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-THE CONFLICT WITH EVIL.
Having thus surveyed the vari
ous joys and satisfactions which
mav make civilized life happy for
multitudes upon multitudes of
our race, 1 hasten to adn.it that
there are physical and moral
ovils in this world which impair
or interrupt earthly happiness.
The worst of the physical evils
are lingering diseases and un
timely deaths. I admit, too, that
not a few men do, as a matter of
fact, lead lives not wor+h living.
I admit, also, that there are
dreadful, as well as pleasing,
sights and sounds in this world,
and that many seemingly
•cruel catastrophes and de
structions mark the course
of nature. Biological science
has lately impressed many
people with the prevalence
of cruelty ami mutual destruction
in the animal and vegetable
world. From man down, tlm
creatures live by preying on each
other. Insidious parasites infest
all kinds of plants and animals.
Every living thing seems to have
its mortal foe. The very ants go
to war, for all the world like men.
and Venus’ flytrap (Dionaea) is
as cruel as a spider. So human
society is
and wrongs, some, like Armenian
massacres, due to surviving sav
agery, and some, like slums, to
sickly civilization. It would
seem impossible to wring satis
faction and thoughtful happiness
from such evils; yet that is just
what men of noble natures are
constantly doing. They fight
evil, and from the contest win
content and even joy. Nobody
has any right to find life uninter
esting or unrewarding, who sees
within the sphere of his own ac
tivity a wrong he can help to
remedy, or within himself an evil
he can hope to overcome. It
should be observed that the in
animate creation does not lend it
self, like the animate creation,
to the theory that for every good
in nature there is an equivalent
evil, and for every beautiful thing
an ugly offset. There is no offset
to the splendor of the heavens
by night, or to the glories of the
sunset, no drawback on the beau
ty of perfect form and various
line in crystalline minerals, and
no evil counterbalancing the se
renity of the mountains or the
sublimity of the ocean.
Again, the existence of evils
and mysteries must not blind us
to the abounding and intelligible
good. We must remember that
the misfortunes hardest to bear
are those which never come, as
Lowell said. We must clear our
minds, so far as possible, of cruel
imaginings about the invisible
world and its rulers; and, on the
other hand, we must never allow
imagined consolations, or com
pensatory delights, in some other
world, to reconcile us to the en
durance of resistible evils in this.
We must never distress ourselves
because we cannot fully under
stand the moral principles on
which the universe is conducted.
It would be vastly more reason
able in an ant to expect to under
stand the constitution of the sun.
We must be sure to give due
weight in our minds to the good
side of every event which has
two sides. A fierce northeaster
drives some vessels out of their
course, and others upon the ruth
less rocks. Property and life are
lost. But that same storm wa
tered the crops upon ten thou
sand farms, or filled the springs
which later will yield to millions
of men and animals their neces
sary drink. A tiger springs upon
an antelope, picks out the dain
tiest bits from the carcass, and
leaves the rest to the jackals. Vi e
sav, Poor little antelope! We
forget to say, Happy tiger! For
tunate jackals, who were seek
ing their meat from God, and
THE CHRISTIAN INDEX.
y _ , , -• "■"■"J
( SUBSCRIPTION, PllTui,'. 52.00.
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fouri_ > A house which stands
in open ,/ound must have a sun
ny side as well as a shady. Be
sure to live on the sunny side,
and even then do not expect the
world to look bright, if you habit
ually wear graybrown glasses.
We must assiduously cultivate
a just sense of the proportion be
tween right and wrong, good and
evil in this world. The modern
newspaper press is a serious ob
stacle to habitual cheerfulness;
because it draws constant atten
tion to abnormal evils and crimes
and makes no account of the nor
mal successes, joys, and well-do
ings. We read in the morning
paper that five houses, two barns,
three shops, and a factory have
burned up in the night; and we
do not say to ourselves that with
in the same territory five hundred
thousand houses, three hundred
thousand barns, as many shops
and a thousand factories have
stood in safety. We observe that
ten persons have been injured on
railways within twenty-four
hours, and we forget that two
million have traveled in safety.
Out of every thousand persons in
the city of Cambridge twenty die
in the course of a year, but the
other nine hundred and eighty
live; and of the twenty who die
some have filled out the natural
span of life, and others are obvi
ously unfit to live. Sometimes
our individual lives seem to be
full of troubles and miseries—our
own or those of others. Then we
must fall back on this abiding
sense of the real proportion be
tween the lives sorrowful and the
lives glad at any one moment;
and of the preponderance of gain
over loss, health over sickness,
joy over sorrow', good over evil,
and life over death.
I shall not have succeeded in
treating my subject clearly if 1
have not convinced you that
earthly happiness is not depend
ent on the amount of one’s pos
sessions or the nature of one's
employment. The enjoyments and
satisfactions 1 have described are
accessible to poor and rich, to
humble and high alike, if only
they cultivate the physical, men
tai, and moral faculties through
which the natural joys are won.
Any man may win them who, by
his daily labor, can earn a whole
some living for himself and fam
ily. I have not mentioned a
singl" pleasure which involves
unusual expense, or the posses
sion of any uncommon mental
gifts. It follows that the happi
ness of the entire community is
to be most surely promoted, not
by increasing its total wealth, or
even by distributing that wealth
more evenly, but by improving its
physical and moral health. A
poorer population may easily be
happier than a richer, if it be of
sounder health and morality.
In conclusion, let me ask you
to consider whether the rational
conduct of life on the this-world
principles here laid down would
differ in any important respect
from the right conduct of life on
the principles of the Christian
Gospels. It does not seem to me
that it would. —The Happy Life —
Eliot.
For the Index.
Men, Measures and Means; Boards
and Their Agents.
BY REV. Z. C. TAYLOR.
No one who loves our Lord Je
sus can look without concern on
any important question of the
day. The question, “Who is on
the Lord's side?” is as necessary
to-day as it was in the time of
Moses.
The amount of opposition to
missions (running under the name
of ways and means) calls to mem
ory the head line of a humoristic
paper published in Portugal, 1
saw a short time ago: “Organ,
opposed to all other papers and
institutions.” It had faith only
in opposition, lived by opposi
tion, enjoyed nothing but opposi
tion—it opposed everything and
everybody. Love for souls is
with some the unknown quantity,
but opposition to men, measures
and means is their ruling pas
sion. Every good institution,
every school and every church
(can there be any exception) has
its sad story of oppositions and
divisions, and now for the last,
the most glorious of institutions,
this clog of evil was reserved.
Missions, the holiest, the sub
limest work of Jesus on earth,
has always felt the icy hand of
opposition. The church has sur
vived all the fiery opposition of
her enemies, all the martyr fires
have been extinguished by the
blood of her sons and daughters
—her history is like that of the
burning bush, never consumed.
All those who have betrayed her
came to a fearful end, or died
off, all heresies she has lopped
off, and the glory of the Lord
has shone out more brightly
about his tabernacle.
When all are agreed on doc-
ATLANTA, GA., THURSDAY, NOVEMBER 12. 1896.
trine, simple opposition to meas
ures and means is the coldest and
most disastrous of all evils to
the church. The Israelites never
overcame the evil influence of the
ten unfaithful spies. A very few
set the whole nation to grum
bling, to bickerings and finally to
opposition against the plain will
of God and his chosen leader,
-Moses. And that is what will be
the result of the modern spies.
Christians, who did not wish to
give to Foreign Missions, now,
will refuse; many will be down
right opposed to missions, and
many that did give willingly will
now give sparingly, while the few
will continue to give, perhaps,
more. The whole result will be
to scandalize missions.
We exclude heretics and adul
terers, but their sins do not half
the evil that contention does over
measures and means. Must the
church hold on to these modern
grumblers and wander about in
the wilderness of inactivity till
they die off? Contentiousness is
the most deceitful and difficult
of all sins for the church to deal
with. But for this reason should
it be allowed to take up its abode
with us? There are diseases in
which amputation is the only
remedy to save life.
I speak from personal experi
ence. We have now a member
in our church; he came in about
four years ago. Shortly after his
entrance he commenced agitat
ing—first one thing, then an
other. He had large opinions on
small things, and small opinions
on some large things. With a
certain show of zeal, he does not
seem to enjoy religion or cede
to the transforming power of
grace. He always managed to
occupy a prominent place in the
church by this show of zeal. First
he opposed social meetings on
the score that the sexes might
come in too close contact —just
the thing needed in a community
of ex-Catholics. He next opposed
Christmas trees or exercises on
December 25, and so our Christ
mas trees were frostbitten. Next
he became a stickler for the Sab
bath. Everybody should there
and then be put out of the church
who did anything else but sing
songs and go to meeting. This,
in a Catholic country where all
work on Sunday, is more a ques
tion of growth among Christians.
I have made a practice of not
baying bre-.d nu.de on Sunday,
beef killed on Sunday, or fish
caught on Sunday, or anything
else procured specially on that
day, even on Monday, but never
judged it my duty to oblige my
brethren to do so. It is the rule
of our church to require candi
dates to promise to keep the Sab
bath holy, but at times it is over
looked. The man rode that hob
by till he wore it out. From
one extreme he went to another.
He opined that the hours of
worship were too long. His time
was too precious to give an hour,
or an hour and a half, to the
Lord's service on Sunday. He
got tired or had something else
more important and could not
wait, even though sinners were
hearing the Gospel of eternal life
for the first time, or the last time.
So he set to work and got up a
party and with that party he at
tacked the pulpit. Then he found
a rock. I had ceded on all sec
ondary and side issues, but when
the sword was placed at the mes
senger’s neck, there and then he
saw the thrust was at the Gospel.
When he found he had come at
last to an insurmountable imped
iment he resigned his place and
has struck out for a new field, it
seems. Now the man believes in
the Gospel, is obedient to all its
outward precepts, lias shown
some zeal, nearly always against
imaginary evils, and no accusa
tion can be made of his character
—he is contentious only—con
tentious always, but how to get
rid of such a person —that’s the
question.
The religion of Jesus teaches
us to be zealous in preaching
and living the truth, but when
zeal causes contentions, hatred
and divisions, then it becomes
fanaticism. Love is the charac
teristic of the religion of Jesus.
If this is lacking, all is lacking.
Love works no ill to others. To
contend for the truth (or princi
ples) in love is a virtue, but to
contend over plans is plainly
sacrificing Christianity.
Under the head of ways and
means the attack has turned
squarely against boards and
agents. When the Shepherd is
smitten the flock is scattered; so
if our Boards and agents are re
moved the death blow will have
been given to evangelization.
What was the condition of the
churches and the w’orld before
the day of boards and agents?
The churches were doing noth
ing, and the world lay undisturb
ed in its darkness and desola
tion. Some notable exceptions,
as the apostolic age, and some
individual efforts at evangeliza-
tion could be given, but in gen
eral the churches were opposed
to missions.
Centuries and ages rolled on
during which neither boards nor
agents could exist, and of course
no one can blame the dormant
state of the churches during those
desperate times of pagan and pa
pal persecution. Even after lib
erty was gained the churches did
not realize the privileges of that
liberty—they scarcely recognized
each other —they scarcely hung
together. The world slept on
its death sleep.
Passing over some weak efforts
at organization, we come to Carey
and his board, with their first
agent, Fuller. Around these
two names centered the hope of
the benighted and the glory of
the churches. Then the heathen
began to receive tiie Gospel—
then the churches awakened to
activity and got into living
union. Who can calculate the
immense power and influence of
that organization and of that
agent ? Where werb our Ameri
can churches before their first
board? Never did anything.
With boards and agents the Gos
pel has been sent to all nations
within a century*. What strength
and prosperity have come to the
home churches through these ef
forts? The more they have
evangelized, the greater has been
their prosperity. This attack on
boards and agents will diminish
not only activity, but also the
growth and prosperity of the
home churches. Could the
churches without boards and
agents have accomplished the
great work done? As well ask.
if a nation can conquer another,
allowing a few of the most pa
triotic to struggle, one here, an
other there, to attack the enemy,
on the pretext that it is too ex
pensive to sustain a general with
ammunition for an army.
It is no offense to say to a na
tion, If you have no officials or
directors you can have no order
or government. Neither is it an
offense to good Christians of any
local church to say, If you do not
have a pastor your church will
soon go down. Nor is it an of
fense to say to the churches at
large, If you have no boards and
agents the work of missions will
go down. Order is the first law
of heaven. Church -clerks, asso
ciations, conventions, and Sun
day schools were instituted
with the church, but who ever
heard of a live Christian opposed
to them? Boards, agents, clerks
and Sunday-schools were all im
possibilities at the foundation of
the church. They had some
thing better than order, and that
was the baptism of the Holy
Ghost and the gift of tongues
from the great urgency in pub
lishing the Gospel immediately
in all the world. If God had
continued these gifts in the
church, we to-day would need no
boards, clerks or Stfnday-schools,
because we could preach the Gos
pel in every corner of the earth
in a very few' years. To balance,
or in some wise to count in place
of those gifts, we to-day have lib
erty, and therefore need order
and union. Cannot God direct us
in order and in union to-day as
well as he did individuals when
the world was in moral and spir
itual slavery?
We shall need boards and
agents as long as there are lost
souls to be saved. Native
churches should be taught self
support and to evangelize them
selves, and boards will be formed
in all nations. If a brother
has discovered a better plan or
way than his brethren, and has
not the patience to teach them,
nor the grace to hang with them,
why can he not work on quietly
and contentedly alone? It would
be much more like the Master,
and many other sweet spirits
who enjoyed more and accom
plished more than ordinary
Christians, but living at the same
time in love and harmony with
their brethren.
Another wound still is inflicted
upon our noble men of the boards
and our agents—brethren chosen
for their superior sanctified talent
—and that is, that they are dom
inating the churches, they are
accumulating property and so
becoming a monied power in the
land, and that they govern the
missionaries. As to the first,
such a thing is an impossibility.
There is no taxation; all who give
do it freely. Is there one church
that can accuse our board of
having oppressed or ruled it? Did
not the churches, through their
messengers to the conventions,
create the boards, and have they
not directed them up to this
time? To initiate and facilitate
the work in the principal centers
of the world our Foreign Board
by the will of her constituency
has bought or aided in the pur
chase of property for native
churches. This property must be
bought in some one’s name; the
missionary is loth to hold it in
his name. It is unwise often to
purchase in the name of natives.
As the money is given through
the board, it is more or less re
sponsible for the proper disburse
ment and preservation of these
buildings, so that in case of perse
cution or dissolution the money
may come back to its donors. But
does this give our board any
power?
Where has it been of any ad
vantage to one of them, or given
them any superiority to their
brethren? No rents are received
from this property —it serves
only as houses of Worship for na
tive Christians.
As to governing the missiona
ries, I have been one for about
fifteen years, and never felt that
I was governed or oppressed, but
only cooperating with other
brethren for the salvation of
these people. When I went be
fore them for examination I
came away feeling that I had had
an excellent conversation. I did
not ask, neither did they tell me,
what I was to receive, nor how
I was to receive it. I have never
lacked, nor have I any over.
Neither have I ever attempted
to rule the board. I have worked
with Jesus as Lord and Master,
made reports to the board, sug
gested methods and improve
ments, all of which had respectful
attention. When they could or
judged best, they approved; if
not, I have continued satisfied
with what I could do. We are
brethren and Christ is our Mas
ter. There is no ruling among
us; no victors, none conquered.
“He who loveth God, loves his
brother also.”
We missionaries have better
opportunity to know and appre
ciate the board and those who
compose it. Without them we
missionaries would be left on
foreign shores among enemies, in
sickly climates, to battle pell
mell for existence, instead of
giving our whole time and ener
gies to preaching. It is tempting
the Lord for a missionary to cast
himself among the heathen, and,
without working, look to him for
a support. Satan carried Jesus
to a pinnacle and tempted him
to cast himself down. Preach
ers even at home among friends
rarely possess such faith, or at
tempt such a sacrifice.
The apostles were at first sent
out without any provision, but
before the final great commission
to all the world Christ put the
responsibility back upon Chris
tians. “When I sent you with
out purse and scrip and shoes
lacked ye anything?” And they
said, “Nothing.” Then said he
unto them, “But now, he that
hath a purse, let him take it, and
likewise his scrip: and he that
hath no sword let him sell his
garment and buy one.” But we
do not interpret the mind of
Christ in this day of liberty to
be that preachers and missiona
ries should sell all they have and
do all the work unaided. It is
by bearing one another’s burdens
tiiat we fulfil the law of Christ.
Improvements in methods have
been welcomed. Economy has
been practiced. The number of
missionaries lias been diminish
ed, the amount of work has been
limited, till it has suffered from
excessive economy.
Expense there is in everything.
When a church says, “We will
dispense with the pastor in order
to save expenses,” you may write
“Ichabod” on its door. Let us
give up contentions, give up our
avarice and give in our tenth til!
there be an abundance to send all
God-called missionaries to the
perishing, and God will pour out
such a blessing on his church that
there shall not be room enough
to receive it. But give up our
boards and agents, never! They
are needed to accomplish quickly
the evangelization of the world
in this age of general peace and
prosperity. Take your minds off
the alabaster box —it is for Je
sus’ head—the little we have
done with all our advantages is
a tiny expense for so great an
end. Too much attention is being
given to the bag. Love supreme
to Jesus and to souls will bring
up the bottom dollar, will call
forth superhuman sacrifice, will
bring all wealth to support his
cause and the most brilliant tal
ents for counsel and direction of
the work and workers. The work
all belongs to Jesus. Let us do
it, as he commanded, in his spirit
of love, with the Christian ar
mor. The inferior matter of
plans or methods is more of an
individual one than for boards or
others to dogmatize on; and this
has been the fatherly policy of
our Foreign Mission Board, as I
can testify by experience.
The boards have kept to their
mission, which is to receive and
disburse monies intrusted to
them according to the will of the
donors; to decide on the qualifi
cations of candidates for mission
work, with a general oversight
of the work ami workers, to main
tain order and purity of doctrine
in all their missions. They can
do no less. Long live our boards,
and our faithful agents, through
whom great nations have been
won for the Lord!
For the Index.
Reminiscences of Georgia Baptists.
BY S. G. HILLYER
No. 14
REV. JOHN E. DAWSON, D-D.
The design of this series of
reminiscences, let me say most
emphatically and once for all, is
not to supercede, but to illustrate
and confirm the notices of our
great men which are found in our
Baptist histories, and to scatter
broadcast among the many
thousands of our people who
have not had access to our pub
lished records, some knowledge
of them. If our historical rec
ords were as widely circulated,
and as generally read, as are the
columns of the Index, then there
would be but little need for these
reminiscences.
Thirty-six years have passed
away since the death of Dr. Daw
son. During those thirty-six
years, the generation with which
he was identified have, with few
exceptions, followed him to the
grave. Especially is this true of
those who were associated with
him in his ministerial life and la
bors. The great majority of
Georgia Baptists now' living have
no personal knowledge of Dr.
John E. Dawson. For their ben
efit, I propose to give .my own
recollections of the man.
I first he..rd brother Dawson
preach in November, 1834. He
was then about twenty-nine years
of age, and the sermon which I
heard was one of his earliest es.
forts. He was not yet ordained.
His manner in the pulpit was
easy, unaffected and graceful.
The sermon was short, but ear
nest; and in some of his para
graphs he gave indications of
that tenderness and pathos with
which he was endowed.
He was four years my senior,
but we were both ordained in
the same year—lß35 —he in Jan
uary, and lin August. In No
vember, 1835, we met at the
meeting of the Georgia Baptist
Convention at Shiloh church in
the near m ighborhood off Pen
field, then the seat of the Mercer
Institute. That was the first
convention in which I ever sat
as a member. It was a very im
portant occasion. Mercer Insti
tute had been only two years in
operation. It, and Judson’s mis
sion in Burmah were the topics
of absorbing interest. The In
stitute was designed to encour
age the education of our young
men w ho desired to enter the min
istry. Os course the time and
place demanded a sermon on the
education of ministers; and Bro.
Dawson w’as called upon to
preach it. I suppose he was the
most recently ordained minister
in the house except: one, and that
one was myself; and yet he was
selected to perform that impor
tant service. And, if my mem
ory is not at fault, he did not
know, till he reached the Conven
tion, that he would be called upon
for such an effort. Nevertheless
he accepted the appointment, and
performed the duty assigned him
with such success as fully satis
fied his friends and the Conven
tion.
An old man perhaps would,
under such circumstances, have
declined the appointment, as Dr.
Thomas Curtis did, not quite ten
years later, at another meeting
of the Convention with the
church at Penfield in the same
neighborhood. But Bro. Dawson
did not fail. He was fortunate
in possessing just such qualifica
tions as fitted him for just such
an emergency.
He had a clean-cut perception
of his own want, at that very
time, of a liberal education. He
had the sense to know, by his
very want of it, what must be the
advantage of a wide range of
knowledge to the minister of the
Gospel. He had only an aca
demic education —very good as
far as it went, but limited in its
range; and up to the time that
he was baptized he had not done
much to extend it. With this
self-knowledge, he was prepared,
without alluding to himself, to
persuade the four or five hundred
people before him that the best
thing they could do for their chil
dren was to educate them. I can
not recall his lines of thought or
his illustrations, but, though he
did not fail, his sermon was not
a fair specimen of his great abil
ity.
HIS ORATORY.
Dr. Daw son was, by nature, an
orator. He w’as not made an
orator by the training of the
schools; for of this he had very
little. He stood before his audi-
VOL. 76--NO. 46
ence as a handsome man, with
graceful .movements and with an
exceedingly expressive counten
ance'. His voice was clear, dis
tinct, flexible and melodious.
While speaking its sweet and
impressive tones faithfully rep
resented all the pulsations of his
emotional nature. This made
him, without his being conscious
of it, a most excellent elocution
ist. This mere elocution was
wonderful. Not only in deliver
ing his own thoughts, but also in
giving utterance to the thoughts
of others. In quoting a text of
Scripture, for instance, his in
flections, his emphasis, his
pauses, and his tones were so
adjusted to the design and mean
ing of the text as to give to it all
its intended force.
Another element of his oratory
was his pure and almost perfect
rhetoric. Dr. Dawson seems to
have been endowed by nature
with a most exquisite taste. It
ruled his judgments of the
“beautiful” in all its forms. He,
therefore, comprehended the pro
prieties of speech, and seldom
violated them. In the selection
of words and the construction of
sentences few writers or speak
ers can be found more correct
than he.
When to these natural endow
ments we add w hat the grace of
God had done for him in giving
him, by his own experience, a
thorough knowledge of the moral
and spiritual wants of his fellow
creatures, an earnest desire to
save them from impending ruin,
and a burning zeal for the glory
of God through the preached
Gospel, we can see, at a glance,
that Dr. Dawson was possessed
of all the elements that were
needed to make him. a great and
influential orator. His grdw’th
in the ministry was rapid. It
was not long after he preached
the education sermon at Shiloh
before he was held to be the lead
ing preacher among our Georgia
Baptists.
AN EXAMPLE.
I think it was in 1853, at a
public gathering of some sort in
LaGrange, I heard Bro. Dawson
preach to a very large audience.
His text was:
“If a man die, shall he live
again?” Job 12:14.
However Job may have intend
ed that question to be answered,
one thing is certain: So far as
our present responsibiiiiy-s are
concerned, we have but one life
in which to meet them. This
was the preacher’s theme. His
analysis of the subject was sim
ple but comprehensive.
1. We have only one life on
this earth. This topic was treat
ed briefly, only to emphasize the
fact that our present life, short
as it may be, can never be re
peated. Therefore, we shall
have, when once it has passed, no
opportunity to amend its errors,
or to escape their far-reaching
consequences. Yet into this
short life are crowded responsi
bilities upon whose faithful ful
filment depends our destiny
through all eternity.
2. The extent of those responsi
bilities. They include all the du
ties that we owe, (1) to God, our
Father in heaven; (2) to our fel
low’ creatures; (3) to ourselves,
and (4) to our children.
It w’as in unfolding the nature
and the magnitude of these re
sponsibilities, that brother Daw
son’s effort reached, on that oc
casion, the highest powers of
human speech. He did what few
men can do.
He combined in that sermon
all the elements of true oratory.
He was ornate in such a degree
that the imagination w’as charm
ed; and we listened to his beauti
ful words as one may listen to
the strains of magnificent music.
He was argumentative—without
the stiffness of formal logic? he
so marshaled his array of facts
as to afford 'deductions and in
ferences that should convince the
understanding and guide the
judgment. And then he was per
suasive. In view of the solemn
responsibilities resting upon us,
which he had most forcibly pre
sented, he did not fail to appeal,
in w’ords of pathos and of power,
to every class of the people before
him, to remember, and, with all
their strength, to fulfil the stu
pendous obligations that bound
them —pressing upon their hearts
the fearful truth that we have
but one life in which we can
meet them —in which we can do
our duty—if we fail now, we fail
forever.
Was Bro. Dawson’s sermon,
which I have above described, an
exceptionally good one for him
to preach? By no means; it was
only one of hundreds just like it.
I wish I had space to tell of
other cases in which he moved
his hearers as the wind moves
the standing corn. May our
young brethren catch his spirit
and emulate his zeal.
563 S. Pryor St.