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The centennial work for missions
was inaugurated last Sunday, the
2nd inst. Now let all the churches
and Sunday schools and workers
wheel into line and push the great
enterprise as they never did before !
There are only three newspapers
in China. Would it not be a good
idea to cultivate the reading habit
among that people, and stimulate
the spirit of inquiry, by printing
small church papers in connection
with our missions?
Rev. Dr. S. S. Mcßride, of the
Baptist church, who resigned a prom
inent pastorate some months ago, to
enter upon an effort for the evangel
ization of Ireland, has recently re
ceived a check of $5,500 from a mer
chant in New York City, who is a
native of the North of Ireland, to aid
in carrying forward tho good work.
The instructions of the Apostle
Paul to his young protege, Timothy,
were exceedingly wise. “Study to
show thyself a workman that need
eth not to be ashamed.” Not a lit
tle of what passes for preaching is
mere “sound and fury signifying
nothing.” A mafi who attempts to
proclaim “the unsearchable riches of
Christ” without study, painstaking,
laborious study, needs to pray, “keep
back thy servant, also, from pre
sumptuous sins.”
A thoughtful and well written
article in the September Forum by
a Chinaman, shows that much of the
hostility recently shown to mission
aries in China is due to adverse leg
islation in this country. The Chi
nese have suffered great wrongs at
the hands of English-speaking peo
ple, and this hostility toward all
foreigners is not surprising.
The objections urged against Chi
nese immigration lie with equal force
against some other nations which are
unrestricted.
We beg leave to suggest to the
clerksof Associations that the minutes
they send out are an index to the
zeal and intelligence of the bodies
they represent. It is a matter wor
thy of careful consideration, that
they should be well printed, but
much more so that they should be
correctly written. The statistical
tablets should be arranged with care.
If our churches would report the
Sunday school statistics, they would
make an important addition to our
denominational history. All moneys
raised by the churches, for whatever
purpose, should go into the record
and be printed. We are making
history.
And by all means send two copies
of your minutes to Dr. Lansing Bur
rows, Augusta, Ga.
*
One of our exchanges notes the
exposure in a western city of an
editor of a Catholic paper who has
taken much pleasure in assailing the
character ot preachers, and calls it
“poetic justice.” It is also a natural
sequence. Romanism everywhere
divorces religion and morality. Its
open and unblushing sale of indulg
ences, its justification of means by
the end in view and its jitter aban
donment of discipline for immoral
conduct, prove this to be true. Ev
erybody knows that it is not neces
sary to be a good man in order to be
p good priest or a good Catholic.
It is this divorce, which puts the
conscience to sleep and removes the
restraints of morality, that constitu
tes its danger and its power. There
may be morality without religion,
hut there can be no genuine religion
without morality.
tEljc (L’lgistian jin Cut.
RwTßWest ________
Written for the Christian Index.
Will you allow me space in the
Index to lay before its readers tho
following statements in regard to
ourselves. I need not begin farther
back than my husband’s visit to tho
United States in 1885. He made
this visit under a sense of duty and
at his own expense for the purpose
of trying to induce our Baptist
boards and churches, North and
South to consider some serious evils
connected with our foreign mission*
methods and to urge them to adopt
if possible, what is called the “native
self-support policy.” This policy is,
in short, “preach Christ and let ad
juncts alone, or, as Dr. Ashmore
says : “Give the heathen tho Gospel
and let them develop their own civ
ilization. In other words, it means
to evangelize the world without the
accompanying inducements of for
eign money in emploping native
preachers and Bible women, in build
ing chapels, carrying on schools, hos
pital and other charitable institutions
which should have a natural growth
on the native soil. Mr. Crawford’s
“self support” ideas began upon our
arrival at Hong Kong early in 1852
from what we there heard regarding
the ways of certain “native assis
tants,” and grew with his years and
experience until they reached their
present form.
A careful study of scriptural prin
ciples and methods of work, with
determination to do God’s will
wherever recognized at all hazards
also led him stage by stage to the
conclusions set forth in his recent
tract “Churches to the Front.” The
publication of this tract, as he an
ticipated, caused tho F. M. Board to
drop his name from the roll of their
missionaries. The views therein ex
pressed did not originate, as insinua
ted in the May number of the For
eign Mission Journal, from “wrath”
engendered by the failure of his ef
forts to introduce the “self-support”
policy or from any personal griev
ance (for he has none) but from
‘‘many years of observation in con
nection with missionary operations
and deep-seated Baptist convictions,”
as clearly stated on the 12th page of
the tract. To challenge the Scriptu
ralness, wisdom or practicability of
his position is legitimate and open to
all; but, without proof, to impugn
his motives and turn aside to person
al attacks and inuendos as various
persons have been doing, is, to say
the least, unbrotherly. As lately
said in the Baptist and Reflector,
freedom of the press is one thing,
license another, and so of speech.
When Christian men feel at liberty
to defeat a measure by making such
attacks upon its supporters, it is
surely time to call a halt and study
the Golden Rule. Because a man
advocates new or unpopular views,
may he therefore be called “half
crazy,” “off in mind,” “crank,” “er
atic” and the iike? May brethren in
this way attempt to defeat his argu
ments by trying to undermine the
confidence of the brotherhood in his
motives and personal character?
Surely such “campaign tricks” should
not prevail among the children of
God. Mr. C. and the other faithful
missionaries of whom these harsh
things are now being circulated are,
as they believe, (each front his own
point of view) bravely contending,
at the sacrifice of their own interests,
for great principles involving the
well-being of tho church of God and
the success of foreign missions. They
criticize public methods, not indiv
idual men. If their views are wrong
let them be met by arguments and
facts not by personal insinuations
and attempts to suppress freedom of
speech.
Air. C. determined at the begin
ning of his efforts for reform not to
turn aside to defend himself under
any provocation, but to keep steadily
on in pushing the principles for
which he was contending. Early in
1889 he wrote the Sec. of the Board
resigning his salary and the respon
sibilities of his work which he felt
unable to bear. That he has “since
continued to associate himself with
the missionaries of the Board” is
gladly admitted. AVith whom else
should he associate but with Baptists
brethren of tho same faith and or
der laboring in tho same field? That
he has tried to “direct the policy”
of these missionaries is not true un
less tho free expression of his opin
ions on matters of public concern (a
right held sacred by every true man)
be so construed,for he has never voted
ATLANTA, GA., THURSDAY. OCTOBER 6, 1892
since then, on a single question
coming before the mission, and has
no means whatever for putting pres
sure upon them, even if he so desired.
On tho publication of the tract
“Churches to the Front.” Dr. Tup
per wrote Mr. C. a kindly expressed
letter (as his letters have always
been) informing him that his name
would be omitted in the list of mis
sionaries whore it had remained by
courtesy since his retirement from
responsibilities in the spring of 1889.
It left me in doubt as to what would
be done with my name until a few’
days ago when the June number of
the F. Al. Journal was received
dropping his and retaining my
name. I then wrote the Board as
follows:
“Dear Dr. Tupper: Since seeing
your letter of April 7th to my hus
band informing him that on account
of the publication of his tract
“Churches to the Front” his name
had been removed from the roll of
missionaries, I have been waiting
to know what disposition had been
made of mine. By the mail just in
I see from the F. Al. Journal that
my name has been retained and I
now write to ask that at the next
meeting of the Board the relations
and responsibilities hitherto existing
between that body and myself may
terminate. Though henceforth iden
tifying myself fully with the “Gos
pel Mission” movement, it is our de
sire to live and labor in most cordial
fraternal relations with all our Bap
tist brotherhood. We expect to
continue our work for the Master
here as members of the Tung Chow
Baptist church, as in the past. The
Board is welcome to the results of
these labors. We shall leave them
with God and be content. It will
also be our care and study to keep
tho unity of tho spirit in the bond
of peace, both among missionaries
and the natives. It is not possible
for us to transfer to others tho per
sonal respect and confidence of the
community which wo have acquired
by nearly thirty years of going in
and out among those for whom we
have laid down more than our lives
many times. We shall, as hereto
fore, try always to use these for no
selfish ends, earnestly .striving to
bring souls to Christ and build them
up in the faith as God may give us
opportunity.
With our best wishes for yourself
and all the members of the Board
and with high appreciation of all
your labors and anxieties in our be
half through our many years of ser
vice in this heathen land, Believe
me, as ever, yours sincerely,
AL T. Crawford.
As stated above, it is our purpose
to remain and labor in this field, as
heretofore for personal conven
ience, but because the necessities of
the work demand it. Should duty
call we shall not hesitate to remove
to the ends of the earth. Should we
and the Bosticks “seek some other
field of labor” as suggested in the
May Journal there would be only
one man left for Tung Chow and
Havanghein, and he as yet unable
for want of the language to shepherd
these little flocks and preach to the
heathen of this region. This would
be an irreparable loss to the denomi
nation. By the blessing of God and
the support of the churches either
directly or through tho Board, we all
hope to remain at our posts and
pray to be largely reinforced imme
diately. In laboring for our Lord
docs it matter whether the mission
aries derive their support in one way
or tho other? Surely the Baptist
denomination has not become so
consolidated, centralized and con
trolled that a matter of this kind can
make a breach of fellowship between
them.
It is not my purpose to enter the
controversial arena. As hitherto,
I shall bend my energies to the
presenting of Christ as the way of
life to these perishing people. At
ho same time I do not ignore the
fact that I owe some duties on the
other side of the Pacific, and will
not shrink from speaking when it
seems to me right to do so. We are
thankful to say that wo do not need
to ask pecuniary aid ourselves as we
have an income sufficient to main
tain us in the same simple style to
which we have adhered throughout
our more than forty years of mis
sionary life.
We are both as good, as sane, as
orthodox and as worthy as in the
days when we were “so much hon
ored and beloved.”
M. T. Crawford,
Tung Chow, China, Aug. 1892.
Chefoo, P. O.
THE BOOK OF ISAIAH.
BY S. G. BII.T.YER.
In treating the above subject, I
do not propose to play tho role of a
“higher” critic, or of a learned exi
gete. But I propose to give, in a
plain and simple way, tho impres
sions which repeated readings of it
have made upon my mind.
I recognize in the book differences
in its style. But these differences
coincide, just as they should do with
the differences in the subject matter.
Sometimes the prophet gives a
sketch of simple history. Then he
very properly adopts the stylo of
narration. A notable example of
this is the account which be gives of
some of the things which occurred
in the reign of Hezekiah. Os these
things he was himself an eye wit
ness ; and his account of them ac
cords with the historical record in
2nd Kings. These two documents
mutually support and verify each
other. And the style in both is that
of simple history.
But Isaiah was a prophet far more
than a historian. Prophecy was his
chief function. In fulfilling this
high office, it was sometimes need
ful to use words es remonstrance, of
rrfbuko, and of warning. Then in
close proximity with these, he would,
with evident joy, add words of com
fort, of promise, and of hope. But
in either case his words were the
words of one who was moved by
the Holy Spirit. The afflatus of in
spiration was upon him. And tho
effect was to clothe his utterances
with the power of a divine revela
tion, foretelling things to come.
Such wonderful conditions and such
lofty aims would naturally- change
the stylo of the writer. It would be
come more elevated tji'-n simple nar
rative. And this is ytsl wiiat we
find in Isaiah. His language, in
such passages as those just mention
ed, abounds in the free use of rhet
orical figures, and his style assumes
the fervor of poetry. Hence the
diversities of stylo noticeable in the
book, are easily accounted for ; and
they afford no ground for the hypos
thesis of a double authorship.
Aly present object, however, is to
call attention to one fact, which
gives to the Book of Isaiah its very
great value in the estimation of
Christians.
The thoughtful reader cannot fail
to notice, that Isaiah often alludes to
a mysterious personage, who was
not then known among men, but
who should, by and by, be manifest
ed, and whose coming would be at
tended with the most important
consequences to all mankind. It
seems as if the prophet stood upon
some lofty eminence, whence he
could see the future events of God’s
great kingdom unfolding, as tho suc
cessive scenes of a mighty drama.
And he saw in the midst of that dra
ma, as its central figure, tho afore
said mysterious personage. What
he thus saw in his prophetic visions,
guided by the Holy Spirit, ho put
on record in his inspired word.
His allusions to this great charac
ter are frequent and multiform.
Tho first mention of of him is mere
ly typical, Ahaz was in trouble and
in great fear. Isaiah was sent to
comfort him. And to confirm his
faith in God, the prophet gave him
a sign : “Behold a virgin shall con
ceive an<l boar a son and shall call
his name Immanuel.” And the
promise was, that before tho child
should know the difference between
good and evil, tho power of his ene
mies should bo broken. The prima
ry and literal application of this sign
• was to the case of Ahaz. But its
significance reached far beyond that
day,—it typically indicated another
Immanuel, who in tho fulness of
time, should bo born of another vir
gin, by the direct agency of tho Ho
ly Spirit, and whoso name should
bo called Jesus, (Savior) becanko he
should bo indeed and in truth, “God
with ns,” i. c, Immanuel, and there
fore able to deliver his people, not
from temporal evils only, but from
tho bondage of sin and from tho
powers of Darkness.
Tho next allusion to tho “Coming
Ono” is more clearly prophetic. At
Ch. 9:6 we road j- “For unto us a
child is born, unto us a son is liven ;
and the government shall be upon
his shoulder ; and his name shall be
called Wonderful, Counselor, tho
mighty God, the everlasting Father,
the Prince of peace.” We look in
vain, in the Old Testament or in all
the records of secular history or
any historic personage to whom
these words can pdssibly apply. It
is in the New Testament alone that
we find the Ono to whom they are
applicable, and that Ono is Jesus of
Nazareth. In proof of this, notice
the first clause : “For unto up a
child is born, unto us a son is given.”
Why did the prophet use tho word
‘us” and that twice, in close connec
tion ? This emphatic use of the
personal pronoun “us” is, at least
suggestive. He must have meant to
identify himself with all Israel as
having a common interest in that
particular child whose coming in the
distant future, it was his function to
foretell. Nay, we may go farther
than this. May we not say, that the
use of this word indentilied the
speaker, not with the Jews only, but
with the whole human race, and thus
makes the prediction moan, that the
promised child should be a gift to
the race ? How strikingly these
ideas are realized in Jesus ! When
he was born in Bethlehem, an angel
announced his birth to the shepherds
in the field and said : “I bring you
good tidings of great joy, which
shall be to all people,”—mark, “to
all people,”—then that child was, in
an important sense, the child of the
race. And in perfect harmony with
this idea, the Saviour almost always
speaks of himself as the Son of Alan:
As such he is the representative of
the race.
Notice in the next place, the sec
ond clause in tho text, “And the
government shall bo upon his shoul
ders.”
These words indicate that the per
son, to whom they refer should be a
ruler, And the next verso de
scribes his kingdom as an endless
kingdom of which the throne of Da
vid and his kingdom were types,
and that it should be established
with judgment and with justice for
ever. Then the epithets used to
describe this great king lifts his
character far above all human great
ness, —nay, they present him to us
as the “mighty God.” Now this
sublime description is realized, ac
cording to the New Testament, in
the Son of Alary and in him alone.
Another allusion which the proph
et makes to this mysterious person
age is found in Ch. 42 :Ist, ami 4th
verses inclusive. Tlgj passage is too
long to quote, I hope the reader will
turn to it and study it. He will
find a description which fits exactly,
as far as it goes, our blessed Savior.
Passing by all other allusions, for
want of space, let us turn to the 53rd
chapter. Read the whole of it. I
cannot discuss it in this paper, but
next week, I will offer some thoughts
suggested by its wonderful words.
73 Wheat St. Atlanta, Ga.
Written for Tub Index.
WHAT DO YE MORE THAN OTHERS ?
The greatest proof of Christianity
is Christianity lived out in its follow
ers. That the gospel does what it
claims to do is the best evidence of
its own divine reality. Paul said :
“by the grace of God I am what I
am.” By this statement he meant
to convey the idea, that all he was
over his former life, and all he w"
over men in a state of nature, hU
is indebted to the sovereign grace of
God. Ho declares that God had
mercy upon him that he might be a
pattern of the long suffering and
mercy of God to the children of men.
MOKE THAN ANOTHER.
From this statement it logically
follows that tho Christian is more
than he was before he became one,
and more than ono who is not a
Christian. This is necessarily true
from several considerations. In the
first place he is all that other men
are morally, or that he was prior to
the tiino ho become a Christian. It
is a sad mistake to think that ono in
becoming a Christian is unfitted for
any of the high places of true citi
zenship. If he were fitted to boa
leader in the world before, he is
doubly so now for he has all the
good qualities that ho ever had,
with tho evil ones eliminated-
There, ho is more than another.
In tho second place God has done
more for him than others. He has
taken him from tho pit of sin and
cleansed him from his sinfulness.
“Tho blood of Jesus Christ his son
deanseth from all sin.” A blood
washed sinner stands upon a higher
plane than ono who is not. He has
also brought him into a closer rela
tion with himself, and made him a
partner in she world’s redemption.
By the intimate relation he sustains
with a holy father ho is enabled to
live a purer life than others. If
God has put us in trust with his bus
iness, how earnest and faithful we
ought to bo in the prosecution of
that work. God looks to his people
to carry on the work and shall he
look in vain ?
That the Christian is more than
another is proven by the influence
of tho Christian over the world. No
one who is familiar with the world’s
history, can deny for one moment
the leavening power of the gospel.
Take as an illustration the Sand
wich Islands. Seventy-five years
ago their inhabitants were cannibals.
Now they are a law-abiding people,
meeting in their churches on the
Sabbaths for worship, and are act
ually engaged in sending the gospel
to others. AVhat has brought about
this great change ? The gospel of
our Lord. Where the gospel has
not gone, the nations have remained
unchanged for centuries. Jesus
said, “ye are the light of the world”
and “the salt of the earth.” If tho
Christian is just like tho world, how
can he be light and salt to tho
world ? Can darkness be light to
darkness ? No more can the Chris
tian be light to tho world unless his
life is different from tho world.
The gospel is the only •, orld-wide
brotherhood that exists. All others
are narrow and selfish in their aims.
Others seek to benefit a class, but
the gospel extends its arms of love
to the whole workl. If you only
treat kindly those who bless you
then ye do no more than others and
hence are no more than others.
MO HU EXPECTED- TH?.N O 2» OTHERS?
If the Christian is more than an
other, more will be expected of him
and he is therefore under obligations
to do more than others. The stand
ard erected for this Christian is high
er than for the worldly man. A
bright light beats about his path and
exposes to view his whole life. The
eyes of the world are upon him, and
if he turns to the right or to the left
his life is criticized. Let a man of
the world commit a crime against
the law and it is scarcely noticed,
but if he be a disciple of Jesus, and
especially a minister, column after
column is devoted to an exposure of
this crime. AVhy is this so ? It is
because the world has a higher
standard by which to try the Chris
tian than the man of the world.
This is right. Let us be tried by
this high standard and if we fall let
us fall, but if we srand the test, our
light will only shine the brighter,
Be not afraid to pass under the
gague.
Any defection from this high
standard brings shame and reproach
on the cause of our dear Lord.
When David sinned grievously
against the Lord, Nathan told him
that he had given the enemies great
occasion against the cause. And
David in his penitence pleads for
giveness that sinners might be con
verted to God. Nothing so hinders
the progress of the Lord’s cause as
the inconsistencies of liis people.
Alen not only expect more of us
ithan of others, but God also requires
,yoro of us. I’aul urges as a reason
why we ought to present ourselves
as a living sacrifice unto the Lord,
the mercies of God to us. If God
has done more for us then we ought
to do more for him. Our labor of
love and service of faith ought to be
an expression of our gratitude for
his groat gift to us. The world will
measure the sincerity of our profes
sion, by the zeal and devotion wo
manifest in his cause.
DOING, THE TESy OF PROFESSION.
If the Christian is more than an
other, and more is expected of him,
then he must do more. Many live
and act just like others, and this be
ing the case what right have they to
infer that they are different. I sus
pect that tho Christ Spirit is more
than tho mere joining of the church,
or than announcing to tho world that
one is a Christian. Fruit in tho Bi
ble is made the test of discipleship.
And if one boars evil fruit or no
fruit they cannot be his disciple.
When the Pharisees demanded bap
tism at the hands of John, ho told
Brother Minister,
Working Layman,
Zealous Sister,
Wo are striving to mako
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VOL. 69—NO. 40
them to bring forth tho fruit of a
new life, and that the axo was at the
root of the trees and “every tree
that brought not forth good fruit
was hewn down and cast into the
the-fire.” Jesus also told his disci
ples that, “by their fruits shall yo
know them.” If the tree bear not
good fruit it has no placo in the
vineyard of tho Lord. The gospel
emphasizes the idea that the Lord’s
people are a people zealous of good
works, and that we wero created in
Christ for this purpose.
Dear brother, apply this test to
yourself and see whether you are
doing more than others. What have
you given up in becoming a Chris
tian ? AV hat have you denied your
self of ? Jesus says “if any man
will come after me, let him den
himself and take up his cross ana
follow me.” If you are living
after the carnal man, have you not
the carnal nature, and therefore
none of his ?
HIS REWARD GREATER.
God’s whole government is based
upon rewards. There is nothing
that he asks ns to do but that ho
promises a rich reward. There ia
always the reward to the faithful on
the oneFand and punishment to the
disobedient on the other. If tho
Christian is more than others, if
more is expected of him than of oth
ers, if he does more than others then
his reward is greater than others.
Take courage brother in the work
you are doing for tho Alaster, for
your reward is certain and sure,
Jesus’ rewards are based upon our
fidelity to him. In that great day
we shall hear him say, “well done
good and faithful servant thou hast
been faithful over a few things, I
will make thee ruler over many
things, enter thou into the joys of
thy Lord. F. P. Davidson.
AVest Plains, Mo., Sept. 22,1892.
ASSOCIATIONS
were as well attended on the 2.1?-s
’ r ' > yis, fifty yoews gc
as now. Crowds waited on the min
istry, to hear distinguished strangers,
or to meet unknown people, and ob
serve novel proceedings.
In everything but one, associations
then were inferior to those we see
now. They appointed the ablest men
to preach the “introductory sermon,”
and occupy the pulpit at 11 o’clock
Sunday. As for the rest, they receiv
ed reports by letter from the church
es as now; heard and approved
cular letter,” prepared by some one
appointed a year before; counted
the money sent up “for associational
purposes,” that is, to print minutes;
voted any surplus to superanuated
preachers, or the widows of deceased
ministers ; this and little more. Alis
sions, for the most part, were a new
idea, about which many doubted and
which some opposed. Os course there
were exceptional cases, a few town
and city churches conspicuously such.
AVonderful has been the change since
those days, acceleratedly so of late
years. Intelligent and educated
ministers are becoming the rule, in
stead of the exception.
Long speeches are too common in
our associations. It is great presump
tion for a speaker to occupy more
than twenty minutes, unless urged
by a “go on.” Points are the things
to be made; and a speaker is not
worth hearing, unless ho has a point
in his head and heart. There are
usually many such on hand and brev
ity ought to afford opportunity, to
hear them.
Apropos of points, our preachers
would do well to avoid platitudes in
this way. AVhat they leave on the
memory of their hearers, is all of this
character: an old man has his mind
full of them—almost all else is for
gotten. An apothegm generally puts
a thought more fully than the ut
most elaboration.
Programming the business of the
association is a vast improvement. A
good programme and a moderator
understanding parliamentary law,
yet not too much addicted to red
tape, is to the business of an associa
tion what natural, common-sense,
analysis is to a sermon.
'The scholarship and homilotics of
our preachers, have improved more
in fifty years than their unction and
earnestness. Apparent concern for
their reputation, detracts from the
power of most men preaching set ser
mons; at least, they often fall beloy
their average sermons at home. What
with tho unsympathetic curiosity of
their hearers, the new surroundings,
and the mechanical analysis, they
do not often largely edify their hear
ers. Precious opportunities there,
thrown away.
To call attention to things,
will bo pardoned in ono now “old
and gray-headed,” who secs them as
you see the changes in a friend long
absent, and marked by the finger of
time. E. B. T,