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For the Index.
The Rich Man and Lazarus. Sunday-
School Lesson for April 26. Luke
16:19 31.
BY S. G. HILLYER.
This lesson lifts the curtain
that hides the life which is to
come from the life that now is.
That there is in man a living soul
that does not cease to be when
the body dies, is a belief as old
as history. Its universality and
its abiding continuity cannot be
explained except upon some hy
pothesis that assumes its truth.
But the condition of that future
life, and the experiences which it
may involve,are questions beyond
the reach of human reason. If
these things are ever known,they
must be revealed. And if so,then
the dictate of wisdom is to accept
without modification or limita
tion, what is revealed, and noth
ing else—no more, no less.
Now the parable of “Dives’
and “Lazarus” was given to man
kind by Jesus, the Christ of Cod.
He was the Son of the living God.
He was the life and the light of
the world. He was in the begin
ning with God, and he w y as God.
He came into this world out of
Heaven. He, therefore, knew all
about the world to come.
Accordingly, the design of the
parable W’as to warn the itnpeni
tent, who were living only for
the present life, of the fearful
retribution that awaits them be
yond the grave. There.were many
such around him. The Scribes
and the Pharisees and the rulers
especially, were, like Dives, liv
ing in luxurious indulgence, whol
ly unmindful of the world to
come. In the parable, Jesus plain
ly tells-them their doom. Not
theirs only, but the doom of all
who walk in their ways. There
is'no doubt about it. It includes,
in its wide sweep, all impenitent
people who know not God and
who obey not his gospel. No
matter what may be one’s mode
or form of transgression, if he
dies impenitent, he shall meet the
doom of the rich man.
What is that doom’?
To answer this question, we
must interpret fairly and honestly
the teaching of the parab F. I
need to notice only its salient
points. In the first place, we may
notice that the Saviour, in this
parable, teaches the reality of
a future life. This truth is the
logical basis of the parable, with
out which it would be worthless.
Again, we notice that Lazarus
was escorted, after his death, to
“Abraham’s bosom.” The learned
tell us that this phrase, “Abra
ham’s bosom,” was u?ed, in the
time of our Saviour, as synony
mous with “Paradise” —a word
borrowed from the Persians by
the Jews to denote the abode of
the blessed. Such was the place
to which Lazarus w’as carried.
And there he found comfort and
safety.
Next, the rich man died
and was buried, and in hades he
lifted up his eyes, being in tor
ment. It is not said that Laza
rus was buried. Poor fellow!
He possibly had no friend who
would perform for him that kind
service. The rich man, at whose
gate he died, disgusted with his
foul carcass, may have ordered
his slaves to carry it out of his
sight. And they may have cast
it into some deep gorge to be de
voured by wolves and birds of
prey. But the rich man had
friends by the score; he was bur
ied, and, as suggested by the
Sunday-School Teacher, he may
have had an expensive funeral.
But, while these earthly honors
were gracing the burial of his si
lent corpse, his spirit was in that
part of hades, which the Jews
called Gehenna, and which we
have named “hell”—a place of
anguish or of torment. Hence it
is manifest, by the teaching of
Jesus, that in that future world
to which we are all hastening,
there are two distinct and sepa-
THE CHRISTIAN IXDIN
rate abodes oi/'s? rthe righteous,
and another for che w’icked.
Lastly, we learn that these two
places, Paradise and Gehenna,
are separated by a great gulf
which none can pass from one to
the other. The separation is
final and forever.
In giving the foregoing inter
pretations oi the salient points
in this parable I have not aimed
at originality; for I think I have
given, though briefly, yet sub
stantially, the interpretations of
all orthodox divines since the
times of the reformation. The
doctrine of the parable may be
summed up thus:
(1) There is a life beyond the
present one for every human oe
ing. This is thedoctrine of man's
immortality.
(2) In that new life, the right
eous shall enter into a state of
perpetual and eternal rest and
happiness. This is the doctrine
of future salvation.
(3) In that new life, the wicked
shall enter into a state of pel pet
ifal and endless suffering. This
is the doctrine of future retribu
tion.
(4) In that new’ life, the right
eous and the wicked shall be for
ever separated
There are other interesting
truths suggested by the parable.
We have space only to mention
them. The parable clearly as
sumes that the soul in the life to
come shall retain its conscious
ness, its memory, its reason, its
emotions, its personal identity and
its character— the righteous shall
be righteous still, and the wicked
shall be wicked still —and this
diversity of character is the gulf
that shall separate them forever.
The point in this parable which,
just now, deserves to»be espe
cially emphasized, in the pulpit,
in the Sabbath-school, and at the
family altar, and by the religious
press, is
THE DOOM OF THE WICKED,
which it so fearfully reveals.
The Savior has here given us,
with a few pen-strokes, a picture
of inexpressible horror. As one
gazes upon it, be shrinks back
affrighted and appalled. It
shocks the sensibilities of the
human heart. The effect is, that
many persons cannot accept the
truth that the picture so fearfully
represents. During the last
thirty or forty years various ef
forts have been made, by learned
men, to sweep away the deep
significance of the parable. And
here and there we see members
of orthodox churches dropping
away from the faith of their fath
ers, because they cannot endure
the doctrine of endless punish
ment. And out of this unrest
of spirit has emerged the fatal
hope of
UNIVERSAL SALVATION.
But to maintain that hope, the
Universalist is obliged to “wrest
the Scriptures.” He cannot make
out his case from their teachings,
if he takes their words in their
plain and obvious sense. Fairly
interpreted, the Scriptures are
against him.
Fearful as the everlasting pun
ishment of the wicked may be,
Jesus has so interwoven the doc
trine with all his promises of
eternal life to those who believe
in him, that we cannot eliminate
one without destroying the other.
But amidst all this perplexity
the true believer finds rest in the
assurance that the judge of all
the earth will do right. If God
dooms the impenitent sinner to
endless woe, you may know that
it is right that he should do it.
God is the sovereign of the uni
verse. The exigencies of such a
government as he administers
are beyond the reach of human
estimate. And the rnan who dares
to question the rectitude of what
God has revealed to be his pur
pose in dealing with the wicked,
is a benighted b'asphemer. The
truly wise man is he,who, “know
ing the terror of the Lord, per
suades men to be reconciled to
God.”
563 South Pryor street, Atlanta,
for the Index.
The Unseen World in Which we
Live.
BY S. C. MITCHELL.
We very early begin to dis
tinguish between appearance and
fact. To the eye the earth ap
pears to stand still and the sun
to revolve around it. The moon
seems self-luminous, though it is
an opaque body. That rainbow
yonder that spans the heavens
seems a reality, and in our child
ish fancy we think we can reach
the bag of gold at its end, yet
the arch of colors is only the re -
flection of the sun’s rays upon
falling drops of water. The
straight stick w’hen thrust into
the water appears crooked. My
senses report that two bodies
cannot occupy the same place at
the same time, yet every gas is
a vacuum to every other gas.
That luminous cloud, the Milky
Way, is dissolved by the tele
scop into nnu enable worlds
SUBSCRIPTION, PtnYt*«, -..52.00. I
x> ' MINISTERS, 1.00. I
I*',.
separated from one another by
infinite distances.
Such experiences as these
force upon us distrust of our
senses. We become disillusioned,
and the eye and the ear lose
their sway over the reason; for
along w’ith this rude awakening
to the fact that the apparent is
deceptive, there comes the fur
ther realization that the appar
ent is transitory, and perhaps
unreal.
We are often told that the great
forces in nature are silent. Yes,
and they are also unseen. The
cable that holds the earth stead
ily in its orbit as it spins through
space is invisible. That wizard
of the nineteenth century, elec
tricity, baffles the eye. Further
analysis leads us to believe that
the objects of sense —trees,
rocks, and stars —are merely dis
ferent appearances of a force or
forces that assume these varying
forms. The moisture in the at
mosphere condenses into water;
under certain conditions this wa
ter becomes snow, ice, steam, or
dew. Heat passes into light,
light into electricity, electiicily
into chemical affinity, etc , etc.
Thus the chase for the ultimate
force goes on, until we rest in
the conclusion of science that all
matter is resolvable into force.
“ Matter and motion as we know
them,” says Herbert Spencer,
“ are differently conditioned
manifestations of force.” “Sub
stance is action” was likewise the
statement of Leibnitz. This ul
timate force is as invisible as the
air. Thus in Nature it is true
that “ the things which are seen
are temporal, but the things
which are not seen are eternal.”
All matter and material things
are but vesture, clothing, or vis
ual appearance of spirit.
How often in our estimate of
the facts and tendencies in so
ciety do we mistake the real.
Thucydides, who lived in the
same city and who spent years
in writing of the deeds of his
own times, does not once men
tion the name of Socrates. In
the judgment of after centuries
the worth and marvelous influ
ences of this man condemned to
death by his fellow citizens out
weighs all else that Greece
achieved.
“Careless seems the Great Avenger.
History's pages but record
One death grapple in the darkness
’twixtall systems and His word,
Truth forever on the scaffold, wrong
forever on the throne,
Yet that waffoM sways the future, and
behind the dim unknown
Standeth God within the shadow keep
ing watch above His own.”
There were many shrewd his
torians writing at the time of
Christ’s life, yet none of them
suspected that God was not in
the strong wind of Rome’s prog
ress,nor in the earthquake shock
of battle, nor in the fire of polit
ical conflict, but in the stiil small
voice that w’hispered “ Peace ”
in the secluded valleys of Gal
lilee.
In his own time, and perhaps
according to his own judgment,
Shakespeare was regarded sim
ply as a successful actor and
manager of a theatre. We have
no reason to believe that he
thought much of the writings
which he tossed off in odd mo
ments. Carlyle has, however,
stated that if England to-day had
to choose between the giving up
of Shakespeare’s works and the
forfeiting of the crown of the
Indian empire with all its mil
lions and gold, it would unques
tionably choose the works of the
poet Milton wanted to shine as
a politician, and it was only
after his expulsion from of
fice by the return of the
Stuarts, that he devoted the
fragment of his remaining life to
dreaming out that immortal epic
with which almost alone we as
sociate his name. No wise man
of that time -would have dared be
lieve that the twenty lines of
poetry which that blind and neg
lected old man got written down
each day, were of more conse
quence to the world than all the
transactions at court or the en
grossing projects of the reign of
Charles 11.
In Shurtz’s Life of Henry Clay
one is al most made to weep over
the inordinate yearning of that
great statesman for the trap
pings of the presidency. What
a pity that he ever let eager
nesss for that symbol of honor
cause him to swerve seemingly
from the straightforward course
of uprightness. Ever a candi
date and ever having to explain
away the rumor as to the bar
gain with Adams for the secre
taryship of State, driven to sub
terfuges and to shifting of sails
—such -was his unsatisfied life.
What need had he in his native
greatness, the idol of millions of
enthusiastic hearts, for that
glittering badge of office ? What
a contrast to Clay’s foiled ambi
tion does Jefferson’s epitaph,
written by himself, present.
He had been president twice, he
had represented the nation
abroad, he had made the vast
Louisiana purchase, yet in sum-
ATLANTA, GA., THURSDAY, APRIL 23,1896.
miog up what in his life might
justly claim to be remembered
by after generations, he could
think of but two things—his ef
forts to secure liberty and to
promote enlightenment—" The
author of the Declaration of In
dependence, of the statute for re
ligious freedom in Virginia, and
father of the University of Vir
ginia.”
These facts show that it is the
intellectual, and particularly the
moral and spiritual elements,
not the material, that constitute
the true worth of a nation. A
thought survives empires. Our
pyramids of material progress,
no matter how high and massive,
may prove to be as useless and
as indicative of the lack of any
noble purpose in our civilization
as the giant piles of stone yonder
on the banks of the Nile. “Right
eousness tendeth to life” is a
message America needs to day.
Our true life is a spiritual one.
The body is only an instrument
given the soul: it rs-no more our
real being than the clothes we
wear or the spectacles that help
out our vision. Physical sound
ness is of course' to be striven
for, because the soul works
through the body, and is in turn
variously influenced by it. Yet
the body belongs to me, it is not
me. There is a parable of a wo
man, who, having twin children,
loves the one, but conceives a
dislike for the other. That she
will nurse herself, this she puts
forth. Her love grows for the
child she kept, she decks it finely
and feeds it choicely. At last,
by sheer excess as pampering,
the child surfeits and begins to
die. Then she sends for the
other, but the messenger finds
it likewise dying. These chil
dren are our body and soul.
That we feed and dress, this we
let languish in neglect. When
finally tle body begins to fall
away, we bethink us of the shriv
eled soul.
Sentiment likewise outweighs
material things. You think that
in providing bountifully, in
building that fine house, in get
ting a handsome carriage, you
are doing your utmost to make
your wife happy Oh, no; what
she craves is pure affection: one
tender word or gallant act,' like
those ske knew when you were
wooing her, would do more to
bring back the light to her eye
and the glow of beauty to her
cheek than all ;hese gifts, how
ever luxuries> they may be.
Many a woman is freezing to
death in our stately palaces,
simply because some of us men
forget that a woman’s heart lives
not on bread alone, but by the
constant love that flows from the
noble soul of him to whom she
has committed her life. The
real trial in the wife’s life comes,
not when an assignment is made
and the beautiful .home is sold
under the hammer, but when she
finds that your heart, to which
she trusted all, is not sound to
the core. Then the iron flows
into her soul.
In heaping up a fortune for
those growing children, do you
think you are doing them a last
ing good ? The fortune may
vanish ere they enjoy it: should
it reach them, it may serve
only to tmasculate them. But
in neglecting their characters,
their education, their religious
well being, in failing to set them
at all times an ennobling ex
ample of kindness and devout
ness, you are robbing them of
solid benefits which they can
rightly claim from you. Will
that great business enterprise
or political career perpetuate
your name and fame ? I doubt
not we shall live longest in some
“ —little nameless unremembered acts
Os kindness and of love. ”
The source of our strength is
unseen. It is true of every
worthy man as it was of Moses,
that “he endured as seeing him
who is invisible.”
Richmond College, Va.
DIAZ ARRESTED.
On the night of Thursday, April
16, Rev. A. J. Diaz, our beloved
missionary in Cuba, was arrested
by the Spanish authorities in Ha
vana. After his family had re
tired for the night, Diaz and his
brother were engaged in conver
sation together. The house was
entered by the authorities, Diaz
and his brother arrested and
without any opportunity to com
municate with his family they
were taken to prison. In the
morning his family for the first
time discovered the arrest. Nor
was his wife permitted to see him
even after gaining the ear of the
Captain General. The charge
seems to have been that of con
veying information from the in
surgents to parties in the United
States.
The news of Diaz’s arrest was
promptly cabled to Dr I.- T.
Tichenor, Secretary of the Home
Mission Board. At once word was
sent to the State Department at
Washington requesting protec
tion. The news spread rapidly
■
s • jL. w® I
M 1
- *
REV. A. J. DIAZ.
over the city, State and country.
The Home Board promptly met
ar.d adopted the following reso
lution :
1 ‘Resolved, That the Board has
heard with the deepest pain of
the imprisonment of Bro. A. J.
Diaz by the Spanish authorities
in Cuba; that we are profoundly
impressed with the duty of doing
all in our power to preserve the
life and secure the liberty of our
beloved brother; that for this
purpose we invite all Baptists ev
erywhere, and such other
Christian brethren as may sym
pathize with us,to unite in a com
mon effort to influence the au
thorities of our land to do every
thing consistent with the honor
of our country to accomplish our
wishes; that public meetings be
held by them and such others as
may sympathize with us, and due
expression of their desires be
forwarded to senators, represen
tatives and other public officials
advising them that the entire
constituency of the Southern
Baptist Convention, aided by
sympathizing friends from every
part of the country, are unitedin
one sacred effort for the deliver
ance of a man of God who by his
unselfish devotion and his un
flinching courage has .endeared
himself to all who are familiar
with his history “that‘for this
purpose we ask that the Baptists
throughout the South will,
through their respective churches
and other organiz itions make con
tributions to a fund providing for
the expense attending efforts for
his relief, but more especially as
a tangible expression of their
sympathy for him and for his de
liverance from the dangers envi
roning him.”
The same meeting signed and
forwarded a petition to Senators
Gordon and Bacon, asking them
to interest themselves in the
matter and urge prompt action
on the part of the government.
EFFORTS TO SAVE HIM.
This action was but the begin
ning of spontaneous outburts
everywhere. Saturday after
noon the Christian Index, real
izing the need of interested ac
tivity in the administration itself,
sent the following telegram:
Hon. Hoke Smith, Departmen t of hi'
terior, Washington, D.C.
The host of Georgia Baptists
appeal to you to assure active
protection and a fair trial to Mis
sionary Diaz who is widely
known, loved and belifved in.
The appointment of Fitzhugh
Lee gives great confidence.
The Christian Index.
On Sunday,churches everywhere
expressed themselves. At Macon,
Greensboro, Columbus, and La-
Grange, mass meetings were
held. Cuthbert, Barnesville,
Carrollton, Montezuma and other
churches, passed resolutions and
forwarded them to Washington.
The First church of Augusta, of
which Hon. J. C- C. Black is a
member, sent the following tele
gram: “First Baptist church and |
congregation, Augusta, this ;
morning resolved to urge Sen- ’
ators and Represent a'ives to take
immediate steps in interest of |
Alberto Diaz, securing him civil
trial as an American citizen.”
In Anniston, Chattanooga,Lynch-
burg, and Nashville, similar ac
tion was taken. Senators Gordon
and Bacon have been faithfully
interesting themselves, and Con
gressman Black has been untir
ing. Secretary Smith, who was
familiar with Diaz's work and
reputation, has been personally
interesing himself. The follow
ing telegram to theJJßazffa Jour
nal gives great assurance for
Diaz’s speedy release:
Washington, D. C., April, 20.
I have just left the Secretary
of State, who informs me that
Consul General Williams is in
immediate communication with
Rev. Dr. Diaz. The consul gen
eral has arranged for the mis
sionary’s present comfort, and
expects his speedy release.”
Hoke Smith.
Dr. Tichenor has just tele
graphed the State Department
asking if he can communicate
directly or through official
sources with Diaz. He desires
to ask as to his comfort, the best
method of supplying his needs,
whether he has an attorney of
his own choice, and what he
needs to have, done to protect
him. It will be well to continue
urging action on the government.
Misrepresentation will be almost
inevitable. Diaz muss be held
only on reliable evidence, he
must be cared for while waiting
trial, and his trial must be fair
and public.
DIAZ’S LAST LETTER.
We are glad to be able to give
below, the last letter written by
Diaz. As this was posted at
Key West, it probably comes
through Bro. O'Hallaran:
Havana, Cuba., April 11, 1896.
Dr. I. T. Tichenor,
Dear Sir:—We have suffer as
usual the persecutions of our
enemies. You may read the en
closed communication which I
haveready foryoulast month,but
I did not send it, because I did not
want to create any trouble be
tween our Government and this
Government. We will suffer
along for the cause of our blessed
Master.
Last Thursday evening I have
a congregation of 1000, and
nearly 500 was a moving congre
gation that disturb us in such
way that we were not able to dis
tribute the “Lord’s Supper” in
that usual evening.
Our church still is crowded
with good congregation, number
from 400 to 500 people. Next
Sunday I shall baptize six girls
belong to our “ female school,”
three of them are supported by
the ladies of Baltimore, and have
been over 4 years in the school.
I don't preach as usual and t re
suit is 1 fee.l little excite after
the service because I did not say
all what I ought to say. Pray
for us, Brother, and over all
pray that the “ Word of God”
be free among us as it is with
you. Nearly a year I don’t
preach free. Could you ask for
protection for our churches here?
I shall commence to make the
account for Bro. Dunson next
week. Give my regards to all.
Bro. O’Halloran is going to-day
to Key West.
Yours in Christ,
Diaz.
The following is a part of a
letter just received from Bro. J.
V. Cava, who is in Tampa, Fla.:
Tampa, Fla., April 18th.
“Recent news advises that he is
charged of promoting correspon
dence between the insurgents
and the United States, but I am
almost sure that it is a mere pre
tence to cover the true cause of
his arrest, which is no doubt
priestcraft.
Diaz's imprisonment proves
the opportunity of my leaving
Cuba a few days before, as I was
certain something evil was plan
ning against us. On my depart
ure I advised him most earnestly
to come to this country -without
delay, but he said he desired
above all that Bro. O'Halloran
and myself, who are not Ameri
can citizens, would be safe, and
that he would remain some days
more to leave everything settled
in regrad to our work, trusting
that his American condition had
nothing to fear from the govern
ment. He was wrong, as facts
prove. J- V. Cova.
A man often mistakes his “ob
lique” triangle for a “right” one,
because he drew it himself and
can see no fault in the work that
is his own.
I have already anticipated my
closing thought. There is no
limit to the satisfactions of Heav
en. That is just as true in this
life, as after this life. Jesus
said to the woman at the well,
“He that drinketh of the water
that I shall give him shall never
thirst.” That is, “In me and in
the new life which I give he shall
have a perennial source of in
ward supply for all his heart’s
desires.’’
We tire of earthly scenes. To
most men it is a disappointment
to go back, after many years, tq
one’s early home. The many
changes awaken pain. Ordinary
books cease to inspire us as at
first they did. We crave new
scenes, friends, ideas, work. Im
mortality is the natural crown of
present life. But even that must
be progressive. I rejoice that
in Heaven that there is to be no
end of supply for every true soul
want.
You know perhaps how it is in
music. You learn a phrase of
two or three notes. You dis
cover how it is wrought into a
prolonged melody. Then some
one tells you how, by fixed laws,
its cor rnspon ding parts are
worked out, and thus a true har
mony is produced. Step by step
as your musical culture pro
gresses you see a sonata, a sym
phony, a mass, an oratorio, with
all its variety in unity wrought
out into a perfect whole. And
p.erhaps at last you have mas
tered the analysis of one of
Bach’s great fugues. You see
theme chasing theme, harmony
interblending with harmony, the
utmost seeming disorder fused
into the utmost real order, an al
most infinitely intricate mass of
detail blended into a perfect and
intelligible unity, and you stand
amazed that-that little theme of
perhaps but three notes could by
an orderly and describable law
of development yield that trium
phant organ paean. It is to be
thus, I judge, in our vision of
God. We do see him here, if by
his grace his Spirit is within us
to cleanse, so that with the Spir
it’s eye, as it were, we look out
on nature and life. But how lit
tle of him we behold! An old di
vine said that as we ate we
should thank God for the manna
that came down from Heaven; as
we drank we should remember
the precious water of life; and as
we walked we should be remind
ed of the walk worthy of the gos
pel. In silver and gold is the
contrast to the precious blood
whereby our redemption was
purchased. In the mountains is
God’s throne; in the skies God’s
chariot; in the lightnings God’s
arrows; in the thunders his voice.
There is no circumstance, nor
scene, nor experience which does
not correspond with some work
or power or attribute of God.
As the heart grows purer, and
vision grows clearer, how in
creased on every hand are the
signs of the divine presence,—
until all the varied experiences
through which we pass, all the
countless phenomena on which
we gave, are but the combina
tions of two themes. “God is
Love,” “God is Light,” which
unite again in that single note,
God is Father.
Thus I have sought to show
that Heaven is more than endless
felicity after death. It is God in
the soul here, now, and forever.
What is Heaven? It is holi
ness. What is Heaven? It is to
see God. The vision of a Holy '
God by a holy soul, that is Heav
en.
He who is brought into living
union with God now will have no
fear for the future. He will have
no concern about death. It can
only take him nearer to him who
even here is his life and joy.
Then let our souls, on wings sublime,
Rise from the vanities of time,
Draw back the parting veil and see
The glories of eternity.
-X- * * * * * * *
Shall aught beguile us on the rW,
While we are traveling back to God?
For strangers into life we come,
And dying is but going home.
* * * » » * * »
To dwell with God, to feel his love,
Is the full Heaven enjoyed above;
And the sweet expectation now
Is the young dawn of Heaven below.
Heaven. —Richard Montagw.
The hobby which some Re
formers ride is a hobby-donkey,
rather than a hobby-horse.