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We have reached a crisis in our lives
when we are called to look one of our
loves, or our joys, or our hopes in the
face, and say “Farewell” (Because it has
deceived or deserted ns), or even to say
“Begone” (because it has defiled us or
threatened us with deiilenien). A crisis
this, which conies in some form or
measure to all, and which is to many the
turning point of character to evil or of
destiny to ruin, because they lack wis
dom and grace to speak the word of sep
aration and stand by it.
Some five years ago, Rev. A R. L.
Gunn, a Baptist minister in the West In
dies, went over to the Episcopal church.
Alter prosecuting a course of study at
King’s College, London, he returned, a
few weeks since, to our denomination,
and has been installed as pastor of the
Port Jefferson church, N. Y. The old
faith proved the stronger, as it is also
truer, than the new, and let us hope
that the church of the New Testament
will find no other rival strong enough to
usurp its place in his allegiance.
In reporting the proceedings of the
late Baptist Congress at Augusta, one of
the evening papers of the city gave to
Rev. J. B. Gambrell, 1). I)., President of
Mercer University, the new name, Rev.
Gambkei.i. Mehi ek, D. I). We think the
blunder a happy one. Let us petition
the legislature of the'State to give it the
sanction of law. Let the man and the
institution be identified on our lips and
on our hearts, while we work with the
one for the other, loving, honoring, help
ing both alike.
A good prayer for every day: “Lord,
show us what this means, -‘the exceed
ing sinfulness of sin!’” For we need to
see more and more clearly what a dead
ly and damrable thing sin is, lest >n
some evil hour we yield ourselves cap
tives to its blandishments, because we
lack a deeper sense as well of the pollu
tion that is in it as of the perdition that
comes after it. And yet we need to ask
this vision only so far as it is well for us
to receive it: a full view of sin’s sinful
ness, even as existing in ourselves, might
drive us to despair, rendering faith and
salvation impossible. As the poet says:
‘‘Heaven's Sovereign saves all beingsbut him
sei t
That hideoussight a naked human heart!”
Constancy is an inseparable attribute
of love. True love is undying. To the
heart that has felt it and owned it, “1
have loved,” means more than a fact in i
the past according to its liberal sense; I
it means also, ”1 do love,” in the pres- !
ent: it means that in the future, “1 will j
love.” Love really fixed on God and j
Christ possesses, if possible more than
any other love, this imperishable trait
of immortality. Once loved, they are
loved forever. This is the vital proof of '
the final perseverance of the saints—this i
integral and esential element of piety, for |
there is no piety but love, and love can- j
not die. Here, if anywhere, the love |
that dies never lived. A dead love, |
whatever it may have been, was never j
love at all: It was either an imposture j
or an illusion.
Now that Rev. .1. W. M. Williams, D. ;
D., has resigned charge of the First Bap- :
fist church, Baltimore, after a pastorate ■
there of forty-three years, “he becomes |
pastor emeritus, with a salary of SI,OOO |
a year,” This is as it should be. The ]
spent laborer is still worthy of his liiie. |
That hire is due for past labor, w hen a |
life has been given to the labor and has j
been consecrated by it. when the labor j
has been broken off only by the infirmi- ■
ties of age—infirmities due in large part !
to the long expenditure of strength in |
the labor: and it should be paid to the !
last. The Lord loveth as well the cheer- 1
ful payer as the cheerful giver. Where
the labor has been given to a single [
church, and the church possesses the
ability, then let that church pay the
hire, and pay it cheerfully. But where
the labor has been distributed through a
variety of fields and these things are
more or less lacking in the good things
of this life, then let the sisterhood of
churches, the denomination, cheerfully
pay the hire. Anything short of this is,
not a want of generosity alone, but a
want of justice: ami it is a reproach and
dishonor, for it is a refusal of the pay
ment of hire to the worthy!
A Jewish work recently published,
"Hie Settlement of the Jews in North
America,” brings out the fact in the
early history of New York, that it was
long before Jews were allowed to reside
in that colony, longer before they were
authorized to trade there, and longer
still before freedom of worship was
granted to them. It brings out the fur
ther fact that, in the course of this civil
persecution on theological grounds,
some of its victims took refuge in Rhode
Island: a fact explained to us by the ac
tion of Roger Williams, the Baptist, in
incorporating religious liberty into the
constitution of that colony, ft brings
out, too. the fact that the permission to
the Jews to have a public place of wor
ship in New York came from James 11.
tlie.last Romish king of England. On this
latter point, the N. Y Tribune says:
‘‘James was only one among those who
saw that they could novel be free and safe
themselves unless they conceded safety
and freedom to others. Even the found
er of Maryland, generous as he was.
could not understand this, and he prac
tically excluded Jews by requiring a be
lief in the doctrine of the Trinity.” Let
men no longer attempt, then, the flagrant
liistorical injustice of plucaing from the
brow of Roger Williams and placing on
Till; CHRISTIAN INDEX.
the brow of Lord Baltimore the diadem
of imperishable glory, as the first among
framers of human governments to recog
| nize and secure to all men true, equal,
i impartial, and absolute liberty of con
j science, of faith, and of worship.
THE VALIDITY OF BAPTISM-
BY DR. J. 11. HALL.
It is universally held by Bap
i tists that there are three requisites to
I valid baptism, viz : The act—im
mersion, the subject—a believer,
and the formula—into the Name of
the Trinity. It is held by many
Baptists every where, and by an
overwhelming majority of them in
the Southern States, that, in addi
tion to the above conditions, it is
necessary to have an authorized
administrator to make baptism
valid. 11. C. Vedderin his "Short
History of the Baptists”—a work
admirably written—would elimi
nate the last requirement—the ad
ministrator. I copy from ch. 3, pp
41,42: “This exaggerated notion
of the worth of antiquity as a note
of the true church, is strengthened
by the theory of baptism held by
some baptists, namely, that no one
is baptized unless he is immersed
by one who has himself been im
mersed. This is to substitute for
the apostolic succession of‘orders,’
which the Roman church boasts,
an apostolic succession of baptism.
The theory compels its advocates
to trace a visible succession of
Baptist churches, from the days of
the apostles to our own, or to con
fess that proof is lacking of the
valid baptism of any living man.”
As against the above, I give the
views of the reverend Dr. Spencer
11. Cone, one of the leading and
most influential Baptists of his
day. 1 copy from a letter written
by him in answer to a request for
his opinion on what is called alien
immersion.” "The question you
ask was presented to me by Bro.
J. Tripp, Jr., of your church. I
replied, that in my opinion, valid
baptism could only be administered
by a duly authorized minister;
and stated my impression also that
the regular Baptist churches of
England and the United States
had long held the same sentiments.
. . . First, then, what has been
the sentiment of ‘regular Baptist
churches’ in England and the
United States upon this question?
The ministers and messengers of
more than one hundred baptized
congregations pf JLqgland
Wales met in London July 3-11,
1689, and published what they
called ‘The confession of our Faith.’
Among these ministers you have
the namesof Knolly. Kiflin, Keach,
Collins, Harris, Gifford, Vaux,
Brice, Finch and a host of others.
. . . Under the head of baptism,
among other things, they stated |
that, ‘it is to be administered by
those only who are qualified and
thereunto called.’ . . . The
Philadelphia Association wa s
formedin 1708, and adopted with
alterations, the London Confession
of 1689; so that in this country it
has gone by the name of the ‘Phil
adelphia Confession of Faith :’ and
since that period most of the asso
ciations in the Middle States have
been formed upon the same plat
form. The New York Associa
tion, organized in 1791, have al
ways held the views I advocate.
In 1821, the particular point be
fore us was discussed and settled,
in answer to a ‘query’ from one of
the churches similar to that con
tained in your letter. Mr. Par
kinson was appointed to write a
circular letter on baptism, in
which he maintained the ‘immer
sion of professing believers, by a
baptized minister, as essential to
a gospel baptism.’ After the adop
tion of this circular, a resolution
was passed, stating that although
they considered the query suffi
ciently answered in she circular,
nevertheless they record the opin
ion of the association, that Bap
tist churches had better never re
ceive persons upon such baptism,
viz., by uniminersed administrators.
. . . The basis of their opinion
is thus set down in plain words :
‘Pedobaptist administrators, as far
as we can see, are unknown in the
holy Scriptures.’ /\nd that is just
•as far as I can see, and no further.
“The First Baptist church in
this city (New York) of which I
am pastor, was founded in 17-15,
and as the Bible has not changed,
she still adheres to her original
confession of faith. The article
on baptism closes thus : ‘That noth
ing is a Scriptural administration
of baptism but a total immersion
of the subject in water in the name
of the Holy Trinity, by a man
duly authorized to administer the
gospel ordinances.’ . . . “In
the early part of my ministry, I
was intimately acquainted with
Gano, Baldwin,Halcomhe, Staugh
ton. Williams, Richards, Frisco,
Mercer and many others now gone
to glory; and I never heard one of
them drop a hint that baptism by
a Pedobaptist minister opened flu
door into a regular Baptist church.”
The difficulty suggested by 11. C.
Veddtr that the advocates of
regular baptism must “trace a visi
ble succession of Baptist churches,
from the days of the apostles to
our own, or confess that proof is
ATLANTA, GA., THURSDAY. JANUARY 11, 1894.
lacking of the valid baptism of any
living man,” could be urged with
equal propriety against the theory
of the unity of the race—our claims
to “the Adam blood.” A disciple
of the author of the “Descent of
Man” might say that the advocates
of descent from Adam must trace
an unbroken genealogical succes
sion from the days of the first man
to our own, or confess that proof
is lacking of trne Adamic blood in
any living man. If an unbroken
line of churches all the way back
must be established to prove the
validity of one’s baptism, so, also,
must an uninterrupted succession
of progenitors all the ages up be
established to prove one a genuine
son of Adam.
But the advocates of regular
baptism demur to this captious re
quirement. They hold that when
! a man receives baptism from an
administrator duly authorized by
a regular church, he has valid bap
tism. He has no business back of
the church. It would be going be
hind final authority. The act au
thorized by the church, conferring
on him baptism, is the alpha and
omega of the matter so far as he is
concerned.
It seems to the writer that this
whole question may be summed up
and presented in a few propositions,
based on New Testament law and
practice.
First, under the law of Christ,
given in the Commission, there
was no baptism without immersion.
Baptism was immersion.
Second, under the practice of the
inspired apostles and first churches
in obedience to Christ’s law, there
was no church-membership with
out anticedent baptism.
Third, under New Testament
practice there was no ordination
to the ministry without anticedent
church-membership. Nobody, of
course, was ordained out of church,
that is, after ecclesiastical order
was completed.
This Scriptural order, which was
never violated, secured a baptized
ministry.
Therefore, it follows logically
and necessarily that baptism was
administered by those who had
'themselves been baptized.
Now, surely, if we admit this
order, then regular, Scriptural bap
tism must be “by one who has him
self been immersed.” This is true,
inevitably true, whatever may be
the cavillings in regard to a possi
ja, .e*“bre»k” ir. ti e •secF.dirig-lU^n-1
tinuity” of baptisms.
Newnan.
THE TUNG-LAI ASSOCIATION-
Our Shantung Baptist Associa- 1
tion with the above name met a
week ago in the village of Shang
tswang. There was a good at
tendance from the four churches.
The business was transacted some
what slowly, but verv well. The
brethren met together on Saturday
night when the meetings began.
No business was transacted
Sunday, but the day was devoted
to worship and the ministry of the
Word. The first sermon was by
Dr. Hartwell, the first I have had ■
the privilege of hearing him preach.
It was a good sermon, presenting
the doctrines of the Old Gospel.
The doctor is rapidly regaining the
use of his Mandarin. He is an un
usual favorite with the Chinese
and I believe the Board did a wise
thing in sending him back to his
old field.
In the afternoon and evening
two native brethren preached. The
evening meeting was followed by
a free testimony meeting at which
many unconverted were exhorted
to give themselves to the Savior.
The meetings of Monday were I
the most interesting of all. Not
much business was to be done, so
much time was left for the dis
cussion of the three topics which I
had been appointed. The topics
were: "The value of associational
meetings,” “Personal service,” and
“Evidence of a call to the min
istry.” Each of these subjects was
discussed in an enthusiastic way
and demonstrated clearly the
“value” of such meetings. Some
very useful speeches were made.
But perhaps the most useful part
of the meeting was the good cheer.
Brethren who do not often see
each other \ ere thrown together
for two days and nights. No time
was to be lost. Nearly all slept,
or went through the form of sleep
ing in one large room. There was
not much real sleeping. Many a
subject was burning for discussion.
Many a story must be told to sym
pathetic listeners. The precious
ness of the gospel received a fresh
demonstration in the communion
of the Saints.
The hospitality, though falling
almost wholly upon one family,
was bountiful and cordial, afford
ing another beautiful proof that our
Chinese brethren arc very forward
in the exercise of this gift. They j
love to entertain even in the midst (
of their poverty
No one not a missionary can ap
preciate the amount of labor that |
has been expended in getting
ready for this meeting. Without
the toilsome and patient labors of 1
the past years, the association j
would have been impossible. To
j us who are used to such things
I there was nothing above the com
mon place in it, But to several
persons who were constant attend
ants and earnest Christians the
meetings were almost out of reach.
Some day they too will under
stand these things.
The meeting was a blessing to
the community where it was held.
Many attended and got a concep
tion of the Christian spirit that
stirred them no little. Let us
trust that the little church there
may grow.
Yours in the work,
C. W. Plll'iTT.
P. O. Chefoo, Hwanghien,
China., Nov. 13, 1893.
THE THEOLOGY OF MOSES-
BY DITTS*".. HILLYKR.
Continued from DeJfiL
We have already learned, in the
two proceeding’" essays, that the
theology of Moses included a
knowledge of the nature and char
acter of God and of his doings
and purposes, so far as these were
developed dowq to the time of his
own death. We found, also, that
the subsequent writers of the Old
Testament added nothing new to
our knowledge of God, except a
more extended view of his dealings
with men in his providential and
moral government, and a more
complete revelation of his purposes
of grace through the promised
Messiah.
The next advance in the progress
of divine revelation, was made by
the coming of our Lord Jesus
Christ. All that we know of him,
we learn from the writers of the
New Testament.
A long succession of prophets,
from Moses to Malachi, reaching
through a period of more than a
thousand years, had spoken in the
name of the Lord. But Moses
gave to his successors the key-note
of all their songs. And in all
their utterances, we hear not a
sound out of harmony with that
key-note.
In like manner, the writers of
the New Testament are in perfect
accord with the teachings of Moses
concerning the nature, the doings
and the purposes of God. Jesus
came not to destroy Moses ami the
prophet!, but to verify, by fulfill
ing their words. Accordingly, he
does
tl.'t*
God wh o revealed himself to Moses.
He gives us no new moral code ;
but he expounds the old, that he
might vindicate its claims, not only
upon the outward lives of men, but
also upon the affectionsand desires
of the heart, and thus to redeem
the law from the perversions of
rabbinical interpretations through
their traditions, whereby they had
made it “of none effect.”
And yet, though retaining as it |
does the old theology, Christianity j
is a subiime advance in the pro- I
gressof divine revelation. We see
in it God himself manifested in the
flesh. He was in the beginning
with God, and he was God ; and all
things were made by him. He was
the God who spake to Moses on
Mt. Sinai ; for the Apostle tells us,
speaking of Israel in the wilder
ness : “They all drank of that
spiritual Rock which followed them,
and that Rock was Christ.” In
the fulness of time, he ‘‘was made
flesh,” and dwelt among men ; and
they beheld his glory—the glory as
of the only begotten Son of God,
full of grace and truth. He came
to accomplish the plan of human
salvation that had been ordained
and settled, in the purpose of God,
before the foundntion of the world :
and the proclamation of which
should be glad tidings—the gospel
of the blessed God—to all people.
And he came to set up on the I
earth, according to the ancient |
prophecies, the kingdom of God, ;
over which he was appointed to I
reign. And - therefore we may
justly claim that the New Testa
ment contains the most complete
chapter of divine revelation which i
has ever yet been granted unto |
men. It pours its effulgent light
back upon the Old Testament and
illuminates its pages. By that '
light we are able to understand ;
its promises and its warnings to '
interpret its symbols and its proph- |
ecies, and to comprehend, in such ;
degree, the mystery of God’s provi- i
deuces and judgments, as to be able ;
to justify his dealings with men, so
that we can even say : “Even so ,
Father, for so it hath seemed good !
in thy sight.”
Moreover, it sheds its light upon I
the ages that were to follow, and
foretells tiie history and triumphs I
of the kingdom of God to the end |
of time. Nay, it opens to the eye |
of our faith, new heavens and a 1
new earth, wherein dwcllcth righte
ousness, and where the tabernacle
of God shall be with men.
But after all, is therein the New |
Testament any new theology? If I
we keep in view the distinction
which I have set forth in previous
essays, between a pure theology
and a theology illustrated by facts,
which may be called a historical
theology, I think we must answer
the question in the negative. If
1 the New Testament does teach us
! anything about the nature and
character of God, that Moses did
! not teach, either in terms or by a
| fair implication, 1 confess I have
! not found it.
Some may say that the “doctrine
' of the Trinity” was unknown to
the writers of the Old Testament,
and was first revealed by the writ
ers of the New Testament. It is
true, the doctrine was not formu
lated in terms by Moses or the
prophets, and they may not have
I understood it may have written
more wisely than they knew—but
1 we find words in their writings
i which completely harmonize with
; this doctrine.
hi the Pentateuch itself we find
| such words : “The Spirit of God
moved upon the face of the
| waters.” “My Spirit shall not al
ways strive with man.” And in
1 the 11 chapter of Numbers, verses
16-29, 11 scene is described which
reminds one of the day of Pente
cost. On that occasion the Spirit
of the Lord came upon the elders
so that they- prophecied. How
completely do such statements
agree with the Holy Spirit of the
gospel. In like manner David and
the prophets allude to the Holy
Spirit We have already seen that
the “Spiritual Rock” that followed
! the Israelites in the wilderness was
Christ, the Messiah. He was rep
resented by the Pillar of cloud and
of fire, the symbols of the divine j
“Presence.” Thus Moses, whether I
he knew it or not, clothes the Mes- :
siah with divine honors. And
Isaiah calls him the mighty God, the
everlasting Father. Therefore the
doctrine of the Trinity, as Chris
tians understand it, is not a new
theology. It is clearly implied in
the theology of Moses.
The foregoing discussion, I think, I
will help the reader to understand :
what is meant by "Biblical Theol- j
ogy.” It is a learned phrase, but |
it may be defined in terms so simple
that any pious man or woman who
has learning enough to read the Bi
ble, can understand it. With this
end in view I offer the following ■
definition :
Biblical theology is just that ;
knowledge of God which is given
us in the teachings of the Bible :
and no more nor less.
This knowledge, however, is not j
given to us in a systematic order.
Sometimes the divine attributes |
arc’ mentioned .in explicit term j J
, tbev are' gu- ‘h
i n spi ivit fF 1Z forV 01
including his works 1
of creation, his establishment of i
moral government over men, and
in the administration of that I
government by his judicial provi
dences, and by’ the gradual accom
plishment of his purposes of grace
and mercy in behalf of a lost race.
These revelations of God were
made in the order in which the
events occurred.
But learned men, by research and
study, have been able to reduce the
knowledge which the Bible gives
us of God, to a regular system. In
doing so they have conferred a
most important advantage upon
all who are anxious to know the
theology of the Bible.
Biblical theology is the theology
of Christians. It is founded upon
the revelations of the Pentateuch.
It is illustrated in the inspired
histories which follow that hook.
It is interpreted by the hymns of
the Psalmist and by the discourses
of the Prophets, who wrote as they
were moved by the Holy Spirit ;
and, last of all, it is still more clear
ly explained by the teachings of
Christ and his Apostles. Chris
tians want no other theology. And
they accept it, not because it is
given to them by the teachings of
science, but because it is given to
them,stamped with the authority
of a divine revelation.
True, we are thankful and glad to |
know that science does find, on the ,
rocks of our globe, the "foot-prints
of the Creator;” and in the inani
festatians of design displayed in
all his works, evidences of his wis- j
doin, power and beneficence : but ]
be it remembered, long before
science had opened her lips, God
had already revealed himself to
Moses. Nay, the Seer of Patinos
had written the story of his own
wonderful visions, and added the
last words that filled out, for the
time the volume of divine revela
tion, while human learning was {
yet in its swaddling clothes, pain- !
fully seeking to find the "unknown
God.” Therefore, we want no
“new theology," because the old is j
better. It has been verified by the
happy experience of millions of
people. It has grown mellow with
age, and we will not exchange it
for the novelties of modern critics,
whether they be high or low.
It may be, that God has not yet
made a complete revelation of him
self to man. We know not the
heights and depths of excellence
that map make up “the fullness of
God." But, waiting his good
pleasure, we arc content for the
present, to “know in part, and to
prophesy in part, till that which is
perfect is come,” then we shall
know him even as we are known.
(See 1. Cor. 13 : 9-13.)
73 Auburn, Ave., Atlanta. Ga. *
1 HOI EKLEKTOI, NO. 2-
"For the sake of the chosen.’
Matt. 24 : 22. “For the sake of the
‘ chosen.” 2 Tim. 2 : 10. Bible Un
’ ion Version.
Here it is seen that there may be
: some uncertainty whether in the
particular passage where this term
“the chosen” occurs, it is intended
to apply to the natural race which
God chose or the spiritual. Let us
consider the first passage referred
to above. But for the sake of the
chosen those days shall be shorten
ed.” In our opinion “the chosen”
here refers to the natural race. Had
every believer in Christ that was in
existence at that time at once have
perished, still, with those manu
scripts afterwards known as the
New Testament surviving as they
did survive, a new set of believers
would have soon sprung up. But
had all in that natural line of Abra
ham been cut off it could not have
been renewed. Nor does verse 31
forbid this interpretation. “He
shall send forth his angels, and they
shall gather together his chosen
from the four winds ”
Here it is proper to remark that
the mind is apt to stray from a cor
rect understanding of the 24th
chapter of Matthew by the unwar
ranted phrase "end of the world.”
As Bishop Newton says the word
ing should be the “conclusion of
the age,” that is, the period under
the law in distinction from that:
which followed under the Messiah.
| Now the former practically ended !
with the distruction of Jerusalem.
This understood, we are saved from
putting the fulfillments too far off.
Saved from supposing this gather
ing of the chosen means anything
else than, that the remnant
saved by the shortening of those
j days, who should flee from the im
pending calamities, should, after
1 greatly multiplying in their scat-
I tered condition, be found gathering
| back to the land ot their fathers.
The railroads, now in process of
construction will be employed, as
we believe, to bear back with re
| sounding trains and shouting en
gines the chosen alluded to in the
I text, gathered from every land un
der the sun to re-built Jerusalem
1 and re-occupy the Holv Land.
At this very hour indeed it is the
wonder of Christian travelers how
! God's angels seem already employ
ed in their predicted service.
: Tn the corresponding passage in
A1.1.» A 4 -e -pecially the fidelity
of* tHeisilfle both
’ the verb and verbal in close proxi
i mity. The old version and the ;
1 new, render it, “but for the elect’s j
1 sake whom he chose.” The Bible
Union, not going beyond the origi
nal in its care for variety’ in words,
wisely adheres to the Greek text as I
follows, “but the sake of the chosen
whom he chose he shortened the '
days. This, while it more pre- i
cisely follows the text, is certainly !
not less elegant.
There is a passage in respect to
which the question whether the
chosen applies to the spiritual Is
rael or only to the natural, affects
quite essentially the doctrine of
grace. And here we call into ques
tion the accuracy of Thayer’s Lex
icon where in defining Eklektoi,
occur these words “finally’ those are
called eklektoi who are destined for
salvation but have not yet been
brought to it.” To sustain this
assertion the only passage cited is
2 Tim. 2 : to. “I endure all things
for the sake of the chosen, that they
also may obtain the salvation which
is in Ch.st Jesus.” Now whatever
amount of predestination there
may be in the New Testament,
there is not one particle of it in
this passage. Paul endures all
things for a party that they also
may be saved. If the party here
alluded to that Paul is so concern
ed for, are the “destined to salva
tion,” who are the other party that
are saved? According to Calvin
ism is any other party than the
chosen saved? Chosen too before
the foundation of the world? It is '
nothing new for Paul to express j
his anxiety for his own race. The j
same hand that wrote these words 1
to Timothy penned on a former I
occasion, the same feelings in the j
words, “brethren it is my hearts j
desire and prayer to God that Is
real may be saved.” Does “Israel” 1
here mean unconverted sinners j
predestined to glory ? If therefore!
eklektoi means those “destined to
salvation” the lexicon ought to I
refer us to some other passage
than 2 Tim. 2 : to.'
Let us consider how believers ■
! should regard the predestination 1
■ which has any connection with !
them as the eklektoi of God. We '
will take a strong passage for this
purpose, one that lias seemed to us
quite inexplicable. Blessed be the
God and father of our Lord Jesus •
Christ who hath blessed us !
even as he chose us in him before I
the foundation of the world.”
Eph. 1.4. | “Foundation of the j
world” is an absurd rendering, it
means before ever man fell. | No
wonder that this and other similar
passages should seem inexplicable,
for how could God make choice of
persons when no such persons were
in existence? But the explanation
• lies right here with the question of
VOL. 71-NO. 2.
existence. We can understand how
! God “chose Christ before ever man
. ; fell because Christ was inexistence
then ; but how could it be said He
chose mortals that were not in ex
. istence. Again we say we are here
. confronted with the question of ex
, istence. We need hardly say that
[’ in solving this question we are in
, perfect darkness except as we make
; the clause in Christ the main thing
I to be considered. Thus the sense
, ■ becomes this, namely that in choos-
I ing Christ he chose also Paul and
1 those Ephesians who, in the ages
after, believed on Christ.
How about their life as God’s
spiritual children? Their life is in
Christ. Christ is their life. When
' did this life, which was to be con
-1 veyed to them, begin? Before
even the fall of man. Here an
anecdote concerning a bright little
girl should serve to open some of
! our predestination eyes. An ex
plary lady, byway of introducing
| the subject of religion, asked her if
j she knew the catechism. She said :
j “No, ma’am,” “Why ! you know
who made you,don’t you?” “Yes,”
| she said, I know who made me,
“God made me when He made
Adam and Eve.” Ido notseejbut
God chose those Ephesian brethren
to eternal life when he chose Christ
to make expiation for sin and to
I give life to all who should believC
on him. The twig may be only a
1 years growth, but the life that is in
■ the twig is derived from the trunk,
| and is as old as the trunk itself.
The life of the believer has its
origin away back as it were in the
womb of time when God, fdgesee
ing the fall of man, providecUa res
cue in the gift of His son who was
to be lifted on the cross that who
. soever believeth might not perish
but have eternal life. Woe to all
systematic theology, that construes
any expressions of Peter or Paul
into conflict with the plan of salva-
I tion as enunciated by' Christ him
' self. P. S. Whitman.
Toccoa, Ga.
HONORING GOD WITH OUR SUB
STANGE-
BY REV. IL H. BERNARD.
i i. "From the beginning, the
worship of God with offerings of
money, or of things having a money’
value, has been a prominent part of
true religion, not yet repealed.
See Gen. 4th, iii, iv; B‘h. xx xxi ;
14th, xx | 254. L, xT-ii-i ,Lev 2Srth>
xxx, Ps. 96th, viii; Prov. 3d, >x ;
1 Cor. 16th, ii; 2 Cor. Sth, i. to
xii; 2 Cor. 9th, vi. vii ; Heb. ijtb,
xvi.
2. Accordingly, to abstain from
I giving as God has prospered us, is
described as robbing, not man, but
| God. Mai. 3rd, viii. ix.
3. Both before and during the
, Mosaic dispensation, one-tenth at
least of the income was set apart
for the worship of God. Gen. 14th,
xx ; 38th, xxii; Lev’. 27th, xxx. Our
Saviour recognized the law of the
tithe , Matt. 23rd, xxiii; Lu. 11th,
xlii. How much less ought we,
with greater light and privileges,
to do than did the Jews?
4. The offerings were stated and
systematic, not irregular and occa
sional ; and 1 Cor. 16th, ii, shows
that our offerings are to be regular,
bearing a fixed proportion to our
income. Where this is done, the
Pastor and all the benevolent
operations of the church are more
liberally and more easily sustained.
5. Signal temporal as well as
spiritual blessings are promised to
those who honor the Lord with
their substance. Prov. 3d, ix ; 1 ith,
xxv , 19th, xvii, Eccl. nth, i; Isa
32nd, viii ; Matth. 10th, xlii ; Lu.
6th, xxxviii, 2 Cor. 9th. vi.
My belief is that God blesses in
temporal as well as in spiritual
things, the man who honors him by’
setting apart a stated portion of his
income to his service. I have
never known an exception. Have
you ?
Athens, Ga.
AT FIRST BAPTIST CHURCH. MA
CON. GEORGIA.
By invitation the following breth-
I ren, Rev. Geo. R. McCall, Rev. J. B.
j Gambrell and Rev. J. C. Solomon
met Rev. Geo. Braxton Taylor at
First Baptist church on Tuesday
! evening to examine young brother
O’Kelly a ministerial student at
Mercer, as to his faith, his gifts, and
! his qualifications for the ministry.
The presbytery organized by electing
brother Geo. Braxton Taylor chair
man, brother J. C. Solomon clerk,
brother G. R. McCall examiner, and
! brother J. B. Gambrell to lead the
prayer. After a very beautiful and
l earnest prayer by our good brother,
brother McCall then proceeded to
give the candidate a thoroughly ex
haustive examination. It was search
ing and scriptural, and pronounced
by the presbytery to be a most satis
factory and creditable examination.
It was then agreed that the same
presbytery meet at First Baptist
church the first Sunday evening in
January to ordain brother O’Kelly
to the ministry. After prayer by
the candidate, presbytery adjourned.
Geo. Braxton Taylor,
Chairman.
J. C. Solomon, Clerk.