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Many good and strong things were said in be
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MI » I O TSP SS
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The “Burlington Hawkeye” says:
“The diamond has the most sparkle, but
the window glass does the most good,”
Yes; but the glass must not be stained
as to its substance or soiled as to its sur
face, otherwise, it may let no light of
vision through, or may clothe all things
in false, misleading colors. The highest
good is done only by pure, clear glass.
“Near the close of the next century,”
says Prof. Swing, of Chicago,“some rare,
noble woman will be elected president
of the United States.” What a glorious
prospect for the office-seeker! Why. the
offices don’t begin to go half-way round
now; and how much worse it will be
when every office lies open to the compe
tition of women, whether noble and
rare, or not! Isn’t it the male saints that
the earth belongs to? But then, possi
bly, the office-seekers are not saints,
“Not only the burnt child, but the
burnt dog, dreads the fire.” Has the
drunkard, then, burnt by the fire of in
temperance, and yet casting himself
again and again into the Hames, less
sense than the child—less even than the
dog? Surely, none of the lower creatures
can be so great a fool as a man may
make himself, when ho follows appetite
and passion, rather than reason and con
science. Ah! there is no folly like sin;
wo might almost say there is no folly
but sin.
Thomas Spurgeon, son of the famous
founder of the Metropolitan Tabernacle,
London, has been called to occupy its
pulpit for twelve months, with a view'
to becoming permanent pastor. Dr.
Pierson can now relapse, or collapse,
into the obscurity from which Spurgeon
was suffered to unearth him; perhaps,
as furnishing signal proof that even the
mi'dest form of open communion is not
a thing to be trusted with the doctrine
of the church and its practical develop
ment.
Rev. Dr, Dr, Angus, after a service of
some forty-five years as Principal of Re
gent’s Park College, London, is now re
linquishing that position, and will receive
a “testimonial," according to the use and
wont of our English Baptist brethren,
too little practised here, in the case of
men who have earned the gratitude of
the churches by long and faithful life
labor. Too little practised by us in
America, we say; for there are States
where the Baptists have scarcely done
anything of that kind once in a genera
tion. By the way, Dr. A. thinks that
the eight Baptist colleges in Britain
might well bo reduced by amalgamation
to half the number: this is not unlikely,
since it is better for such institutions to
be much than to be many.
We note in one of the periodicals for
the current month, a statement that the
father of Methodism, on the eve of his
departure from Georgia, put up in “the
Great Square” at Savannah, this adver
tisement: “Whereas John Wesley de
signs shortly to set out for England, this
is to desire those who have borrowed
any books from him to return them as
soon they conviently can.” This state
ment piques our curiosity. What fruit
uamo of the advertisement? Did Mr.
Wesley get. the borrowed books back ?
“Straws shows which way the wind
blows,” you know; and the answer to
these questions might go a good way to
ward the solution of the enquiry, wheth
er the Georgia of 1803 is or is not better
than the Georgia of 1737. You catch
the idea, do you not?
An early American poet, according to
one of tlie April Magazines, describes a
Bible student, engrossed in the sacred
volume to the exclusion of everything
else of personal importance,
“But if two <lou« beneath his window fisrht,
He’ll leave ids Bible to enjoy the bight,"
The quotation smites us with a shock of
pain. To what a fearful bondage the
power of tlic bodily senses to divide the
thoughts and to attract the attention
may grow. If we do not strive as the
years pass on to hold that power in
ciieck, when intellectual purpose and
conscientious conviction and high affec
tion demand it, what trivialities may
keep us or may call us from the study of
the Bible uhtil it is almost crowded out
of the daily life! And is there not sin
In this, sin which furnishes the soul with
abated interest and insight during the
battle that the study of the Bible is able
to wring for itself from the competition
of idle curiosities and paltry incidents?
OBook divine! be more mighty with us
than these outward scuses.
Tn the region between the first and
second cataracts of the Nile, it never
rains, and the natives do not believe for
eigners who tell them that water can de
scend from the sky. Wo lift our hats to
them; they are metaphysicians and sages
of the Hume variety. Theirs is precise
ly the logic of Hume's famous argument,
that the experience of those who have
never witnessed miracles themselves
warrants them in maintaining that mira
cles never have happened and never can
happen in the experience of anybody
else. It is the logic also of the men who
reject the doctrine of regeneration, be
cause they have never passed through
the vital change of character in their
own persons and are therefore practical
ly strangers to the “new birth." the
“birth from above." But the reader can
easily recall for himself other parallels
to the logic of the dwellers between the
two cataracts from the “liberal" and In
fidel literature of the day: a literature,
by the way, which (to use Carlyle’s
phrase) shoots one Niagara after another,
—in its liberal form, the Niagara of re-
fljmtian SnftcL
jecting Christianity for a human substi
tute,—in its infidel form, the Niagara of
rejecting the substitute itself.
The influence of environment on opin
ion and character is very potent. But it
is sometimes stated in an extreme form,
as if it were the one decissive influence,
an irresistable force leaving a man no
free individuality and making him the
sport and prey of outward circumstances.
As an instancejof probably undue stress
laid on it, take the following from a
recent interview with Hon. T. M. Nor
wood: “The difference between our pub
lic men is one of environment. Joshua
Hill, of Morgan County, who was a col
league of mine in the United States Sen
ate early in the seventies, once told me
that Charles Sumner had remarked to
him, ‘lf I had been a Georgian I would
have been Bob Toombs, and if he had
been born in Massachusetts he would
have been Charles Sumner: he would
have been an intense Abolitionist, and I
would have been a rabid Confederate.’ ”
This may have been true in the case of
these two men, but not necessarily true;
there are men who are not born to the
principles of the locality in which they
first see the light, men who make them
selves what they prove to be at last,
ethical men whose principles are born to
them, in the travail of their own souls,
free men who use their freedom, accord
ing to its true interest, in the lofty pro
cesses of self-making.
BUSINESS METHODS IN MISSION
ARY ENTERPRISES.
There are two leading points pre
sented in the study of this theme.
1. The Spirit of Missions is the
Spirit of Christ. (1) It ought not to
be necessary to insist upon this prop
osition. No man who does not be
lieve in this doctrine has any busi.
ness in the membership of a truly
Baptist church, unless, in addition to
being a baptized believer, he has
come with a mind open to conviction
and in a spirit of willingness to be
reformed. A New Testament church
is essentially a missionary body, and
associations and conventions com
posed of messengers from Baptist
churches, find in the cause of mis
sions, the fundamental object of
their existence. Jesus, in whose
name such bodies meet and deliber
ate and plan and act, was himself a
missionary. His life proved this,
and in his parting command to his
disciples, he committed to them the
custody and conduct of that great
work, for the inauguration of which
he deemed it worth his while to ex
change the glories of heaven for an
experience of poverty, suffering and
shame in this world. When he cried,
“It is finished !’’ as he did upon the
Roman cross, his work, in his flesh,
was done—the law was fulfilled—
a completed salvation, wrought for
man,was recorded in heaven. Thence
forth his disciples were to apply
that which he had prepared. His
work was done; theirs was begun.
They were to disseminate abroad and
*n that sense to amplify. “Greater
works than these shall (ye) do, be
cause Igo to my Father.” Greater!
in the sense that they were to be
more extensively performed. His
disciples were to go whither bo had
not gone and whither, in the flesh,
he could not go. Hence, his last
commandment: “Go, ye, into all the
world and preach the gospel to every
creature.” They had his assurance
that he would “be with (them) al
ways,” and thus the work, though
done by them, would be performed
under the influence of his Spirit and
should really be his own.
(2.) All missions are “Foreign’’
missions. “Without Christ,” men
are “aliens from the commonwealth
of Israel and strangers from the cov
enants of promise.” Every minister
who preaches the gospel to the un.
regenerate, is a missionary to the
heathen I and every truly regenerated
man is a foreigner,“naturalized” into
citizenship in the Kingdom of Christ.
This is the only distinction, in this
respect, that Jesus recognizes: “Chil
dren of the Kingdom”—and “Chil
dren of the world.” Christian men
have wisely arranged the work of
missions, under different heads, for
convenience; but many people, Chris
tians and non-Christians, givers and
non-givers—principally the last—
have very unwisely made a distinc
tion, where there is no difference, in
the matter of contributions and non
contributions—especially the latter.
The spirit is one and the same, in
every department, Foreign, Home,
State and Local. And that spirit is
the Spirit of Christ. And “if any
man have not the Spirit of Christ,
he is none of his.”
(3) But the capacity for exor
cising that spirit, requires to bo de
veloped- A man may live a baby
Christian all his life, and die a baby,
at last. I read some months ago, of
an Ohio baby who died in his cradle
at the age of twenty-nine years! His
parents were probably not morally
responsible for bis non-develop inent
ATLANTA, GA., THURSDAY. MAY 11,1893.
but Christian ministers are grossly;
culpable, who, for the want of tb e
missionary spirit in themselves, or
on account of moral cowardice, fail
to preach missions, with all their
might, and to thunder the gospel of
means into the ears of their congre
gations, betimes, for the develop
ment and growth of the numerous
dwarfed and baby Christians all over
the land.
2. The best moans should be
used to carry out the spirit and pur
pose of the Lord of missions.
(1) The Scriptures teach that the
Spirit of Christ lives in his people,
and that they must carry on his
work “unto the end of the world.”
This much conceded, tho rest fol
lows, and the only question left for
us to consider is, What are the best
means for accomplishing his purpose?
Human experience has proved that
“business methods” are essential to
the successful accomplishment of any
object worthy of great effort. This
has been found to be true in agricul
ture, herding, commerce, mechanical
avocations, art, literature, profes
sional life, politics, war and every
thing else that men undertake with
a view to magnitude of purpose or
permanency of results. Indeed, there
is herein discovered a principle of
law, which is applicable to all ani
mated creatures. Universal life is a
matter of business. The “instinct”
of the lower animals is but another
name for their system of business-
The procurement of food, the prepa
ration of homes, migrations, battles—
all business. There are recreations
and pleasures for them—“after their
kinds”—but the routine of business
is kept up perpetually. All these
creatures accomplish the purpose of
their lives. It is even the business
of some to serve as food for others.
Human life is likewise a matter of
business; but man is the one animal
that fails to comply with the laws of
his being.
(2) That which has been proved
to be essential to success, it is the
part of wisdom to adopt. Business
methods are found to be indispensa
ble to assured success in any depart
ment of secular life. This principle
js Recognized by thoughtful and
acted upon by thorough-going men
everywhere. But many seem slow
to recognize the same principle, in
the spiritual domain. Truly, “the
children of this world are, in their
generation, wiser than the children
of light.” Oh ! brethren, let us learn
to be wise. Principles are uniform
in essence and in application. If
the point is established that business
methods are essential to success in
secular undertakings which are
worthy of effort, then it follows that
similar methods are indispensable to
the successful accomplishment of
those paramount spiritual objects
which God has designed to be at
tained by human means. Then, fur
ther, if this be true, the elements of
business demand our attention and
study. Some of these elements are
purpose, in both senses of the word;
energy, including activity ; persever
ance, including continuity; and sys
tem. All of these are important >
but I wish to emphasize the last’
No business can be relied on for suc
cess, without system. System, alone)
it is true, does not quite infallibly
insure success ; but success is never
infallibly assured, without system.
As in tho material, so in the spiritual.
God has created the human mind
and he has adapted his requirements,
both in material and in spiritual
things, to the powers of that mind.
The salvation of a soul is a matter
entirely with God, not to be under
stood by any human process of analy
sis, nor to be accomplished by any
human methods of procedure. It is
“spiritually discerned” by the indi
vidual affected, in a direct, personal
revelation to himself. It “cotneth not
with observation,” and its potent
workings cannot bo perceived by any
process known to the mind of man.
The fact can only be judged of on
the part of others, by outward mani
festations on the part of the subject
affected. Regeneration is altogether
of God. But men are the agencies.
Divinely appointed, for bringing sal
vation within the reach of their fel-
Icw-men. The proolaimers and ill.
ustrators of that salvation are called
in the Scriptures, “workers together
with God.” The power is altogether
and absolutely his, and tho product
thereof, is exclusively his own. All
the glory belongs to him, Yet, by
foreordination of God, human means
must be used,to accomplish predesti
nated results. Why God should
have so arranged, I am sure I do not
know. It might be said that he
could operate directly or through
the mediumship of angels. He has
not done so. This fact seems to im
ply that the plan in force is neces
sary. Now, human agencies neces
sarily involve the employment of
human methods, and the concensus
of enlightened judgment, gathered
from experience in every age of hu
man history, establishes the doctrine,
that business methods are the only
guarantee of success in any impor
tant enterprise. Then it is wisdom
to adopt such methods in missionary
enterprises—the most important on
earth, since therein God primarily
presents and unfolds his plan for the
salvation of souls. And his people
who are so vitally interested in the
advancement of those enterprises)
at heme and abroad, in the civilized
church and the savage jungle,should
keep fixedly in view the fundamen
tal, if unexpressed maxim of all emi
nently successful exponents of safe
business principles—No system, no
certainty. Robert H. Harris.
Columbus, Ga.
FROM OURNORTH CHINA MISSION.
ENCOURAGEMENT.
On Sunday the sth of this month
was held the yearly meeting of the
church in Tung Chow. I was un
able to attend this meeting but the
reports which come to me concern
ing it are of a most encouraging
nature. Brethren from far and near
came in. The attendance was large,
and the interest was warm.
Especially to be noted are
two brethren from the villages
of Tao-to and Tsang Kid, re
spectively. These men are full
of the grace of God and of de
sire to make His name known. One
of them, Mr. Tsung, is a man of rare
gifts. He possesses a firm grasp on
the great truths of the Gospel; is a
ready speaker; and hu* no smai*
depth of mind. There is something
of the magnetic about hii/i which en
ables him to claim men’s attention
and hold it. The other brother had
little to say; but, when lie does speak
it is about Jesus and how through
Him his sins were forgiven. He is
she husband of Chin Ta Sao, an out
line of whose Christian life appeared
in the Index a few weeks since.
At the elose of the Tung Chow
meeting these brethren came over to
Buh-go (a village half way between
here and Tung Chow) |and spent
four days there, stopping at Mrs*
Wong’sjand preaching to the people
as they came in. From early in the
morning until far into the night they
were surrounded and Brother Tsung
was preaching". Friday afternoon
(March 10) they arrived here full of
rejoicings. (This language is not ex
travagant.) Brother Tsung said the
pressure upon him was so great that
he could not stand it longer. He
tells of several who he thinks are
much interested in inquiring the
way. To use his own expression
and the native idiom, he “exceeding
ly has hope" concerning the work in
Buhgo.
There are tbe Christians in Buhgo,
all of whom are active. One of
those, Wang Yin Whan, is an illiter
ate man whose heart is on fire with
love for Christ. Despite his illiter
acy and his humble position the
Holy Spirit has given to him a bet
ter understanding of the Gospel
than many who have better opportu
nities. Brother Tsung tells how
this brother was one day preaching
to a crowd on the street corner,
when someone began to mock, and
deride him. Brother Wang turned
his face heavenward and cried:
Heavenly Father, Heavenly Father!
I have sinned.” Some one asked
him what sin ho had committed.
He replied “If I bad no sin that man
wouldn’t deride me."
These two brethren arrived here
Sunday afternoon. Saturday wo
wont out to the village of Chi Kia
about seven miles South-east of
Hwang Hien. Chi Kia, has some six
or seven Christians but, with one or
two exceptions, they have grown
cold hearted and lax in their relig
ious observances. Brother Tsung
gathered them in one of their homes
together with a number of outsiders,
and preached to them twice. He
nrgod upon them their responsibility
to live close to God and to be active
in telling others of tho hope which
they possess. He upbraided them
for their present coldness and ex
horted them to prayer, the reading
of the Scriptures, and the assembling
of themselves together for worship-
The result was that five of them
came in to attend services, when he
preached to them again—a stirring
sermon, exhorting them to present
their bodies a daily living sacrifice
unto God. He laid large stress on
the word “living.” After services
these brethren were invited in and
we ate dinner together. While wo
were sitting about and talking,
while we were eating; and after
ward until they left, Brother Tsung
was preaching to them continually.
Not all men could have talked in
the way he did; but there was that
something about his manner which
made them like him the better for
his speaking to them so. And then
the fact that he comes over here at
his own expense, and is spending his
own time, adds immensely to his
power. He is doing himself what
he is exhorting them to do. He re
alizes this himself and has spoken to
me of how much more power he has
than would be his were he receiving
pay for what ho is He has
stirred up these people much, and
has opened their hearts to receive
other teaching. We have raason to
rejoice.
These two brethren are still with
me. While I am writing this they
are in my little preaching room,
within the city, preaching to the
people as they come in. They will
go home by a different route than
that by which they came and will
stop for some days at each of two
villages that they may encourage the
Christians there to preach the Gos
pel.
During June Brother Tsung wilj
come ever here again at his own ex
pense and spend a month or so with
me going about among the villages
which are so thick here. All about
Hwang Hien the villages are so
thick that the e 'o cmnot separate
I rhem. Into but very few has the
! Gospel ever entered. Brethren, will
you pray for us that during that
time we may gain an entrance into
hearts and homes and be blessed of
God to the leading of souls to the
finding of Salvation?
Wm. D. King.
Hwang Ilien, (P. O. Cheefoo)
China. March 13 1893.
CHRIST'S QUOTATIONS FROM THE
OLD TESTAMENT.
In an adult male Bible class
which I once taught, was a friend of
mine who had the troublesome habit
of investigating things on his own
account. Now and then he would
manifest the still more troublesome
disposition to set mo to investigating
also. I was lecturing on the book
of Genesis and would sometimes say:
“This passage is cited by Jesus ;
“this story is referred to by Christ.’’
One Sunday my friend asked mo
if I would furnish him with a list of
all the quotations which Christ made
from the Old Testament. Without
thinking how much time and labor
would be involved, I promised to
do it. It was of course necessary to
go carefully through tho four Evan
gelists to find the required passages.
Even Taylor’s very able and exhaust,
ive work on “Quotations in the New
Testament" does not distinguish bo
tween the quotations made by Christ
and those made by tho Evangelists.
It took about two days to do the
work; and the result was a surprise
to both teacher and pupil.
Os course the close connection be
tween tho Old Testament and the
New was a familiar thing to me; but
I was not prepared to find that
Matthew gives us forty-fivo refer
ences and allusions which Christ
makes to the Old Testament; that
Mark gives nineteen, Luke twenty
eight, and John thirteen or fourteen.
In Westcott and Hort’s edition of
the Greek Testament, Christ’s ref
erences to the Old Testament make
up an average of more than one to
every two pages of Matthews Gos
pel. Tbe citations and references
are too numerous, to bo discussed
within the limits of th is article; and I
shall theforo confine myself to those
passages which Christ interprets as
Messianic, i. e. as pointing to him
self.
Matthew 11:10, and Luke 7:27 are
parallel, and are taken from Malachi
8:1, in which passage John tho Bap
tist is represented as the “messen
ger” sent to prepare the way for the
Messiah. Jesus thus identified him
self as that Messiah.
Matthew 21:12; Mark 12:10,11;
and Luke 20:17, are all parallel ques
tions from Psalm 118:22,23; and
they identify Jesus as the “stone
which the builders rejected.” In
Acts 4:11, Peter makes the same
use of the passage; and we are told
in Acts 4:8 that Peter was “filled
with the Holy Spirit” when he made
this speech.
In Matthew 22:44, parallel with
Mark 12:30 and Luke 20:42-44,
we have a quotation from Psalm
110:1, “Tbe Lord said unto any
Lord, sit thou at my right hand,
until I make thine enemies thy foot
stool.’’ Jesus says that Daniel
called him “Lord." The author of
the Epistle to the Hebrews uses the
same passage to prove the Messiah
sbip of Jesus. See Hebrews 1; 13.
Matthew 26:31, and Mark 14:
give parallel quotations made by
Jesus from the prophecy of Zecha
riah 13:7, “Smite the shepherd, and
the sheep shall be scattered." Jesus
spake of himself as the shepherd
who was to be smitten, and of his
disciples as the sheep who were to
be scattered.
In Matthew 26 : 54, parallel with
Mark 14:49, Jesus says that “the
scriptures,” which spoke of his suf
ferings, must be fulfilled. Compare
this with the prophecy of Isaiah 53
4-7.
In his sermon at his old home,
Nazareth, Jesus is represented in
Luke 4:18, as quoting from the
prophecy of Isaiah 61:1-2: “The
spirit of the Lord God is upon me;
because the Lord hath anointed me
to preach good tidings to the meek;
he hath sent me to bind up the bro
kenhearted, to proclaim liberty to
the captives, and the opening of the
prison to them that were bound; to
proclaim the acceptable year of the
Lord.”—And he tells the Nazarenes
(Luke 4:21) “This day is this
scripture fulfilled in your ears;” that
is to «»?,', “I aki the preacher '{.hour
the prophet Isaiah described in the
passage which I have just read in
your hearing.”
In Luke 22:37, parallel with
Mark 15: 28, our Lord quotes from
the twelfth verse of that wonderful
fifty-third chapter of Isaiah, “He
was numbered witli the transgress
ors,” and thus identified himself with
the suffering “Servant of Jehovah,”
i. e. the Messiah.
In Luke 24: 25-27, Jesus remon.
strates witli his skeptical disciples
for being “slow of heart to believe
all that the prophets have spoken
“concerning him or ihe suffering
Christ. He expounds “Moses and
the prophets” as witnesses to the
sufferings of the Messiah. In the
44th verse of this same chapter, he
reproduces substantially the same
remarks and adds “The Psalms” to
the list of the witnesses to himself
as the suffering Messiah.
In John 3:14, there is a manifest
reference to Numbres 21:9, “the
serpent in the wilderness;” but as I
cannot be altogether certain that
President Alvah Hovey has erred in
ascribing this language to John, and
not to Christ, I will not press this
passage into service. lam of the
opinion that tho language is that of
Jesus; but I have so high a respect
for Hovey’s opinion, that I confess
that I am a little shaken in my own.
In John 5; 39, Jesus recognizes
the body of tho Old Testament
Scriptures, by saying, “They testify
of me. ”In verso 46 of the same
chapter ho refers to Moses, and says,
“he wrote of mo.” If ho had any
particular passage in his mind on
this occasion, it was probably Deu.
teronomy 18:15, “Tho Lord thy
God will raise up unto thee a Proph
et from the midst of thee, of thy
brethren, like unto me.” In Acts 3;
22, Peter quotes this passage and
applies it to Jesus; and in Acts 7 : 37
Stephen does likewise; and both
speakers are said to have been “fill,
ed with the Holy Spirit.” In John
13 :18, parallel with Matthew 26:23,
Jesus cites Psalm 41:9, and applies
the prophecy to Judea Iscariot, as
the one who had eaten of Christ’s
bread, and then lifted up his heel
against Christ.”
In John 15:25, Jesus quotes, as a
prophecy, the words, “they hated
me without a cause,” and applies it
to himself. He was citing Psalm
85:19 and Psalm 69:4, in both of
which places we find similar words.
So far as I can see there is only
Brother Minister,
Working Layman,
Zealous Sister
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VOL. 70—NO. 19.
one way to set aside or to weaken
the evidence which I have given
from Christ himself, and that way
the most radical of the destructive
critics have taken. They cannot de
ny that the view which evangelical
Christians take of the “Messianic”
passages in the Old Testament is in
general, the view taken by Jesus
himself. But then Professor Toy
does not hesitate to take issue with
Jesus Christ on a question of exe
gesis! And why not? Jesus is not
supposed to have been acquainted
with the Copernican system of As
tronomy; and why should he be
credited with a knowledge of the
much more modern science of Bib
lical criticism?
To this I have only to say that an
old thinker once asked, with some
point, if He who formed the eye
might not be trusted to see, and He
who formed the ear to hear; and I
fail to see that any modern science
has ever succeeded in blunting the
sharpness of that point. In plain
English, if Jesus knew what he was
talking about, then tho old founda
tion standeth sure,
J. C. Hiden.
Richmond, Va,
SOUTHERN AND NORTHERN BAP
TISTS.
In essentials, American Baptists
are one. They hold the same articles
of faith. Their general movements
are in tho same direction. Their
aims are the same. But in many
minor particulars there are percepti
ble differences. These result from
environments, for the most part.
To illustrate, country Baptists and
city Baptists are all just Baptists,
but they are not in all points the
same. The country brethren have
their strong points and their weak
points, and so have the city brethren
Their strong points do not coincide
neither do their weak points. They
supplement each other. One is
strong, where the other is weak. The
country cumenes being shut off from
temptation, to a large degree, exer
cise something like New Testament
discipline. They are the best exem
plars of gospel simplicity. They
ingrain the truths of the gospel into
the people, and in the country fam
ilies, the children are raised to supply
the pulpits, to populate the cities and
to give virility to all great enterpris
es. But the country brethren are
weak at points. They are not dis
tressingly liberal, and they are often
distressingly narrow and prejudiced.
The city brethren are far more lib
eral, and they are much broader and
prejudiced to a much less degree*
They are indeed many of them so
broad and attenuated, that they
amount to little or nothing in amoral
or spiritual way. And, as to preju
dises, they have none, no, not even
against the Devil or his agents and
enterprises. They are the victims
of over training in a good direction.
Very much that is faulty in our civ
ilization is to be set down to over
training. A dude is simply a gen
tleman over trained. The gentle is
developed, and the man is trained
out. Higher criticism, in its modern
devclopement, is scholarship, with all
common sense trained out. Many a
city Baptist church is overtrained in
form and breadth till the rugged in
tegrity of the New Testament is
trained out.
The country Baptist and his city
brother need to come long side of
each other. They can be of service
to each other. Wise denominational
leaders will plan to mix these two
elements as much and ns often as
possible. Many good points will be
made by so doing. They, will sup
plement each other, assimilate toward
each other and the unity and strength
of the denomination will be con
served.
So much as an introduction to my
subject. Southern Baptists are Bap*
tists, and Northern Baptists are Bap
tists. They are very much alike, and
yet in a good uiany points quite
different. Os course, any comparison
between the elect in the two great
sections must be very broadly made.
The South is the place and habita
tion of the mightiest host of Baptista
on the face of the earth. Less than
one third of the population of the
United States is in the South, but
more than three fourths of the Bap
tists of the country are in these
Southern States. Witli something
like an even start a hundred years
ago, how have Southern Baptists so