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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.
Infant Class, First Baptist Church,
Birmingham, Ala., reports $26.90 on
Children’s Day.
Reports from Japan show that
about four hundred people are bap
tized into the Protestant churches
every month.
The English Baptist missions now
extend one thousand miles into the
Congo interior, two hundred miles
farther than any other mission, Pro
testant or Catholic.
The Tinies-Democrat, N. 0., says
that Rev. D. I. Purser has decided
to accept the call to Valence Street,
Baptist Church in that city. He be
gins his work there November Ist.
There are in the United States,
Canada, England, and Scotland
thirty-two woman’s missionary soci
eties. They collect annually over a
million dollars and support 1,397
missionaries,
Rev. Duncan A. Campbell died in
Rayville, La., Oct. 16th aged 88
years. He was born in Fayetteville,
N. C. He had been a minister of
the Presbyterian Church for 60
years.
The throne of the Son of God
J
with all its blaze glory, lifts Him
"no mgher than He wais lifted by His
manger as the Son of man, with all
its shadows of humiliation. The
manger becomes Him no less than
the throne : to rule is not more than
to redeem.
The editor of The Rams’ Horn, so
• much quoted, is Rev. Elijah P.
Brown. He was once a blatant in
fidel, but was converted and ordain
ed as a Methodist preacher. He
rode an Indiana circuit in 1887-8.
Believing journalism to be his prop
er field of work he is now devoting
himself to it with much zeal and suc
cess.—Morning Star.
The Friend, of Honolulu, says
there has been a “phenomenal de
mand for books” from the Gilbert
Islands this past year, and the Star
has, as part of her cargo, the follow
ing books in the language of the Gil
bert Islands: 750 arithmetics, 2GO
geographies, 750 readers, 750 hymn
books, 465 New Testaments and 205
Bible stories. The people are anx
iously looking for copies of the Bi
ble, which are not yet ready to be
sent them.
When Aaron ascended Mount Hor
to die, he went up in the presence of
all the people dressed, not in grave
clothes as a man, but in his official
robes as high-priest. Was this a tes
timony that not he only but the
high-priesthood as he held it was
doomed to pass away ? Was it the
foreshadowing of Another High
Priest who in his office should meet
death, not for his personal removal
from it, but to make his accomplish
ment of its purpose and his exercise
of its power a perpetuity ?
“Whatever we do, wo should do
it unto the Lord. As Baxter says .
‘Who sweeps a room as In thy sight
Makes it and the action fine.’ ”
In this quotation from a recent
sermon on “Fretfulncss” by Prof.
Win. R. Duryea, D. D., of Rutgers’
College, New Brunswick, N. Y.,
there is a double error. First as to
the authorship of the lines cited ;
they were written, not by Baxter,
but by George Herbert, who was ac
counted the laureate of religious life
in his day. The other error, as to
the phraseology of the lines, we cor
rect by printing the substance of the
poem from which they are drawn.
We do this because it gives striking
expression to a sentiment of which
the Christian should never lose sight,
namely ; that as the elixir of the al-
' . ■ . . I I 4
chemi Rev e ' asmute
all other metals to gold, so the whole
of life may be hallowed by the con
stant reference of our thoughts to
God.
“Teach me, my God and King,
In all things thee to see,
And what Ido in anything,
To do it as for thee.
All may of theo partake ;
Nothing can be too mean,
Which with this tincture for thy sake,
Will not grow bright and clean,
A servant with this clause
Makes drudgery divine :
Who sweeps a room as for thy laws
Makes that and th’ action fine.”
Things are to us largely what we
make them by our habits of thought
and feeling. Take, for instance, the
statement in a newspaper lying be
fore us, that every year $250,000,000
change hands as the result of wagers
on the turf. If wo accept this as
true, what it will do with us de
pends for the most part on w hat we
do with it. Wo may suffer it to
drop away out of our minds, may
lose all memory of it, may virtually
annihate it; there may bo no race
course in our world, in the world as
we think of it, and life as regulated
by our will, our life, may have abso
lutely no connection with it. But
if this vast sum changes hands, there
must be those who win it, win every
dollar of it; and we may permit
this winning to fasten itself on our
thoughts, to paint its pleasant sur
prises before the eye, the burdens it
lifts, the estates it secures, the luxu
ries it provides, the friends it wins,—
a bright vision, growing more and
more attractive until we see nothing
else in our private moods and mus
ings ; and so the race course gets
into our life, and our life is domina
ted by it. On the contrary, there
must be those by w’hom every dol
lar of this vast sum is lost, and we
may give heed to this losing alone,
to the hopes it disappoints, the for
tunes it shatters, the ruin it precipi
tates, the disgrace it entails, the
death to which it flies, until life
takes shape to us as a thing with
drawing from the race course and
warring against it. Thus, the self
same fact becomes, according to the
light in which we look on it, a lure
to vice or a i'eseon of virtue. And
things are what we make them to
ourselves.
There ought to be more business
sense put into the work of our
churches. Men who are eminently
successful in all tho lines of business
life display infantile helplessness
when they undertake to run a
church. Six good Merchants, two
good Lawyers, a good Dentist, a
good Physician, a successful Manu
facturer, a fine college President, a
successful Broker and an irrepressi
ble Drummer all meet to devise ways
and means for the successful man
agement of the church. Now, mark
you; each one of these is really a
success in his line they all make
money and carry on their respective
business orderly and prosperously.
They have a membership of about
four hundred that can be found rep
resenting at least four hundred thous
and dollars of wealth and yet these
business men tug and struggle over
the ever perplexing question of
church finances. This is made aw
fully rediculous when we know that
the obligations of a baptist church
are all voluntary except the Pastor’s
salary and Sexton, lights and fuel.
The amount they give to all other
objects is not a matter about which
the finance Committee is concerned.
This Committee is racking its brain
over the almost hopeless task of rais
ing in most cases about twenty
five hundred to three thousand dol
lars.
This same Committee would stock
a rail road, where they knew the
stock was given or boom a town
with twice the amount and have no
trouble. Here aro four hundred
people worth from one half to a
million dollarsout of whom this
Committee fail to raise a revokuo of
twenty five hundred dollars a year
to maintain tho dcarost Institution
on earth.
This samo church pays to the sup
port of temporal government be
tween eight and twelve thousand
dollars a year. They pay between
twenty five hundred and five thous
and dollars tuition for their children
at school
They really would do more for
tho church than for anything in the
world. Why does this Committee
have such a hard time ? Simply be
cause they do not put business sense
into their work. They either work
without a plan or they plan without
work.
•4! » I k
ATLANTA, GA., THURSDAY. NOVEMBER 10, 1892.
HUMAN EBEEDOM.
BY S. G. HILLYEE.
About eighteen months ago, I
wrote for the Index a few articles
on “free agency.” Subsequent re
flection has only confirmed me in the
correctness of the views therein set
forth. I have concluded, therefore
to offer another paper upon the
same subject, but in a different form.
The great problem of the ago has
been, how to reconcile the sovereign
ty of God with the freedom of man
Volumes have been written about it,
but no satisfactory solution has been
found. In these modern times, I think.
Theologians have generally agreed,
that its solution, in the present state
of our knowledge, lies beyond the
reach of human reason. God’s
sovereignty, and man’s freedom, are
both assumed to be true; and for as
much as no two truths can ever con
flict with each other, we may be as
sured there can be, in reality, no con
flict in the case before us; and with
this assurance wo are exhorted to be
satisfied. And this advice is reason
able in view of the fact, that there
are a thousand other things, both in
the realm of matter and of mind,
which .we cannot explain, hut which
we are obliged to accept as true.
But it doos sometimes happen that
things which were once deemed in
explicable have been explained.
This is due, sometimes to the dis
covery of some small fact which was
before unknown, or perhaps, to a
slight change in tho definition of a
term. Either of these may so re
adjust the relations of the things in.
volved in the question as to make
them perfectly intelligible. When
ever this can be dono surely it is de
sirable that it should be done. Andi
verily believe that nothing is necessa
ry to harmonize tho freedom of man
with the sovereignty of God, but to
find a better definition of ‘-freedom.’’
Now I would not presume to say our
learned writers do not understand
tho meaning of this word; but jl do
say, that, in discussing the subject
now before us, they do often use it
incorrectly. I offer the following
illustration from ono of the very best
of our Theologians, and Logicians.
He says:
“What is meant by the free agen
cy of man? It is meant that every
man can do as he pleases; that as he
is master—absolute master of his
own actions; that as to these, he is
to himself what God is to the un
everse—King.”
After giving this definition, which,
I think, is substantially in accord
with most writers on the subject, he
proceeds to consider how this free
agency can be reconciled with God’s
sovereignty. And after pages of
able reasoning reaches tho conclu
sion that with our present knowledge
we cannot reconcile them; and finds
comfort in the fact that because both
propositions are true we know they
must be harmonious, although at pres
ent we cannot explain their harmony.
Give the writer his definition, and
his argument is .-f mass of solid Logic >
and his finding satisfaction in the
imbicility of our present powers is the
only comfort which the case affords.
But the definition is defective-
The writer did not notice that he had
confounded freedom with power-
Mark the words of the definition:
“Free agency of man means, that
every man can do as he pleases.”
That is all that is essential to it.
What follows is only explanatory.
Now the intelligent reader must see
that tho use of tho word “can” makes
the sentence define man’s free agency
to be his power to do as he pleases.
Power to act, must, of course be as
sociated with freedom to act, else tho
freedom would bo worthless. But
the two things are very different and
should be clearly distinguished in a
definition. lam persuaded that this
confounding “free agency,” or “free
dom” with power is the error of the
centuries so far as tho discussion of
this subject is concerned.
I propose to submit another defi
nition, but before doing so, lot me
remind the reader that all human ac
tions are limited within the range of
one's natural strength. Os this limi
tation, however, it is not necessary
to take notice in this argument, as it
belongs in common to all classes of
actions. When, therefore, I speak
of the limits assigned to our freedom
in action 1 wish to bo understood as
referring to such limitations as are
moral—to such as aro imposed upon
voluntary agents, by adequate and
legitimate authority. Now, I give
my definition, first, as near as possi
ble, in the form of the one we have
just considered.
By the free agency of man is
meant, that, every man is free to do
as ho pleases, within certain limits.
I have substituted, “is free to,” which
implies freedom, instead of “can”
which implies power; and I have
added the modifying clause, “within
certain limits.” This definition in
cludes all that there is of human
freedom, and it excludes all that
might be mistaken for it. It is there
fore a complete definition.
But whence comes this freedom
to do as we please, within certain
limits ? It is held by many that free
dom is an innate element of our na
ture. This notion is tacitly assum
ed to be true by almost everybody.
But is it true ? I think not. It is
true, man has by nature an aptitude
for freedom. And as soon as he is
old enough, he has a desire for it.
But neither the aptitude, nor the de
sire is the thing itself. That comes
to him from without. Man by na
ture is endowed with what is called
the possessory principle; and when
he is old enough this principle de
velops the love of riches; but riches
are not a part of our nature. Neither
is freedom. • This analogy may bo
carried still farther. The love of
freedom, and the love of riches have
run parallel with each other through
all the history of our race. And it
has been found, that as long as these
affections have been restrained
within proper limitations, they have
proved to be not only harmless, but
useful and beneficial; but when ex
ercised beyond the bounds of legiti
mate restraint, they have brought
upon mankind unmeasured sorrow.
But let ns return to the question*
Whence comes our freedom ? I
answer it is God’s free gift to man.
This is revealed to us ip the account
which the Bible gives js of the crea
tion. As soon as God iilaced Adam
n the garden prepared tor him, God
gave to .him dominion over the
beasts, the birds, the fishes and over
every creeping thing, and the garden
itself that ho might dress it for his
own use and pleasure. Such was the
estate which was conferred upon this
favorite creature. It made him rich,
he became at once;a great proprietor.
But God did not intend that man
should be altdjgether his own master.
Ho meant that his creature should
hold his great estate in fealty to
himself, as the author of his being
and the sovereign of his will. He
therefore said to the man. “Os all
the trees in the Garden thou mayest
freely cat; jbut of the tree of the
knowledge of good and evil thou
shalt not eat of it, for in the day that
thou eatest thereof thou shalt surely
die.”
We find in this instructive story, as
I have shown elsewhere, the first
“bill of rights” ever given to man.
It conferred upon Adam a wide fran
chise of freedom in the use of the
estate which God Lad given him.
But it was not unlimited. To the
extent of his franchise he was a free
agent. He had a god-given right to
do as he pleased, within tho pre
scribed limit, but beyond that limit
his freedom did not "extend. I now
am prepared to offer in another form
a definition of human freedom.
It is a God-given right to every
man, to regulate, within certain
limits, his own actions according to
his own will.
TO BE CONTINUED.
Written for tho Christian Index.
SPIBITUAL ENDUBANOE.
BY REV. F. a. BOSTON, D. D.
We have to endure temptation.
Every man is tempted. Temptation
is a part of tho furniture of life that
greets us on our advent and follows
us to the grave. It is no respecter
of persons. Evon the Holy Son of
God had to enduro temptations.
Much more we who are sinful mor
tals. It comes along all the avonffes
of life. It is found in tho most un
expected places and in tho most sur
prising forms. This is why Christ
gave us the prayer: “Lead us not
into temptation, but deliver us from
evil.”
The man who gives way before
seductive evil, makes no fight with
the adversary, swims with the stream
sails with tho wind and goes with
the multitude down the broad way,
does not endure temptation, he goes
along with it To endure tempta
tion is to stand under its fire, strug
gle against its tide, and walk the
narrow road. The highest example
of endurance is that our Lord, tempt
ed 40 days and 40 nights, standing
alone, strong and true, and, with the
word of God, cutting down the ad
versary at every advance. Let us
likewise endure temptation, for it
is written, “Blessed is the man that
enduroth temptation, for when he is
tried he shall receive the crown of
life.”
That the Christian life abounds in
discouragements from the present
and human side no one can deny,
we meet with disappointments at
the very beginning of our Christian
career, the first blush and enthusi
asm of Christian experience are fol
lowed by a reaction. A young
Christian once said, soon after his
conversion, “I felt as if I never
could do wrong again, but alas, I
found it so easy to back-slide. At
first my religious duties were joyous
but after awhile they became dull
and tiresome. At first my heart was
full of burning and tender love for
my Saviour, then I felt a cooling
down. I had lost to some extent,
my first love.” Ido not think these
are exceptional experiences; they
are common. We have all felt them
more or less. We have suffered dis
couragements in Christian life be
cause of them. Now, let me say,even
with such feelings emanating from
our own hearts and under such dis
couragements arising from our own
imperfections and backsliding, we
should endure, never turn back but
press on.
The Master foretold that the love
of many would grow cold, the Ephe
sian Christians soon fell away from
their first letter. When young con
vert enters the church one of the
greatest shocks to his Christian life
comes from the worldliness and in
consistencies of many who call them
selves Christians. Do you not sup
pose the discovery of the traitorous
and thievish spirit of Judas shocked
the Apostles, <and the lying to the
Holy Ghost by Ananias and Sap
phira caused the cheeks of the other
Christians to blanch and say, “How
could they have acted such a part ? ”
So to-day, when the devout and sin
cere discover the trail and slime of
the serpent in the conduct of those
whom they had looked upon as the
followers of the meek and holy
Savior, they become discouraged
and cast down in heart. They ex
claim, “Who then, is true! Where
is an honest follower of the Lord
Jesus?” Or, when they look out
over the church at large and see
Christians running with the world,
doing as the world does, seeking the
things that the world seeks, and
governed by the principles that gov
ern the world, do they not say in
great discouragement, “has not
the dividing line been w’iped out?”
Who can tell tho Christian man
from the worldly man? When tho
iceberg floats down into the temper
ate seas it chills tho water for miles
around, and tho ships passing near
feel the cold air that blows to them
from the mountain of ice; so those dis
coveries and surprises in the church
of Christ fill many sincere ones with
discouragement, but shall we turn
back because of their failures and
imperfections in tho Christian profes
sion? Shall we allow our love to
wax cold because others have allow
ed their love to wax cold? By no
moans. Let us bo strong and en
during even under such discourage
ments. No one can appreciate tho
antagonism and hostility of the
world to the Christian life till ho un
dertakes to live that life himself. He
experiences what the blessed old
hymn writer said: “This world is
no friend of grace to help me on to
God.” No, the world has no word
of encouragement, no helping hand
for tho man who is socking God and
tries to walk in his ways. There is
an awful reality in the words of
scripture: “Without hope and with
out God in tho world.”
If I should take a little orange
tree from Florida and carry it up in
Canada and plant it there during
the short summer and say to it: “You
must grow here. I know you are
far away from your native land and
sunny clime, but you must do the
best you can. The little orange tree
sends its roots down in the soil and
tries to grow and sends out buds and
loaves, but after awhile it begins to
feel the cold of the long winter
nights, and it becomes homesick,
withers and dies. It was in a hos
tile clime, the sun himself seemed
against it; the winds and the cold
dews were against it. The ice and
snow said: “We shall not let you
live here with us.” So this world is
to the sincere Christian life. It is
against it and will not let it live on
in Christ if it can help it. But shall
we wither and die because the world
is against us? Oh no. Let us en
dure its coldness and hostility by
living in an atmosphere of divine
grace, the love of God, the fellow
ship of the Spirit and Christian
brotherhood.
Now let me make some sugges
tions as to how we may endure in
the Christian life.
By faith. It is said of Moses that
he endured as seeing Him who is in
visible. This passage has reference
Moses conduct in giving up the pal
ace and preferments of the king of
Egypt, and choosing to suffer afflic
tions with the children of God. The
people of God were enslaved and
degraded, but Moses said they
are my people, their fathers
are my fathers, their God is my
God. He saw that God was with
them, their future was great with his
promises, so he endured all their
afflictions. So in order for us to en
dure we must have faith in God, we
must see Him who is invisible, we
must strive for that vision which
penetrates the beyond to the ever
present and eternal Savior who
grants us mercy and gives us grace
to help in every time of need.
Hope will enable us to endure.
Not hope in general, but that blessed
hope of which we read in God’s
word, the good hope through grace.
It is good because it comes from the
good God. When the fires went
out on the altar of the heathen tem
ple they were relighted only from
the sun himself, so this good hope
can only be kindled in our hearts by
the grace of God. It gives us en
durance because it holds out to us
the dnsrti'of someth.r.g better. ishis
world cannot give the good we
crave, or tho rest for which we sigh.
Its most favorable conditions cannot
satisfy our hearts, but hope whis
pers to us, “fight on, suffer and en
dure in Christ’s name, there is some
thing good for you in Christ here
and in Christ in the world to come,
honor, glory and immortality.” Then
hope encourages us to expect a ter
mination of these sufferings and
criminations, the battle will not en
dure forever. Troublous times can
not always last. Pain of self-denial
will give place to joy of loving ser
vice.
The cross to the crown will change,
so hope comes to us daily and says
“bo strong, oh, soul, enduro awhile
longer, these light afflictions will
work out for us a far more exceed
ing and eternal weight of glory.”
Endurance will come to us through
spiritual effort. Hero lam sure the
physiologist can give us some lessons
for he teaches us that indulgence,
ease and lack of activity take from
our body the power of endurance.
While the prize-fighter is a disgrace
to our Christian civilization, yet he
teaches us some true and wholesome
lessons. The man who desires a
strong muscular body, capable of
power and endurance, must cultivate
and develop it by temperate diet
and habits and by vigorous exercise.
Soft muscles and lack of staying
power come from ease and inactivi
ty. Are not these lessons in charao
ter? Who is there that goes down
before the slightest temptation •
who is it that fails in right-doing
and right-thinking; who is it that
is weak effeminate and has no power
of spiritual endurance? Aro they
not those who are at ease in Zion,
who do nothing for God and human
ity, who are self-indulgent-
No wonder such ’characters are fail
ures. No wonder their bleaching
bones mark the highway that leads
to the city of God. If you would
have spiritual endurance, do some
thing for Christ; do something for
your brother man; go forth in tho
great and needy field of Christian
endeavor, bo temperate, be master
ful, be active, attempt great things
and God’s word for it, endurance
will come and bless your soul.
The public school is not universal
in the old world. There aro 10,000
parishes in England with only church
schools.
Brother Minister,
Working Layman,
Zealous Sister,
We are striving to make
CChe Index
the best of its kind. Help us by soon ring a
new subscriber.
VOL. 69-NO. 45
HOW SHALL WE BEAOH THE
MASSES.
BY REV. CHARLES K. HENDERSON.
Well, put it down that you shall not
reach all of the masses in this gen
eration. In the end they shall be
reached so far as God designs, gradu
ally, silently, successfully.
Reaching the masses involves two
things:
1. Subduing the masses to Christ-
2. Assimilating them to his charac
ter. This is the end. The means
to this is nothing less and nothing
more than the spirit of Christ brought
to bear upon the masses and working
in them.
The Savior said that the kindom
of heaven is like leaven, which a
woman took and hid in three meas
ures of meal until the whole was
leavened. It is implied in this that
Christianity is not only conquering, e
but assimilating power. Notice, the
leaven is hid in meal. It is there,
though not seen. It is active,
though not understood. You never
can convert a soul until you enter
into some genuine human relations
to that soul; And into some divine
ones, too. The church is influential
in direct ratio to her sympathy and
activity with the moving millions of
mankind.
The church that sits on a hill and
shines, but that does not go down in
to the valley to comfort, may be ad
mired for her light, but is surely
without the salt that saves. The lea
ven assimilates to Christ.
Applied Christianity is the crying
need of the masses. Not salt stored
in warehouses, but salt rubbed on
and rubbed in.
But applied Christianity meansjthe
reproduction of the Christ in our
heart and in our life. A reproduced
Christ will reach the heart and life of
the masses.
A Christ that is preached, but not
reproduced will save nobody. All
the great preachers, all the success
ful preachers Hum -
3© -jihj Paul, Augusti|< Chrysostom,,
Baxter Rutherford, Nettleton, Wes
ley, Spurgeon and others. Each
could say for me to live is Christ to
live. Chalmers was a brilliant essay
ist only until he found a new life in
Christ. When one can say, I am
crucified with Christ, yet neverthe
less I live; yet not I, but Christ jlives
in me, he has reproduced tho Christ.
This is the true leaven, and it will
work until the whole has been lea
vened.
In our efforts to reach the masses,
notice how that we have sometimes
misplaced the emphasis. The visi
bility of the kingdom has been
magnified into an importance
greater than tho kingdom itself*
Rome especially has done this. Once
the Baptists followed the “Ignis
fataus” of an attempt to set up a
visible succession from the days of
John the Baptist to the present time
The “visible church” is a delusion.
The kingdom is greater than a lo
cal congregation. The “basileia” in
cludes many “ckklesias.” The one
ideal “ckklesia” of Christ makes up
his “basileia.’* The kingdom of
Christ is a theocratic monarchy. The
local congregation, or the great de
nomination, is oftentimes nothing
more than a democratic institution
gone to seed with its extreme asser
tion of individualism and indepen
dency. Give a Baptist preacher a
good hearing at an association, with
the prospect of a good dinner, and
he can make the echoes repeat them
selves as he rings the changes upon
the glory of the local church and a
regenerated membership, and all th«
brethren will say amen. And yet so
low has discipline fallen, and the fact
of a regenerated membership in some
of these local churches that I believe
that satan himself would be excused
for his crimes, only if he would come
into church and take out his pocket
handkerchief and wipe his eyes and
blow his nose and grunt. Ho is of
ten excused in his incarnation.
Visibility is not always essential
to tho existence of tho kindom. In
Elijah’s time tho kingdom existed in
the 7,000 of whom he did not know.
Tho leaven was hid. The true king
dom hi a thing of the inner life.
The kingdom of heaven is within
yotl.
Sometimes a system, a creed, a
theory of salvation, or of church
government, receives the emphasis
that belongs to the Christ, tho life, the
leaven. Doctrine and church gov
ernment have been tho great Bapttst