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©he ©hviatian Jndex
Published Every Thursday at 6«*i S. Broad
Street. Atlanta. Ga.
J
MYSTERY.
"With the planet .Mars at its point
of nearest approach to the earth, t he
astronomers turned their tongu es
loose in startling fashion. How gar
rulous the usually staid stargazers
grew over what some of them had
seen, and what others not yet re
porting might he fairly expected to
have seen. The polar snows melted
under their eyes; the double canals
traversed in right lines the surface
of the planet; climate gave up its
secret and the year showed itself
one of special heat; indications of
likeness to our globe furnished pre
sumption that there is a Marsian
race of beings with likeness to our
selves; and as though this race had
been descried already, plans were
broached for communication with
them by means of huge mirrors on
our part and of great telescopes on
theirs!
These things naturally provoked
a secular journal here and there to
more or less lively badinage. In
the spirit, one of them spoke of it
as “a great fact, which seems indis
putable that the planets were placed
at immense distances from each other
so that men should not become too
well-acquainted with the mysterious
designs of the Creator.” Well said,
as for those who “take on them the
mystery of things,” not only “as if
they were spies against (tod, to close
every avenue of his creators to him
and to leave no place of abode for
him in their midst. But to take it
serious even for an instant savors of
irreverence,as possibly implying that
God might need for his own sake to
hide designs of his from his creatures
lest they should know him too well
and through that knowledge honor
him the less. Ho has no moral blem
ish that demands a veil. If we did
not know what the wise man meant
in saying, “It is the glory of God to
conceal a thing,” we would still have
absolute assurance that it could
mean nothing of that sort; for to
put. a mask in anyway on a defect
or an error, or a stain, in order to
deceive others as to one’s real char
acter or real work, that would not
be a glory but a shame too big for
thought. God conceals only by ne
cessity of his infinite nature; his
counsels and ways are beyond the
conception of finite beings; and this
is his glory.” He is “dark with ex
cess of light,” a light the weak eye
can not bear to look on and look
through. Limitation of our nature
implies limitation in our possibilities
of knowledge; an ocean cannot be
poured into a cup ; in the descent of
the waters, the cup first filled would
then be sunken from sight and swept
beyond reach, overwhelmed and
lost. So the measureless designs of
God, the purposes reaching through
the immensities of space and the
eternities of duration, can never be
brought into the narrow compass of
human thought: there must be an
outstretch and an oversweep of mys
tery, which, though the lips of God
might utter it, the soul of man could
never comprehend it. After every
revelation he makes or might make
of himself, it must remain for us, in
our finiteness, to say, with Job: “Lo,
these are but the outskirts of his
ways ; and what a whisper of a word
is that we hear! but the thunder of
his mighty deeds who can under
stand?’’
Nor would God need distance to
maintain mystery; he can hide with
out putting away out of sight, hide
perchance the better under the very
eye he would have not to see. He
He sometimes hides his people, you
know, from their enemies and his :
and this ho may do as in the case of
Elijah. When the prophet fled
from Ahab after the proclamation of
famine, his real enemy was the
Baalism of the time, that cruel, re
lentless system of false religion of
which Jezebel was the patroness and
Jezebel's father, king of Sidon, the
high priest; the two thrones were
by that system leagued against his
life, and both glowed with a fire of
rage for bis discovery and destruc
tion. And where did God hide the
Tishbite? Not in Southern deserts
far from these foes, whither Elijah,
choosing for himself afterward took
flight. No, but on the seaside be
tween Tyre and Sidon, at the base
of a hill, from which the prophet,
daily looking out, could see flashing
in the sun, the gilded roof of the
palace whose royal inmate thirsted
for his blood. This God, thus hid
ing nigh at hand, has made man
man’s first mystery. He has put
mystery as near to us as we are to
ourselves; ho has put it in ourselves.
Self and mystery are as one. With
in the compass of our own nature he
has placed worlds and worlds of
mystery never to be solved; for a
being would need to be greater than
itself in order to know itself without
a shadow - or a cloud, as God knows
it. And so, as Flemmarion, the
Frenchman, says: “The psyschical
world, like the world of astronomy,
opens infinite avenues before us,”
and a long these we shall journey
forever and ever.
Journeying along these paths, one
type and stage of mystery will have
ceased for us, of course ; the mys
tery which comes to us as sinful be
ings, and which dies when sin is
slain ; the mystery which is the mis
begotten spawn of ignorance and
error, and which knows no breath of
life beyond theirs. But there will
abide with us that higher mystery
which comes to us as finite beings,
and which cannot end even as there
can never be an end of our finiteness;
the mystery which is the daughter
of knowledge ami truth, the inheri
tor of their fulness, the sharer of
their immortality. As our step ad
vances, indeed, this cloud will recede
before it, never cutting off the sun
rays from us and never darkening
into storm, and therefore never be
coming a lesson of the doubt which
is wretchedness; yet, never with
drawing its shape from the sky that
arches over our head and never lift
ing its shadow from the globe that
lies underneath our feet, ami there
fore always remaining a lesson of
the trust which is rapture.
A publishing company at the
North wrote not long since to a
Southern gentleman, with regard to
a work which they were bringing
through the press for sale by sub
scription only. The burden of the
Communication was in the sentence :
“Please kindly drop us a line and
say whether you will examine the
book and write us your candid opin
ion of its merits ; if so we will take
pleasure in mailing you a copy com
plimentary at once.” The gentle
man replied declaring his readiness
to do the two things asked at his
hands, and expressing them in the
very words of the Company. They
wrote in response : “Allow us to
thank you for your courteous favor,
saying that yon would examine a
copy of the work and send us a tes
timonial for tho same.” There is no
adherence here, you notice, to tho
very words ; in fact, the gentleman
was quite taken aback by tho great
ness of tho change, not in the words
only, but in the idea. To write a
candid opinion of the merits of a
book, is one thing ; to send a testi
monial for it, that is, an opinion in
its favor, is another ; to promise
the first is not to promise the second,
but may in reality involve ami ne
cessitate a refusal to do so. Surely,
the Company must agree with the
witty Frenchman in the belief that
language is an expedient for conceal
ing one's thoughts; at least, they
succeeded so far as this gentleman
was concerned, in making that use
of it. So far, too, we mean, as re
gards their first letter; as regards
the second, it is plain enough, and
amounts to this. “The gift of a book
buys a testimonial for it,” which is a
falsehood in itself and an insult to
all gentleman who write testimonials.
How wonderful tho grace of the
miracle which loosed tongues chain
ed to silence ami made the dumb
speak I How much more wonder
ful the miracle of tho grace which
restrains tongues unbound and
makes tho speaking dumb from
words of evil ! In tho face and
against the force of temptation to
utter language tho fruit or tho occa
sion of sin your silence may boa
greater marvel to the angels that the
speech which came at the bidding of
Christ to lips that never knew it
before ; they may see in it more of
tho working of God, because it pre
vails not merely in the sphere of law
which can oppose no resistance to
All-Power, but in the sphere of will
which can oppose resistance to All-
Love.
We notice that the announce
ments of public meetings of a kind
needless to mention, are often not
restricted to the promise of popular
and able speakers to address tho
people, but contain also the assur
ance that “an excellent brass band
has been engaged for tho occasion.’
It is not a sin unpardonable, wo
hope, if now and then tho thought
steals into our minds, the doubt '
rather, whether the committees of
arrangement in some of these in- '
stances may not be working the ■
brass for all it is worth, and making
it furnish both the music and the
eloquence ?
THE CHRISTIAN INDEX: THURSDAY. OCTOBER 27. 1892.
“BAPTIZED INTO OHRIfIT.”
In some sections of our State the
people known as Disciples, or “Camp
bellites,” have been making efforts to
popularize their doctrine of remis
sion of sin through baptism- A cor
respondent w ishes an explanation of
a passage, which has been adduced
by one of their ministers as proving
that “baptism brings the soul into
Christ.” The passage is Gal. 3:27
“for as many of you as were bap
tized into Christ did put on Christ.”
.Two views are held, each appeal
ing to this passage, among others,
for support.
Some maintain that baptism is one
of the terms upon the fulfilling of
which Jesus has conditioned the be
stowal of the sinner’s pardon. In
this view the remmission of sins is
secured in the act of baptism. This
is the doctrine of the Disciples and
Mormons; the latter people probably
receiving it from tho “Campbellite”
preachers who were prominent in
the inception of the movement and
in the formative period of its theo
logical tenets. Others hold that
baptism possesses a sacramental effi
cacy, by virtue of which the recipi
ent of rite is made a child of God.the
To such the ordinance is a ritualis
tic sacrament, working (opus oper
ans) salvation. They teach that the
infant receiving baptism is therein
and thereby “made a child of God, a
member of Christ’s Church, and an
inheritor of the kingdom of heaven.’’
This is the confessed doctrine of the
Roman Catholic, the Greek, the Epis
copalian, and some other commun
ions; indeed it is the only consistent
pedobaptist position.
. When we examine Paul’s words
in the light of the general usage of
the New Testament, it is confidently
believed neither of the above views
will be found in the passage. The
phrase in the Greek is “eis Christon
ebaptistheete.” In Rom. 6; 3, we
have “baptized into Jesus Christ.”
The interpretation depends very
much upon the force of the preposi
tion “into” (eis) used in each place.
Unquestionably the ordinary use of
“eis” implies “into,” as “into the
synagogue,” “into the house,” “into
the sea,” “into a ship,” and a multi
tude of other expressions. In our
English New Testament it is ren
dered by a variety of terms at, to
ward, concerning, in, into, for,
among, throughout, to, to the intent,
so that, that, unto, and by several
other words and phrases. Let us
look at a few texts where “eis” is
used in connection with the word
baptize: “Baptizing them in the
name of the Father,” etc., (Matt. 28;
19). “I baptize you in (en) water
unto (eis) repentance.” (M.itt. 3:
11). “Were baptized of John in
Jordon.” (.Mark. 1: 4). “Be bap
tized for the remission of sins.”
(Acts 2: 38). “I nto what were ye
baptized?” (Acts. 19: 3). “Bap
tized in the name of the Lord Jesus.’’
(Acts 19: 5), “Baptized into his
death.” (Bom. (>; 3). “Baptized
unto Moses.” ( I Cor. 10: 2). The
careful study of these passages will
show that “eis” docs not necessarily
mean either “into” or “in order to.”
Surely the Boman saints had not
been baptized in order to the death
of Christ! Were the Israelites bap
tized in order to Moses? Certainly
John did not baptize the people in
order to their repentance! Nay, he
expressly demanded repentance as
the indispensible prerequisite to bis
baptism. (Matt. 3:8).
We may profitably consider a few
other texts in which the same pre
position “eis” is used: “They repen
ted at tho preaching of Jonnh.”
(Matt. 12: 41). “Is not rich toward
God.” (Luke 12: 21). “David
speaketh concerning him.” (Acts 2:
25). “Ho staggered not at the
promise of God.” (Hom. 4: 20). “A
good conscience toward God.” (1 Pet.
3: 21). The Ninevites did not re
pent in order to the preaching of
Jonah! Nor can we imagine that
Abraham staggered not in order to
the promise of God! We take these
examples at random from the several
hundred instances of the use of eis
in the New Testament.
What, then, does Paul moan in
Gal. 3: 27? Christian baptism is the
act in which the believer publicly
confesses his relation to Christ. In
that holy rite he declares his faith
in the buried and risen Redeemer,
through whose forgiving grace he
has received the remission of sins.
His baptism has the same relation to
remission of sins that it sustains to
the death of Christ; namely, a declar
ative, symbolic relation. In the pas.
sage through the Red sea, beneath
the overarching cloud, the hosts of
Israel gave evidence that they had
accepted Moses as their leader, and '
pledged themselves to follow his '
guidance. Thus were they syntboli- I
cally “baptized unto Moses.” Even
so is the believer “baptized into, or
unto, Christ.” It is not a ritualistic
induction into Christ, or into the re
mission of sins; it is the outward
ceremonial declaration before men
of an inward grace which has already
brought the soul into a saved rela
tion to its Lord. Into that saved
relationship—into Christ—we come
by faith. Paul in the proceeding
verse says: “ye are all the sons of
God, through faith, in Christ Jesus.”
The phrases “in Christ”—“in him”—
are found perhaps fifty times in the
New Testament, in connection with
faith, and where baptism is not men
tioned. Thus we are said to “be
lieve into Christ,” or “in Christ,”
fifty times, while but twice are we
said to be “baptized into Christ.” It
would seem to be the most unwar
rantable interpretation to say of
those two passages that they teach
otherwise than that baptism is the
beautiful symbol to represent the
previous spiritual change through
faith. And this is the Baptist, as it
is the scriptural, view.
A MISTAAE.
Attractive pulpit power is not al
ways edifying. It may draw large
congregations of interested listeners,
and yet not build up the church.
The pulpit should possess attractive
power. That power should be
found in an uplifted Christ. “And
I, if I be lifted up will draw all men
unto me.” Pastoral and personal in
fluence flowing out of a godly life,
earnest prayer, and unwavering faith,
coupled with sound doctrinal preach
ing, is the kind of work that builds
up a church steadily, and holds firm
ly together the spiritual material of
which it is constructed.
“It is a great mistake to rest the
prosperity of a church entirely on
attractive power in the pulpit.
Bishop Phillips Brooks gathered a
vast congregation in the Trinity
Church, Boston, by his superb ser
mons, but he did not build up a solid
church by pastoral work. The re
sult is that since the brilliant light
has been removed from that pulpit
the huge congregation melted away
like snow under an April sun. An
Episcopal rector said to mo'the other
day, “My predecessor, Bev. Dr.
1) , held St ’s church for for-
ty years, not by great preaching, but
by great pastoral and personal in
fluence; the best men in my church
are the fruit of Dr. I) ’s iteady
work ami godly living.”—Rev. Dr.
T. L. Cuyler. " '
The Central Baptist says: “Ten
nyson is dead. No poet of modern
times has touched the popular heart
more powerfully than he. He will
be mourned, the world over.” The
New York Examiner, however,
thinks that in his death “there is not
the sense of bereavement that has
been felt in the case of manv poets,”
and says: “Not so did we hear of
the death of Browning, of Lowell,
of Whittier. He was not a man who
had endeared hiinsels to ns, so that
though we had never seen his face
or heard his voice, we claimed him
as a friend. We admired but we
did not love." The Examiner follows
this deliverance with two columns
of very judicious and intelligent dis
cussion of Tennyson’s poetry. To
us Tennyson's poems are the finest
of the century, and they move our
heart as well as enthroll our mind,
As to Browning—-well we never
have been able to translate his lines
into intelligible English!
Might of Gkace,—-The rod of
Aaron, doubtless, was old and dry,
having descended from one head
of the tribe of Levi to another for
generations, for such rods were kept
with something of the scrupulous
care proper to tho authority of which
they were the token. But, at the
will of God, in a single night, it not
only put forth buds and bloomed
blossoms, but bore almonds, and
these ripe almonds. And what soul
of man is there, however barren, un
to which, if it but accept the grace
of God, He cannot and will not put
the gift of fruitfulness for Him?
God can work most of his glorv
where work seems to carry tho least
promise in it. He wills if wo prove
him.
Rev. G. A. Lofton, I). 1)., has boon
writing a series of articles on the
Camphellite interpretation of Acts
2:38. In the last number ho has
some sensible things to say about tho
“baptism of [in] the Holy Spirit.’’
Hero is his concluding words to
which wo heartily say amen :
“We may have more and more of
the Spirit's power, or influence, as
wo need it, or devolop it by faith
and obedience, but any prayer for
the baptism of tho Holy Spirit, in
the sense of Pentecost, is a prayer,
in my humble opinion, over 1,800
years out of time.”
A QUESTION.
Recently in our Bible class, the
subjects up for consideration, -were
“the Gospel as a means of Grace,”
“election,” etc. During the progress
of the discussion I was led to ask
' the teacher this question: “Do not
' persons sometimes quench the Spirit
and drive it aw - ay ?” The reply
came promptly “Not much, when the
Holy Spirit undertakes to convert a
soul it is very apt to succeed.” This
created a laugh at my expense, for
my want of orthodoxy I suppose.
Now I want to ask you if there
was implied heresy in my question ?
If you think there was, then I
want to ask, why is it that the older
a person grows, the harder it is to
accept the offer of salvation ? and
why is it that we sometimes see per
sons, who seem to be deeply concern
ed and almost ready"to yield, sudden
ly turn back to the world and lose
all interest in the subject?
What did Ephraim do when it was
said of him, “Let him alone, he is
joined unto his idols ?” and what is
presupposed by “My spirit shall not
always strive with man ?”
If the Spirit cannot be quenched
why does the Apostle say, “Quench
not the spirit ?”
Who can say that the Spirit did not
strive with Pilot when he washed his
hands of the innocent blood, and yet
permitted what he had power to stay?
We have no record that the Spirit
succeeded there.
Again what made Felix tremble
when he said, “Go thy way for this
time, when I have a convenient sea
son, etc ?” Are we told that he ever
called for Paul again ? What became
of the Spirit? Agrippa was almost
persuaded to be a Christian, did the
Spirit continue|to strive until he was
a Christian ? We have no record of
it. Baptist.
The foregoing communication
comes to me with a request to give
an answer to the question proposed.
The surroundings of the person ask
ing the question are peculiar, and
somewhat trying. A Baptist of
twenty five years standing does not
like to be considered heretical be
cause “the lines have fallen in Metho
dist places.” The case and the cir
cumstances afford a good opportuni
ty to stand up for the truth, nor does
the one occupying it lack for ability
and courage to do it.
The answer.
There is no heresy implied in the
question, “Do not persons sometimes
quench the Spirit and drive it away ?”
It is in accordance with facts and
it is also, in accordance with the
teachings of the scriptures.
The examples given by “Baptist’’
include both facts and scripture
proofs, and if they had been given at
tho time ought to have silenced the
objecting teacher, and satisfied the
whole class about the matter. ’
Noah’s preaching was the instru
mentality by which the Spirit strove
with the antediluvians. Thev resist
ed, persistently, though God forbore
his judgment one hundred and twen
ty years. But, finally, the floods
came and swept all but eight souls
into perdition.
Ephraim, though the strongest of
the twelve tribes, and the subject of
favors, ami many remonstrances and
warnings from God, resisted them all,
long and obstinately, until finally,
God left them to. themselves and
their idols and to ultimate destruc
tion.
This tribe is a type of the Jewish
people. They refused to listen to
the prophets, stoned and killed them,
and then rejected and crucified the
Messiah. To-day, in their lost na
tionality, they constitute a striking
illustration of the retribution that
will overtake thosejwho willfully and
persistently resist the Spirit of God.
Pilot, Felix and Agrippa furnish
examples of individuals who success- i
fully resisted the influences of the.
Spirit.
The Young Ruler may be cited as
another.
There have lived many since, and
many are living now, who having
resisted obstinately and wilfully the
influences of the Spirit, have been
like Ephraim, “let alone. ’
I give a few other passages con
firmatory of the position taken by
Baptist.
“Ye stiffnecked and uncircumcised
in heart and ears, ye do always resist
the Holy Spirit: as your fathers did,
so do ye.” Acts 7: 51.
This is a part of Stephen’s master
ly defence,in which he gave facts and
arguments so undeniable and cogent
ami which so enraged the Jews to
whom he spoke, that they stoned
him to death upon the spot.
Now turn to Hob. 10: 26-81, and
the reader will see the fate of those
who willfully and persistently do
“despite unto the Spirit of grace.”
Here is what Christ himself says
about it, “Whoever speaks a word
against the Son of Man, it will be
forgiven him; but wi.vever speaks
against the Holy Spirit, it will not
be forgiven him, neither in this world,
nor in that which is to come.’’
Matthew 12: 32.
God does not save men by the ex
ertion of bare omnipotent power. In
the exercise of grace, and in the be
stowment of merey, He does not set
i aside law, or do violence to justice
He deals with men as free agents
capable of willing and choosing free
ly, Hence Jesus says, “Ye will not
come unto me that ye might have
life.”
There is no heresy implied in the
question put by “Baptist” to the
teacher. I. R. B.
A week or two ago we quoted
Swinburn’s remark that Herrick, the
poet, “knew what he could not do, a
rare and invaluable gift.” And now
we put by its side a passage of like
import from R. D. Blackmore’s
“Christowell.” “I can only draw a
barn, or a stile,” said Mrs. Arthur;
I “great distances and grandeur are
I beyond me altogether. I know what
I can do, and what I cant.” Then
replied Col. Westcobe, who rejoiced
in common sense, “You know the
most important thing there is for us
to know. It is just what the young
ladies never seem to know now, nor
can the old gentleman; I am very
much afraid my son will tell you that
I don’t, for one.”
Here is a striking agreement, if
not in expression, in idea; striking
enough to justify an arrest on the
charge of plagiarism by some one
of those obscure constables of litera
ture, who, in their zest over cases
of “that gross intellectual crime,
thought-theft,” resemble Tennyson’s
“lambs nosing udder.”
Let some of the tribe, then, rise to
the height of this opportunity, and
sift the question, did Swinburne steal
from Blackmore ? or Blackmore steal
from Swinburne? or Swinburne and
Blackmore both steal from some
earler coiner of the phrase or ven
der of the thought? Bah! In nine
cases out of ten, these charges and
clamors provoke nausea. How
often is it true, as in the present in
stance that the thing is so obvious
that no man needs a prompter to say
it, and that it has been said over and
over again, thousands of times, with
out prompting, said with as much
originality by the last man as by the
first? But none the less these litera
ry thief takers, we fear, will prove
mcorrigeble, perhaps because they
have the gift of knowing that poor
as this work is, there is nothing else
such as they can do better or do as
well.
The Countess Alexandrian Tolstoi
closes her letter to Mrs. Kate Mars
den, the American “King's Daugh
ter" among tho lepers of Siberia,
with the words: “.May all generous
souls who know how to appreciate
such sacrafices, unite with us in ask
ing God to bless this work and the
one who has concentrated herself to
it!” So it stands printed in “the
Review of Reviews.” It is a typo
graphical blunder, of course; but
there is a psychical and spiritual sug
gestion in it as well. An act of con
secration. We must gather ourselves
together as it were into a single
force, before we conquer ourselves
without reserve to any cause or ser
vice. The Psalmist recognizes this
truth in his prayer, “Unite my heart
to fear thy name.” “Unite my
heart,” is concentration, “to fear thy
name,” is consecration.
North Liberty Association, Mo.,
has decided to secure a permanent
place.
It is proposed to erect a taberna
cle that will accommodate large mul
titudes, and to provide accommoda
tions for delegates at low rates. The
Association has grow n so large that
it is difficult to find a single church
able to entertain it.
It is ® sort of Camp-meeting with
a board-bill annex. That item will
reduce the attendance.
In Georgia the plan of dividing
and forming new Associations is be
ing adopted. It is even suggested
that an Association for each county
be organized where the number of
churches in a county authorize it.
Stand on middle ground, brethren.
Neither too big nor too little is the
plan.
Ovr Offerings.—As the Ameri
can Reviews proposed to render
Number 18: 12, the Iraelites were re
quired to offer to the Lord, as the
first fruits of each yearly harvest,
“tho best of the oil, and the best of
the vintage, and the best of the grain.’
Do not many of us offer to him
rather our worst—or, at any rate, our
least ? Shall it, then, find acceptance
in his sight ?
We have long thought that many
persons approach the inquiry into
the subject of baptism with an un
conscious bias against immersion,
growing out of the fact that they
are not in the habit of bathing and
feel a measure of distaste for it.
Through the aversion to ablution
they squint the eyes when the proofs
of dipping comes before, and only
half see, and stumble on into the net
of the sprinkler. If everybody prac
tically believed that “cleanliness is
next to godliness,” and that bathing
is a necessary part of personal clean
liness, there would be more Baptists
in the world, for the question would
be examined without this form of
prejudice at least. As to the fact
that such a distaste for bathing wide
ly exists, we have, at intervals, for
years past, put the evidences of
it cropping up casually here and
there into our columns. Here is an
other instance clipped from an ex
change : “One of the most inter
esting sights along] the Rio Grande
is to see a regiment of Mexican sol
diers taking a compulsory bath. It
is only under compulsion that the
rank and file of the army ever do
bathe, and when the ceremony is in
progress one-half the regiment en
ters the water, while the other half
stands guard on the bank rifle in
hand, ready to shoot down any man
who attempts to desert. When the
ablution has been finished, the men
resume their places in line and guard
t heir comrades while they bathe.”
The death of Prof. Edmund T.
Fristoe, LL. D., removes an educa
tor of high repute especially in Vir
ginia and Missouri. His wide and
thorough scholarship is evinced by
the fact that he first filled the Chair
of Mathematics and afterward the
Chair of Chemistry in Columbian
University, D. C., and in the inter
val between the two, the Chair of
Mathematics and Astronomy in t the
University of Missouri. He bore
arms for a season in “the war be
tween the States.” His Christian
life for nearly forty years attested
that he was no unworthy fruit of the
ministry of Dr. John A. Broadus as
Chaplain of the University of Vir
ginia.
Dr. W. E. Hatcher gives the read
ers of the Baltimore Baptist some
spicy reading in his weekly columns,
“Along the Baptist Lines.” Here is
how he begins his column last week!
“Oh, yes, he will flout and cut at the
D. D’s.! He has no use for the D,
D’s. To the prejudices of the vul
gar and the weak he will readily ap
peal and he never smiles quite so
broadly as when he can get somebo
dy to endorse his flings at the I). D’s.
And he a preacher! Yes, man, he a
preacher-—so to speak. What is
more if his long-suffering churches
were to turn him off he would make
haste to bow very low at the feet of
some D. D. and ask him to help him
get another field. And the D. D.
would do it.”
It is a shame to joke irreverently
about sacred things. Sometimes
Pedobaptist ministers, and even some
Baptists, speak of baptism in away
that is insulting to the Lord who in
stitutes that solemn rite. It is a
sacred emblem of the burial and and
resurrection of the Saviour, and sure
ly should not be made the occasion
for coarse jokes. Think if you can
of the Apostle Paul referring to the
ordinance in the shameful way in
which Sam Jones, for instance, fre
quently speaks of it.
Dr. Pritchard says that North
Carolina has 23 Baptist missionaries
in the foreign field.
Mrs. William Lohr
Os Freeport, 111., began to fall rapidly, lost all
appetite and got Into a serloua condition from
DuttriAncia 8,10 coulJ nct ® at vego
wppcp&ld üblM or moat(ttnd CVPa
toast distressed her. Ha l to giro up houso
work. Inn week alter taking
Hood’s Sarsaparilia
bhe felt a little better. Could keep more food
on her stomach and grow stronger. She took
S buttles, lias n good appetite. cciaed U 2 lbs.,
doos her work easily, Is now In perfect health.
HOOO'O PILLS Oto tho host sltsr-dlanov
tills. They aailit digestion and euro liMdacbo.
A oik a-a/a _ T hr> AfricanLlnlssPlant.
F.S 111 I 111 a discovered in Coosa, West
7^’7 Africa, Is Kalilre's Sure
Cure <Junranl«*e4 or No
P*’', - bfryrt <‘lfk>-. 11M broadwiiy. New York,
sioST.’? 1 < “*•(.» •»» •; by adrtn w
KOLA IMTOKTIKO CO.. Al Vias St., Clutlaaati, Okie.