Newspaper Page Text
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methods, or want of method, in the
relations to missionary work sustain
ed by many of our churches, Be
cause the work our fathers had to do
could be done by the means and
methods they employed, it does not
follow that their plans are the best
for us in the face of the facts that
confront us now, because of the en
largement of our mission work, and
because of the the new interests and
emergencies that come with this en
largement. F. M. Ellis.
Balto Nov. 4th, 1892.
ASKED AND ANSWERED,
BY C. E. W. DOBBS.
Who is the author of the saying,
that “bread is the staff of life ?”
F. M.
The sentence is credited to Swift
in the “Tale of a Tub.” The
thought is Scriptural. Sec Isa. 3 :1;
Lev. 26 ;26 ; Psi. 105 :16 ; Ezek. 4 =
16.
What did I’aul mean when he
said, “I caught you with guile ?”
j. w. n.
The words are found in 2 Cor. 12:
16. The whole scope of the epistle
forbids any interpretation which
would charge the apostle with delib
erate deceit, for all through the let'
ter he is defending the disinterested
motives by which he had been gov
erned in his dealing with the Corin
thians. He seems, therefore, in
verse 16, for this moment, to be con
ceding the covert charge his enemies
had made against him, and taunts
them with being caught by his “sub
tlety.” Perhaps some had ventured
to suggest that while Paul had not
personally, while among them, al
lowed the Corinthians to support
him, he had indirectly made game of
them by the indirect method of
raising the collection ostensibly for
the poor saints, but really for his
benefit. It seems hard to think so
vile a thrust could have been made,
and yet the context suggests as
much. Elliott: “The abruptness of
the sentence requires us to trace be
tween the lines the under currents
of unexpressed thoughts.” The
word for “guile,” rendered elsewhere
by “deceit” and “subtilty” has a bad
odor, and wo cannot imagine the
Apostle charging himself with what
it implies. Hence we must under
stand his language in some such way
as suggested above.
Does a chu'rch member who doos
not contribute to missions manifest,
to the church or world that ho has
been regenerated ? r. a. c.
Os course every one in entering
the church assumes all the obliga
tions and responsibilities of church
membership. In tho church there is
a fellowship of work as well as of
blessing. Every one should realize
this truth, and act accordingly.
(Sometimes one is converted, and yet
is ignorant of his obligations. For
example suppose one reared amid
the prejudice against Sunday Schools
and missionary enterprise entertain
ed by our so-called “primitive” Bap
tist brethren. Ho is converted to
the Savior and is a real Christian,
though ho may not see his duty in
regard to these departments of Chris
tian labor. We must not denounce
him as unregenerate because his
mind is clouded. The heart is often
converted, while the head remains
in darkness. Our plan to such mem
bers is to patiently and lovingly
teach them the way of the Lord
more perfectly. Try to get them to
see how the Master has committed
to his people the grand mission of
proclaiming his gospel to the nations.
Intelligent and kind effort will usual
ly win such sincere members. They
will be led to see the truth, and act
accordingly. A greater trouble than
that arising from tho class of mem
bers referred to, is that growing out
of covetousness on the part of those
professedly missionary in belief
The smallness of our gifts to the
Lord’s treasury may well make us
all seriously ponder the question
whether we have any just concep
tion of the magnitude and glory of
tho work committed to us.
Is it true that the notorious infi
dels, Tom Paine and Voltaire, died
in despair, declaring they were
wroug and crying for mercy ?
S. M. H.
Just as tho above camo to hand
we saw the following iu tho Courier-
Journal, of Louisville. Ky. :
“Did Voltaire over partake of the
sacrament of the Eucharist ? J. k. b.
“Yes, on several occasions. While
at Forney ho “conformed occasional
ly.” In February, 1778, soon after
his return to Paris, be was taken ill,
and sent for a priest, to whom he
confessed. Ho recovered then, how
ever, to die unshriven a few months
later.”
Voltaire was noted for his brazen
immorality all through his life. The
Britannica Encyclopedia says that
when on his death-bed, the priests
came to him, but he “was in a state
of half insensibility, and petulantly
motioned them away.” It is added;
“The legends set afloat about his dy
ing in a state of terror and despair,
are certainly false, but it must bo
regarded as singular and unfortu
nate that he who had more than
once gone out of his way to conform
ostentatiously, and with his tongue
in his cheek, should have missed or
neglected this last opportunity.”
He was a man of great literary ver
satility, but he seems to have entire
ly lacked that seriousness of thought
essential to a well-defined and stable
faith. He was too frivolous to prof
itably study religion.
Os Paine’s death very little is pos
itively known. Some years ago the
New York Observer printed several
columns, purporting to be the testi
mony of his attendants in his fatal
illness. According to that testimo
ny he died a wretched death, fre
quently calling on God to have mer
cy on his soul. The truth is Paine
was such a sot that in all probability
his drunken brain was incapable of
intelligently considering the subject
of his salvation. Such men as he
and Voltaire, in their abominable
lives servo as solemn warnings to all
who are tempted to “sit down in the
seat of the scorner.”
0
Can a deacon of a Baptist Church,
who has become inefficient and in
competent from bad health, against
whom there is no charge, resign the
office ? d.
Why not? A deacon is the offi
cer of the local church electing him,
and he can resign the office at pleas
ure. A deacon removing to anoth
er church <loes not become a deacon
in that church, unless elected by tho
church to which ho removes. In
that event ho is not to he re-ordain
ed.
Bro. Dobbs :—I low do you har
monize Ist John, 1:8, and Ist John
3 :6-9 ? j. j. c.
There is no want of harmony be
tween the two passages. The first
text clearly affirms that tho believer
is not yet wholly freed from sin ;
the ripest Christian dare not claim to
be sinless. They who claim perfec
tion simply deceive themselves ; they
do not know themselves ; they are
sadly deluded, or very self-right
eous. The verses (6 and 9) from
the third chapter apply to all believ
ers ; hence they cannot be urged as
evidence of the sinless perfection of
a special class among believers.
John seems to use the phrase, “Take
away sins,” in the double sense of
pardon and purifying. When we
believe in Jesus the guilt of sin is
taken away, and the process of grad
ual purifying is begun by the Holy
Spirit within us. “Sanctificatian fol
laws justification as fruit follows
blossom.” Abiding in Christ is the
condition of growth in purity. To
interpret these verses as affirming
tho sinlessness of those who are re
generated would be to contradict
the conscious experience of Chris
tians. He who has the gospel hope
is ever striving after the purity of
his sinless Lord; but ho must have
a very low standard of purity, or a
very exaggerated idea of his own
holiness, who imagines he has yot
reached tho desired end. John in
his argument presents an ideal or
principle. “Abiding iu Christ in its
fulfilled degree will involve a par
taking in full of tho holiness of
Christ.” This is the predestined
end of tho believer. (Rom. 8 :29.)
“This ideal had not yet been fully
reached by John and his brethren,
though the union had richly com
menced and was going on.” “Tho
Christian, therefore, by tho very law
of his union with Christ, is one who
is reaching on to moral purity ; and
if not approaching tho ideal, he
may doubt, his spiritual state. Puri
ty is the law, the tendency, of di
vine union.” “Ho who sins as his
law, as the on-going, developing law
of his life, knows nothing of tho sav
ing vision or purifying knowledge of
Christ.” We quote from Dr. Saw
telle (American Commentary.) On
verse 9, the same writer lays some
stress on tho tense of tho verb “com
mit”—present and continuous sense*
Ono born of God, and, therefore,
possessing tho now-birth nature,
does not sin as the law of bis life,
as the ideal tendency of his being,
lie “cannot sin” in the sense before
explained. He has passed out of the
sphere iu which sin was regnant;
ho has entered the sphere of grace,
in which holiness is the law of life.
i.Anißs
Needing a tonic, or children who want build
hut up, iibould take
nnow.vs ikon hitters.
It 111 plevanl; cure* Malaria. Indlgcftlon,
DUiouaucM, Liver ComplsuiU and Neuralgia.
THE CHRISTIAN INDEX
DISTRICT ASSOCIATIONS.
THE OTHER SIDE. REPLY TO BRETH
REN TUMLIN AND CALLAWAY.
I desire to say, that the change
that is now being made in some of
our district associations in North
West, Ga., by some of our wisestand
most progressive brethren, is not so
much an intention to increase the
number of associations; but to
change tho lines, so as to make them
more compact; and thereby increase
their power for good, by a better co
operation in a given amount of terri
tory. To illustrate this thought:
Floyd county has churches which
belong to the Cave Spring and Chat
tooga associations, which cannot do
as much good, nor get as much good
out of these associational meetings,
when, at least, three-fourths of the
sessions are held in Polk, Chattooga
and Walker counties. For the same
reason the churches of Floyd coun
ty which belong to the Oostanaula
association can ’ t do as much good
meeting half the time in the coun
ties of Bartow and Gordon.
What we need, and what we must
have in order to do the most effective
,work in all our denominational en
terprises, is to have all the churches
of a given association occupy all the
territory in a given geographical
boundary; whether such territory is
one, two or more counties. One of
the great wonders, to my mind, is
why tho Baptists of Georgia have
neglected this plan so long? Wher
ever there is a county of twelve, fif
teen or more churches in it, there
should be formed a Baptist associa
tion, to be known by the name of
the county it occupies. I suppose,
there are at least, 40 or 50 counties
in Georgia which have from 15 to
25 churches in them. If there arc
that many, I have no kind of hesi
tancy in saying there ought to be
that many Baptist associations form
ed in those counties. Floyd county
has thirty churches, Chattooga has
15, Polk 20, Walker 15, Whitfield
15, Murray 15, Gordon 20, Bartow
25 and Dade and Catoosa together
16 or 20. So you see that the plan
I have suggested can be worked in
these North West Georgia churches.
Each county association ought to
bo divided into at least four equal
divisions; and each division have one
general meeting attended by the
whole membership of the county.
Then we should have in addition to
these meetings, one Sabbath school
convention, one missionary mass
meeting, besides our annual meeting
each year. This would give us at
least seven meetings per year in
which tho whole association would
participate. In addition to these
meetings there should boa monthly
ministers conference, which should
bo comp<» all tho pastors and
preachers county. 'Then we
ought to fix tueso meetings at such
times, as will secure the best atten
dance from those who have not been
in the habit of attending. Those who
are already in aline with denomina
al work are not tho ones to reach;
but the ones who have never put on
the harness are ones to look after.
If such a course as is thus marked
out, were persued by every county
it could notjfail in developing a high
er standard of work in all tho church
es. Then there would no room for
side-shows and wear bodies follow
ing unwise leaders, and religious
cranks; for the whole territory
would bo so compact that it would
exclude all that is not wise and or
thodox. The fellow that is always
dodging from measurement would
have no place to go.
It would bo very hard for any one
to tell from his article in the Index
of 27th, whether our Bro. Tumlin
is pleading for largo associations or
large churches. But I don’t think
it makes any difference which ho
meant; for 1 have always been
taught that both associations and
churches may get so large, so formal
and so sick, there is danger of their
dying with dry rot, materialism, for
malism or some other ism. I believe
in big associations and big churches
doing like tho bee-hive—swarm oc
casionly—l have in my mind
now some of both, which have
swarmed; and the [old are doing
better for having swarmed.
Ono of the saddest sight I over
saw, is an active earnest worker in a
small church, where his labors are
abundant and helpful, leave his field
of labor and go to a largo fashiona
ble church, where tho brethren of
that church decide they don’t need
his talents and the brother decides
tho church don’t need his money—
thus burying himself so deep, that
ho will hardly rise till the morning
of the resurrection. I have in mind
now more than a dozen such breth
ren and I doubt not if Bro. Tumlin
’ NOVEMBER 17. 1892.
will look, he will find as many as I
have near by.
One of the hardest burdens I ever
have to endure, at a Baptist Associa
tion, is to sit and hear 40 or 50 let
ters read ; and a large per cent, to
these letters contain nothing excepf
the sickening tidings that “we are
in a cold state brethren, and have
no encouraging news to write you.”
and so they haven’t. About the
next hardest thing that I know of,
is the weight with which these mes
sengers from 50 churches, press one
little weak church for nearly a whole
week; and when the association ad
journs, there is a long sigh of thank
fulness and relief, goes up from the
whole community—there is—l have
heard it.
Brother Tumlin speaks of having
attended, lately a very unfruitful
meeting; and attributes this unfruit
ful condition to too many divisions
in denominational work. But I
should rather think this unfruitful
state has grown out of what Brother
Tumlin in his letter calls, “spreading
the butter too thin on the bread.”
I readily agree with the proposition
that an association can be spread
over too much territory—like, for
instance, the one that Bro. Tumlin
and myseff used to belong to (The
Middle Cherokee) where one general
meeting might convene 75 or 80
miles from the one proceeding it.
Bro Tumlin’s line of argument
about the butter proves too much in
this case—the fault my brother, lies
not in the subdivisions; but in the
imperfect system—want of compact
ness.
Bro. Tumlin’s plea for big churches
so that we may make a respectable
showing at a cold prayer meeting or
a dry conference, because we have
so many to draw from, is a most ex
cellent argument to license laziness,
indifference and worldliness for
large city churches. And knowing
Bro. Tumlin as well as I do, I am
astonished that ho should make such
a mistake. What we need, is not to
give more people license to stay
away from church, but to get those
who do stay away.
Brother Callaway in his plea for
large associations says, “The territo
ry of one county is too limited, and
the churches too few to create an
enthusiasm.” We do not need en
thusiasm so,bad as we need training
for work—proper education—proper
ddrvelcq may some
times lead to the sensational, and tho
sensational always destroys the prac
tical. I would like to know if 15 or
20 churches brought together by a
common purpose—the salvation of
the world—fired by the Holy Spirit,
directed by the word of God, and
each giving to the other the benefits
of individual gifts, is not enough to
create an enthusiasm? I think I
have read somewhere in some old
book, where even one church was
able to create an enthusiasm.
Brother Callaway further says,
“Talent is developed by talent com
ing in contact with talent.” I read
ily admit the truth of this statement
and this is the main ground of my
argument for county associations.
Why should the Dalton church if it
is a strong church, and has talent in
it, make only an annual visit to Bar
tow, Gordon, Polk and Catoosa
counties just because it belongs to
an association, which is scattered all
over these counties? And the bal
ance of the associational year, never
turn its hand to help the poor weak
churches of the North Georgia As
sociation? Why should the first
church of Rome, for the same reason,
make only an annual visit to Polk,
Chattooga and Walker counties, just
because it belongs to an association
which meets in these counties? Why
not rather let this strong church give
all its time in helping the weak
churches of tho Oostanaula associa
tion, if they are weak—churches
with which it is in daily contact the
whole year round? What is true
here of these two churches named,
is true of every strong church in the
midst of a weak association through
out the whole state. I never did
have any patience with the policy of
some brethren, holding membership
in a church remote from the com
munity in which they live. Neither
do I believe in the policy of a church
belonging to an association which
meets in another and remote coun
ty-
My motto is to work whore one
can put in the most time and best
licks.
And lastly, I will say to brethren
Tumlin and Callaway, that it is only
a matter of a short time, when all
tho counties of North West Georgia
will be formed into county associa
tions, and wo want them to fall in
line and help us. Let us have one
association in each county, so com-
pact, so orthodox and so strong, that
there will be no room for anti
mission, anti-education, or any un
wise leader of error. Come breth
ren, throw down your pens, roll up
your sleeves, and help us drive back
the darkness, break off the chains of
tradition and bury the bans of a
false usage. W. M. Bridges.
Home, Ga., November 7th, 1892.
HALF BAPTISTS.
In a recent religious Herald Rev.
J. G. Williams, of S. C., says some
pungent things about half baptists.
Without quoting from him, and yet
acknowledging the authorship of the
subject just stated, I would call at
tention of Georgia baptists to this
large and 1 fear growing class of our
church members. We have fallen
on degenerate times, in these glori
ous days of freedom and peace
We constantly hear it said. “It is
too easy to become church members
now,” “the front door stands wide
open.”
The front door has always stood
wide open. Paul, in his pathetic
accoimt of troubles mentions “perils
among false brethren.” If they do
not sink the ship yet it will be a
wonder.
If any one is disposed to think me
a false alarmist, let him take the
pains to examine into the condition
of twenty-five of the best working
churches in the state and learn the
fearful truth that not half the mem
bers are vitally connected with the
church at all. I say vitally connect
ed, because there is a wide difference
between vital connection and nomi
nal connection.
What has brought about this de.
plorable state of affairs and what is
the remedy ? The sovereign remedy
is the Gospel of the Son of God
preachedjwith directness. There is
little hope that this Gospel can work
until a great change takes place both
in the cities and in the country with
reference to the size of the churches.
There are a few churches that are en.
tirely too large. Besides the im
possibility of faithful pastoral labors
they are unwieldly. Crowds of the
members never come in touch of the
church: They may hear a sermon
occasionally by the pastor but they
are spectators. In some of the
churches the pastor and many of the
Hock are practically strangers. There
is no possibility of it ever being
otherwise while there are such vast
numbers belonging to the “’same
church. These great churches ought
to colonize in other parts of the city
and form smaller bodies that will
give opportunity for pastor and peo
ple to work together. In these vast
churches there many who would
be useful m smaller churches, that
are worse than useless in the large
ones. They do nothing till they be
come objects of anxiety to the
church.
Some of our cities are greatly
suffering from these large centraliz
ed baptist forces. Other denomina
tionsjhave gone in and taken the fields.
While in other instances the baptists
have wisely planted a new interest
as often as their circumstances would
allow and they have become the mas
ters of the situation.
A grout church and a great pastor
wield a tremendous influence and it
should not be ignored, but the great
church and pastor may still exist and
with increased vigor planting new
interests round about them. They
thus give opportunity for the mem
bership to work and they will give
strength that comes from activity
So that when the time conies for the
new church to become self-sustain
ing, the old one will be really
stronger than it was before the new
one went out. The only way for
Christians to keep their armor bright
is to wear it. Tho Christian will
wear his armour when in service.
One may be the object of daily pas
toral visits and may attend every
service iu his church and hear power
ful Gospel sermons but if he does
not actually work for the cause of
Christ he will soon become cold and
worthless. I sometimes fear that
our city brethren hear too much
preaching for the amount of work
they do. They come to have spiri
tual indigestion and sometimes it be
comes chronic making them invalids
for life. But like Dr. Gibson’s “hog’’
it is some pleasure to hope they will
be useful when they are dead.
These lines are not written in any
censorious spirit. It is not to find
fault but if possible to point out a
remedy.
In the country tho same trouble
exists but from a very differerent
reason. We have no country
churches that are too large. In some
sections but rarely tho churches are
too far apart. In most sections are too
close together. There seems to boa
mania for organizing churches. All
over upper Georgia we have hun
dreds of little weak churches that
do not support the ministry, have
preaching only one Saturday and
Sunday in each month and therefore
do very little towards the objects
for wnich the church exists. If four
of these churches would unite on the
same man for pastor, locate him
among them and agree on some plan
of mission work they might remedy,
in some measure at least, the present
difficulties under which we are sail
ing to do our masters work.
Let it be the purpose of every
church to put every new convert at
some definite work for Christ immed
iately upon his accession to the
church and it will be found the solu
tion of many existing difficulties. In
the very large churches there are
several wealthy members who pay
the expenses of the church, and in
the feeble country church a small
band of the members that pay all
tho expenses of the church and in
both cases there is a large per cent,
of the membership that they don’t
know how to reach ? If they began
with each one at his accession and
never “let up” until he was thorough
ly worked there would be no trou
ble. Those who pay for one purpose
in the church pay for all the purposes
and those who do not pay
to one do not pay to any. This is
also true with reference to all Chris
tian working members who are use
ful in any department, they are use
ful either directly or indirectly in all
departments, but if they are worth
less they are injurious to the whole.
We are exhorted to be wise as ser
pents,and yet it often looks as if we ex
ercised very little wisdom in develop
ing the strength and usefulness of the
churches.
There certainly are too great objects
in all true Gospel work. The first to
make disciples and the second,but not
second in importance, to teach them
to do all things whatsoever Ife has
commanded.
F. C. McConnell.
gitnclaxT-srhool
THE APOSTLES TURNING TO THE
GENTILES.
Lesson for Nov. 27th, 1892.
Scripture Lesson : Acts 13:44-14:7
Mqtto Tex t :—I have set thee to
be a light of the Gentiles. Acts 13-
47.
introduction.
This lesson follows along in close
connection with the one of last week-
The sermon preached by Paul at
Antioch, his first recorded sermon,
produced a marked impression. All
who heard seem to have been im
pressed. They doubtless spoke of it
often through the week to all whom
they met. The whole communitv
got knowledge of it and become in
terested. We may think, too, that
Paul and Barnabas were busy during
the week, teaching privately as they
had opportunity. It was important
that they should follow up any good
impressions, giving further light
where needed and helping to remove
whatever difficulties might be sug
gested. The next Sabbath witnesses
a great gathering of the people for
further instruction from these
new teachers. The occasion is a
momentous one. To this vast multi
tude God comes through his word
and his servants to offer blessing and
salvation. Satan is present in evil
suggestions and corrupt passions to
hinder the power of truth. So the
issue joined. What shall be the
outcome ?
EXPOSITION.
The language of this lesson is
very simple. Hardly anything is
needed in the way of explaining the
meaning of any words or expres
sions. The general occasion and
circumstances have been shown in a
previous lesson. So let us endeav- I
or to get at the thoughts of the les-|
son, grouping them, with such asso
ciated thoughts as may be suggested
and seem profitable, under the fol
lowing topics.
I. Failure.—ln some respects
the work of Paul and Barnabas, as
narrated iu this lesson, seems to
have been a failure. As indicating
this we may note the following
points :
1. The sermon failed to produce i
a proper spirit in the minds of the j
Jews. Instead of being filled with
love and peace and gentleness, they
were enraged with “jealousy.” V. ■
45. 2. The preachers failed to I
finish their discourse in proper
order, being interrupted and contra
dicted by those who had become
enraged. V. 45. 3. There was a
failure as to the general results of
their work with respect to those for
whom it was primarily designed.
The apostles admit this failure in
their turning from the Jews to the
Gentiles. V. 46. 4. There was a
failure as respects the work in this
city, for the apostles were persecu
ted and cast out. V. 50. 5. There
was a like failure at Iconium, where
they were again persecuted and
driven out. Vs*s,6, of chapter 14.
Such are some of the appearances of
failure. But all things are not what
they seem. Before forming any
judgment in the matter, get clearly
in mind what the apostles were
commissioned and empowered to do.
They were not to convict, or con
vert, or save, or compel. They were
simply witnesses. Did they fail to
bear witnes ? Was their testimony
in any part deficient, or defective ?
They were to preach Christ
crucified as the Savior of men. Did
they fail to present him ? Did they
offer salvation through any other ?
11. Success. —Most of us usually
find about such things as we look
for. If anxious to find failure there
shall hardly be lacking to us some
indications of it. If expecting
success some evidences will most
likely appear. Let these points of
our lesson be considered.
1. There was success in reach,
ing large multitudes with the word
of the Gospel. “Almost the whole
city was gathered together to hear.’
V. 44. 2. There was success on
the part of the apostles in maintain
ing their courage in the face of con
tradiction and blaspliemy. “They
spake out boldly.” V. 46. Bold
ness is an important element in the
character and manner of one who
witnesses for Christ. 3. The apos
tles were successful in understand,
ing and following the direction of
the Lord when thus obstructed in
their work. Rejected by the Jews»
they turn to the Gentiles. Vs. 46,
47. 4. There was a measure oj
success following their work among
the Gentiles. “They were glad and
glorified the word of God.” V. 48,
5. There was success in the spread
of the Gospel, “abroad throughout
all the region. V. 49. 6. It is a
mark of success that in verse 52 the
disciples were filled “with joy and
with the Holy Ghost,” and not with
gloom and despair such as might
have been produced by the bitter
persecution on other minds. 7.
There was success in Iconium. “A
great multitude both of Jews and of
Greeks believed.” V. 1, ch. 14. 8.
There was success in securing the fa
vor of the Lord. He granted “signs
and wonders to be done by
their hands.” V. 3. 9. There was
success in the continued spread of
the Gospel through the cities of Lye.
aonia, etc.
So are we not to see that the in
dications of success are more than
those of failure ? And judging of
| indications fairly shall we not con
clude that the failure is only appar
i ent and the success real and genu
ine ? Os course we must keep in
i mind what it was their purpose and
within their power and authority to
do.
But concerning both failure and
success we are all in great danger of
holding wrong notions. Neither the
fear of the one nor the hope of the
■ other can be a very worthy motive
for Christian service. How many of
our judgments are wrong being
fashioned by these standards. What
is success ? Apply the answer to
your work as Christian, as teacher,
as pastor, as missionary. And, even
with your most correct notions as to
the true meaning of success is there
not this better standard by which to
measure work in the Lord’s cause.
Not according to or on account of
your success but
HI. Faithfulness “Well done
good and faithful servant.” “Thou
hast been faithful.” Thus does our
Savior judge and speak. Let us do
likewise. We might as well remem
ber how unlikely it is that all of any
race, or community, or congregation
shall become tho followers of Christ.
W e might profitably ]>ondcr the par
able of the sower, and see for our
selves that not every promise of
fruit is fulfilled. Yet we are to be
faithful, preaching the Gospel to
every creature. God will attend
and bless our labors, and will in no
wise fail to gather through us his
elect from all the nations of the
earth. W e |go forth to preach
Christ. Some will reject, some will
accept. All will act freely upon the
invitation we present. When at
the last day God’s purposes have
been fully revealed it will be shown
that “as many as were ordained to
eternal life believed.”
l/F" ’’IF' 18 by motatnf*
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* ' ® r m»U. Dr. Doauko, I’lilladelpUlA.