hypocrites, and had com
pared them to “whited sepulchres.”
When, therefore, tho lawyer asked
him, “which is tho first and greatest
commandment?” he did not reply by
quoting any precept of tho decal
ogue, as, no doubt, tho lawyer ex
pected him to do; nor did ho give
a new and an original precept ; but
ho quoted that very generalization
of tho law, which their own Moses
had given to their fathers. It was
an answer which struck at once at
their formalism, and showed how
vain were all tho punctilious obser
vances, so long as their hearts were
not aninated with the lovo of God.
Hence, as we • have said above, the
meaning is that obedienee to bo ac
oeptible, must be based upon lovo,
upon loves must “hang all the law and
the prophets.” We may do practically
the requirement* of the law; but to
make that doing an acceptable obe
dience, it must be sanctified by love.
Love is, therefore, the element which
is indispensible to obedience. Lime
is not marble, till carbon is combin
ed with it. Then it becomes fit ma
terial to adorn tho palaces of kings.
So works arc not obedience, till they
are combined with Love. Then
they become as jewels, fit to adorn
tho crown which Jesus shall give to
his redeemed. This is one sense in
which Lovo islho fulfillment oi tho.
ATLANTA, GA., THURSDAY. SEPTEMBER 29, 1892.
Law. It is tho condition that
makes that fulfillment complete.
But there is yet another sense, in
which Love is the fulfillling of the
law. Love has been called the mas
ter passion of the soul. Tlyough
its influence over the will, it domi
nates all the activities of the soul,
whether they bo intellectual or emo
tional. It is not going too far to
say that there is not an emotion of
the human mind, that does not hold,
inherent in it, some degree of love-
Take, as an example, a case, appa
rently, as far removed from love as
any case can be, viz., tho case of a
murderer. In common speech, we
say, tho murderer is impelled to his
deed of blood by malice. And so
he is. But whence comes this mal
ice? Its source is found in the love
of self. To gratify this love of him
self, the murderer wreaks his ven
geance upon his victim. (So with all
other affections, whether they be
good or bad. They all include some
farm of love.
Now, in its normal state, the su
preme object of love is God, And
its next most exalted object is
man. When God is its supremo
object, one of the desires which it
develops in tho soul, is to do his
will,—to fulfil his law. “Lord what
wilt thou have me to do’’ is the
earnest inquiry of the new-born soul.
Hence love is the fulfillment of the
law, not only because it is the only
condition upon which wo can render
an acceptable obedience to God ; but
because it is also the impelling mo
tive which enables us to render that
obedience willingly,—with our own
free consent and choice.
With this view harmonize such
words as these:
“If ye love me keep my command
ments.”
“lie that hath my commandments
and keepeth thorn he it is that loveth
me.”
“The love of Christ constraineth
us * * * that wo should live
not unto ourselves, but unto Him
v.ho died for us and rose again.
In view of this discussion, and of
the scriptures which have been cited
I would offer a few practical
thoughts. Have you, dear reader,
just now, a comfortable sense of the
love of God in your heart? If you
have, then you are in a condition
which enables you to render him ac
ceptable obedience, and you are in
possession of a moral power where
by you are able in some good degree,
to keep his commandments.
And the keeping of his command
ments is the proof of your love.
Now tho practical question for ev
ery one is, “am I trying to do his
will?” Let me help you, my brother,
to answer this question. Can you
say like David: “I have none in
Heaven but thee, and there is none
upon earth that I desire besides
thee?” Just in tho degree that your
heart can echo these words, you are
truly fulfilling the first command
ment, —“Thou shalt have no other
God but mo.” Can you adopt, with
all your heart, tho words of a modern
poet:
•‘Tho dearest idol I have know,
What’ere that idol be,
Help me to tear it from thy throno,
And worship only thee?"
If so you may feel assured that
you are keeping the second precept
which forbids idolatry.
Again when you read in the book
of Revelation, the sublime doxolo
gies which tho heavenly hosts offer
unto God saying: “Holy, holy, holy
Lord God Almighty, which was and
is to come; * * * blessing and hon
or and glory and power be to him
that sits upon tho throne, and unto
tho Lamb forever,” doos your heart
respond to these lofty words ? Thon
certainly you aro keeping the third
commandment, which forbids profan
ity and all irreverence; Once more,
when you hear David exclaim
ing, “As tho heart pantoth after
water-brooks so panic th my soul af
ter thoo;” or “I was glad when they
said unto mo, come, let us go up
to the house of tho Lord together,’
or “Ono thing have I desired of tho
Lord, that will I seek after; that I
may dwell in tho house of the Lord,
all the days of my life, to behold the
beauty of the Lord, and to enquire in
his temple;” do you also long for
communion with God ? Do you re
joice in tho Lord’s- day, as tho ap
poir' I season, when it is your privi.
suspend you? ordinary labors,
and your worldly amusements, that
you may seek communion with-God,
in your private mid
you may meet his people in
holy convocation, and unite with
them in praise and thanksgiving,
in prayer and adoration and
in listening to the exposition of his
word? Then you are keeping the
fourth commandment according to
its intent and meaning. So much
for the first table of the Law.
But supreme Love to God is not
satisfied with the service which we
render to him alone. It expands it
self over all mankind. David says,
“My goodness extbndeth not to thee
but to thy saints which arc on the
earth.” The only service we can
render directly to God is the exercise
of right affections towards him. These
are all that he asks, for himself, at
our hands. Hence David was right.
Our good deeds cannot reach the Al
mighty. But they can roach our fel
low creatures. Accordingly God has
commanded us to love them as wo
love ourselves. This love is the on
ergizing principle which fulfils the
second table of the Law, —not only
according to tho letter, in outward
acts, but according to its intent and
meaning as expounded for us by the
Savior in his teachings. True love
for our fellow men will not only re
strain us from doing the wrong, but
it will depress all desire to injure
them. Nay, it will impel us to do
them good, as we have opportunity,
and to the extent of our ability. And
the greatest good which we can con
fer upon them is to bring them to
Christ. Hence it is written:. “Go
yc into all the world and preach the
Gospel to every creature.” So we
see that love is the fulfiilling of all
the commandments, because it is at
once tho condition of an acceptable
obedience, and the moral power
which enables ns to render such
obedience.
71 Wheat St., Atlanta.
HOW LONG WAS JESUS IN THE
GRAVE?
BY 11. B. HII.LYEU BELTON TEXAS,
v
I rarely answer upon
my articles, as I have no private
ambition to gratify. J write only,
for the public good, give my views,
let others give theirs, and leave the
reading public to decide. But to
my mind this is a question of vast
importance, intensified by the indif
ference of our brethren. The truth
of the scriptures, ye, and even the
divinity of Christ hangs upon it! for
when God by his prophet, or his Son
predicts that a certain event shall
transpire, and at a specified time, he
is responsible for the time, as well
as tho event, to constitute a fulfill
ment. Christ said with great exact
ness. “Three days and three
nights,” and less, or more than that
exact time would be no fulfillment.
Rome has said “one day and two
nights” and upon it based her “ Good
friday ” and christendom has accept
ed it without debate.
You refer to Ist Samuel 30: 12.
and Esther 5:16.5:1. as paralell
passages, they are not at all paralell.
Christ said “Three days, and three
nights, singularly exact.
Again you say the day following
(the crucifixion) was the Jewish
Sabbath, that is our Saturday. How
do you know this? This is the very
vital question at issue, for I hold it
was A Sabbath day, “an high day.”
See John, and the Ist day of tho
feast of unleavened bread, a “holy
convocation day,” a day of “rest,”
sabbaton, and worship. “Wherein
no work shall be done, save to eat’’
A fleeting Sabbath, falling different*
years, upon different days of tho
week, as does our Christmas, and
the day before it has a “preparation
day” and upon this day Christ was
crucified and in this year it fell upon
Wednesday and Christ lay in the
grave a Thursday Sabbath, and a Sat
urday Sabbath, two Sabbaths, and
hence the plural Sabbath “Sabaton”,
Used by the evangelist in refering to
tho resurrection, which is suppres
sed in our version and translated
“week.”
Christ says “three days, and three
nights.” Equal number of days and
nights require the resurrection to be
the same time of the day with the
burial AU agree that Christ was
hurried late in tho evening ” and
just at the time of the evening that
the Sabbath began to appear.” Drew
on” that is just before sun set, and
such we find to be the time also of
tho resurrection by Matthew, for he
says “In the end of the Sabbath as
it to dawn toward (ho Ist
day of the week,” certain women
camo to tho Sepulcher, and. found it
empty.
No scholar will deny that the
Jewish Sabbath Commenced at 6
o clock Friday evening, and ended
at 6 oclock (or sufidown) Saturday
evening, and does all over the world
to day, tho night proceeding the
day, and the first day of the week
(our Sunday) “drew on,” “began to
appear,” or “dawned,” used in its
old original sense of “beginning”
just after 6 oclock or sundown, Sat
urday evening. Tho Greek word
“ Opse,” is used by the evangelist to
denote the time of the burial, and
is also used by Matthew to denote
the time of the resurrection. So
that whatever “ Opse” means with
reference to the burial it must
mean when used with refference to
tho resurrection. This settles be
yond dispute the resurrection to be
Saturday evening just before sun
down. Now “ Opse” means evening,
and may denote the last three hours
of the day, or the first three hours
of the night. As a military phrase it
meant the first watch of the night
extending from 6 til 9 oclock. While
“proi” meant tue fourth watch of the
night from 3 oclock a. m. until 6. a.
m. and Jesus thus uses these words
in speaking of the four watches of
the night. See Mark, 13: 15. Proi
often translated morn, as “from
morn, “prbi’ until evening, “Opse,”
proi extending from 3 to 6. a. m. as
forth wath, or night proi,” also from
6. to 9. a. m. as day “proi” hence to
know what time in “Opse,” or “prai”
evening or morning a thing occured
required other words to designate it,
hence we found that Matthew to
particularize the time of Opse that
the visit occurred, says “as it be
gan to dawn towards the Ist day of
tho week.
The most Casual reader of the
Bible has doubtless noticed (if not
please turn to and read) that the
events that took place at tho grave as
described by the four evangelists dif
fer widely one from another; And
why ? Three seperate, distinpt vis
its are clearly disoribed by them, and
of course different things occurred.
This beautiful truth is suppressed by
our translators in tho interest of
“good friday.” How then is it?
Matthew says the visit as described
by him was made at “Opse,” “as it
began to dawn towards the Ist day
of the week,” that is Saturday eve
ning before sundown in the twi
light.
Mark says in the account given by
him of the visits of the women to
the grave was at “proi” morning, and
emphasises the exact time by saying
“at the rising of tho sun.” While
John’s account was also at “proi,”
but “when it was yet dark.” Luke
says, his was in the “deep twi
light.,” Mark. Luke and John by
our translation are made to say.
“ Tho first day of the week.” While
it should read the first morning)
“proi” after the Sabbaths, Luke leav
ing out the proi, and in its stead
using words meaning “deep twi
light.”
Matthew an inspired apostle says
that Christ was out of the grave
Saturday evening at sundown, (and
this spoils tho one day and two
night theory). Christ says he would
lay in the grave “three days and
three nights” So we must count
back from opse Saturday evening
“three days and three nights” for
tho burial and this brings us to
Wednesday evening for tho burial.
Thursday tho Passover Sabbath, and
Saturday tho regular weekly Jewish
Sabbath, gives Christ 2 Sabbaths in
tho grave, thus explaning why all
four evangelists use tho plural Sab
bath, “Sabation,” in refering to tho
resurrection.
I am sorry you refered to Dr*
Broadus. No man surpasses mo in his
admiration for the purity and learn
ing of Dr. Broadus. Yet I daresay
the Doctor has never given this stib
jact an hour’s serious thought. . I am
sure ho cannot road this article aud
with it fresh on his mind, lay down
his commentaries and take up his
Greek testament, with any of the
standard lexicons and read Matthew’s
account and say it occurred Sunday
morning. My own father, Rev. John
F. Hillyer, LL.D., held to the old
theory, “one day and two nighta”
without ever having given it a seri
ous thought for forty years of his
ministerial life, but when he hoard
,ihe great and good Watson, and ex
(Amiued. carefully the Greek, ho was
astonished to find Watson was right,
and deeply pained to see our English
translators try so hard to cover up the
facts by false translation, all in the
interest of “Episcopal Good Friday.”
And shall Baptist, the only donomina"
tion on earth giving tho world an
open Bible, bo found defending a
false “papal dogma ?”
Written for the Chbistian Index.
THE PASTOB.
BY F. R. BOSTON D. D,
The Biblo teaches us that a true
minister of Jesus Christ must be
called of God, It is not with him a
matter of choioe as a vocation in life
which he may take up and lay down
as it suits convenience or circumstan
ces. It is not among the professions
of the world which a man enters in
order to best serve himself, but tho
ministry is a calling of God. For
this reason Paul wrote, (Romans x,
15), “And how shall they preach ex
cept they be sent ?” The success of
a minister depends, first, on having
been sent by the Lord. His power
to win souls must come from the
genuiness of his divine commission.
If the Lord does not work with him
by the presence and power of His
spirit, then, indeed, he will fail. But
when he is called and commissioned
of God, he is armed and equipped
for his work, and he is accompanied
by the Holy Spirit.
How solemn and impressive
Christ’s words to His disciples, and
through them to every true preacher,
“Go ye therefore and teach all na
tions,” etc. (Matt, xxviii, 19), and
Paul’s words, (2d Cor. v, 18-20)
“And hath given to us the ministry
of reconciliation.” Now, then, we
are ambassadors for Christ, as though
God did beseech you by us, we pray
you in Christ’s stead, be ye recon
ciled to God.
The real power of a pastor cannot
be felt nor his ministry appreciated
and profited by unless we realize the
divine side, namely, that he is called
of God, he is commissioned by the
Lord. He is an ambassador of
Christ, and he is separated from the
world to the work of the Lord.
When men look upon a minister
as they would upon a professional
man, whom they would hire or dis
miss, as he suits their fancy, they
degrade the ministry, and deprive
their souls of the help and profit
which they so much need from the
ministration of divine things.
While we must recognize that a
minister must be called of God, and
that there is a divine side to his la
bors among men, we must not forget
that ho carries this divine treasure
in earthen vessels, for Paul says, (2d
Cor. iv, 7) “ But we have this treas
ure in earthen vessels.” He meant
to say that as the ancients kept their
gold and silver in earthenware jars,
so God called and commissioned to
preach His gospel weak, fallible and
imperfect mon. Therefore, while a
preacher must have his commission
from God, yet we must not expect
him to bo infallible, without imper
fections and weaknesses. Nothing
is impossible with God ; He could
have made His ministry like the
purest and most perfect porcelain
vase ; but Ho has not done this, and
Paul says tho reason is that the ex
cellency of tho power may boos God
and not of us.
We learn from tho word of God
that the right way to secure a pastor
is to ask him from the Lord. If
you will consult Eph. iv, 11, you will
read these words: “And Ho gave
some apostles, and some prophets,
and some evangelists, and some pas
tors and teachers.” A real pastor
and teacher is a gift from tho head
of tho church to tho church in an
swer to prayer.
Tho first step a church should
take in securing a pastor is devout,
united and earnest prayer to Al
mighty God to send them a man af
ter His own heart, to break to them
the bread of life. In early days
when these ideas were more clearly
recognized, tho ehnreb, without a
pastor, would appoint a special time
of prayer and humiliation to wait on
God, making a request for such as
He would send to them to minister
in divine things, end then having
committed their ease into tho hands
of the Lord, they used every right
means to seouro a pastor guided by
divine providence.
A church that secures a pastor in
thia way cannot but feel that ho is.
EGod’n. gift ta them, _ Thojp, must
Brother Minister,
Working Layman,
Zealous Sister,
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VOL. 69—NO. 39.
love, cherish and encourage him in
his divine and heavenly ministra
tions, and they must protect and
defend him against the malicious and
evil-minded.
Tho Biblo very forcibly defines
and describes the relation of a pas- ,
tor to his church, and the authority'
which ho has over them. Let us
group a few of these passages togeth
er: Heb. xiii, 7. 1 ‘ Remember them
which have the rule over you, who
have spoken unto you the word of
God, whose faith follow, considering
the end of their conversation.” Dr.
Angus, in his comment on this verse,
paraphrases it thus: ‘ ‘ Remember
your leaders who taught you tho
Gospel; and observing the happy re
sults of their Christian deportment,
imitate their faith.” Heb. xiii, 17
“ Obey them that have a rule over
you, and submit yourselves for they’
watch for your souls, as they that
must give account, that they may do
it with joy and not with grief, for
this is unprofitable for you.” Here
you will observe the pastor has
spiritual authority, for the church is
charged to obey him, and submit
themselves to him, not that he may
lord it over God’s heritage, but be
cause he is largely responsible for
their growth in grace. He will have
to give an account for his ministry,
for this reason submit yourselves to
his ministry, if your conduct is in
consistent, while tho grief will be
his, the loss will be yours. Let mo
direct your attention £o one other
passage in this connection: 1 Thea,
v, 12. “And wo beseech you, breth
ren, to know them, (1 e regard them
with the respect and gratitude due
to their character, office and labors)
which labor among you, and arg
over you in the Lord, and admonish;
you, and to esteem them very highly
in love for their work’s sake.”
If these directions could be car
ried out in full in our churches, what
mutual love and esteem there would
be between pastor and people. What
peace and harmony. What a bles
sed C'hrist-liko family the church
would represent. There would bo
no Diotrepheso casting out all who
did not recognize his authority,
ruling or ruining because he loved
the pre-eminence. What work for
the Master would be done, and the
world wonld say, see how these Chris
tians love one another. ;
Paul, as a minister of Christ, ask.
ed of his brethren, prayer, more than
anything else. As a minister, and
the son of a minister, and knowing
the hearts of our ministry, I can say
with all sincerity that a preacher of
the Gospel desires, first of all, the
prayers of his people, for if he ha®
their prayers he will have every
thing else. Tho strongest and most
consecrated minister is rendered
powerless in a praycrless atmos
phere, and his ministry is powerless
over the brother or sister who never
prays for him. But his ministry is
clothed in power in an atmosphere
of prayer. A prayerful person will
always find something in the pastor’s
sermon or ministry helpful in the
Christian life.
Was not that a good resolve of
tho brother who said, I pray for my
pastor right or wrong. I pray for
him when ho is right that he may be
divinely sustained. I pray for him
when ho is wrong that ho may be
divinely righted.
Do not tell your pastor all tho lit
tle criticisms that you hear the com
plaining utter against him. Because,
ho is a man of God, giving his life
for tho saving of souls and tho good,
of his people, docs not give you the
right to tell him tho hard and unjust;
and unappreciative things, those foiC
whom ho labors aro saying about*,
him. Take a lancet and cut his
flesh, it will bo less painful, and the,
scar will sooner disappear than the
wound in tho heart.
While tho consecrated pastor does,
not, by any means, desire tho ful
some praise of his people, yet ha
does crave expressions of love and
appreciation for his services. Many
times a pastor goes to his home from,
his pulpit sad and depressed because
his sermon scorned to him to fall'
powerless on tho hearts of his audi
ence. That some one had been hel
ped by his effort would be a joyous
compensation. Ho will say, I am
satisfied—one heart comforted and
edified. llow many misread ns aneft
misjudge ns by supposing wo are
straining after “ big sermons,” or
rhetorical effect,’* or
OQthird u