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Often, to hide is to, show. The very
effort to cloak and cover over a feeling
may betray and blazen it abroad.
“All the coal is not found at New Cas
tle.” No denomination possesses a mo
nopoly of Christian truth or of Chris
tian graces.
If “culture” finds a man a fool, it
leaveshim one; and his last state may
be worse than the first, as his folly may
be at once more completely hidden from
himself and more conspicuously display
ed to others.
Positions of the highest usefulness
were filled, in the establishment of the
old dispensation, by the brothers Moses
and Aaron, and in the establishment of
the new by the pairs of brothers, Andrew
and Peter and James and John. Let us
have hope in God for our kindred. Let
us recognize fellowship in piety as the
noblest function of kindredship.
“We need women and men,” says Rev.
J. Guinness Rogers, with reference to
Christian work in the church and the
world. Os course, we need men who are
musculine not femine, and women who
are feminine not musculine; in other
words, we need both sexes, each w ith its
distinctive traits and each in its distinc
tive sphere.
John Burns, the English labor agitator,
an avowed unbeliever, looking forward
to a time when the Church shall “melt
into nothingness,” affronts the Christian
world and blasphemes its Divine Head,
when he styles machinery “the crown of
thorns on the head of th* labor Christ,
who is being crucified between capitol
jand landlordism.”
In its notice of the meeting of .South
ern Baptist editors during the recent
Convention at Nashville, a Georgia
morning daily prints the name D. Bray
in connection with the “American
Baptists.” We think our brother D.
B. Ray has a right to complain, when
made to masquerade before the public
under such an unsavory title. Bray, in
deed! It is not the Baptist editor you
know, who finds himself reduced to the
aad necessity of braying.
Mrs. Lyne Stephens has presented to
the Romanists at Cambridge, Eng., a ca
thedral which cost her $400,000. Thus a
single individual,in a single offering,parts
at the call of religious conviction and
the impulse of religious sentiment, with
nearly twice the sum for which Southern
Baptists were asked to signalize the cen
tenary of missions. The Mormons, too,
have given annually the half of that sum
for the period of forty successive years,
toward the erection of their new temple
in Salt Lake City, which now stands
completed at a cost of $5,000,000.
We are all more or less surprised and
startled by the increase from year to year
in the number of novels issuing from the
press. But what would we say if all the
novels written were also printed? Thanks
to the protection of the reading public
through the financial conservatism or lit
tcrary judgement of publishers, only
about three in every hundred amateur
novelists manage to get their works into
type. Buffetting the billows of this
flood of fiction, for every wave that rolls
against us let us think of the thirty-three
from which we have been shielded, and
be duly grateful not to drown outright.
Rev. J. J. Irvine, a minister of the
Christian (or “Cambellite") denomina
tion, is reported, by the Augusta Chron
icle, as having said in a sermon on a re
cent Sabbath in that city: “The condi
tions of heirship are as follows; belief in
the Lord Jesus Christ, repentance toward
God, confessing Jesus before men, and
being baptized into his name. This
brings the alien sinner into heirship witli
God, as a joint heir with Jesus Christ
his Son.” Are these most modern of all
“Christians” about to revive the doctrine
of their fathers fifty years ago—the flat
footed doctrine of “the baptismal remis
sion of sins?” Will they Romanize again
after the fashion of these fathers by as
serting inexorably “the necessity of bap
tism in order to salvation ?”
The Jews were allowed to offer no an
imal in sacrifice to God, during the eight
days after birth in which It was account
ed unfit for human food. We must ren
der values to God, not things by which
we can not or do not servo ourselves. In
like manner, those who for want of more
costly sacrifices, brought pigeons to the
altar of the Lord as free-will offerings,
were required to bring them when
“young,” before they had grown “hard
an>l unfit for eating,” Lev, 1:14, This
was done. Harmer tells us, “that they
might not be offered to God at times
when they were rejected by men.” It is
not what we lightly esteem that we may
properly give to the Lord’s cause; we
must give what is of worth to ourselves.
He deserves the best, and he demands it.
The best is his: are we worthy that it
should be kept back from him for us ?
SniW
SOME THOUGHTS ON CHINESE
THEOLOGY.
The thought of the Chinese peo
ple regarding the being and nature
of deity revolves around what we
would call the Pantheistic conception-
They look upon nature not as being
the work of God, but God himself-
This nature is divided into two—
heaven and earth. So is deity, so is
all philosophy. Heaven is the blue
canopy above. It sends the winds
and the rains to water and fructify
the earth. Earth yields herself to
the growing crops and thus does her
part to sustain her children. The
two are felt to be father and mother
The Chinese constantly speak of
them as such. Heaven is regarded
as the stronger and more authorita
tive. The thunder is his voice, and
the lightening his terrible scourge.
Those who are struck by lightning
are the subjects of heaven’s wratlu
failure of crops is likewise a judg
ment. Heaven has withheld the
rain on account of the sins of the
people.
The people do not have a clear
conception of the personality of these
two deities. Sometimes you fancy
they do. Then other men seem to
look upon the whole thing as being
very impersonal. They have never
settled the question of personality.
It is not therefore a part of their
orthodoxy.
All geomancy and all fortune-tell
ing aro based on this dual concep
tion of nature. It constantly gives
shape to the rules of society.
The Chinese nation therefore need
to be taught the personality of God,
not only that ho is immanent in all
nature, but that he is likewise trans
cendent. That he is capable of
thinking and of feeling, of loving and
of bating.
They must also be taught the
fatherhood of God in a style that is
very different from their way of
talking about it. That his fatherly
love is as great as his being and
therefore great enough to give his
only begotten Son for our redemp
tion. The Chinese are a cold, cal
culating people. Christianity will
give them new impulses, heaven-born
impulses. The Christian must be
able to lay down his life for his faith
which no Chinaman has been able
to do for his. The loving fatherhood
of God is as powerful a motive with
us as the ruling fatherhood.
The Chinese must also be convinc
ced that God is a self revealing per
sonality. Revelation except for
very low, partizan ends is denied
here. The will of heaven and earth
is learned from what they do, from
nature itself. There is no revelation
of salvation, of remission of sins.
But one may go to the temple and
find out what is to be his own indi
vidual fate with reference to some
very unimportant detail of life. The
idea of revelation on the large and
glorious scale is ridiculed. And they
feel that they have done the whole
work for the missionary when they
have said “Heaven cannot talk.”
Therefore the great questions her e
are the divine Word and the divine
Man, Jesus and the Bible.
My constant effort in talking with
the Chinese is to prevent their put
ting Jesus in the category with
Confucius and Christianity in the
category with the false religions-
They illustrate by ships crossing the
sea. The Steamer is a speedier, a
safer and a more comfortable way
of crossing it may be. But the
Chinese sail-boats can make the trip
and deliver their passengers on the
other side. Then the next step is
“do you just let us alone. We prefer
the slow method.” They must there
fore learn the sweet doctrine of
adoption and the humbling doctrine
of inability. “Not by might nor by
power, but by my Spirit” is a lesson
that the heathen are very slow to
learn. Indeed they will never learn
it until it is taught them by that
Spirit. The doctrines of self-surren
der, of prayer, of demerit must do
their work here. A man without a
sturdy faith in the doctrines of grace
would be apt to flounder before the
arguments of these polished sophists.
Polish they have, but little of true
worth. Their boasted morality shows
up but poorly on occasions of a real
test.
The need here for a better civili
zation founded on Western models
of progress is most apparent to the ,
most superficial observer. But the ,
need of a new religion— a new crea*-'
ATLANTA, GA., THURSDAY. JUNE 1,1893.
tion for the inner man—is just as
apparent to the man who looks be
neath the surface. The Chinese are
“condemned already” because they
have not faith, because when the
Son of God comes to them they re
ject him and declare their preference
to trust rather in themselves.
C. W. Pruitt.
Hwanghien, China, P, O. Chefoo,
April 10th, 1893.
THE MILLENNIUM-NO DELUSION.
I desire to notice an article with
the comments thereon, which ap
peared in the Christian Index of
June 9th, 1892, page 3, in regard
to the subject Millennium, one I ap
prehend, very little understood, and
greatly perverted and misconstrued.
The writer asks “What is the
Millennium?” and says, “I have
been searching my Bible and can
find nothing concerning it.” And he is
at a loss to know why it has so prom
inent a place in common expecta
tion.
Then follows the comments to the
effect that the writer is not alone in
his fruitless search, and says the
commentator: other earnest inquir
ers have found as little as you found*
that the truth is, that the Bible has no
information to give us on the sub
ject; that there is nothing in the
sermons of the apostles about an
earthly millennium, much less in the
words of Christ.
We then have the definition of
the word, that it means literally, a
period of one thousand years, and
that there are two classes of millen
niums, pre and post, and tells us
what each of these classes believe
and he thinks they both are wrong,
and that the second coming of
Christ will be to judge the world.
I entertain the same opinion in
that regard, for I hold that the mil.
lennium and second coming or per
sonal appearance of Christ are dis
tinct and separate matters, having
no immediate and direct connec
tion with each other. Herein lies
the error and misconstruction of
both the pre and post millennarians,
for Jesus Christ will not appear per
sonally in the millennium, nor will
it be at all necessary that he should
do so, for I cannot concieve what
good his person would do ou that
occasion. It is only his spiritual
presence that will be necessary, but
that will then be displayed, no doubt,
in very great power and with most
wonderful effect. It should be
remembered that Jesus Christ himself
said that it would be best for his
personal presence to be withdrawn
from this earth in order that his
Holy Spirit might come with greater
power and more wonderful effects
which was evinced on the day of
Pentecost and which has since then
been manifested in the Gospel dis
pensation. Jesus Carist’s second
personal apperance to judge the
world will be after the millennium
has taken place • and after the Devil
has been loosed for a little season
and raises that large army with which
he will surround the camp of the
saints. But the second appearance
of Jesus Christ in person to judge
the world I repeat, will have no
connection with the thousand years
of universal righteousness which will
inevitably take place during the
confinement of the Devil, which con
finement seems to be necessary to that
state of things.
And so far as the souls of the martyrs
are concerned, they will only ap
pear in the millennium as did Elijah
in John the Baptist, a man of similar
holiness and spirituality. So the
martyrs will reappear in that blessed
period, in the persons of those pious,
upright and abundantly righteous
persons who will live in the millen
nium, besides being wholly unneces
sary, how hard it would be on the
martyrs to send them back into this
world when they bad once been so
badly and cruelly treated.
All this, however, does not effect
either the reality, validity or truth
of the coming millennium, and per.
rnit me to say, that the Apostles in
laboring for the universal spread of
the Gospel, were earnestly laboring
far the coming millennium; and
every sermon they preached was to
promote and bring to pass that gio.
riotis era when God’s will shall be
done on earth ns it is done in Hea
ven. This is what Jesus told his
disciples to pray for. And when that
state of things takes place, will there
• «. fc* a •
not be a millennium on earth or an
earthly millennium ?
But all scripture is given by in
spiration of God, and is profitable
for “doctrine, for reproof, for correc
tion and for instruction in righteous,
ness,” and should be relied upon, be.
lieved and maintained. And I will no w
proceed to prove and show by scrip
tural references, too plain to be
misunderstood or gainsaid, that the
millennium or universal triumph of
Christianity which will exist during
the confinement of the Devil, is no
delusion, but a Bible doctrine;
In the 22 Psalm and at the 22
verse, we have this language: “All
the ends of the world shall remem
ber and turn unto the Lord, and all
the kindreds of the nations shall wor
ship before thee.”
When all the world remember
and turn unto the Lord, and all the
kindreds of the nations worship him,
is there not then a millennium or
universal state of righteousness which
is the true, correct and scriptural
meaning of the true millennium?
For, as before stated, this universal
and glorious state of the righteous
foretold in the Scriptures, will only
exist during the 1,000 years in which
the Devil is confined.
Again in the 86 Psalm we have
the same state of things most clearly
and undeniably set forth in these
words: “All nations whom thou
hast made shall come and worship
before thee, O Lord, and shall glori
fy thy name.”
In the 2 chapter of Isaiah and at
the 9 verse we are told,- “And it
shall come to pass in the last days
(the last days of the Christian dis
pensation, I suppose,) that the moun
tain of the Lord’s name shall be es
tablished in the top of the mountains
and shall be exalted above the hills,
and all nations shall flow unto it.”
This looks very much like the
worship of God becoming universal-
In Habakkuk, 2 chapter and 14
verse, it is said, “For the earth shall
be filled with the knowledge of the
glory of the Lord, as tbs waters
cover the sea.
Here we have a prophetical predic
tion of an earthly millennium or uni
versal state of righteousness. Let
us believe and hold fast to the teach
ings of the Scriptures.
In Zechariah, 9 chapter and lab
ter clause of the 10 vease we have
this scripture which I think is con
clusive in regard tc the coming mil
lennium: “And he shall speak peace
unto the heathen, and his dominion
shall be from sea even unto sea, and
from the river even unto the ends of
the earth.”
Read Hebrews, 8 chapter and 11
verse, and see whether there is any
thing in the sermons of the apostles
about an earthly millennium. “And
they shall not teach every man his
neighbor and every man hi s brother
saying, know the Lord, for all shall
know me from the least to the great
est.” Now all, certainly means the
whole, and when the whole human
race, from the least to the greate st
know the Lord, we have the millen
nium in its fullness and comple
tion.
In order to save time and space, I
will only refer to the other scriptures
on this subject, or some of them ;
yet I trust these refferences will be
Searched out and read, in order that
further information and instruction
on this vastly important, though
complicated subject, may be ob
tained.
Revelation, 20 chapter and 6 verso,
Isaiah 2 chapter and 4 verse, and 11
chapter 6 verse, also read 7 verse in
order to learn about the wonderful
effects of the millennium when it
shall como. And the 8 verse of this
chapter may bo also read in this, con
nection, which is about the sucking
child and the mamed child. Close
your reading, if you please, with the
9 verse, which will, or ought to be»
altogether sufficient unless prejudice
and erroneous training hath barred
the way to truth.
Permit me in conclusion to remark
that the millennium of 1,000 years,
in which the Devil is to be confined
embraces in truth and fact, a univer
sal state of righteousness, and the
two terms are synonomous, meaning
precisely the same thing. What
therefore God hath joined together
let no man put asunder.
The Gospel bat been preached
nearly 1,900 years and the whole
world not yet converted and will
not be until the Devil is confined.
While loose he will have followers
and this will be the case when he is
loosed after the expiration of the
1,000 years. And according to the
19 chapter of Revelation and the 38
and 39 chapters of,,Ezekiel, which
should be read in connection, the
one with the other, it appears that
just before the confinement of the
Devil or commencement of the mil
lennium, there will be a most fearful
destruction of the wicked, rather
than their conversion, but when the
Devil is confined, those not destroyed
will be converted. And when the
Devil, after his confinement, is loosed
for a little season, he at once begins
his wicked work of deception, temp
tation and ruin of the human race,
raising at last a vast army of his de
luded victims with which he sur
rounds the camp of the saints.
And now I close. If wrong in
my positions, I would have the wrong
pointed out and corrected, but if
right, then let the millennium (right
ly understood) occupy its true and
all-important position in the plan
and purpose of Almighty God in his
providential government of the
world. J. Q. A-Alford.
Delta County, Texas.
VOLUNTARYISM.
All service of God to be accepta
ble to Him must be voluntary. One
cannot render it for another. No
service can be performed by proxy.
Personal choice is essential to true
worship. Each individual for him
self must choose to obey God. •
By what influences the soul is led
to wish to render obedience to God
is one thing. Upon this Ido not
enter here. But the fact is clear
from the teachings of the word; and
from the very nature of the relations
which the soul sustains to the Cre -
ator, that all worship and service of
Him must be chosen, voluntary,
purposed, to be in any way accept
able to Him.
There’s one word which sums tq,
all possibilities of right feeling or
acting; all ddetrines, tTuties 4ud do
ings. That one word is love. Our
Lord himself compressed all the
law, and the prophets all the teach
ings of the whole divine word, into
one terse sentence, clear as the blue
heavens and as deep, as unfathom
able and yet transparent; “Thou shalt
love the Lord thy God with all thy
heart, and with all tby soul and with
all thy strength, and with all thy
mind; and thy neighbor as thy self.’’
So simple an utterance that a child
can comprehend it. Bnt no philos
opher can exhaust its full meanings
and relations. True obedience has
its essential motive in love, in
choice.
And yet to this simple principle
the whole so called Christian world
was blind for more than a thousand
years, and no small portion of it is
blind to-day. Love cannot be co
erced. It is not in the power of the
Almighty, by force, to compel love.
It loses its character when it loses
its voluntariness. It may be >von )
it cannot be forced. A compelled
service or worship, would cease to
be a loving, that is a voluntary ser
vice and worship.
And yet the lawmakers of the
world for more than ten centuries,
have been busy in legislating for the
worship of God; that is, in coercing
love and faith—for faith too must
be voluntary and personal in order
to be true. A forced faith is hypoc
ricy. It in no faith at all, it is seem,
ing submission to authority.
If these principles are true, and
we cannot conceive how tiny can be
plausibly impugned, then it follow 3
that no man can do anything fo r
another man religiously, except
through instructions and motives,
to lead him to voluntary obedience
and love of God. Ono mind can in
form and influence another mind,
but it exhausts its capabilities to
benefit the other spiritually when
the teaching and winning arc ex
hausted- “Every one of us must
give account of himself to God.”
His religion is a personal, direct
matter between himself and the Fa
ther and Redeemer of his soul.
Had this simple principle been
comprehended there would never
have been inquisitions, torture cham
bers, drugonades confiscations, ban
ishments, prisons, mutilations, hang
ings, drownings, burnings in the
name and to the disgrace of religion-
Were it comprehended now there
would be a speedy repeal of all en
acted statutes for the enforcement
and regulation of religion. The
State would promptly cut the cords
that bind it to the Church and thus
abolish all its penalties and disabili
ties. The Rulers would find an
easy solution of the vexations prob,
lems that vex and worry them.
Voluntaryism, thus understood,
would abolish all Slate Churches..
The grandest contribution made
to the world by the United States
on the science of political govern,
ment, is the dissevering the State
from the Church. I quote this
thought from memory, from an elo
quent address by Hon. J. L. M.
Curry. I cannot lay my hand on
the precise words. This principle
has not been fully adopted by any
other nation on the globe, but it has
greatly modified the relations, which
subsist between government and
people, so that there is no longer
active persecution for religion by
the Governments of the world.
Under some minor disabilities and
harrassments’ the people are free to
adopt any, or no religion, they may
choose, in most nations. The abro.
gation of the Pope’s civil power,
is rather strengthened Popery
itself, with all its anacronisms and
absurdities, in every land where it
has severed from State control.
This principle too reveals the es
sential unscripturalness and vanity
of all assumed service of God by
proxies, sponsorships,|sacerdotalisms,
ablutions, rites and ceremonies as
having efficacious virtues in them
selves. Nothing that Preacher or
Priest can do for a manor child can
change his state or relations to God
until he for himself becomes a true
voluntary worshipper “in spirit and
in truth.”
Even Baptism and the Lord’s
Supper, Christ’s own ordinances are
*’?*' v Hal eflicacy, except
< .->■ -e rd expressions of
b) 'he love and
• » I grt. Nothing that
uyU bf^’doney*df*n>e soul, ppart from
it; only what is done within the soul
and by it, can spiritually profit.
Even the Sacrifice of Christ can not
save one, until it is received and
appropriated in loving faith.
Now this voulntaryism is the foun.
dation doctrine, the distinctive prin
ciple, upon which our Baptist
churches, in their creed and polity
are based. A good deal more than
the mere question of much or little
water is here involved. Our chur
ches are organized by the voluntary
association of individual believers
>
choosing in covenant with one an
other, to walk in love, helping and
cheering each other in keeping the
commandments and ordinances of
the Lord. Out of this grows logi
cally the independency, democracy,
congregational order of our churches.
A very different thing is this than
organization by statute, by civil
government, by priestly authority
and perpetuated by hereditary de
scent. We ask no authority save
that which Christ has given, none
from Bishop, or Council, Presbytery
or Conference, to form a local
church. In their voluntary piety they
organize a chnrch of their own mo.
tion. Their recognition and fellow
ship by sister churches is equally
free and voluntary based upon faith
and practice and in no sense upon
authoritative legislation either civil
or ecclesiastical.
This voluntaryism is the basis of
religious liberty. It is religious lib
erty. If no worship of God isaccepta.
ble to Him except the chosen worship
of the Spirit then force becomes im
possible. Wo could not compel a man
to become a Christian if we would
and therefore, holding such views as
fundamental, we would not and nev
er did attempt it.
Here is the principle that rules
involuntary Baptism and Infant
membership out of our churches. To
admit these would bo to repudiate
the doctrine of voluntaryism. It
would imply that something spiritu
ally beneficial could bo effected for a
person by a ceremony, without the
consent or choice of the heart, that
there may be some other way of
coming into communion with God,
than a conscious purpose of the
soul.
Thus you perceive how this doc
trine branches in all directions, per
meating the whole structure of
church organization and service, test
ing every creed, distinguishing the
Brother Minister,
Working Layman,
Zealous Sister
Wearestrlvingto make
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VOL. 70—NO. 22.
true from the untrue, and entering
into the formation of Christian char
acter and into the spirit and conduct
of the individual life.
Augustine has beautifully said
Wouldst tliou have a high and holy
place ? Consecrate thyself inwardly
a temple of God; for the temple of
God is holy, which temple ye are.
Wouldst thou pray in a temple pray
in thy self—but first become in thy
self a temple of God, for He hears
him who calls to Him out of His tem
ple. J. L. B.
Augusta, Ga.
Nashville, Tenn.,May 22,1893.
Dear Brother Editor:—lf there
lingered in the minds of [any of the
brethren, doubts as to the wisdom of
the Convention in establishing its
Sunday-school Board two years ago,
all doubts must have vanished when
they heard the report of the Board
made to the Convention, and listened
to the addresses of Drs. Kerfoot and
Ellis on that report.
I hope before very long to be able
to give these addresses to your read
ers. Meantime, if you will allow
me, I will quote a few passages from
the report of the Committee of the
Convention, to which was referred
the report of the Board.
Under the bead of “A Business
Enterprise,” that report says, “the re
port of the Board shows that as a
business enterprise, more has been
realized during this the first entire
year of its operation, than its most
sanguine friends could have expect,
ed. It has done a business during
the year, of more than $40,000. It
has made a donation of SI,OOO worth
of literature to needy schools, and a
contribution of over $3,000 in money
to the cause of missions (Sunday
school Missions) within the bounds
of the Convention.” Os the litera
ture of the Board, the Committee
says, “In variety and worth, it has
been equal to any and all reasonable
demands, and it is greatly to be
hoped that the schools within our
bounds . see their x..y clear, more
and more to use the literature of our
own Board, especially since by so
doing they will put it in the power
of the Board greatly to enlarge its
work and usefulness.”
As an agency for “fostering and
strengthening the Sunday .school in
terest, and thereby all other denom
inational interests,” the Committee
thinks that a wide, open door is be
fore the Board for the doing of a
great work. That there is serious
need for some .work in this direction
and a great deal of it at that, no one
can doubt who has ever looked into
the Sunday-school statistics of our
denomination. “Hardly more than
half the churches within our bounds
have Sunday-schools, and many ex
isting schools are sadly in need of
strengthening.” As nearly as it has
been possible to find out, this ex
presses the truth in regard to our
churches. This Board can, to say
the least, be a great helper in the
way of improving such a condition
of things. The Committee says,“the
motto of the Board should be, ‘a
Sunday-school in every church;
the best possible Sunday-school in
every church.’” But even if this
could be attained, the mere fact that
t here was a Sunday-school in every
church would fail to express the full
value of the work to be done by the
Sunday-school Board, for “it must
be remembered that everything done
for Sunday-schools, is something
done for every kind of Chritsian en
terprise.”
The Committee suggests that “if
the Sunday School Board has such
large possibilities for usefulness,
there would seem to be no good rea
son why some plan should not bode.
vised by which direct contributions
may be realized for this work.” This
suggestion is made in connection
with the idea of “Children’s Day;”
but that is a thing to bo considered
in the future. I may say that the
Board is going to lend its assistance
to the Womans’Missionary Union in
Baltimore, in getting up a Children’s
Day for Home and Foreign Missions
some time during the Fall.
It is the earnest desire of every
member of our Board that this body
shall be, in its work and influence
helpful in every department of relig
ious work. This is our ambition,
this will be our effort.
Yours truly,
T. P. Bbix,
Corresponding Seo.