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ESTABLISHED 1821.
The Christian Index.
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Street, Atlanta. Ga.
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Organ of the Baptist Denomination in
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Social critics are not necessarily or
even commonly personal models. The
running of a thousand furrows in your
neighbor’s fields leaves your own a
field unploughed where no good seed
takes root and no useful harvest ripens
“It is the women who maintain the
system of Hinduism,’’ said an intelligent
Hindu. Then, let ( hristian women
do w hat they may to win for their sex
the glory of maintaining and diffusing
Christianity. Let the truth be more a
debtor to them than error is or can be to
their sisters anywhere.
To the remark of Dr. Pentecost that
“we are a hundred years behind the op
portunity that God has made for us in
India,’’ the Sabbath Outlook replies: “It
is our opinion that the Christian church
is at. least fifteen hundred years behind
the opportunity that God has made for
it to ‘disciple all nations.’” We are in
clined to see this matter as the Outlook
sees it. If that paper errs at all, it is
by understatement.
Among the new societies, whose an
nual meeting this summer attracted
only a local and transient notice, was the
“Brotherhood of the Kingdom.” This
is an organization composed of Baptist
ministers, “who are ( hristian Socialists
and believe in Christian communism.”
It has not. made its way into the
South as yet, we believe; and we feel no
inclination to utter any sort of “Mace
donian cry” calling it hither.
Prof. Rudolph Falb, in a Viennese pel
riodieal, argues that the meteorological
conditions which caused the Hood of
Noah w ill repeat themselves, ami repeat
the flood too, on the '-'lst day of March
in the year of our Lord 6400, or 4507
years from last spring. So, science, it
seems, has assumed the role of prophecy,
ami the issue will afford us all an op
poitumty tv judge hr« fir
its claims to foresight are or are not
grounded on truth. Such a test is
not unwelcome, though we must confess
that the time of waiting appears rather
long to men of impatient spirit.
Principal H. J. Vosbuigh, of Chicago,
says in the “Standard” of that city: “In
a certain Southern 'Theological Semi
nary’ a goodly and scholarly professor
has the habit of interjecting ‘Ah me!’ in
his discourses in a tender and impressive
manner. It is amusing to observe how
many of his students use the same ex
pression, without, however, an express
ive effect.” This is news to us. Which
one of the Southern seminary trees is
it in whose branches these parrots
lodge? And do the parrots show in
other respects that they belong to the
“green” species?
Certain ministerial letters, which have
encountered considerable adverse
criticism of late years, appears to have
emerged from that experience with a
new vigor equal to the conquest of a
wider territory for themselves. Dr.
Burrows, Presbyterian, of Chicago,
speaks of a Jewish rabbi in that city as
“the Rev. E. G. Hirsch, D. D.” Os
course, there needs no further proof
that these titles are absolutely devoid of
all ecclesiastical significance ami au
thority, since in this ease they arc not
only carried outside of all the churches
but conferred upon an open, incorri
gible enemy of all.
We note with pleasure the progress
of our people in Kentucky. The West
ern Recorder quotes Rev. Dr. Warden as
saying that in the last ten years, while
there has been an increase of only six
percent, in the population of the Mate,
there has been an increase of twelve
per ceut. in the number of Baptists, and
that the increase in their contributions
has been sixty-eight per cent, above this
increase in membership. This is the
best form of church growth —the quan
tity giowth to more and the quality
growth to better, if either of these
elements might be spared, it is the
first; but, doubtless, as long as the last
is maintained, the first shall keep pace
with it. Purity is better than prosperity,
but brings prosperity.
The dictionaries furnish us witli no
word to denote the distinctive views of
our denomination corresponding with
the words “Presbyterianism,” “Congre
gationalism,,' etc. For this purpose
Dr. George Dana Boardman employs a
word of his own, “baptismalism.” This
does not commend itself to ns: we pre
fer to stretch tlie significance of a word
which the International Dictionary gives
us, and to speak of "baptistic” fait); and
practice. However, we might, perhaps,
be induced to accept the doctor's inno
vation, if our ecclesiastical neighbors
would keep us in countenance by adopt
ing similar phraseology in their own
cases. For example: the L'ihustian
Index might say "bap-tis-mal-ism,” if
the "Wesleyan Advocate" will only say
"Meth-o-dismal-ism.” Are you “content”
or “not content,” Dr. Glenn?
Several years ago. one of the best men
ever sent by the Southern Presbyterians
to Brazil Mid to Rev. W. 15. Bagby, our
missionary there: "We are in considera
ble perplexity about our Methodist
friends. You know that we Presbyte
rians do not accept Roman Catholic jiap
tistn as valid; but the Methodist do, and
they have a number of members at
who have never received what we re
gard as Christian baptism, We would
THE CHRISTIAN INDEX.
like to take the Lord’s Supper with
them, but we cannot conscientiously do
so.” That is the true s’ ‘ the case.
The conscience of the g •> Aof i-
dobaptists is really on the side of what
they denounce as “close” communion.
Once bring them to doubt whether what
they "regard as Christian baptism” has
ever been received by any classes of
people and they feel that they cannot
take the Lord’s Supper with these
classes. A Baptistic feeling! A sound
one!
For the Index.
MISS LOTTIE MOON-
BY WM. B. M’GARITY.
There is no woman laboring on foreign
soil,in whom the Georgia Baptists should
feel greater interest than in the above.
Twenty years ago she severed connection
with our church at Cartersville and
sailed for China. Since then she has
done a work that places her along side
of Judson’s first two wives, Mrs. M. F.
Yates and Mrs. M. F. Crawford, as a mis
sionary heroine.
Miss Moon was born and reared in
Virginia, educated at the Hollins and the
Albemarle Institutes. Before entering
mission work she spent several years
teaching in Kentucky and Georgia.
Only a few days ago the writer called on
one of her old pupils. From the re
marks of this lady we may know that
Miss Moon exercised in the school room
that same kindness which has character
ized her mission work, and won for her
the love of thousands of Chinese.
No doubt many thought that it was a
great loss and mistake for one so well
fitted for work in their own count ry, and
already doing such a good work, to bury
herself in North China, but she went.
A century of missions has proved that
only those who can do, and, still better,
who have done something at home,
should be sent abroad.
Miss Lottie, as she is familiarly called,
began work soon after landing in China,
in connection with her sister, Miss Ed
monia. In her first report we find "1
have been with my sister on some of her
visits to the native women. Some would
not admit us at all; others listened
coldly ami with evident restraint; only a
few heard the word gladly. Neverthe
less we must sow beside all waters.”
An old missionary must experience a
delight, mingled with anxiety, when a
new worker enters the field. Our vet
eran. Dr. Crawford, says of Miss Lottie:
“Miss Moon enters on her new life with
firm and sober delight. She will prove
a true missionary.”
In connection with her school work
Miss Lottie found time to visit, during
her first year, eighty-eight villages.
This village visiting and personal con
versation has been her chief work. In
1876 Miss Edmonia’s health failed, and
she, with a sad heart, had to return to
America. Miss Lottie accompanied her,
but returned to China the following year.
Her three years’ work had taught her to
love China, and so she was specially
anxious to get back to her “dearly loved
home.” At this time she writes: “It is
almost worth while to go away from
China for awhile to get the hearty wel
come one receives on returning.”
She found only three Southern Bap
tist missionaries in North China. Her
sister’s school was soon opened, and the
names of tbii ve’aii Cbim»>e g>. I tolled.
During the year 1878 four hundred and
twenty-seven villages were visited by
Mrs. Homes, Mrs. Crawford and Miss
Moon. This great work soon broke
down prejudice and gave access to the
gospel.
In 1886 Miss Lottie alone visited three
hundred and thirty villages. The follow
ing year,as Mrs. Craw ford andMrs.llolmes
were in America, theirwork fell on Miss
Lottie, and she could find time to visit
only two hundred and twenty-seven vil
lages. These visits are made to strength
en the the converts, distribute tracts,
and “tell the gospel.”
The above figures will give us some
idea of how thick villages are in China,
and of how many thousands one conse
crated worker can reach.
Miss Lottie is the only female mission
ary known to the writer who has opened
amission. In the beginning of 188(5 she
was at Pingtu, some hundred and
twenty miles from her home. This city
was crowded with visitors at the Chi
nese New Year, and gave her a splendid
opportunity to reach people represent
ing a large territory. She soon won their
confidence, and received numerous invi
tations to visit the surrounding villages.
She visited many of these villages, and
met crowds of “thoughtful and earnest
women.” As the invitations were too
numerous, she confined her work to
Pingtu. Children gathered around her
and learned hymns, prayers, and the ten
commandments. Several months were
spent in this work. Miss Lottie seems
to have been so wrapped up in her work
that she did not have time to get lonely.
Months spent several days' distant from
home w ithout even a female companion
shows true devotion.
From this time we see that her heart
is in I’ingtu. She visited it repeatedly,
and finally made it her permanent
home. Miss Fannie Knight soon joined
her, and they conducted the work at
I’ingtu and "Sating, visited occasionally
by brethren Pruitt, Bostick or League,
w ho lived three'days’distance at Whang
flien. In 181)0 there were many earnest
inquirers, and three applied for bap
tism.
The work at these stations is done
among the better class. Tn 18(H) Miss
Lottie was invited to the home of one
of the most prominent families, who in
the previous year had persecuted the
Christians.
Presently brother League and wife
moved to Pingtu, and Miss Lottie left
the work in their and Miss Knight's
hands.
About a year ago Miss Lottie returned
to America"for a long needed rest. Since
then the Christian women of Pingtu
presented our board a handsome silk
square, with a request for her return
embroidered on it. She expects to sail
this fall. She will receive a hearty wel
come from hundreds of ( liinese
Miss Lottie is one of the must unsel
fish women 1 ever saw. Her letters to
the Foreign Mission Journal are always
interesting, but contain very little about
her or her work. She takes great inter
est in all kinds of Christian work; al
ways rejoices when other fields arc re
inforced, even when at China’s expense.
Her work shows her faith and devotion.
She always views the best side, and
seems never at all discouraged, Surely
the Lord has been good to Southern
Baptists in giving them so many noble,
faithful missionaries.
The Psalmist declared that he had
hidden God’s word in his heart that
he m*ght not commit sin. If the
heart is full of good thoughts there
is no room for the evil.,
ATLANTA, GA., THURSDAY. OCTOBER 19, 1893.
00-OPERATION IN MISSION WORK.
BY C. W. PRUITT.
Some Christian work is best done
by the individual; for other work
the church organization has been
appointed, and still other work may
be done better by brethren co-oper
ating on a still larger scale. Direct
appeal to the soul is generally indi
vidual. Public worship, discipline,
ordination and the ordinances are
under the control of the church, as
is most fitting. But the support of
missions and of education may be
best conducted by large co-opera
tion.
In this mission work each of the
three spheres mentioned above has
its place. The call from God comes
to the individual, and must be ans
wered by him in earnest, individ
ual work in some outside field. The
church recognizes this call and
ordains, “separates” this man unto
his work. Thus his call is, as it
| were, confirmed, ami no longer rests
on his own opinion alone. This is
| as far as the church work goes. No
' church ever undertakes the support
[of all the men it ordains. Support
is either an individual matter, under
God’s direction, or it falls to the
people for whose salvation the mis
| sionary labors. We have both
reason and Scripture for this con
clusion. Paul worked with his
own hands to support himself and
those who were with him, he tells
the elders of Ephesus. We know
• from other passages that the
churches which he founded did
something in this direction also.
In these days the matter is
changed. The home churches are
numerous and well-to-do, while the
mission churches are very poor and
unable to support the men who
wish to go as missionaries. It is
not a necessary matter belonging
to the constitution of the church to
support these outgoing preachers,
but a voluntary matter like aiding
in ministerial education. It is a
very proper thing, and one in ac
cord with the whole spirit of the
New Testament. It is not because
, God needs this aid on his part, but
Ile allows,as a special mercy, Chris
tians of the present day to assume
this work and thus become in a
more lively sense partakers in the
work of these outgoing men.
This work of supporting the
missionaries is in a peculige sense
voluntary, and is a work dSJhpver
that may be best and
easily accomplished by a systematic
co-operation. I‘or churches enter
ing these: coo vent io.'is die. v* is
compulsion, and in withdrawing
from them there is no hindrance.
It is purely fraternal and voluntary.
But there are certain reasons
why every Baptist church would
do well to look to such co-operation
with sister churches.
i. For the Sake of Oneness.
—“That they may be one.” Every
one knows the force of a strong
character to lead off on a tangent
a party even to the formation some
times of a new denomination and
endless harm. Voluntary corres
pondence and co-operation with
brethren far removed from this in
fluence would often prevent untold
injury. While I do not think for
a moment that this prayer for one
ness by our Saviour implies that
we arc to unite all the world in
one big church like the Roman
Catholic and others, 1 do believe
that it implies such a co-operation
as may be voluntary, thus making
us one denomination.
z. For the Sake of Great
Undertakings like the mission
movement and ministerial educa
tion. No one church could sup
port a theological seminary, and
few churches could support a mis
sion. Both of these enterprises
I may be supported by a sensible
combination.
Among Baptists this combination
I should never interfere with the
I sense of individual responsibility,
i The combination can never make
, demands, but everything is volun
; tary. This principle is violated
; when any church fails to keep
, itself informed of the persons and
, doings of the missionaries, especi
i ally of those who have gone out
| from its own fold. This is the
point of danger, and so needs
guarding.
3. For the Sake of Order.—
“ Let all things be done decently
and in order.” Missionary work
can be done in a wiser and more
systematic way by co-operation.
: There is needed the business meth
, ods of the city Baptist. There is
j needed the conservative faith of
I the country Baptist. They tnutu
ally supplement each other like the
1 two oars of a boat, and there is
| progress forward. But if every
I church sets out for itself upon this
I work is there not danger of confu
sion? There is many a thing that
we can and must agree about. Let
( us then be brethren with a broad,
1 mutual confidence. With co-oper
ation there will be no unhealthy
rivalry as to location. We are each
interested in all the locations and
)in all peoples. With co-operation,
local failures of crops or other
calamities will not make it neces
sary for any missionary to be sud
j denly recalled, for the deficiency
may be made up by those who are
more favored. God has given us
our minds to use. He has given
us loving hearts that we may work
together.
Let us hold fast to the point that
this support of missionaries is not
a church function except when it
is voluntarily assumed as such, and
that we are at liberty to combine
therefore in any way that will be
most efficient.
Hwanghien, China, Chefoo I’. ().,
Aug. 25, 1893.
BELONGING TO THE CHURCH.
BY A. SMITH IRVIN,
A little incident which 1 related
to our pastor has, I believe, started
this discussion. An editorial which
I saw in the Examiner gave me a
view of this matter.
1 had always thought lightly or
indifferently as to the expression,
and took it in what is possibly its
ordinary, or generally accepted,
signification, “belonging to the
church” meaning merely an asso
ciation with a membership in a cer
tain church, as, for example, “I be
long to the First Baptist church,”
conveying a composite fact, first,
that I am a Baptist, and not an
Episcopalian or a Methodist nor
yet a Presbyterian, and second, that
the particular congregation to
which I was attached was the First
Baptist church. The second fact
being a declaration akin to saying
that I was of such and such a polit
ical party, or that I was a member
of a certain club. But I find that
the expression, “I belong to the
church,” has a much higher and
broader signification, viz., that I
am the property of the church, or
that the church has certain proprie
tary rights in me which I cannot
lightly ignore or set aside.
What mean such expressions as
“Ye are bought with a price,”
“Fellow servants,” and the like?
I suppose that it may beset down
as a fact that all service is compul
sory. We may voluntarily enter
into an engagement to render ser
vice to another, but once having so
engaged, the service is no longer
voluntary, but obligatory. As we
heard from this pulpit the other
day, the making of a vow was en
tirely a voluntary thing, but the
vow once made becomes an obliga
tion from which no one could
escape. The Jew who had made a
vow was required to pay it.
The same principle bolds in all
human organ, rations,from thecoin
moiivvea'.th !\» Iht-’,* 3 .' ■
An alien makes application for
naturalization papers. This is a vol
untary act, but once having taken
the oath of allegiance, and having
having had conferred upon him the
dignity of citizenship, he comes
under the protective shield of the
government, and in return for the
dignity and protection thus given
him he is expected and required to
render loyal and obedient service,
not only in civil life, but should it
be necessary he must bear arms in
times of public peril should it be
demanded of him,and even lay down
his life in such service should it
be needful. But in the ordinary
constitution of our army, the prin
ciple of “volunteer” service mainly
prevails. The man chooses to leave
the walk of civil life, and enter the
army, this is a matter purely volun
tary, but once having enlisted he
becomes subject to military law,
and bis services are not voluntary,
but compulsory; the command
given, lie must render unquestion
ing obedience ; he is no longer his
own, he belongs to the army.
Another connects himself with a
club. This is by no means compul
sory, bul once elected and having
his name enrolled among the list of
members, he must comply with all
of the rules prescribed, at the risk
of being dishonored for non-com
pliance. For example, he must pay
his dues, and pay them promptly,
or submit to the disgrace of having
his name “posted”—a most effect
ive system of forcing payment —
or, for conduct unbecoming a gen
tleman, he may be suspended, or
for more serious charges—if such
be possible in those associations of
men of the world—he may be ex
pelled.
For lightly esteeming the obli
gations of any of these, mere hu
man associations attach penalties.
An observance of the rules, there
fore, is obligatory. It is true that
under the State, neither the civil
nor the military armies of the gov
ernment exact service when it is
impossible in the nature of
things for it to be rendered. For
example, the soldier in the hospital
suffering from sickness or from
I wounds is not required to do ser-
I vice, and military set vice is not
; compulsory after a certain age ; nor
1 in the civil service is jury duty re
quired after u certain age; but ob
serve, that law in itself, both civil
and military, is inexorable, and
i these exemptions are granted, not
■ upon benevolence or humanitarian
grounds, but upon grounds of cx
-1 pediency. The soldier is excused
t from service simply because he cun
[ not, by reason of his physical dis
: ability, render efficient, and therc-
I fore desirable, service, and the ex-
emption in the other case is much
upon the same general principle.
But in one essential feature the
obligation of obedience in the
church very naturally differs from
that in mere human organizations.
| It is enforced obedience, but force
j of a very different kind.
! “The love of Christ constrain
, eth." After all, this is the highest
j and best motive to obedience. As
the highest arch angel has
j his greatest dignity and hap
j piness in fulfilling his high
I office of messenger, so surely the
1 highest dignity that can be con
ferred upon a human being is ser
vice, and as the highest title of no
bility is “servant of Jesus Christ,” j
surely we should find our chief
pleasure and noblest occupation in
doing His will.
In that wonderful interview of
the angel Gabriel with Zacharias in
the temple, he 6 lys, “I am Gabriel
that stand”—the attitude of a ser
vant—“l am Gabriel that stand in
the presence of God, and am sent
to speak unto thee ” He does not
say “I am come to speak unto thee,”
as if it were a mere act of his own
will, but always glorying in the
character of a servant, who came
“To do his master’s high behest.”
Now the mere human coming
upon this high mission would have
been tempted to say, "I am come,”
or “I am here,” instead of “I am
sent.”
And shall we the less lightly es
teem our obligations to the church
because they are rendered under
the propulsive influence of love?
Indeed, if they are not rendered,
does it not signify very strongly
that there is a deficiency in the
propulsive power? If we see the j
service of electricity in operation, I
the lights go out, or the machinery !
stops, the street cars stand still
upon the track, we are at once con
vinced that the supply of power has
been lessened or entirely cut off.
We at once pass with a mental
bound from cause to effect. There
is no question about it.
We enter into a covenant or
agreement when we connect our
selves with the church, and the
conclusion is inevitable that if the
covenant is not kept, there is an
absence of proper love for the ser
vice which should be ’ rendered ;
there is a deficiency in the motive
power.
But there is another thing. While j
the government does not excuse j
on benevolent grounds, the church, j
which is an expression of the high- i
est benevolence, does excuse upon '
the suir.r pnwejpl-- thn* it exact- j
obedience.
Physical disability and infirm
old age are valid excuses for non
attendance upon public worship,
for example, for the church is not |
a hard task-master, but is ever ac
tuated by the divine compassion of
its holy and compassionate Head.
But there is another blessed fact.
Old age does not in itself disqualify
for service, for while the young are
thrice welcome, anil the young j
men are especially addressed be- [
cause they are strong, I do not j
doubt that the old, feeble and tot- |
tering upon the verge of eternity, 1
are very tenderly and compassion- I
ately loved by the Christ.
Those trembling bands, which
will soon be folded in peace, once
bore the cup of cold water, maybe,
to the lips of one of His little ones.
These have borne the burden and
heat of the day, and now that the |
evening comes on apace, they see
the trailing garments of immortali
ty behind the setting sun, and soon
in the dewy twilight, and under
the stars, there shall be peace, and
rest, and joy, and “home sweet
home.”
ARE YOU A CALVINIST?
BY REV. I'. S. WHITMAN.
That was a nice little rap the In
dex lately gave one of our scholars
who had said, as byway of estab
lishing our denominational charac
ter, “Baptists have been Calvinists
eighteen hundred years.” Here the
Index turned these words, which
indicated only a certain craze of
sentiment, into truth by saying
“The Baptists have been Baptists
eighteen hundred years.”
A few days since an esteemed
brother, who no doubt has been
following me up in my writings
with more care than'others, wrote
me to know whether I was a Cal
vinist. Nor was there anything
curious in this, for during my
twenty—nay sixty—years’ research
in the fields of truth, 1 have rend
no commentaries (to speak of), no
body of divinity, no theological
system ; but, as if all such material
were burned up, employing my
best judgment, night and day pray
ing God to give me a clear and
honest mind, I have gone directly
to the inspired text determined
only on knowing what that says.
And, if after all. my brethren don’t
know whether 1 am a Calvinist or
not, it is far from being any morti
fication to me.
lam a Baptist. And this im
plies much specialty of belief : that
Jesus was lifted upon the cross—
suffered in the sinner’s room—and
that when lie had been buried lie
rose from the tomb, and ever liveth
to make intercession for them that
draw nigh unto God through Him.
I have been told that Calvin was
not a Baptist, that he would not
submit to the rite enjoined by
Christ which symbolizes His death [
and resurrection. This looks as if I
he never cared much about the 1
death and resurrection of our Lord. :
This puts his whole religious char- ;
actor under a cloud. 1 never have '
read the writings of Calvin ; I’have
never cared to know what he
taught. 1 profess to be a Christian
—a follower, this means, of Christ, i
I am not a Calvinist, nor am 1 a fol- '
lower of Arminises. 1 do not know
what he wrote or taught.
But, my brother, if I were to tell
you I am a Calvinist, I do not see
how you would know much about
me ; for 1 am told that Calvinism
sometimes gets high—very high :
and that on the other hand it get
low, so low that we can hardly tell
where Calvinism ends and Armi
nianisin begins. I conclude that
the two systems, when brought into
comparison, are one high, the other
low ; and 1 am told these distin
guishing terms are appropriate be
cause Calvinism contemplates refor
mation of character only as the re
sult of forces higher than human,
whilst Arminianism attributes the
same to forces lower than divine.
But, my brother, is anything
plainer than that ever since the
creation of man these two classes
of forces have been blended in the
accomplishment of God’s purposes ? ;
But those men, Calvin and Armini
ses, arose in the sixteenth century —
about 350 years back. What did
the poor Baptists do without such
standards(?) of belief for fifteen
centuries previous? During that
long period of conflict with pagan 1
sophistry and ecclesiastical corrup- ;
tion, when the pure doctrines were ;
put to the severest test, how did '
Baptists maintain, from age to age.
such a career of firmness in the j
faith without a Calvin to tell them
what their faith was? And shall
we now, by calling ourselves Cal
vinists, encourage the reproach
that Baptists did not know what
Bible doctrines were until the ;
Presbyterian sect arose to tell |
t hem ?
OHEISTLY COMPASSION.
BY REV. Z. GRENELL.
It is one of the singular facts of '
the gospels that Jesus is represented
more often as pitying a crowd than
1 an individual. Os course He pitied
' individuals, or He never would have
' pitied a crowd : Out if is in rOspect
' to the crowd more often than in
j respect to a person that His coin
' passion is mentioned.
Now, it is not easy to have that
kind of a feeling toward a large
number of people. If it were a
company of sick or wounded per
sons, naked or starving persons,
persons all miserable and plainly
miserable together, we might em
brace a good many of them in our
commiseration. But to take a
crowd of people as they go, the I
satisfied and dissatisfied together,
the proud and the humble together, i
the comely and the ugly together— 1
such a crovvd as Jesus usually met, ,
we should have to ask for a sifting |
ami a division, to get the truly
wretched off by themselves, before
we poured out our sympathy in any
wholesale fashion. The fact is, we I
have so little tenderness to spare ’
that we must be a little careful that ■
we do not give it out where any '
of it may be wasted.
The aflluence of our Saviour's
I affections is certified in His having
compassion on the multitude. He
1 who, as Creator, spreads beauty
and richness in lavish profusion
' throughout the universe had no
' need to limit the expenditure of
I 1 lis sympathies among men. He
could afford to be “ rich unto all.”
I And so his compassion fell upon
i the throng like the sweet evening
dew that visits the thistle and the
rose alike. Its benediction dropped
on the head of the proud ruler, the
[ pretentious Pharisee, the carping
Scribe, as well as on the timid,
shrinking woman who stole near
to touch the hem of His garment.
It was a very indiscriminate
pity. It moved forth toward them
without respect to character or
kind. If we could see that crowd
of Galileans that hung upon the
footsteps of Jesus we would pro
nounce it about as uninviting a col
lection of people as one could ex
i pect to gather without going to the
prison, the hospital and the alms
house. Poor, coarse, unclean, ig
norant, stupid, jostling, contentious
—probably the same number of
people gathered up from the lowest
and poorest of the population of
one of our great cities would make
a more agreeable sight, a more
promising sight.
Doubtless there was some clean
liness here and there, some kind
ness, some brightness of mind,
! some lovingly bringing sick friends
I to be healed, some mothers tenderly,
I wearily carrying puny, wailing
children in their arms, some souls
earnestly seeking for light; but
with tbase were all the other sorts
of persons that help make up a
rude community. Thieves and har-
VOL. 70—N0. 41.
lots were there, drunkards and
rowdies, too, andjpeople not guilty
of any serious offense against pub
lic morality, but yet bad enough
and troublesome enough. There
were persons who were always
quarreling with their neighbors,
lazy men, mischief makers, tattlers
and slanderers, husbands and wives
who lived in constant strife, sons
and daughters who were disobedi
ent and wayward, and made their
parents’ hearts bleed—all these, as
well as persons of more quiet and
correct ways of living. And so
the crowds were made up.
And Jesus had compassion on
them all. He knew all about them,
but that made no difference with
Him ; He had compassion on them.
“More to be blamed than pitied,”
you might have said as to this one or
that one whose character and con
duct you might know, but in the
sight of Jesus they were to be
pitied whether they were to be
blamed or not. As if a person who
is to be blamed may not be even a
more legitimate object of pity than
otherwise 1
This is a lesson we need to learn
and put into practice to-day. We
have got things a good deal re
fined since those old times in Gali
lee. We are sometimes swelling
with charitable sentiments and ask
ing for a chance to show kindness
to some one. Well, whom do you
wish to bless? Some “deserving
poor,” some “ worthy sick person,”
some “ honest man out of work.”
And thus we tuck the fine adject
ives in, so that it may be well
understood that we do not propose
to help any bad people, not if we
know it. Our carefully ministered
charity is for the honest and indus
trious and worthy anil deserving.
The shiftless and intemperate and
dishonest have warning that they
may expect nothing from us.
What a mercy it was that the Lord
Jesus, when He came into our
neighborhood to dispense the bless
ings of His grace, did not seek out
only the lieserving 1 He wonld have
gone past our house, sure!
Permit a fable . Once upon a
time a drunken loafer stumbled into
the vestibule of a church and went
to sleep in a corner on the floor
under the stairs. The service was
going on inside, and he was un
noticed until the meeting was dis
missed. Then the people came
swarming out. Many of them saw
the sleeper, some amused, some in
dignant, many disgusted. The
sexton notified the minister that an
objectionable person was asleep in
the vestibule. The minister came
out attended bv two oftiiree oi. th*
deacons. One said, "Here’s a good
chance to put your sermon into
practice, pastor. I liked it. ‘Jesus
put forth his hand and touched
him.’ I never thought of it as an
example for us. ‘We must touch
men,’ you said, ‘come close to them ;
make a personal effort; not to be
too nice even if it be a leper, such
as Jesus touched.’ I believe it.
Let's take hold of this fellow—take
him home to some of our places,
sober him up, clean him up, preach
the gospel to him, and make a man
of him by the grace of God.” And
another said, "Yes, and next Sun
day you’ll have a half dozen rum
mies waiting round here to be taken
home and petted." “N ou can’t do
anything with such cases,” said
another; they’re too far gone—
have lost all self respect. Besides,
intemperance is a disease, and it
needs treatment.” And so the con
versation went, until it was decided
to turn the drunkard over to the
police. And just then the Lord
Jesus came by. anil He looked in
and said, "Turn the church over to
the police, and give the drunkard
: to me.”
FROM TEXAS.
BY REV. A. B. MILLER.
The general meetings of the
1 great Empire State have just been
1 held at Gainesville, much interest
’ being manifested in all the denomi
national enterprises represented.
The Ministers’ State Conference,
Dr. A. B.Miller, of Bonham, presi
dent, was said to have been the
most interesting and profitable
meeting of the kind ever held in
the State. The important doctrinal
and practical subjects were dis
cussed with marked ability and in a
truly Christian spirit. A nobler
body of ministers cannot be found
anywhere, and with such a host of
I earnest, consecrated men, honestly
and faithfully engaged in the work,
it is but natural that Baptists have
' made such rapid progress in the
I State.
The general convention was pre-
I sided over by the venerable Dr.
! Burleson, with Drs. Miller, Rogers
and Riddle,vice-presidents. Attend
* ance large and a commendable
degree of interest was manifested.
’ The board of directors, Dr. J. M.
Carroll, corresponding secretary,
reported a vast deal of efficient
} work for the past year, and that
the prospects of continued and en
i larged success are highly encourag
ing.
The board of directors for the
year was organized, Col. Foster,
of Austin, being elected president,