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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.
Rev. W. C. Golden, pastor of the
Third Baptist church, Nashville,
Tenn., is reported critcally ill.
The Library of the Seminary at
Louisville, Ky., has 20,000 volumes
on the first floor of the fire proof
building.—Baptist and Reflector.
Forty new houses of worship are
to be built in Berlin by the State
church this year and next. Who
pays for the building?
Rev. W. H. Hubbard, Seminary
student from Baltimore, has been
chosen temporary pastor of Twenty
second and Walnut church, Louis
ville, Ky.
Rev. J. B. Borders, formerly pas
tor of the Colored Baptist church,
Forsyth, Ga„ was installed pastor of
Mount Olive Baptist church, Macon,
Ga., Nov. 10th. 1892.
The Pope, it is said, designs to
have a golden throne worth $200,000.
Where will the money come from?
How many subjects do homage to
him that will sit upon the throne ?
Rev. C. S. Gardner, pastor Edge
field Baptist church, Tenn., is rejoic
;ng in a fine revival meeting. There
have lately been thirty-four additions
to bis church. Edgefield is, practi
cally, apart of Nashville.
Brooklyn, with its nearly one mil
lion population, has three hundred
and thirty-eight churches exclusive
of chapels and missions. Six of
these churches are at present without
pastors, three in the Baptist denomi
nation, two in Congregational, and
one in the Presbyterian.
The Alabama Penny Saving Bank
a Negro undertaking and a Negro
success, was organized two years ago
with Dr. W. R. Pettiford as Presi
dent. Dr. Pettiford with his wonted
skill and ability went hard to work
to make it a success. With Mr. B.
11. Hudson associated with him as
cashier he has succeded nobly. A
meeting of the stockholders held
recently showed that there have been
deposited $137,993.14; checked out
$125,158.71; Ballance in favor of
depositors 12,834.43; working capital
$14,764.69; gross earnings $6,547.63.
The shareholders have made ninety
per cent on the investment. This
shows Negro Possibilities and what
business tact there is in Dr. Petti
ford:—Baptist Leader.
The Imdex points with sorrow to
the jealousies and hard sayings that
have lately shown themselves among
some of the prominent Editors of
Southern Baptist papers. It looks
ugly. The readers of those papers,
we are quite sure, take no pleasure
in seeing such things among breth
ren whose pens ought to write of
peace and love. If you are mad
with each other, confess your faults
one to another, and be reconciled.
If you will not follow this Scripture
rule, hide your jealousies and hard
sayings in your waste baskets, “Let
your speech be always with grace,
seasoned with salt, that ye may
know how to answer every man.”
Let dogs delight to bark and bite,
For God has made them so,
I*t bears and lions scratch and light,
For ’tie their nature too.
But, children, let not your angry passions
rise,
Your little hands were never made to tear
each other's eyes.
F. D. Power writes an interest
ing letter from London to the Chris
tian Standard, Nov. 5. Speaking of
the old burying ground of Bunhill
Field ho says, though small, 124,0p0
people lie there. Among them Watts,
the hymn writer, Lardner, the au
thor, John Bunyan, the immortal
ffjrfetian
- Tr RsvTßWest—
dreamer, scvcui members ot Crom
well’s family, Susannah Wesley,
mother of John and Charles Wesley,
and Daniel Defoe, author of Robin
son Crusoe, with a monument over
him erected by 1,700 boys and girls
of England. The White Tower, or
Norman Keep, London, was built by
William the Conqueror. The walls
are 90 feet high, and very strong
and massive. F. I). Power, in
Christian Standard tells of one of
its divisions in which the royal jew
els, or regalia are kept.
“They have been kept here since
1253. They are very rich. (The
Queen’s crown, used at her corna
tion ’3B, has in it 2,783 diamonds*
277 pearls, besides rubies, sapphires
and emeralds.) The Queen’s orb,
held in the right hand at the corona
tion, and afterward in the left, is of
gold and diamonds, and the scepter,
three feet, seven inches in length, is
banded with the same jewels. There
are several other crowns and scep
ters and gold spurs which are al
ways placed on the altar at the cor
nation, and the ampulla of gold
which holds the anointing oil, and
the anointing spoon which is of sol
id gold, and any number of salt cel
lars of gold and jewels, which at
state banquets on the tables serve to
mark the guests as “above or below
the salt;” there is a rich communion
service, a baptismal font for royal
children, swords of state, etc. All
this wealth is valued ot $15,000,000,
is guarded by day, and at night the
floor of the whole room goes do wn
to the story below and is covered
with an iron cage. What a care
after all and a burden! ”
And what a sad, humiliating com.
ment is the last mentioned fact up
on the vanity, cupidity, and deprav
ity of poor human nature 1
CHRISTIAN BROTHERHOOD.
This is another new thing under
the sun. The founder of this new
order has been an organist in differ
ent churches and discovered the
great necessity of-. 11 denominations
laying aside their little petty differ
ences and forming a union. Such
propositions catch some people. It
looks like the spirit of brotherly love
and then the economic side is attrac
tive.
There is, these days, such a cry
against creeds and such an ardent
desire to have denominational union!
One is sometimes lead to hope that
the time may be approaching when
such union will be possible. But I
am frank to say it will have to be ap
proached with an entirely different
philosophy from that proposed by
the Christian Brotherhood advocate,
if he means what I think he docs in
his published propositions.
The creed of the new Order how
ever, is nothing new at all. It is
exactly what Baptists have believed
and done through all these years.
The Baptists will not need to make
a single change. All that remains is
for all these denominations that have
been believing and practicing non-
Scriptural creeds to lay aside their
non-essentials and come to the New
Testament Church without making
new sects or Guilds of any kind
whatever.
Here is the Brotherhood creed
and pledge :
I hereby agree to accept the creed
promulgated by the founder of
Christianity, love to God and love
to man as the rule of my life. I al
so agree to recognize as fellow
Christians and members of the
Brotherhood of Christian Unity, all
who accept this creed and Jesus
Christ as their leader. I join thi s
brotherhood with the hope that such
a voluntary association and fellow
ship with Christians of every faith
will deepen my spiritual life and
bring me into more helpful relations
with my fellow-men.
Promising to accept Jesus Christ
as my leader, means that I intend to
study His character with a desire to
be imbued with His Spirit, to imitate
His example and to be guided by
His precepts.
While the Baptist Churches have
no set creed to which each one of
them must conform, this with a very
few unimportant verbal changes is
the very thing we have stood out
against the world for, through these
years.
I see no use now at this late day
for Mr. Seward working up a now
Order out of the un-Scriptural de
nominations and claiming the honor
of founding a new sect. Let Jesus,
ATLANTA, GA., THURSDAY. DECEMBER 8, 1892.
the proposed leader still have the
honor of founding His Church and lot
these whose creeds and lives are to
be redeemed by the new Order
come along and join the Church of
our Lord Jesus Christ’s own found
ing. Why should Baptists be asked
to give up that which the now Or
der proposes to return to them. If
Mr. Seward means to take Jesus for
an example sure enough, then ho
should do it in all that Jesus left on
record, that is all the Baptists ask.
I suspect that I might speak for the
Baptists of the whole country and
promise to throw away our name, if
that is the objectionable. lam sure
that is all that this new creed points
out ■wrong in us, except one little
statement. His new creed says that
he hopes to increase his spirituality
by taking into his embrace all faiths,
while we think the best way to in
crease spirituality is to associate
with and fellowship spiritual, Christ
ly peoplb.
I expect that if the eyes of Mr.
Bo ward should fall on this he would
think that it grossly misrepresented
facts. From the utterances of his
that I have read, he thinks that he
is, to say the least, one of the very
first that is willing to lay aside prej
udice and do the most he can fo r
Christ. But I may inform him that
the starter of all these new orders
has thought exactly the same. It
seems that they suddenly discover
the un-Scriptural alliances in which
they live and break out, all at once,
to reform the world. If such warm
hearted, ardent men, all of them
would join the Baptists and give
their strength to the accomplishment
of the ends of the Savior’s command
ments they would not now have so
many denominations to harmonize-
This new design proceeds on the
idea that all denominational differ
ences are non-essential. It is quite
probable that of the many denomi
nations with which he has immediate
acquaintance the differences are non
eeßentials. Butt that is kiot true of
all. There are denominations whose
teachings are altogether different
and upon such radical points as to
affect the most sacred of Bible
truths. The notion that all denom
inational differences are about non
essentials grows out of another great
mistake the new order has fallen in
to, viz: That belief is nothing, liv
ing everything. The life of the
Christian is, to be sure, very impor
tant but the life of the Christian
grows out of his faith. I will in
form my zealous friend that he un
dertakes an impossibility when he
expects to maintain piety without
doctrine. It is the trnth that makes
us free. Men do as they believe.
Please pardon me if I seem cruel-
It is not meant to be so. The de
crease of spirituality calls for more
organization and the new movement
while it seems to be a bursting forth
of zeal is really but another evidence
of a want of spirituality. Earnest
men look around them and within
them and become impressed that
somethiug must be done aud they
set about at once to organize some
body.
Let me advise, that when any of
you feel called to organize you to go
back and see if Jesus Christ did not
organize the only religious institu
tion that he wanted in this world.
See if the elements of that organiza
tion are not all that any people or
times need. And if you will, see if
the Baptists are not tracking that
New Testament Church about as
nearly as you could wish it done.
While I have so heartily acceded
to the creed of the Christian Broth
erhood I do so with my own con
struction upon it. And while I
promise for the Baptists that they
will give up their name for the sake
of union, I do not promise that they
will fellowship all who claim to love
God and their follow* mon and regard
Christ their leader. We teach love
to God and love to men aud we
make Christ our leader and wo
make him more than our leader. Ho
is our adorable Redeemer who panic
into the world and suffered death
for us that by His atonement Ho
might bring us to God. We will fel
lowship all who believe on the Lord
Jesus Christ as a personal Savior
and then follow him, making Him
indeed their Leader.
By Mr. Spurgeon’s request a plain
marble slab was put over his grave,
with this inscription, ‘‘ C. 11. Spur
geon—waiting.’ ’ —Baptist.
TRUE WORSHIPERS.
The word worship, has wide lati
tude of application, in the Bible.
It describes the ceremonies per
formed before the altars of idols, as
“they -worship the work of their own
hands.” They worship other gods.
“They worshipped the golden image.’’
“They made a calf and worshipped
it.” Then there is a false -worship.
There is also an inaejequate, vain
worship of the true God. “In vain
do they worship me Reaching for
doctrine the commandments of
men.”
But our Lord who gave a new
and spiritual meaning to so many of
the terms used in the Old Testament
defines the true worship under the
gospel dispensation. The old was
passing away, the time for the intro
duction of the purely spiritual ser
vice had come.” The hour cometh
and now is when the true worship
ers shall worship the Father in Spirit
and in truth, for the Father seeketh
such to worship Him.” Henceforth
neither Jerusalem nor Gerisim (ex
clusively) is the appointed place for
worship. The time cometh and now
is, it has come, when the Father
seeketh such to worship as worship
in spirit and in truth.
Every place is now acceptable to
God. In solitude or in the Assem
bly, in the closet or in the crowded
streets, in the sick chamber or in so
ciety, in the prison or the hospital,
on the death couch or emerging from
the grave, the heart may construct
its own altar and look into the face
of God. No longer need we travel
painful journeys to consecrated
places ; every spot upon which you
stand or kneel is now a consecrated
sanctuary where your own yearning
faith may kindle the lambent flame
of Shechinah, the symbol and the
assurance of a present Jehovah.
Only and this is the sole limitation
and this too the sole essential ele
ments that make the petition true
worship, you must re • $r *ho ser
vice "in jpirit'and in truth.” ‘
It may be that forms and rites
were once called worship and ac
cepted for “the times of this igno
rance God winked at” but now un
der Christ’s new law’ worship takes
its character and becomes accepta
ble only from the state of mind and
heart in which it is offered. There
must be inner purpose, truthful in
tention to worship God, or the forms
you observe are mere bodily exer
cises which profit nothing.” In
spirit and in trnth”—spiritually and
truthfully.—Lacking this the words
you mutter or intone are meaning
less as the sighing breeze.
Worship then is not performance,it
is a state of heart. Prayer is not
utterance of words. It is the subtle
essence that is within the words
and that may exist without any
words, “the soul’s sincere desire un
uttered or expressed.” There must
be in it conscious purpose and in
tention to worship God.
Praise to God is not in the writ
ren hymn nor in the chanted tune
only as these convey the conscious
gratitude and adoration of the inner
soul. True worship of God is grat
itude, submission, dependence, peni
tence, faith, adoration and love and
from these into the outer life obe
dience, charity and beneficence.
Look over a congregation assembled
in a Christian Sanctuary on the
Lord’s day and tell me how many
true worshipers, according to Christ’s
definition, there are. Just as many
as enter with concentrated thought
and devout spiritual participation
into the service, and no more. The
bodily presence in the Sanctuary
the respectful attitude, even the
absorbed attention if it is only that
of an auditor or spectator, is not
worship. More than this is needed.
The inner spirit must participate,
apply, exercise, penitence in the
confession, appropriatin gfaith in the
read scripture, the melody of the
heart in the song, conscious grati
tude in the thanksgiving.
I have seen, beautifully arranged,
in an elegant vase, in a parlor win
dow, a bouquet of lovely looking
flowers. Their brilliant tints, skill
fully harmonized, made it a charm
ing thing to the eye. On approach
ing it to admire more closely, I
could discern no fragrance exhaling
from it. On touching the leaves
and petals I found them dry and
crisp. I then discovered it was an
artificial cluster, maufactured by the
deft fingers vs some skilled maiden.
But the mysterious impalpable fluid
that emanates from God made flow
ers was lacking. It could not be
what it purported to be, a real
truthful bouquet. So in our assum
ed worship of the Lord,if the spirit
ual essence, the aroma which the
truthful spirit inhales into it and ex
hales from it is but artificial worship,
without the odor of a sweet smell, a
sacrifice acceptable and well pleas
ing to God. Now take a sprig of
mignionetm or a bloom of violet and
field.
Insert in your artificial cluster and
a grateful odor will be wafted from
it. But all the fragrance will come
from those living blooms. There
wili be in the manufactured boquet
no more than before. So in our
congregations there may be sacri
fices of a sweet savor ascending to
the Lord but they rise only from
hearts through which flow the vital
izing sap of spirituality. There are
as many true worshippers as worship
in spirit and in truth. There can be
no more.
Ask yourself, then, do you wor
ship God in the assemblies of his
saints? Do you enter the house of
God, merely to receive, and to give
nothing, to hear rather than to par
ticipate? When the Minister, in
solemn words gives direction to the
petitions, confessions, thanksgivings,
does your spirit go into the line of
words he utters and make each sen
tence your own heart’s offering? Just
so far as you do this, you are a true
worshipper. If you do it not at all,
you are no worshipper at all. When
the hymn is sung does your spirit
lay hold of each line, aud to your
own consciousness make it truthful
praise? the praise is not in the words
not in the melody or harmony of
the music; it is down in the thought,
the purpose, the heart.
If this teaching of Jesus be true
then the minister may spread his
hands over the desk and say “let us
pray” and yet it is quite possible
that neither HE nor they may speak
or think one word of true prayer.
A hymn may be sung all through by
choir and congregation without one
emotion of praise. The Father may
call morning or evening for family
devotions and among them all, there
not be a single sentiment of worship
to divide, The Christian man from
bis wearying care, the maiden from
her evening social companionship,
may hurriedly kneel by the bed-side
and observe the wonted forms and
all may be as destitute of the real
spirit of worship as the twittering
of a sparrow or the bleating of a
lamb.
May we not discover just here the
reason why our type of piety is so
low, why our growth in grace is so
slow, our increase in the knowledge
of God, so unsatisfactory? Our
worship degenerates so sadly into
formalities, it rises so seldom into
real communion of spirit with the
Father of spirits; it comes so far
short of uniform sympathy with the
heart of our Lord Jesus Christ, that
it fails to inform, stimulate or con
trol our lives. The vital connec
tion with the head is so often inter
rupted the members are partially
and temporarily paralyzed. There
is a scission at the intersection with
the vine, and the branches wither and
are fruitless. The communion of
our spirits is not clear or close
enough with the Father of our spir
its ; and so we deprive our souls of
the nutriment which is essential to
spiritual health and enjoyment and
usefulness. J. L. B.
Augusta, Ga.
WRONG AND DANGEROUS,
I fear that Baptists are drifting
away from the true idea of the se
paration of church and state. I
was at an association a few days
ago when a resolution was passed
to memorialize the Legislature now
in session to defeat the effort to give
incorporated cities and towns con
trol of the liquor question in their
bounds, independent of the counties
in which they are situated. Now,
a Baptist may regard this but the
exercise of a legitimate function by
a religious body in behalf of a moral
question. But there are at least
two considerations not taken into
recount by those who would thus
defend this practice in religious or
ganizations.
Ist. Neither a church nor an
association is a part of the state or
of the state government. Citizens,
as such, have a right to assemble and
petition the Legislature, or individ
uals may singly do so, for the reason
that the state is made up of the peo
ple who inhabit it. A town council,
a grand jury or a political conven
tion may invoke the state to enao,
certain measures. But a church
I repeat, is no part of the govern
ment, is not amenable to that gov
ernment nor the government to it.
A church is not entitled to a vote
nor to any representaton.
If I was a Bcpresentative and such
a petition as the above came to me I
would return it or consign it to the
flames just as quickly as I would
deny my support to any measure
regulating the internal affairs of a
church. If a church is not to be re
gulated by the law of the land then
the state is not to be dictated to by
a religious body.
It is true that the same individ
uals compose in a measure both or
ganizations ; but it is equally true
that men are not acting in the ca
pacity of citizens in a church con
ference or in an association. This
practice of churches is a bad one and
tends to undoing the great work
which the Baptists have always done
in behalf of religious liberty and
the entire separation of church and
State.
2nd. It is no part of the work of
a church to regulate the condnct of
those outside its pale. It will do
well to rule well its own household
A matter may be right but if it be
political it should not be once con
sidered by a Christian in connec
tion with ministerial duties or re
ceive the expressed sanction of a re
ligious meeting. For instance, pro
hibition is right and it ought to be
supported by every Christian citizen
but a minister who advocates pro
hibitory legislation in connection
with the gospel ministry degrades
his calling and lends his influence to
the propagation of an erroneous
theory viz: that there is a union or
identity in the office ami xin ties of
the two citizenships.
I recently saw a good ministerial
brother obtain the floor of an asso
ciation and make a stump speech in
favor of the National prohibition
party. If the brother wished to
throw away his ballot on that party
or thought it his duty to vote for its
principles as an expression of his
sentiments it was all right. I may do
the same thing some day, but I hope
never to transform an associational
meeting of Baptists into a partisan
mass-meeting or try to commit the
Baptist church, as such, to affiliation
with any party. We have an illus
tration of how this affiliation would
would work in the last campaign.
The Farmer’s Alliance was a credi
table organization and was able to
control elections and dictate legisla
tion, but it began to affiliate with a
party and in a large measure to
make its lines identical with the par
ty lines. The result is virtually the
destruction of both the Alliance and
its party.
Now I do not contend that there
was anything wrong in all those
proceedings; I express no opinion
whatever, but if the church should
adopt the same course it would
bring about the same result to it
self.
Just as it is no part of a church’s
work to regulate outsiders, just so it
is not the province of a church to
regulate the action of its members
in matters other than that of church
membership. Christians may carry
their religious sentiments into other
relations, they ought to carry them
into all other; but a church has no
other relation than that of Christ’s
executive in the evangelization and
Christianization of the world.
In the utmost good will, but with
equal sincerity these thoughts are
submitted for the faithful considera
tion of my brethren. Unless the
policy of Baptists has always boon
wrong I must believe this argument
is right and corrective of a danger
ous tendency. M. J. Webb.
Parrott, Ga., November 22, 1892.
TEARS OF JESUS.
The true humanity of Jesus comes
out nowhere more clearly than on
the two notable occasions, when He
is said to have wept. The one at
the tomb of Lazarus, when He ming
led his tears with the weeping sis
ters and sympathizing friends, the
other when, standing on the summit
of Mount Olive, He wept over sin
ful and dqoiued Jerusalem. Noth-
Brother Minister,
Working Layman,
Zealous Sister
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VOL. 69—NO. 48.
ing is so human as tears. The an
gels may smile the devil may grin,
but the former are too happy to
weep, and the latter have passed in
to a despair too hopeless for tears.
Man stands between the two, some
times smiling with the angels, often
er despairing with devils, but thanks
to the “good hope through grace,”
not beyond tears—tears of gladness
tears of sadness, as he sins on, re
pents on, suffers on, in this mortal
state, till his hour of final deliver
ance, “when God shall wipe all tears
from his eyes.” Into this peculiar
estate of humanity Christ came, in a
nearer sense, by his tears.
The sight of Jesus on the mount
of transfiguration was full of glor
ious promise for humanity, as his
shining face spake of the possibility
of its glorification through the pow
er of indwelling divinity. Not won
derful Peter wanted to Tabernacle
there always- Through the rift
beams the glory of the throne illu
minated this one favored spot of the
sin darkened earth, and Peter would
fain dwell the {remainder of his days
amidst its flashing splendors. But
the very glory of the Master was
to some extent, a necessary sever
ance from his yet unglorified disci
ples. The man was eclipsed in the
God, and the repellant power of
awful majesty and holiness drove
sinful humanity from Jesus, rather
than attracted it to Him. But the
tear-stained face of Jesus had no
such repelling power. Every tear
was a priceless jewel to suffering
man, as it flowed from a full-hearted
sympathy for his woes, aud prophe
sied of coming deliverance. If the
power of a tear of of human sym
pathy can never be measured, what
shall we say of the power of com
fort, and fullness of glorious hope
for a suffering race, when tears for
its sorrows fall from the eyes of the
God man. While the raising of
Lazarus from the dead proclaimed
Jesus, divinfl, His tears proclaimed
Him human. The one inspires our
faith, the other touches our hearts
and wo feel that, though He has
passed unto the “inner sanctuary,”
He is there a “High Priest that can
be touched with a feeling of our in
firmities,” and that we may ap
proach boldly to a throne of grace
and find strength to help in time of
need.”
It may be added that the occasion
on which Jesus is said to have wept,
are full of consolation to us. At
the tomb of Lazarus his heart was
so tender, and so keenly alive to hu
man woe that He wept over wounds
which he proposed immediately to
heal. On the mount of Olives He
shows that the most godless sinners,
the most abandoned the most God
dishonoring and Christ rejecting,
even after they have passed the pos
sibility of change and are doomed
are still within the sympathy of his
great heart. How full of consola
tion to the sorrowing the tears at
the tomb! How full of hope to the
vilest that they who would turn to
God will not be rejected, are tho
tears on the mount! Oh ! precious
tears of Jesus! Heart-drops of
sympathy falling as healing balm,
on the bleeding hearts of men, in
spiring courage and hope and lifting
despairing eyes to a coming deliver
ance, and a home where “there shall
be no more sighing, nor crying,” and
when they will no longer need the
consolation of the tear-stained face
of Jesus, because thrilling with the
joy of his presence forever.
W. A. Montgomery.
John Gibson Institute, Nov. 27,
1892.
The Broadway Tabernacle, New
York City, have reluctantly accepted
tho resignation of Dr. Wm. Taylor,
who has served them for twenty
years. At the beginning of Dr. Tay*
lor’s pastorate the church took out a
$35,000 twenty year endowment
policy on his life. Tho policy baa
matured and Dr. Taylor leaves the
pastorate with this comfortable en
dowment. Possibly churches may
find a suggestion hero which if acted
upon would cement tho union of
pastor and people. Evidently that
church meant to stand by Dr. Taylor
when they called him.—Baptist
Courier.
It is said that the first building for
the purposes of the Christian religion
in Tokio, Japan, was erected just
twenty-flve years ago, and now there
are ninety-two homes in that city
being used as places of Christian
worship. Surely tho light is breaks
ing in the east. Recorder.
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