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ESTABLISHED 1821.
The Christian Index.
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Organ of the Baptist Denomination in
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Christ came to earth first to prepare a
place for us around the throne of grace.
It was only after that that He went
again unto heaven to prepare a place for
us before the throne of glory.
When God gave instructions for the
making of the sacred things in the tab
ernacle, there were features designed to
tit them for use, and features designed
to clothe them with emblematic sig
nificance. Over and above them, there
were yet other features —the tlowers and
the knops—designed for beauty simply.
God cares for beauty, and would have us
care for it. As Nature is beautiful, so
also, in his purpose, grace is beautiful.
Do not let us in our lives leave off “the
knops and the flower.”
“Until the day dawn:” That’s exte
nal; that’s the light of some fresh form
of the kingdom of God, of some new
era in that kingdom shining through us.
“And the day-star arises in your hearts:”
—that's internal, that’s the nature with
in us itself shining, shining with the
light of a character like that of Christ
the King. Alas, for those who have only
the outward light and the outward shin
ing! Thrice blessed are they to whom
has been given the inward shining of the
inward light! Whatever else they have,
those lack all things: and these have all
things, whatever else they lack.
“The Right Reverend, the Lord Bishop
of Chester,” (as even the “Humanita
rian” of London styles him,) alleges, on
the authority of the eminent expert, Dr.
Gould, that “in those countries where
labor is most severe, the publican re
ceives for liquor, three-fourths as much
as the landlord receives for rent, while
In Belgian! and France, the quota is
higher still.” Facts from every quarter
of the civilized world force on the mind
the conviction that the enormous ex
penditure for alcoholic bever ages stands
foremost among the demonstrations of
human folly and human vice. Surely,
this is the most vital of all “money
questions.” Can any other money ques
tions have satisfactory and permanent
settlement until this is settled aright?
Wayland Hoyt, in the Homiletic Re
view for November, quotes Prof. Wace:
“The final answer to all objections
against belief in God is, that the Lord
Jesus Christ lived in it and died in it ”
We accept this teaching and the implica
tion on which it builds, that belief on
the part of Christ is, as a question both J
of reason and faith, a sure warrant for
belief on our part. And if that be true
as regards God, His being and His attri
butes, why should it not be true as re
gards the Won't of God? We may and
must believe as Christ believed, touch
ing the portions of the Pentateuch wlttch
He ascribed to Moses, and such of the
Psalms as He ascribed to David. There
fore we are not troubled as to the final
harvest which is to ripen on the field of
the Higher Criticism. That criticism
can never get higher than Christ. Nor
can it get higher than the humblest saint
who stands where Christ stood.
Next to his denial of God. the fact
which accounts for the pessimism of
the German Schopenhauer is his depri
cation of women, whom he designated
as “the animals whose hair is long but
whose ideas are short.” No wonder
that things should go to wreck, if this
were a fair estimate of the mother sex.
But a loftier and truer conception of
their worth is suggested by Spencer
Walpole, in the “New Review” for
October, where he maintains that “the
decisive marriages of the world have
had more influence in its fortunes than
the decisive battles,” and alleges that
but for nine marriages in the royal
family which he specifies, “English his
tory would not have been what it is, nay.
England herself would not have been
what she is.” We can well conceive
this, and accept it as unquestionable.
And though a writer in “Macmillan’s
Magazine” depicts civilization as on the
brink of ruin lie does not carry our
convictions with him; we look for abet
ter destiny for the civilized world be
cause it has woman in it. Christian wo
man, woman true to God and the home,
ami a worker in the home for God.
At the Convention of the World’s
Christian Workers, in Atlanta, one of
the speakers said that “for every fallen
woman there is a fallen man.” A graphic
statement this of a fact which calls for
earnest ethical consideration. Whether
Christian peoples have or have not erred
in excess of severity toward the fallen
women, there can be no question that
they have erred, and erred greatly, in
excess of leniency toward the fallen
man. The man has almost ceased to re
gard himself as fallen, and others are
somewhat startled to hear him called so.
But we are told that a change is coming
which will place the two parties on a
common plane; a change, notin the mat
ter <>f the leniency, alas, but. in the mat
ter of the security. Charles A. Stevens,
editor of The Lorer,” Chicago, explain
ing why in certain movements “no cru
sade against the brothels of the city was
proposed,” says: “The day is fast pass
ing away when a higher standard of
purity is demanded of a woman than of
a man.” The walls of safeguard around
the morals of society, then, are to be
broken down or lowerd at a vital point,
and this in the name of “progress,"“the
emancipation of woman,” and such like
rallying cries which under the promises
of a higher life cloak the potency of a
swifter death and a deeper, darker dam
nation.
THE CHRISTIAN INDEX.
Many social and ethical reforms, in
our day, have been unfortunate in the
character of the female advocates who
have thrust themselves into the position
of standard-bearers. Two of the better
class among these advocates in England
have recently borne witness on this
point.
Madame Sarah Grand, author of the
“Heavenly Twins,” laments that not a
few of their number neglect “the duty
that is encumbered upon all advanced
women of being as pretty as they know’
how,” are “careless of the effect of
their personal appearance, and delin
quent in the cultivation of charms of
manner.” She expresses the belief that
“women might have had the suffrage a
long time ago, if some of the first fight
ers for it, some of the strong ones, had
not been unprepossessing women.”
But Mrs Josephine Butler brings out
a far more grave and hurtful fault, and
w’e quote her words, therefore, more at
large. “1 am getting old, and may not
have many years before me, and I want
to say this: In looking over the army
of women workers I have been struck
with the fact that a very large propor
tion of those who take up great moral
and social causes are unmarried, and
those who are married have sometimes
been unhappy or unfortunate wives.
* * * I love my fellow workers, and
they love me, and nothing could bo
dearer than the friendship between us;
but what I so deeply regret is, that com
paratively few of them can follow me
into the wonderful sweetness and sym
pathy of family life.” Os course, the
“causes” which such women take up
are weakened by their weakness and
grow defective because their defects are
grafted on them.
A THREE WEEKS TRIP IN OHINA
BY REV. C. W. PRUITT.
Mr. Tsang and I mounted our
donkeys about ten o’clock Friday
morning, September 22nd. With
slow pace we made our way South
over mountain passes and through
fruitful valleys. Many a beautiful
scene was spread before us during
the days that followed, contrasting
vividly with the heathenism in the
hearts and lives of the population.
We were to have meetings at
three different places. The first of
these we reached Saturday just be
fore sunset. It was Shangtswang
where lived and died that earnest
man of God, Tsang Yuin Teh.
Here we met a number of Chris
tians, some ofjwhom were cold, but
others showing decided evidence of
happy living with God. The fami
ly with which I stopped was such
a contrast in every desirable respect
to the heathen families around that
I verily believe it would have clos
ed the mouth of Georgia’s stoutest
objector to missions if I could have
only had him with me. But there
is the trouble. Men decide that
missions are useless without ever
taking the trouble to investigate.
They often do it on the testimony
of some globe trotter who is as
ignorant of missions as they are
themselves. But the work goes on
all the same, and brother Tsang re
joices that his family have the beau
tiful Christian hope with all the
elevation and refinement it natur
ally brings.
After two days in Shangtswang
we proceeded to Lai 'lang with a
view to investigating the field for
future labors. What a road to
find I The men we met were
peculiarly uncommunicative and
were scarcely better than the
donkeys they drove in giving us
directions. The streams we cross
ed were swollened by recent rains.
Quicksands are so common in these
streams that one must always be on
the lookout for them. When my
donkey fell under me in pretty deep
water I felt sure he had come to the
quicksands, and I was not long in
deciding to wade out if possible. The
little wetting was endured cheerful
ly in view’of the thankfulness for the
fact that after all we had not run
afoul the quicksands.
On this road were mingled
poverty and riches in endless varie
ty, but chiefly poverty. Men were
plowing everywhere preparatory
to planting wheat. Sometimes the
plows was drawn by strong mules,
but more frequently by donkeys or
by a donkey and cow’ hitched togeth
er. Sometimes the father would
drive a team composed of a don
key and one or two of his sons.
And once I saw the plow going
without quadruped of any kind,
being drawn by five men and boys.
Lai Yang is in the midst of a
thrifty farming community. The
people also seem friendly to for
eigners. I had numerous indica
tions of this. It seems to me' that
it would be a good place for settle
ment if some of our brethren from
Georgia would only come out and
give themselves to this work.
Here I met an old man who
claimed to be the victom of
demonical possession. He said
he believed Jesus and con
stantly prayed to him but as yet he
had not expelled the devil. 1 could
only urge him to pray and believe,
I also made a recommendation for
the regulation of his life, believing
that he was the subject of a delu
sion and that all his trouble arose
from indigestion.
From Lai Yang we went to
Pingtu and then to Sa-ling. At
this latter place, in company with
brother Sears, we spent more than
a week. It was a busy time, but
the brethren would come together
joyfully at night and we would
read and study together in the Acts
of the Apostles. During the day
we were able to meet more or less
ATLANTA, GA., THURSDAY. DECEMBER 7. 1893.
of the unconverted and preach to
them the way of life. It is four
years since we first established the
church at Sa-ling. There seems to
me to be a friendliness in the
Pingtu region that we don t find
so manifest aroung here and Tung
Chow. I hardly know why it is.
But it is probably due to some ex
tent to the heterogeneous charac
ter of the native religion there. It
is divided into many sects. These
sects tolerate one another and in
turn seem readier to tolerate Chris
tianity. Here around Hwanyhier
heathenism is pretty thoroughly
united.
Christianity brings blessings for
the life that now is as well as that
which is to come. At Saling I met
two men who are scarcely out
of their youth who appealed to my
sympathy in an unusual way. They
seemed half inclined to believe, but
they seemed bent on doing things
only by halves. The older one
gave me picture of his home which
was anything but orderly. Every
one with whom I conversed about
him agreed that he was a good
man, but he was utterly lacking in
force of character. He would
rather suffer than resist. I tried to
preach a manly Christianity to him.
I pray that the Lord may lead him
into the kingdom.
In hearing of the hard times in
America 1 am impelled to look
around and see how it is here. The
poverty is such as can be felt in
many places. In Pingtu although
this is a pretty good year I saw few
signs of the people being properly
fed. I saw them carefully pluck
ing and drying the sweet potatoe
leaves to be used for “greens” in
winter. Hard times is chronic
here. It is always hard, harder,
hardest. Christianity would be a
great boon. It would open up the
resources of the country. The
Father's children would have bread
to eat.
A trip like this emphasizes the
fact that Christian people have not
to this late day obeyed the injunc
tion of our Saviour to make disci
ples of all nations. Heathenism is
a great desert with only a Christian
oasis here and there. Heathen
thought is so foreign to Christian
thought that a man who speaks the
language of a Christian almost
talks in an unknown tongue al
though using most idiomatic
Chinese. Did the reader ever hear
two doctors conversing when every
thing was perfectly plain to them,
but woe to the poor outsider: He
gets only an idea here and there.
So here the commonest Christian
ideas are far above the comprehen
sion of the ordinary heathen al
though he may be a highly educat
ed man. Heaven, hell, sin salva
tion, faith, God, love, redemption
and a multitude of other words
must be very carefully explained to
prevent Ihe hearer carrying away
a very blurred impression of your
message.
These people are now at our very
i doors. Our interests are one with
I them. If we don’t lead them to be
; Christians is there not danger that
, they will lead us to be heathens?
I beg the dear brethren of Georgia
; not to slacken their missionary en-
I er Ky by reason of the hard times.
Pray for us.
Yours in the work,
C. W. Pruitt.
11 wanyhien,China, P O. Chefoo,
1 October 16th, 1893.
For the Index ■
UNEMPLOYED MINISTERS.
BY REV. JESSE M. I ULGHAM.
Your article of last week upon
the above subject, is certainly well
timed and calls attention not only
to a most sad condition of our Bap
j tist Zion, but a condition that
| seems to be growing as the years
j pass by.
You merely call attention to the
i fact of there being so many unern
! ployed ministers in many of the
states, without any effort to locate
! thecause of such condition, further
; than the modest suggestion that
something must be wrong with the
j churches, and possibly something
' wrong with the unemployed class
of ministers.
I have an abiding conviction that
the subject should be faithfully and
charitably discussed. We must
either conclude the condition
spoken of is right and needs no
rectifying: or, wrong, and should
be changed.
If it be right, it seems evident
■ to me that one of two conclusions
I are reached, viz: That God was
wrong when He culled these men
into the ministry, or the men were
wrong in believing God had called
them. For it really seems that if
they were truly called of God, this
: condition would not exist; and
i herein lies the question so difficult
I of solution.
The question is one of many
sides, and doubtless every brother
I of the denomination, be he preach
ier, deacon or lay member, has a
, solution satisfactory to his mind.
| What we want, now, is for those
I solutions to appear in the denomi
| national papers, that each may get
1 the benefit of the other’s views.
A few facts could be stated
which would be a little light on the
subject of whose fault it is that
so many ministers are unemployed.
A very important commercial
and educational city of Tennessee,
now containing as many as three
or four Baptist churches, had in it
some years ago, what was styled
the First Baptist chinch; said
church had in its member ship many
prominent men, learned men in the
various professions of life. And,
moreover, there was much wealth
in that church. This church of
wise membership concluded it must
have a wise pastor. A “star” was
heard of, one in whom it was
thought all the excellencies were
combined. It was evident that he
was a man of superior intellectual
endowments, to which was added
the grace of a thorough culture.
This church, having plenty of
money,—and it took money to se
cure him—determined it must have
this man. It was soon ascertained
this man was, as (that church
thought, a wolf in the sheep’s cloth
ing.
A few months ago I was pained
to learn of a similar transaction in
my own native State of Georgia.
Now, whose fault was it that
these men were in pulpits? Was
it the fault of the men themselves,
or of the churches calling them ?
Brother Editor, I have ventured
a little further than you did, and
the field is not yet explored. Who
will venture still further? If in
the two instances above the
churches did wrong in calling un
worthy men, a double wrong was
committed, because at the same
time they refused possibly to call
an unemployed brother who was
worthy.
Waverly, Tennessee.
HOI EKLEKTOI-
BY REV. P. S. WHITMAN.
What is the English of hoi
eklektoi as used in the New Testa
ment ?
A writer in one of our religious
weeklies once quoted several New
Testament passages where the verb
to choose appears in translation, as
“Mary hath chosen the good part,”
“They chose the chief seats,” “He
chose from them twelve,” “They
chose Stephen,” and then he put
the query. Are not these all in
stances of “election” : Now it can
not be denied that they are ; and
just as much so as any "S the Bible
And, if this is the correct answer
we are led to the conclusion that
the word “elect” is not needed in
Christian discourse and should have
no place in the translation.
In the passages above referred to
thelGreek verb for choose is eklego,
and wherever this word occurs it
is rendered by our verb to choose.
Hence the examples of its occur
rence could be greatly multiplied »'
as “I know whom I have chosen/’
“the God of Israel chose our
fathers.” “Even as he chose us in
him before the foundation of the
world,” etc., etc.
Now this Greek verb eklego has
an adjective form eklektos for
which we use our participle chosen,
as, “ye are a chosen generation”
(old version) iPetziy. lieretake
notice, all along the revision as
well as the old version has used our
verb to choose to represent the
Greek verb eklego, and nothing
therefore can be more consistent
than to render its verbal adjective
eklektos by our participle chosen ;
since that is the real English of
the Greek word. But what shall
we think of the new version which
says elect instead of chosen ?—lt
must here be noticed that whilst
our word chosen translates eklecton
the word elect, which is employed
by the revision, is only its transfer.
The Greek scholar sees that elect
should mean nothing more nor less
than chosen and that therefore its
introduction, to say the least, is
needless. But to the common
reader the word is illusive. He
reasons to the effect that, if it
means the same as chosen, the re
visors would not have employed it
to the rejection of that word. And
this no doubt is the fact in the case.
They used it because it would en
list the passage on the side of a
favorite theological doctrine. It
must not be forgotten that so far
as the reader supposes the term
elect has any force different from
the word chosen he is led astray.
This verbal adjective is mostly
used as a noun and properly takes
the name of a verbal noun, just as
our passive participle chosen with
the article becomes a noun, as “the
chosen.” Will the reader please
bear in mind that we are now con
fining our attention to this one
Greek word “eklektos (plural,
eklektoi.) Keep in mind also that
the chosen is the translation : and
elect is the Greek word trans
ferred J( through the Latin.) And
the question is whether the trans
fer has any just claims to a place
in the English New Testament.
I laving written the above, it oc
curred to me that possibly the
Bible Union does not follow the
old version in the use of the trans
fer as closely as the revision does.
I found the book and it has been a
happy task to discover that in all
those passages where so long we
have been accustomed to see the
“elect” and pay to it a strange de
ference, that form has been re
moved and the true representative
of the original occupies its place.
In the Bible Union version, there
fore we come to no such phrase as
“God’s elect,” or “deceive the very
elect,” of “chief corner stone, elect,
precious,” but instead we see
“God’s chosen,” “lead even the
chosen astray,” “chief corner stone,
chosen, honored,’’etc., etc.
According to Scripture repre
sentation, when God called Abra
ham, it was a matter of choice, this
idea being kept up in Isaac and in
Jacob, so that the race, descended
from those worthies and known as
Israel, was emphatically a “chosen”
race. But the gospel comes in and
grace reigns, so that “they are the
children of Abraham who have the
faith of Abraham.” Thus Peter
could address the believers in
Christ scattered through the di
verse regions “Ye are a chosen gen
eration,” “a holy nation.” Hence
“the chosen” is precisely correct as
the designation of God’s people,
applicable to them in all ages.
With this good phraseology we
should be content and, following
the example of the Bible Union,
talk no more about “the elect,” for
the English of “hoi eklektoi” is
“the chosen,” and this in one place
as much as another in th New
Testament.
Toccoa. Ga.
FEATHER RENOVATING RELIGION-
A few years ago the feather ren
ovator seemed to do a fine busi
ness in some localities. The man
agers were well prepared. They
would go into a town, there estab
lish their plant and then send their
agents out into the surrounding
country to solicit patronage. They
would propose to take all kinds of
feathers, even though they had be
come worthless by use and age;
and by running them through their
machine, declare that they were
now much better than when new.
They would take feathers to reno
vate just as a miller would take
corn to grind—for the tole. But it
was soon found out that the reno
vated feathers, after a little use,
were about as worthless as could
be for making a good bed. Their
vitality had been sapped away
through the renovating process.
This jip very .yiuch fikg a a sort of I
religious worß unit is being done
by a certain class of men who call
themselves evangelists. The
machine consists of the evangelist,
and his singer, who sometimes car
ries with him his own organ. The
plant is established in some town—
never in a poor community—where
there is a pastor who is very anx
ious to have a real good revival. -
The pastor, of course, cannot fully
indorse all the methods of the
machine, but in order to have the
people stirred up he quietly sub
mits, and the cut and dried opera
tion at once begins. The first step
in the modus operand! is to reach
the Christians. These are soundly
abused for a day or two, and at last
plainly told that if they have any
religion they must submit to cer
tain propositions. If they are not I
willing to do the things they are I
called on to do, then they are on
the way to hades as fast as they
can go, and it is only a question of
a very short time when they will
all land there.
The first thing they are called on
to do is to testify. This must not
be confined to the men, but the
women must testify too. It does
not matter what some old fogies
may say about this, nor does it
make any difference as to what
I’aul said in his day. The good of
the cause demands that the sisters
must publicly testify. When
Paul spoke as he did about women
keeping silent in the churches, that
was meant for the church at Cor
inth, and was to be regarded as
local in its application. It is true
that the reasons Paul gave why
women should not speak in the
church, were that Adam was first
formed and then Eve, and that
woman was first in the transgres
sion. But it does not matter what
Paul said, this machine has begun
opeiations here, to grind out con
verts, and the best way to do its
work is to get the sisters to testify,
and thus the work begins. One is
nearer the Saviour than ever be
fore ; another has her heart fixed ;
another is still waiting for the
bride-groom, etc. Now this testi
mony has been given, another
move in the machine is to put all
those who have testified to doing
something. The young women
must organize themselves and have
a stated prayer-meeting during the
revival, and also go out and see the
young men and bring them in.
When the people are brought in
then the evangelist begins to por
tray to them a lot of the worst
things that any mortal could ever
be guilty of, and tell them that un
less they come right up now and
be prayed for they will never be
saved. A few, who by this time
are greatly stirred up, will go and
talk to their friends and bring
them forward. When all are up
who can be induced to come, then
the Christians are called up to pray
for the sinners. Some one is called
on to lead in prayer and he begins
with a loud voice. Others catch
the spirit and begin groaning with
a loud voice ; and others begin to
scream, amen. Everything is in
confusion by this time, so that no
one can be heard, but all is in a
great uproar. By the time it is
wound up there will be two or
three professed conversions. The
renovator is now in operation, and
this process will be continued until
all the available material has been
worked up. By this time the col
lections for the expenses of the re
vival have all been made, and found
to be satisfactory, and in some
cases amount to more than a pastor
is paid for a whole year. Amidst
many expressions of gratitude, the
renovator pulls up its plant and
moves on. But alas I here begins
the serious part of the renovating
business. Liars, drunkards, forg
ers, etc.—until the catalogue is ex
hausted—have been happily con
verted and joined the church. But
very soon it is seen that the old
sow has gone to her wallowing in
the mire and the dog has returned
to his vomit. A lot of unconverted
people have been brought into the
church, many of them a disgrace
to the cause, and a drawback to
the spiritual welfare of the com
munity. It is then seen that the
renovator was not only a failure
but a great nuisance, and has in
flicted an injury on the religious
influences of the town that it will
take twenty years to get rid of.
How long will it be before our
pastors and people will learn that
this modern renovating business,
in the form of false evangelizing,
will not do? Rufus.
QUESTION ANSWERED.
I ask space for a public answer
to a question that has come to me
from various sources lately. It is
this: “Will your board furnish
one quarter’s literature free to
schools which take other literature,
if they will agree to change to
yours ?”
I have invariably answered no.
And have given several reasons.
1. We do not furnish literature
free to schools able to pay for it;
we only give to poor mission
schools unable to pay for it, or to
new schools to help them start.
2. If we have literature to give
owayto people, able tiT pity ioi ii,
our regular patrons must deserve
the favor.
3. As an inducement to schools
to drop other literature and take
ours ; we do not think this a busi
ness method of such high character
as to warrant our using it. If we
cannot do work for our Master on
business lines which are not con
demned by high-toned men of the
world, we will not do it at all.
Yours truly,
T. P. Bell.
Cor. Sec. S. S. Board.
Nashville, Tenn,
A REVIEW OF GOOLOGY.
PART 1.
First, I thank God for every
brother who preaches missions in
the name of Jesus. I rejoice that
Go-ology is marked by much zeal
for missions and that, it was writ
ten to promote the spread of the
gospel to the heathen. My chief
regret is that, the beauty of that
book is marred by statements that j
misrepresent my thoughts, and that j
every charge touching me is un- '
supported by any proof whatever. ;
I have labored in private to so en- !
lighten the author that he could i
see his way to withdraw the state- !
ments in his book that are so for
eign to my thoughts. In that
labor I have failed, and now the
author of Go-ology goes further,
and in the Inpex of November 23,
he does me more injustice, if pos
sible, than he does in his book.
My article does not teach that
“an ungodly heathen may be saved
through the merits of Christ with
out faith in Christ.” It does teach
that the power of God’s salvation
I is not limited to one channel of
publication, not even to a mission
board, and that only a penitent
heathen, who, by the grace of God
casts himself as a helpless sinner
upon II is mercy, can be saved.
That, although, a heathen may not
know the name of Christ, yet God
can and does produce a pious dis
position in some, and saves them
for Christ’s sake.
John Calvin calls this implicit
faith in Christ. Insto. Vol. 2.
The Bible furnishes numerous
' instances of such faith, prior to the
visit of a preacher. For example
the Eu ich, Cornelius and others.
Job speak of his Goel.
Now, when any one says with
out qualification that, I teach that
the heathen, meaning all the hea
then, or, the heathen in general,
may be saved without the gospel,
and draws an inference that, there
fore, it is not necessary to preach
the gospel to the heathen, he doe,
me great injustice, both in state
ment, and by inference. Fos
while I believe that some are saved
under any dispensation by extraj
VOL. 70—NO. 48
ordinary grace, I affirm that the
gospel is the ordinary means for
the salvation of the most, and that
as we love God and men, we are
bound by the command of Jesus to
preach the gospel to every crea
ture—to all the nations.
The Westminster Confession
X. 3. teaches that, some pagans
are saved “who are incapable of
being outwardly called by the
ministry of the word.” Dr. Shedd,
the ablest Theologian, perhaps in
America, teaches the same doctrine
in his Dogmatic Theology—Cal
vinistic. See pp. 436-441. Vol. 1—
Calvin, (Inst. IV. XVI. 19) re
marks that, “when the apostle
makes hearing the source of faith,
he only describes the ordinary
economy and dispensation of the
Lord * * * but d oes n - p re .
scribe a perpetual rule for him
precluding his employment of any
other method, which he has cer
tainly employed in the calling of
many to whom he has given the
true knowledge of himself in an
internal manner by the illumina
tion of his spirit without the inter
vention of any preaching. In Inst.
111. XVII, 4, Calvin describes Cor
nelius as having been “illuminated
and sanctified” prior to Peter’s
preaching to him.
Augustine (Letter to Deogratias
C II) “teaches that, some are saved
outside of the circle of special rev
elation.” Dr. Shedd, Presbyte
rian, teaches that, the Divine Spirit
sometimes operates in an extraor
dinary manner and goes before the
preacher of the word—Theology,
Vol. 1. p. 439.
I yet hope that, the author of
Go-ology shall get into the com
pany of the able Theologians
whom I have just quoted, and on
the orthodox side of the question
under discussion.
I trust that my article of Jan. 12.
1893 shall be interpreted as a whole.
No baldheaded and barefoot state
ment of my position in isolation
from its surroundings and connec
tion, represents correctly and com
pletely, my thoughts touching the
heathen. I do not believe that
any fair mind will accept the un
proved statements of the author of
Go-ology as my thoughts.
I maintain that, Go-ology does
charge me with preaching a “legal
salvation for the heathen.” The
proof is found in these words : Go
ology pp. 48-49. “Nor is this doc
trine confined to the Methodists”
* * * “A prqm : i.gj ♦ pastor '"' l '
a leading church in Georgia has
written a book in which the same
doctrine of legal salvation for the
heathen is taught” * * * and
now finds expression in the lead
ing Baptist paper in Georgia. Al
luding to my article Jan. 12, ’93.
Could language be plainer, or more
direct in its reference to my teach
ing? Certainly the author charges
the Methodists with preaching a
“legal salvation,” and the words
“same” and “now finds expression
in the leading Baptist paper in
Georgia” involves me in the
same charge.
Again, the author of Go-ology
has not a right to say, as he does
say in the Index, Nov. 23, that, I
“object to the Baptist position on
on missions as is declared in his
opening paragraph.” That para
graph declares no such thing. The
Baptist position on missions “is
one thing, and the way they sup
port that position is another thing.
I say simply in that paragraph that,
“our appeal to the people to sup
port missions has not been rightly
based.” Ido not attack the “posi
tion,” but, only the way that “our
appeal” lias often been made. I
desire to support missions to
the heathen chiefly by appeals
made in Christ rather than in col
lateral issues.
1 fear that, our brother and
author has a characteristic of that
creature that Horace describes in
his line, “faenum habet in cornu,”
or, he had not writen as he has
done against me.
I proceed now to a candid re
view of Go-ology, but not to at
tack Go-ology proper. I believe
that an impartial criticism of that
book will conserve the truth and
the interest of missions. Go-ology
has many virtues and some grave
faults and mistakes. May God ac
cept its excellencies and pardon its
defects C. K. Henderson.
(To be continued.)
A special from Nashville says:
Some time ago there was a combi
nation formed here called the Nash
ville Coal Company, designed to con
trol the entire coal trade of this sec
tion. Contracts were made with all
the leading mines which supply this
market with coal, to sell their entire
product to the combination for a
I period of four years. Some of the
I companies were paid S7OO per an
-1 num not to send any coal to Nash
ville. There was a general expres
sion of opinion against the combine,
but in spite of several indictments
for the alleged violation of the laws
against trusts, the combine has gone
on. They claim to be doing only a
legitim ite business and not to be a
trust. Some of the dealers who
were to be shut out, have managed
to get coal anyway.