Newspaper Page Text
F -
Many good and strong things were said in be
half of
MISSIONS
During the Session of tho
Southern Baptist Convention.
Subscribe to and read the Christian Index,
fyou would keep informed.
ESTABLISHED 1821.
©he CChristian
Published Every Thursday at 57 South Broad
Street, Atlanta, Ga.
j. c. McMichael, tbopbirtob.
Organ of the Baptist Denomination i
Georgia.
SunscßiyTioN Prick:
Onecopy, one year $ 2.00
One copy, six months 1.00
Obituaries.—One hundred words free of
charge. For each extra word, one cent per
word, cash with copy.
To Corkkspondknts.—Do not use abrovia
tions; be extra oareful in writing proper names;
write with ink. on one side of neper; Do not
write copy intended for the editor and busi
ness items on same sheet. Leave off personal
ities; condense. ,
Business.—Write all names, and post offices
distinctly. In ordering a change give the old
as well as the new address. The date of label
indicates the time your subscription expires.
If you do not wish it continued, order it stop
ped a week before. We consider each sub
scriber permanent, until ho orders his paper
discontinued. When you order it stopped pay
up to date.
Remittances by check preferred; or regis
tered letter, money order, postal note.
When the Doctor says that the build
ing up of our cause in his present field
is not like this, he moans, of course,
that his work is not at all of tho most dif
ficult, unfitful type.
Moses might wear a veil before the
children of Israel: but when ho conies
before the Lord tho veil must be put off,
(Ex. 34:33-35)We must have no disgui
ses before God; we can have no secrets
from Him.
Bro. W. C. Golden, of Nashville, ap
peals in the Reflector with the query,
“What does it mean?’’ Ho refers to the
suggestion that the Foreign “Mission
Journal" and "Our Homo Field” could
lie dispensed with. He thinks the
Weeklies are doing all they can, and that
the Boards actually need their special
organs.
“This lower world.” says tho Abbo
Roux, “is in tho hand of two omnipo
tences —that of the wicked, and that of
the fools.” But folly is man’s weakness
in the sphere of reason, and wickedness
is his weakness in tho sphere of con
science: and even in this lower worlds the
true Omnipotence—that of God, rules
and overrules both, putting something
of its own might into even the imper
fect wisdom and the defective righteous
ness that side with itself.
Prof. Huxley, in tho “Fortnightly Re
view” speaks of “the fifthteentn chapter
of tho Second Epistle to the Corinthi
ans.” Very well, let us sadly make note
of the fact; and when Scientists pre
sume to intermeddle with questions the
ological, we can throw them out of court
with the proof that in Scientists there
are not the elements of even a good con
cordance, how much less of an adequate
commentary, or of a soundly-reasoned
body of divinity. So shall we even our
selves with them in their curt dismissal
of theologians from current discussions
in science.
Dr. T. 11. Pritchard is much caoour
aged in his now field at Charlotte, N. C.
but ho says “It is no picnic to try to
build up the cause in this Pedobaptist
stronghold.” But that is just the sort of
work that suits Dr. Pritchard.—Western
Recorder.
“No picnic.” Now arc wo glad to
hear the Doctor say so. For, was there
ever a harder day than a picnic day?
We may fitly describe its tastless pleas
ures and its worying fatigues at their
very best, by a slight attention of two
lines from Charles Westly,
A busy day without employment
A happy day without enjoyment,
We must not cower before oppsition,
or shrink from it. No field of labor is
to be abandoned because opposition
confronts us there. Paul decided to
prolong ‘his labors at Ephesus for a
double reason; first because a great and
effectual door had been opened to him
in that city, and secondly, because there
were many adversaries. He felt it to be
fais duty and his privilege, both to pro
' claim the truth to those who embraced
’ft, and to defend the truth against those
who withstood and assailed it. Only in
the two-fold opportunity ho found his
ministry and mission. And why should
we not find ours there?
A writer in the “Fortnightly Review’
represents the Brazilians as “too lazy
even to stand up while they gossip on
tho street.” If this is true, it almost
makes us regret tho choice of Brazil as
tho acene of our foreign mission labors
in South America. We do not want an
other race of Baptists raised up lazier
than tho present; our principles, we fear,
would hardly be able to stand tho strain
of any increase of slothfulness among
those who profess them. We remember
how Dr. Timothy Bullens, the Methodist
orator of the Holston Annual Conference,
used fifty years ago, to startle our youth
ful ears, by saying, “Show me a lazy
Christian, and I will show you a relig
ious devil!”
According to a writer in one of the
English monthlies the number of insane
in the United Kingdom was 55,525 in 1802
and 117.836 in 1800. This is startling:
they more than doubled in less than
three decades—doubled let us say, in a
single generation. The stream of insan
ity lias broadened and deepened contin
uously, every year adding something to
its width and depth. And why? In tho
«ment of tho writer, the chief nurse
e increase of insanity has been brain
Soisoning by alcohol. Well, then, may
1. Donald Clark cry:
‘Ha! see where the wild-blazing Grog-
Shop appears,
As tlie'red waves of wretchedness swell,
How it burns on the edge of tempestu
ous years,
Tho horrible Light-House of Hell!”
Mrs. Paran Stevens pronounces it the
most conspicuous fault of American
women that they talk too loud. Per
haps, it was simply the unpleasantness
of the wrongly elevated tones that earn
ed for them with tho undiscrimtyiatlng
the reputation of talking too much. It
is gratifying to learn just whore the real
fault in the case lies. Gratifying to
learn, too, that what is accounted tho
fault is largely a misfortune; since the
climate with its raw winds has made our
women sharp-voiced and the
necessity of talking against the
clatter of the streets has made them
loud-toned. Gratifying also to learn
that what remains of the reputed fault
as originating in tho characteristics of
our women themselves may be arrayed
rather in robes of merit; for are they
not intellectual and earnest, and do not
their voices for this reason rise with
their words as they converse?
W (fljmtian Jniic?.
In one of our Georgia cities,* not
long since, a Romanist died, more or
less in the order of sanctity. The
high mass and other religious cere
monies said or sung in connection
with his funeral, we arc credibly in
formed, cost the bereaved household
the pretty sum of $450. They were
cheap at that figure, of course, if they
possessed any real efficacy toward
throwing open the portals of heaven
ly blessedness before the spirit of tho
departed. But who can believe that
the questions of the soul’s entrance
into glory can have been made de
pendent by divine mercy, on any
rites performed by men, when there
are men who will or will not perform
i the rites according as money to pay
them for the performance is or is not
forthcoming? Surely, if the story
be true, we can not trace to heaven
either the extortion with which the
priests wrung out the money from
the mourners, or the slavish supersti
tion with which the mourners yielded
up tho money at the behest of the
priests. Both of these certaimly bear
the brand of an evil human origin
and are corruptions of Christianity.
A recent work of fiction tells of a
hotel in Paris most gruesome in its
style, where the waitresses wore
winding-sheets, the tables were
shaped like coffins, and the wine was
served in imitation skulls ; tho effect
being, in due time, to make the guests
laugh at death. Whether the story
was meant to be accepted as true or
not, we cannot say; but we can very
easily believe that if the sombre sur
roundings of man’s mortality wore
associated in personal experience
with careless, irresponsible life at an
inn, they would soon lose their power
to awaken serious moods and lend
themselves to light thoughts and
frivolous diversions. Not only so
but without bringing these surround
ings from day to day within the
sphere of the senses; we may link
them with habitual trains of thinking
and states of feeling idle and empty
enough to take out of them all the
graver aspects ministering to sobrie
ty and, wisdom, Thus, through uhut
is called “the association of ideas,”
may we learn to laugh at death.
And who laughs at death dies—if not
n body, in soul.
The Home Mission Monthly for
February says: “M artin. E. Gray, of
Ohio (we do not give his post-office
address, lest ho be pestered with all
sorts of appeals), is one of the most
remarkable givers of our time. Many
years ago he promised the Lord that,
if he should be spared to a good old
age, he would endeavor to give to
the cause of Christ not less than
SIOO,OOO. He is now nearly eighty
years old, and has almost reached
his great aim. To the Homo Mission
Society, in January, ho sent a New
Year’s gift of $3,000, making $41,-
502.66, which he has given to this
society in large sums, aside from
smaller and special offerings. How
has ho done it? By great industry
and frugality in a spirit of consecra
tion to Christ. Ho began life with
almost nothing. From a farm and
saw-mill, chiefly, have come his re
sources. Ho lives and dresses mod.
orately, that he may give the more
to promote Christ’s cause on the earth.
This is his chief joy. And, if there
is a happier man, in the best sense of
tho word, than Martin E. Gray, *of
Ohio, at the age of eighty, we know
not whore to find him.
Dr. Andrew A. Bonar of Glasgow
died Deo. 20tb, after a brief illness
in his eighty third year. He was
ditinguisbod as a minister of the
Presbyterian church, as a scholar,
and as the author of several theolog
ical works.
He was a younger brother of the
well known hymn writer, Dr. Hora
tips Bonar.
If the care of tho hair wore made
a part of a lady’s education, we
should not see so many gray heads,
and tho use of Hall’s Hair Ronew
er would bo unnecessary.
Illinois.—From thirty-four of
the local associations whose minutes
have been received, and estimating
the nine remaining tho same as last
year, the report is as follows: Church
es, 1,076; baptisms, 5,726; total mem
bership, 97,905. This makes a not
gain of 8,425.
There are about forty young min
isters enrolled at tho Southwestern
University, Jackson, Tenn. A num
ber of them preach to neighboring
churches.
ATLANTA GA„ THURSDAY. FEBRUARY 23,1893.
“HE SHALL SHOW YOU THINGS TO
GOME-’’ JOHN 17= 13.
This passage of Scripture is usual
ly interpreted as refering to the
future work of the Holy Spirit—that
is, from the time Christ uttered, the
language, to some time in the future.
But there is very great danger of
restricting the mission of the Holy
Spirit to too short a time, and td a
too limited scope. It was not in
tended by tho Saviour, in the use of
the above expression, to point out
only its work on tho day of Pente
cost, and its subsequent work of
directing the twelve apostles in their
various fields of labor, nor John’s
final vision on the Isle of Patmos, or
the completion of each part of the
Canon of Divine Revelation,as it now
stands; but to the fuller and grander
mission of honoring and directing
concrete truth through all the ages of
time.
In the Prophetical age, tho work
of the Holy Spirit was quite definite
and complete; so, also, during the
reign of Christ on earth, it was both
definite and explicit. Why should it
be less so now, in bringing to our re
membrance, things of importance—
things pertaining to the kingdom of
God? When ho went to leave his
disciples the Saviour said to them,
“It is necessary that I go away, that
the Holy Spirit may come.” Como
to remind you, come to direct you,
come to reprove you, come to com.
fort you and develop you. The Sa
viour promised that the Holy Spirit
should also come in power and wis
dom—power to convince and convict
of sin, and wisdom to direct the guil
ty soul unto the true place of light,
safety and happiness.
How liable are we to look to tho
day of Pentecost for the fulfilment
of all these promises? Wonderful
were tho demonstrations of the Holy
Spirit on that day; yet, in compari
son, it can only be called the dawn
of light aud power, of what was to
be seen and felt of his glory. If we
but follow the lives of these apostles
we find that ho did “show them
things to come” in the exact order of
need and application through all
their life work. Then again, how
liable are we to look upon the end of
the apostle’s work for the fulfilment
of the Scriptures, which is the cap
tion of this article, rather than to
show ’its legitimate and practical
bearing on the disciples and churches
of the present ago. And this brings
me to the real object I have in viow>
in writing this article—to show the
mission and power of the Holy Spirit,
in sanctifying concrete truth, as well
as abstract truth. God needs the
work of his Holy Spirit in the pres
ent age to direct and glorify con
crete truth, as much as he has ever
needed it in tho ages past, to honor
and vindicate abstract truth. When
God took the last vision from the
mind of St. John, there was com
pleted a beautiful, perfect and an
immortal chain of abstract truth
that was to guide us and honor him
in all ages to come. But it is no less
a truth, that he left that same Spirit
in the world when John went away •
and that it was not only to bo the
mission of that Spirit in a general
way to “reprove tho world of sin,
righteousness and a judgment,” but
that Spirit was to have blessed and
and holy communion with other
spirits like John’s— to unfold,
beautify and adorn heavenly visions
presented to every new-born souj
elected into eternal life, visions of
reconciliation, peace, pardon and
glorification. Visions of practical
life, of duty to God and man, and of
blessed and sweet rewards of work
performed. What else could the in
spired apostle mean, when he says,
“When he ascended on high, load
captivity captive, and gave gifts unto
men.” “Some apostles, prophets
evangelists, pastors, teachers. For
the perfecting of tho saints, for tho
work of tho ministry, for tho edify
;ng of the body of Christ” God
intended to have some place to de
posit his oodo of Divine truth—that
place is tho churches—local assem
blies of regenerated people, led by
the Divino Spirit God’s oodo of
abstract truth must bo preserved
protected and scattered. This must
bo done by individual gifts, sanoti.
fled by tho Holy Spirit. “But tho
manifestations of the Spirit is given
to every one to profit withal.” “God
has sot some in the churches—apos
tles, prophets, touchers, mricles>
healings, helps, governments and
divers. kinds of tongues.” What
mean all these clear declarations
from the word of God, if there is
not yet, a vast amount of concrete
truth not yet revealed, evolved, ap
plied and sanctified. Truths to be
put forth only as the occasion and
tho opportunity offer ? lam ready
to confess that if too much stress is
put on the existence of concrete
truth we are liable to neglect the
abstract truth; yet both these doc
trines are found in God’s W ord. If we
are lead too far from tho abstract, we
are likely to become unorthodox and
conceited; while on the other hand,
if we are led too far from the con
crete, we are liable to become unpro
gressive, dogmatical and dangerously
formal. God is always consistent in
all that ho does. When the last par
ticle of undeveloped truth, by every
gift of the churhces, in every age,
shall have been evolved, applied and
sanctified, it will all be in perfect
harmony with God’s glorious decla
rations of abstract truth, in every
form, and in every ago. The want
of this age, is not more skill in tho
letter of Biblical interpretations, nor
in what the world calls orthodox
creeds, nor an increase of nnregener
ate members to swell tho ranks
tho present creeds; but what wo do
need, above every thing else, is the
unwavering faith to accept God’s
promises of the power and wisdom
of the Holy Spirit in all tho ways of
this life.
If tho churches want bettor ser
mons from their pastors, more spirit
uality among the members, and less
skepticism in tho congregations, let
them accept this doctrine of tho
direct agency of the Holy Spirit, in
guiding into the ways all truth. Let
them place themselves in sackcloth
aud ashes, and like Jacob, wrestle
with God, until pulpits, pews and the
world is reformed; for it is over tho
mission of tho Divine Sp rit to take
of tho things of God and show them
unto us. s W. M. 1 :IDGES.
“WHY WILL YE DI j ?"
I write these lines for t't<, eyes of
some unsaved sinner. 1 do not know.
where they will find him. Ido not
oven know that any mortal will ever
read them, but there is a strange
burning within me to write, if I may
but ask the poor, ungodly sinner this
one awfully solemn question: “Why
will yo die? ”
How dead tho human heart must
bo that has not had serious thoughts
about tho future ! To most people
there is an awful uncertainty about
the life beyond, but with tho un
certainty, there is a fearful certainty.
There is something about us that
makes this uncertainty assume terri
bly real impressions. The revela
tion given us in God’s holy Word is
tho only satisfactory answer to the
impressions we have about that other
world into which wo shall soon be
ushered. Aud this Word alone
gives us the proper direction for the
use of opportunity here, that wo may
bo prepared to enter upon tho scones
that Jwe shall behold’ From this
Word I derive all tho admonition
and warning that I shall present to
you who aro exposed to the fearful
consequences of sin.
Dear sinner, I greatly fear for you.
Sin is so deceptive, and your sensi
bilities are so completely blunted by
it, that I tremble for you.
Many have hoard tho awful story
of tho Saviour’s sufferings and death,
so often, that it makes little impres
sion on thorn. They have boon told
of the Saviour’s love until they do
not appreciate it. And thus are they
becoming hardened and careless about
tho greatest concerns of life. Let
mo toll you, just this once more, of
the groat lovo and sacrifice of tho
Saviour for you. May you not with
mo now, sco him hanging on that
cruel cross. Ho prays for the cruel
men who drive tho nails in his bands
and feot. Hogroans out his blessed
life in mortal agony. Ho dies undur
the sliamoful disgrace that he is as
tho thieves that hung on cithor side.
All this, dear sinner, was for you.
Can you reject such lovo as this p
Can you toll Jesus that you do not
care for all this ? Can you willfully
dio in your sins when ho has suffered
this that you might live forever ?
Have you made up your mind that
you will not bo saved? If you do
not now accept tho blessed Saviour,
why ? What is it that keeps you
from becoming a Christian now?
Could you tell me why you are dying
in your sins ? It surely is not be-
cause the Saviour has not done
enough for you and said enough to
you, to make you feel welcome in
his tender fold. He-says, “como now
and let us reason together, saith the
Lord: though your sins be as scarlet
they shall be as white as snow!
though they be red like crimson, they
shall be as wool.” “Como unto mo
all ye that labor and aro heavy laden
and I will give you rest.” And
when he would express his loving
anxiety yet more pressingly, he says,
“Behold I stand at tho door and
knock; if any man hear my voice,
and open the door, I will como in
and sup with him and he with me.’’
What more could the Saviour have
done? What more could he have
said ? If you die in your sins, will
it not bo because you will not be
saved ?
“What shall it profit a man if he
gain the whole world and lose his
own soul.” You possibly have not
given tho subject serious thought
Will you now, while you hold this
paper, think of the eternal interests
that hang by such brittle threads.
You may be young and well and
strong. You may bo light hearted
and free, but you cannot always bo
so. There is a summer timo oppor
tunity that is favorable to the great
concerns of your soul. When it is
past, the winter of despair will close
in around you, and the very feelings
themselves, which you now have,
will have gone to return no more.
Recall the solemn timo when you
promised to give your heart to God.
You postponed it then by making
the promise. It was tho loving in
treaty of a relative, mayuo a precious
mother; it was tho earnest appeal of
some preacher, or it was the solemn
beating of your troubled heart that
led you to make that promise. Will
you now fulfill that sacred promise?
“Seek yo first the kingdom of God.”
Does this not seem to you wise coun
sel? Is it wise to disregard infinite
wisdom ? Will you, by your actions
tell God that all his great salvation,
provided by the death of his own
dear Son,/ir unnecessary ? Con void:
afford to act with so little good sense,
as to treat lightly, matters of such
magnitude ?
O helpless, condemned, ruined
sinner, “turn yo turn, why will ye
die?”
Every Christian that reads these
lines will pray God to bless them to
every sinner that may road them,
and now, while God’s little ones all
over this great State aro moved by
tho Spirit topray for you; open your
heart and let the blessed Saviour in.
Are there some things you do not
wish to give up for Christ? He said
that the wise merchant sold every
thing, that he might buy the one
pearl of great price.
Could you but know for one brief
moment tho glorious blessing of
Christ; could you but once experi
ence tho thrill of a Saviour’s love,
you would forever wonder why you
had delayed to believe.
Eternal life! What can that mean?
No one on this poor earth will ever
be able to tell you. “Tongue cannot
express the sweet comfort and peace
of a soul in its earliest love.”
May the God of grace, give to
these linos the quickening presence
of tho mighty Spirit. May ho by
them, point the reader’s dying eyes
to Josns- “For God so loved the
world, that he gave his only begotten
Son, that whosoever bclievoth on
him might not perish but have ever
lasting life.” F. C. McConnell.
ABE THEY CHANGING BASE?
I mean, aro even Hardshell breth
ren modifying their teaching, and
changing their methods so as to como
nearer to Missionary Baptists?
Some things I have recently scon
and heard, lead me to think that the
leaven of change is at work, and I
hope it will go on uutil the whole
lump is leavened.
At present there is a brother, Rev.
Mr. Purifoy, of Selma, Ala., travel
ing, preaching and workiug on tho
line of tho Atlanta and Wost Poiut
IL IL
I do not know what namo he
would give his work, but it corres
ponds to what wo arc accustomed to
call “Missionary and Evangelist.”
Ho spent nearly a week in LaGrange,
preaching at different places. Two
of his sermons were delivered in tho
Baptist church of which I am pastor.
I heard these and was astonished at
the way he out against tho customs
aud traditious of Lis church. Aud
he did this simply by preaching in
liuo with those doctrines and practi
ces prevalent with us; without any
avowed effort to antagonize Hard
shellism.
He was an intelligent man, having
been a practicing physician for many
years. No doubt this helped him to
see tho folly of some of tho teach
ings of his brethren. But I will par
ticularize as to some of the points
touched by him.
1. He affirmed the right of the
minister to his support from the
ministry; quoting Paul’s teaching on
this point.
2. He urged the necessity of the
minister studying to properly qualify
himself for his work.
3. He urged upon parents very
forcibly, the training of their chil
dren “in the nurture and admonition
of the Lord.” Teaching them by ex
ample as well as precept.
4. The importance of self control,
especially as to tho use of tobacco
and whiskey, both of these being
poisonous and injurious.
5. The importance of good works,
fruitfulness, in the same sense we
teach on that subject in our articles
of faith.
And I may add that no expression
he used would bo challenged in any
Missionary Baptist church. No ex
pression he used would have betray-,
ed even a suspicion that he was con
nected with the Primitive Baptist(?)
church.
I am gratified to know that these
clever people are getting out of the
wilderness. With them, “the morn
ing light is breaking. I hope tho
darkness will soon diappear.
When Dr. Powell was with us a
few weeks ago, ho stated that the
Hardshells were sending out Mission
aries. I rather thought he was jok
ing; but in a few days I saw enough
to convince me that he was correct.
It is a well known fact that in
hundreds of cases tho children of
this denomination have gone off and
united with other denominations.
declaring that they could not
in'vl/.lx th-j er'»’ ueu.r-/ do noting
I idea.
Placing the history of this people
side by side with our own denomina
tion, we have a proof of the expres
sion often used by Mr. Herbet Spen.
cer, “Survival of the fittest.”
What now shall we say to the
“remnant” that seems “almost per
suaded” to como to us? Wc will not
use harsh words of denunciation.
And wo must not forget that our
fathers and grandfathers were about
as deep in the mud as they are now.
And in fact, some who aro now
called Missionaries, would make first
rate Hardshells on the non giving
idea.
We will not make faces at this
rear guard of the army that seems
to bo about to get into line. But we
will affectionately welcome these
brethren. If they would live and
have a name, the dust of anti-mis
sionaryism must be shaken off. I
does seem like the commission to “go
teach all nations,” is clearly enough
expressed to convince the chief of
doubters.
Then there is great joy in keeping
the commandments of our blessed
Lord. G. S. Tumlin,
La Grange, Ga.
EXPECTING TOO SOON.
We aro quite apt to expect too
soon, the fulfilment of God’s promi
ses. We pray for a certain thing
and then expect an answer right a
way, unless wc clearly see that the
case is such that no answer could
come at once, without tho working
of a miracle. Eventhen we aro often
times so impatient for the answer
that we prefer that God should work
a miracle to gratify us. Wo find
that Moses was at one timo expect
ing, too soon, the fulment of God’s
promise concerning tho deliverance
of the Israelites from Egypt. Short
ly after Moses was set to tho task of
leading the Israelites,he entered this
complaint to tho Lot d, “Lord, whore
fore bast thou so evil entreated this
people? Why is it that thou hast
sent mo? For, since I came to
Pharaoh to speak m thy name, he
hath done evil to this people; nei
ther hast thou delivered thy people
at all.” Moses evidently had sup
posed that God was going to hurry
up the business of delivering his peo
ple, without any delay. Ho was ex
pecting a very prompt fulfilment of
God’s promise. Ho doubtless be
lieved that God had tho power to
- ---- . .
Brother Minister,
Working Layman,
Zealous Sister
We are striving to make
Tlie Index
the best of its kind. Help us by securing a
new subscriber.
VOL. 70—NO, 8.
wrench his people out of Pharaoh’s
hands without any parleying with
the king. Had not Pharaoh already
done very wickedly with the people?
Had he not shown himself to be a
hard-hearted, defiant rebel, unfit to
live another day? Had not the Israe
lites already suffered more than they
ought to, at Pharaoh’s ugly hands?
So far as it appeared to human eyes,
it was high timo that the people were
released from their wretched thrall
dom. But no, God had not yet got
ready to fulfill the promise he had
made to Moses. And God always
takes his own time to fulfill his prom
ises. When he makes a promise, he
reserves tho privilege of fulfilling it
when he pleases. Moses must wait
God’s time. lie must be pleased to
have God do as he pleased. God
could not fulfill that promise until
everything involved in it was also
fulfilled. So it is to-day. We do
well to expect God to fulfill his
promises. Wo do well to expect
answers to our prayers. But let us
not too soon expect their answer.
Let us remember that there are con
ditions, unseen by us, which must be
met oftentiine, before God can wise
ly and well bring to us the answer
that we need. If God should ans
wer some of our prayers, as soon as
we expect he will, the answer would
not be so good as we need. When
God waits longer than we want him
to, it is because ho is getting ready
for us something better than we ex
pected. C. H. Wetuerbe.
THE SAINTS IN HEAVEN.
I fear that, Dr. Dobbs may noj
call me, “Our good brother,” after
that he has read this article.
I maintain that, the righteous dead
are in a blessed state, but that they
have not entered into their final rest.
They are “at home with the Lord,”
but they have not entered into the
home which Jesus has gone to “pre
pare for them.
It is true that, “the sainted dead
cannot be everywhere.” Nor is. it
necessary that they should be. But
aii.ee .Christ is everywhere.’ Hu can
bo ifi any locality where tlu: Raihted
dead are. So that wherever the Lord
is with them, they are “at home with
the Lord.”
“The enthroned human body of
our Lord” is, most assuredly in
heaven, but I deny, that it is neces
sarily confined to any one locality,
although this body cannot be in
every place at the same time.
Jesus may manifest himself by his
bodily presence to tho sainted dead
wherever they are. While the Script
ures which Dr. Dobbs cites, prove
that this “enthroned human body of
our Lord” is in heaven, they do not
teach that it always remains there,
and never leaves the highest heaven,
for a moment ( in order to be in a
place, a heaven if you piesSß, (Vhere
his saints are. Tho mediatorial reign
is not yet over, and, until then, his
people shall not be enthroned with
him. Their human bodies must be
re-united with their spirits before
this enthronement shall take place in
“the heaven.”
That I did “write without Dr
•
Dobbs’ article before me” did not
imply that I did not give his article
a “careful reading.” My “careful
reading” discovered to me the un
scripturalness of Dr. Dobbs’ “argu
ment.”
I might have written more fully,
yet not more correctly, if his article
had been “before me." To say truth
Dr. Dobbs, in his article, had too much
“argument” and too little Scripture,
His “argument reminds me of the
Irishman’s apple-pie that was made
of quinces.
If “our article did not contain one
word contrary to the position se
forth in this extract,” then, Dr. Dobbs
and I agree exactly as to an inter,
mediate and disembodied state. For
that is tho position implied and in.
eluded in this “extract.” But his
latter article is opposed to an “inter
mediate place.” Then Dobbs is di
vided against Dobbs. A kingdom
divided against itself cannot stand.
1 do not believe in un “unconscious
state” neither have I said that “Para.
<tiso is a kind of intermediate place?
Still, I do believe and affirm that
there is an intermediate state of bliss
for the sainted dead.
Dr. Dobbs “may fail to find ths
distinction insisted upon by our
brother” but if so, more’s the pity.
Tho foot that the word is
used in different senses in the Script
ures demands a discriminated sense