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During the Session of the
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There is a volume in these three ex
hortations of a recent writer. "O thou
that art calumniated, have patience! God
knows. Thou that art misunderstood,
bo resigned • God sees. Thou that art
forgotten, have hope! God remembers.’’
It has been said that “praying breath
is never spent in vain;” but this is or is
not true according to the spirit of the
praying. We may say much more truly
that scolding breath is always spent in
vain; for the spirit of the scolding does
not alter its malign effect.
The holes in the towel do not wipe the
face, but the towel w ith the holes in it
may. Faulty Christians may be useful,
not by virtue of their faults, but in spite
of them. But as too many holes make
the one, too many faults may make the
other, practically and utterly worth
less.
In a recent issue of the “Western Re
corder,” Rev. J. Spencer, D. I)., has this
trumpet-blast, an echo from forty years
ago: “Pulpit affiliation by Baptists with
preachers of other denominations is not
merely inconsistent,but is vitally wrong.”
The “Old Landmark” controversy made
itself heard ami felt in its day: but that
day is not returning, we hope—at least,
as regards the estrangement and bitter
ness.
Ten years ago a chemist, in Berlin dis
covered a new substance called “valzia,”
and its production has recently assumed
commercial proportions. It is said to be
about two hundred times sweeter than
sugar. Just how this amazing dulcet
superiority was so precisely ascertained
we cannot say; but we are “as certain as
certain” that should the’ boys .and girls
ev.„j learn to scribble to each other,
•‘Valzia is sweet and <o are you,” the
mere emphatic comparison will not at
'all enhance what their predecessors have
been content to call the “sugary” sweet
ness of “young love.”
Little by little, error grows to more
and more. Our esteemed Louisville con
temporary gives this instance among
New York Baptists: “Dr. MacArthur
has for years had ‘Easter services’ in his
church, and this year they observed
‘Passion Week.’ So it goes, and so it
will ever go.” We wonder what Paul
would say to to these things,—he who
wrote to a church of the first age, and
through it to all the churches of all the
ages; “Ye observe days, and months, and
times, and years: I am afraid of you, lest
1 have bestowed upon you labor in vain.”
Would he ‘change his voice?’
In the affairs of private life, when ad
justing present misunderstandings and
disagreements, it is well not to revive
old troubles, old faults, old strifes, old
failures. Let “the dead past” be buried
and never dug out of the grave. Scarce
ly anything looks worse or smells worse
than a stripped and mangled corpse of
that kind: it brings with it such a sick
ening feeling as if nothing is ever forgot
ten and nothing is ever forgiven, that
the sinews of the soul’s strength to do
right and to seek peace unknit at the
spectacle. Peter could not have stood
being told every day that he had denied
the Master, and Paul could not have
stood being told every day that he had
persecuted the disciples: though doubt
less they told themselves these things in
a better way, and are humbler, for not
being told them, truly it may be but yet
harshly, by others.
In Genova, Switzerland, there has been
invented a “speaking watch.” By means
of a phonograpic plate in the cavity of
the case, the hours and quarters, instead
of being struck are literally spoken. It
is wonderful, this giving of a voice to the
flight of time; tiiis enabling, this com
pelling it, to tell itself out, even in the
thickest darkness of the night, even to
tlie total, irrevocable eclipse of blind
ness. But will any multiplication of
these mechanical means and appliances
constrain the unheedful soul of man to
take knowledge of the hours as they
fly, of the opportunities with which
they are freighted, of the obliga
tions which run through them to
reign over them, of [the recompenses to
which in ceaseless procession they are
steadily marching on—recompenses that
when they come for once come forever ?
Alas, no! Who disregards eternity can
neither rightly know time, nor rightly
prizixand nse it.
Not .long since, an English novelist
draped her home in mourning, while
writing those chapters of her latest work
which recount the misfortunes and death
of the hero. That hero was from first
to last the creature of her imagination;
and it happened to her as to Dickens,
who said that through sympathy with
the characters ho created, their suffer
ings grew as real to him as any suffer
ing of his own. Wo may smile at him,
and smile at her, and plume ourselves
on our superiority to such illusive weak
ness, and yet be much more like them
than we care to think. There are troubles
born altogether of imagination and with
no restraining touch of reality in them;
there are real troubles mild in themselves
but aggrivated to intenaity by strokes of
imaginative darkness here and there;
and between these two classes—because
of what is imaginary chiefly or only—we
may figuratively, if not littcrally, drape
our homes in mourning. More or less,
we drape our hearts, drape our lives,
drape our relations with men, drape our
personal social influence, on the very;
Sfie Christian Snfim
spirit of this English novelist: for imagi
nation is mother to more than half the
sorrow of the world—imagination thwart,
ed, of much—imagination followed, of
more.
SOME THOUGHTS ON THE WORDS
“L0!I AM WITH YOU ALWAYS, TO
THE END OF THIS AGE, OR DIS.
PENSATION,” WHICH CLOSE THE
COMMISSION IN MATTHEW 28 = 20-
On earth has never been a gather
ing more august, in respect of those
who then came together; nor more
pregnant with important consequen.
ces to mankind. There are recorded
in history a number of human gath
erings, to which the presence of dis
tinguished persons lent great inter
est, and the consequences thence re
sulting, have had some considerable
influence on the affairs of men. But
the interest has been transitory, and
the results quite limited. But of this
gathering of twelve persona on some
mountain in Gallilee,more than 1800
years ago, the interest has never
passed, and never will pass away
Every human being to the end of
time has an interest in this assem
blage
Twelve men meet by appointment
on a mountain in Gallilee. What
mountain we know not, We would
like to know. Had it been known,
Pilgrims would have made it a re
sort, and a church would be built
there. Things we deem interesting,
are often passed over without notice
in the Scriptures; while what ap
pears to us quite unimportant, is
very circumstantially detailed. How
gladly would we know the details of
Christ’s life, until he reached the age
of 80 ! Who cares to know what Sol
omon had for dinner every day, or
the number of vessels of gold which
Sheshbazzar, prince of Judah recei
ved from Mithaidath, by order of
Cyrus, king of Persia ? One of these
twelve had appointed that meeting
the eleven bad come to meet this
one.
This Ono was distinguished from
Adam, and all his sons, that ever
have been or ever shall be. In this
that he is not a son, but the Son of
God. Nor does this title distinguish
him from men only, but also from
angels. To which of the angels was
this said, “Thou art my Son, to-day
I begat thee ? ” But ho who is the
Son of God is also the Son of man.
The Son of God is God. The Son
of man is man. This is the God-i
man, perhaps not to be matched in
heaven nor on earth.
The eleven who have come to
meet him, are common men, not dis
tinguished by rank, wealth, or learn
ing. Four of them we know are
fishermen, one a tax-collector, one
came from a sect that can hardly be
matched in history for fanatic zeal,
obstinate purpose, and dreadless
daring, Simon the Zealot; one who
js sometimes called Theudas, and
sometimes Jude, together with James,
afterwards bishop of the church in
Jerusalem, surnamed the just, and
also called “the less,” to distinguish
him from John’s brother, Salome’s
son James. I say these two latter
opes are called brothers of the
Lord.
Their teacher and they have met.
On the mountain they stand. At
their feet lies an empty grave. Above
their heads there is placed a vacant
throne. Jesus has lain in that grave-
He will sit on that throne. Where
they stand is mid-way between the
Mortal’s tomb, and the God’s throne.
The eleven are hero to receive
from him their commission. What
a commission! ’Tis in fact to revolu
tionize the world! For he who
changes the religion of a people, will
change the customs of society, the
policies of government, the thoughts
of men, and their expression, which
is literature.
These men are commissioned to
proclaim salvation to mankind, with
out respect to race or color, geograph
ical boundaries, or political distinc
tion. They are ambassadors from
the God of the whole earth, unto all
the nations that dwell on all the face
of the earth. They have a mission
that neither man nor angel ever had
before. Ah! you think, these are
happy men. They are called ynto
an unprecedented honor, and com
minsioned to glory. Love is their
motive, truth their message, salva
tion their work. Happy and honor
able above all mon are they. It may
be that the work of these men is
very honorable, and their reward
very great—in heaven—but as to
ATLANTA, GA., THURSDAY. MAY 4, 1893.
honor and glory and happiness on
earth, —these men were called unto
shame, and commissioned unto
wretchedness.
Hear what the greatest of all th e
apostles says, one that stood not
there on that mountain with these
eleven, but was afterwards called to
take the Traitor’s place: “For I
think that God has set forth us the
apostles last, as it were, appointed
to death ; for we are made a spec
tacle to the world, to angels and to
men; Even unto this present hour,
we both hunger and thirst, and are
naked and are buffeted, and have no
certain dwelling place, and labor,
working with our own hands.”
All but one of the eleven, met
bloody deaths, James, whom the
Lord surnamed “Son of thunder.’’
In about ten years more, this James
will meet another man, named Herod
Agrippa. This Herod Agrippa,
grandson to that Herod, whom men
called the great, but bettor known
to us by the slaughter of the babes
of Bethlehem. This Herod Agrippa,
at the time of this meeting on the
Gallilean mountain, was living on
tlie Island of Caprese, on the side
of Italy farthest from the land of
Judea. A courtier he was, dancing
attendance about the person of Tibe.
rius, the Emperor as it seemed of the
world. This Herod Agrippa, then
so far away, a lusty youth, and high
in favor with the old Emperor now
not far from bis own unwept end,
and this son of thunder had never
seen each other, and were ignorant
of each other’s existence. But in
destiny’s loud-roaring loom, these
threads, now so far sundered, must
meet and cross, in the wonderous
web of human history.
Herod, then the wine-hibber and
dicer, in the most splendid and filth
iest of courts, —a court more splen
did than that of Solomon tlie magni.
ficent, and filthier than any sty of
swine. This Herod was Jame’s pre
destined murderer, and this son of
thunder was his predestined victim.
Little that day did James think of
the bloody end, which Christ fore
told to him, what time Salome came
to Jesus and asked that her two
sons might sit, the one on his right
hand, and the other on his left,
when he came into his kingdom ; and
Jesus said, ye know not what ye
ask. Can ye drink of the cup that I
i must drink of, be baptized with the
baptism which awaits me ? And
they, the mother with her sons, said
we can, and he said ye shall indeed
drink of my cup, and be baptized
with my baptism.
That baptism was a bloody death
inflicted by sentence of a tribunal
as upon a malefactor. Oh! Sou of
thunder! Soon shall that eloquent
tongue be silent. Those piercing
eyes shall death soon seal with dark
ness. Soon shall that warm heart
cease to throb, and the gates of
hades close upon that sturdy frame.
Peter would live thrice as long, and
then close his earthly career on a
cross, head downwards John alone
would outlive them all, and die in
peace as that century drew towards
its close. It was given to him, to
witness the marvelous spread of the
Gospel, even beyond the utmost
limits of the Roman Empire, and to
him alone of all men, was it given
to see in visions, the world’s progress
through the coming milleniums, un
til the last Judgement, and day of
final dooms. He, in visions saw the
new Earth peopled with righteous
ness; rolling through space, without
one grave in its teeming bosom, one
sin on its lovely surface, one sigh
ascending through its pure air, to
heaven: whence no more were emp.
tied vials of wrath—bnt the new
heavens rain righteousness on the
earth whence springs truth.
Their great master had not been
borne|within the walls of a palace.
Not from a throne had he issued his
edicts. All his life from the cradle
to the grave, had been the proces
sion of the victim to the alter. From
Bethelehem’s inn when he first saw
the light, to Calvary's cross whereon
he gave up the ghost, a man of sor
rows was he, and grief’s most inti
mate acquaintance. Burdened with
a world’s sin, he toils wearily his ap
pointed way, till falling down in the
place of a-skull, he is lifted upon the
cross.
The selection of these commission
ers cann<ot be described better than
in the w*ords of Paul. “Ye see your
calling brethren: how that not many
wise men after the flesh, not many
noble called you; but God chose the
foolish thing of the world to con
found the wise, and God hath chosen
the weak things of the w’orld to con
found the things which are mighty-
And base things of the world, and
things which are dispised hath God
chosen, yea, and things which are
not, to bring to naught things that
are, that no flesh should glory in his
presenoe,”
Lo! I am with you always to the
end of this age, or dispensation. This
age or dispensation. There have
been three dispensations. The Pa
triarchal, The Mosaic, and the Chris
tian. The first two preparatory to
the last. The Christian is the last>
the age in which the others reach
their maturity. When the grain is
matured, the stalk upon which it
grew, with the blades and roots, has
no further function to perform.
Their appointed end is death, death
from which no creature power can
recover them. This is the case with
the Patriarchal and Mosaical dispen
sations. They were both divine,
both appointed for a time, even as
the stalk of corn with its waving
blades and nodding tassel is appoint*
ed for a season; The maturity of
the grain proclaims the abolition of
the stalk. So the Patriarchal and
Mosaic were temporary. They are
dead, abolished by Go I—never more
to be raised from their eternal sep
ulchers. The Christian, for which
they were, is the last of the dispen •
sations—its end, is the end of time.
The Patriarchal was divided by the
flood into two parts. The flood
swept from earth all those long-lived
sinners, who had degraded and dis
graced God’s spirit, which is man’s
life.
But sin, which grieves the heart
of God, and brings distruction on
sinful man, took fresh root in the
family which in the ark scaped
drowning, and then soon spread to
the exclusion of rights isness from
tiie deluged earth. U’ater cannot 1
purify thee. ofi! filth Theit
in the tenth generation from Noah,
Abram is called out of Ur of the
Chaldees, and in the closing genera
tions of the Patriarchal is laid the
foundation of the Mosaic. In the
sixth generation from Abram, Moses
is called. By this time true religion
is nearly expelled from the whole
earth. The Patriarchal was not ab
ruptly terminated, but grew into the
Mosaic.
The Mosaic dispensation also has
two divisions, made by the Babylon
ish captivity. The Assyrians of
Ninevah and Babylon, were as it
were the deluge to the Jews. Ten
tribes have totally disappeared, as
much so as the Antediluvian sin
ners.
In the period antecedent to the
Babylonish captivity, the Jews had
generally lapsed into idolatry. In the
70 years captivity they were purged
from idolatry. On their return to
Judeah, they again became sinners,
though they had ceased to worship
idols. In the judgment of Josephus
in whose pages you may read at
length their utter corruption, they
surpassed in wickedness all former
ages, and necessitated from a just
God, the ruin that overwhelmed
them.
In this Christian dispensation there
have been already three divisions,
Ist, from Christ to Constantine. In
this there was a market decline. 2nd.
from Constantine to the separation
between the Latin and Greek church,
es. In this again, there is a pro
gressive corruption, that brought on
the Greek part, the Mohametan del
uge. 3rd. From this seperation
to the reformation of the 16th cen
tury. In this third period the falsi
fication of doctrine and corruption
of manners became so great, that
perhaps no where on this earth has
there been a state of society more
corrupt, or more wretched than was
Europe when Luther began the re
formation.
Whether Protestantism, which has
certainly blessed the world up to
this day, will go on improving; or
whether it will decay, and neces
sitate another religious revolution
the future alone can decide.
The promise is introduced by Lo!
This “Lo.” announces the impor
tance of the promise. Unless Christ
fulfill this promise, the apostles can
not execute their commission.
Their commission is to regenerate
human society, by cleansing each in-
dividual. You do not in this work
begin with the nation, nor with that
least fraction of it, the family. You
begin with the individual. You do
not regard the persons you address
as citizens, or members of a house
hold—not as farmers or doctors,
kings or peasants, learned or igno
rant, rich or poor, but simply as be
ings, with immortal souls to be saved
or lost.
"It is as God’s creature, whom he
loves, and for whom Christ died and
rose again; for whom he intercedes
now, and to whom he sends the
Spirit-. As such the gospel speaks
to each individual. As individuals
we will accept or reject. Each man
holds his own destiny in his own
hands. The family cannot act in
this matter for him—the State can
not act for him—the church canno 4
act for him—each man acts for him,
self. The individual purified the fam
ily becomes pure. Families purified,
the nation is pure. The nations pu,
rifled, earth itself is pure, and Christ’ B
work is accomplished.
This commission, if these eleven
accept it, makes the world Jews and
Gentiles their mortal foes. This
commission is their death warrant.
Power, religion, consecrated errors,
riches, learning, every thing is
against them. They were simply
fools to accept this commission un.
less they have hope of all mighty
help. That the promise gives, “I am
with you always.” He that saith I
am with you, is he that had said “All
power in heaven and on earth is giv
en to me.”
In this, “I am with you,” is the
preacher’s only help. Not genius,
learning, social rank, money, many
friends, eloquence, organs, choirs,
sensational subjects of discourse. “I
am with you.” There is your hope of
success, ye preachers. In this is your
strength. lam with you, Don't
fret yourselves to get wealthy bank
ers -nd moi” - lawyers and doc
tors . and fashion and
politics, and the world to help you
think of this only “I am with you.”
Atid strive to hare him who says it,
to be with you always whether in
tho pulpit or out of it.
This ‘I am with you’ is condition
ed on what goes before. Go! Go
make all the nations disciples, bap
tizing them (the disciples) into the
name of the Father and of the Son,
and of the holy Spirit; teaching them
to observe all things whatsoever I
(not any one else, be it church or
state, Luther, Calvin, Wesley or
whoever else) have commanded you.
On this condition Jesus is with you,
on this condition only, otherwise He
is not with, but against you.
F. C. Johnson.
Brunswick, Ga.
“ANDI WILL GIVE HIM THE MORN
ING STAR.’'REV. 2; 20-28-
BY S. G. IIILLYER.
The above words form the second
part of the Savior’s promise to the
church at Thyatira. The first part
was discussed in two recent papers.
At a casual glance, it would seem
that the second part has no connec
tion with the first. But a careful
attention will, I think reveal to us a
very close connection.
When Jesus gave to the disciples
the great commission, he promised
them that he would be with them
“alway, oven to the end of the world.’’
In that promise, the Savior gave to
tho disciples, in literal language, the
identical promise which ho gave to
tho church at Thyatira in a beautiful
metaphor. How do I know this?
Because, in the New Testament.
Jesus is spoken of three times as the
harbinger of the coming day. Once
he is called “the day-spring from on
high” Luke Ist 78. “Then the day
Star” in our hearts. (Peter.) And
finally he calls himself “The bright
and morning Star.” Rev. 22: 16.
Comparing these three passages with
the text before us, it becomes evident
that tho promise to give to him that
overcomoth “the morning star” was
a promise of his own perpetual pres
ence, and therefore identical in
meaning with tho promise in tho
great commission. Hence it is closely
connected with the first part of tho
promise. Tho whole may be thus
expressed: I will give to him that
overcomoth, etc., power over the
nations * * * and my presence
shall be ever with him. Such is tho
meaning of tho text.
Tho Savior might have expressed
his meaning in plain and literal lan
guage, but he preferred to clothe it
in the drapery of a metaphor; and
not without good reason. He wanted
to do more than to give a simple
promise of his perpetual presence.
He wanted to give the promise in
such away, as to suggest some most
important associated ides. And he
accomplishes this purpose by using
the figure. Instead of saying simply,
‘‘l will be with him,” he virtually
says “I will be with him as the morn
ing star,” or thus: “I, who am the
morning star, will be with him.” Let
us then inquire for the associated
ideas suggested by the metaphor:
By universal consent, a morning
star is understood to indicate two
facts, first a period of twilight
second, the certain coming of a fulj
and perfect day. When, there
fore, the Savior promised to be with
his people, as a “morning star” he
meant that the first period of his
presence with them would be a period
of twilight. The star of Bethlehem
was but the transient symbol of the
true morning star that should soon
make its appearance above the hor
izon of the moral heavens. This
occurred when Jesus w as proclaimed
to be the Son of God at his baptism.
The star had just then risen, but the
light which it shed was only twilight.
Yet it was enough to draw around
him a few followers. However, it
gradually grew a little brighter, till
on the day of Pentecost, the morning
star shined forth in its sweetness and
its beauty; but only a star.
It had suffered a brief eclypso at
the cross, and in the tomb; but on
the third day, it re-appeared with
increased lustre to cheer the hearts
of the disciples. And on the day of
Pentecost it shone so brightly that it
seemed as if the “day spring from on
high” was just at hand. But no, not
yet. There was only twilight. But
the saints, having received power
over the nations, went forth, under
its guidance. u r nn thei>- high voca
tion. We have already seen how
they succeeded, —how they prevailed
over the powers of darkness.
But After a few centuries, their
morning star, was again almost hid
den behind dark and portentous
clouds. There came, among the
churches “a falling away” from “the
faith once delivered to the saints.”
Things went on from bad to worse
till at length, the colossal power of
Prelacy and Popery had cast a dark
shadow over the nations. Then it
seemed more like midnight than the
dawn. But the darkness was not
everywhere. Here and there were
gleams of light. There were those
who still adhered to the teachings of
Christ and his Apostles,—who would
not defile their garments with the
foul polutions of the “man of sin.’'
Upon these the morning star contin
ued to shed its silvery light. His
presence was with them, and contin
ued to give them power over men.
Wherever the banner of the pure
Gospel was lifted up, the faithful
saints, who bore it, were able to
gather round it the elect of God. I
cannot linger here to tell the story
of their struggles. They had to en
counter, —not Paganism, over which
they had already triumphed; but
“spiritual wickedness in high places.”
Their story, on the pages of authen
tic history reaches through centuries,
and it is written in blood.
But at longh, the Reformation
camo. The dark clouds wore brok
en, and half the continent of Europe
emerged from tho death dominion of
tho Papal power. Once more tho
rights of conscience, and tho worth
of soul liberty began to bo respect
ed; and once more the morning star
was visible in tho moral sky. And
it has shined on, and on, with in
creasing lustre ’till the present hour,
and it is still tho symbol of his pres
ence who said: “Lo! I am with you
to tho end of the world.”
But tho day is not yet. We are
still in tho twilight period of the
Christian dispensation. For nine
teen centuries, Jesus has shined upon
his people only as tho morning star.
But the beautiful metaphor is at once
the promise and the pledge of tho
coming day. Behind tho morning
star lies tho rising sun. Thus tho
Saviour’s promise to tho Church at
Thyatira points directly to tho prom
ise of the Prophet: “Unto you that
fear my name, shall tho sun of righ
teousness arise with healing in his
wings.” And when that Sun shall
rise, then shall begin the second
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great period of the Christian disp’en
sation. The first has been a long
and tedious twilight illumined by the
Morning Star. The second shall be
a long and glorious period illumined
by the resplendent effulgence of the
rising Sun. For four hundred years
the Star has been shining with in
creasing light. Presently it shall be
transfigured into the brightness of the
noon-day Sun. Then shall tho Do
minion of the Saints reach forth,
North, South, East and West, till it
shall embrace the entire Globo Then
“shall he, whose right it is, take to
himself his great power and reign.”
If these views are correct, they
bring us face to face with the great
doctrine of the Millennium, upon
which I propose to offer a few
thoughts in another paper; but will
close this essay by presenting what
seems to me the great practical les
son which the discussion has develop,
ed.
If Jesus has given to you, reader,
power over men, he has committed
to youi- trust the richest talent which
he could possibly give you. What
are you doing with it? He meant
that you should use it for his glory
jn saving the lost. He has not giv
en you power over men, that you
might make them subservicent to
your own selfish ambition, but that
you might lead them into his fold.
Are you trying to overcome the
world, trying to exemplify his works
in your life? If you are, then you
may know that this great talent is
intrusted to you. And with it, he
has given to you, in the beautiful
figure of the Morning Star, a pledge
of his perpetual presence to aid you
in your labors of love.
You may not be rich in this world’s
goods, you may not be learned in
this world’s lore, and yon may not
be distinguished with this world’s
honors; but Jesus has conferedupon
you an endowment that far exceeds
all earthly gifts. It includes, among
other gifts, of value, power over
men; and the discussion shows that
this power should be used in bringing
men to Christ. S again ask what
are you doing with this great talent?
The question is important, because
we learn from the parable of the tal
ents that it is possible to bury it.
It is sad, very sad, to see how many
church members do bury it- By
and by the Lord shall return to reck
on with his servants. Then woe to
him who shall be found to have burj.
ed his Lord’s money. May God
have mercy upon us all, that we may
discern the signs of the times, and
give all diligence to make sur call
ing and election sure.
THE BEST PLAN FOR RAISING
MONEY FOR MISSIONS.
If I could devise and inaugurate
into practical working, a plan that
would be the best, one that would
cause to be raised for missions, more
money than any other possible plan,
I would be very happy.
For I feel that the cause of mis
sions, both Home and Foreign, is a
cause in whose success God and the
angels in heaven anxiously interest
themselves, and on whose glorious
achievments they smile a sweet ap.
proval-
But as Solomon said even thou
sands of years ago, “Os the making
of books there is no end; ” so in this
fruitful age, of suggesting plans for
raising missionary money there is no
end.
Our church socisties all over the
land are girt about with a vast ma
chinery of plans and laws, but as
the child’s toy engine or the huge
locomotive will not move without a
power within to vivify and give it
force, so the wheels of the most beau,
tifully constructed plan for raising
money will clog and stand still with
out the mighty breath of God’s Holy
Spirit behind every lifeless arm, and
the oil of brotherly or sisterly love
and intelligent energy to make
smooth the passage of progress.
There are several hundred socie
ties in the “Woman’s Southern Bap
tist Missionary Union,” almost every
one having carefully selected and
adopted the plan considered best by
them for raising money.
That special plan which is best
adapted to any one society and it B
community, might not be the best
for every other socieiy. So it would
be an almost impossible task to lay
down any specific plan as the best
one.
Yet, necessary to tho success of