The
Atlantic Messei
igep.
Monthly. ]
Devoted to the Relief of Baptist Destitution in Eastern North Carolina.
[25 Cents per Year.
VOLUME FOUR.
NEW BERN, N. C., MARCH, 1904.
NUMBER ELEVEN.
DIRECTORY FIRST BAPTIST
CHURCH.
(Middle Street.)
William Houston Rich, A. B., Th. G.,
pastor.
Samuel M. Brinson, Clerk.
William P. Roundtree, Treasurer.
Board of Deacons.
John C. Whitty, Chairman.
John L. McDaniel, Secretary.
Charles C. Clark, Jr., Financial Sec
retary, John R. Parker, Joseph B.
Holland, William P. Rountree.
Sunday School.
John L. McDaniel, Superintendent.
Mitchell Roundtree, Secretary and
Treasurer.
Byrd Smith, Librarian.
Mrs. Lula N. Jordan, Organist.
READ THE BIBLE.
H. C. Moore.
To get the most good out of your
Bible reading, you must come to the
sacred page with a heart full of
prayer, a mind alert and receptive,
and a hand ready and willing to obey'.
First, then, read it prayerfully.
Spiritual discernment is needed even
more than intellectual Insight, and
this is secured only by earnest perusal
in the spirit of fervent, effectual
prayer. It was the spirit of the boy
Samuel who said; “Speak, Lord, for
Thy servant heareth,” and of the
Psalmist, who prayed: “Open thou
mine eyes that I may behold wondrous
things out of Thy law.” Luther used
to read his Bible on his knees. In the
same attitude Whitefield read the
Bible day by day with Henry’s Com
mentary, praying over each word and
sentence. Edward Payson also studied
the Bible upon hi'ifer^es, or prostrated
the
- SK - ^-iw-lr5u*fj-,v-
Book open before' him, pleading the
promise, “When he, the spirit of truth,
is come, he will guide you into all
truth.” In the same way Richard
Baxter used to study the texts of his
sermons, placing his finger on the
word of which he wanted a deeper
sense and crying out, “Lord, reveal
even this to me; show me thy mean
ing!” And if we thus search rather
than skim the Scriptures, as Dr.
Hamilton suggested, then may we ex
pect the illumination of the Spirit and
an infilling of Scripture knowledge.
Again, read it Studiously. This is
not saying that every reader of the
Bible is called upon to study as deep
ly as the preacher or the theological
professor, notwithstanding he is at
perfect liberty to do so. It means
simply that he is to read with his eyes
open, ready to detect shades of ver
bal meaning or to observe the broad
transition lines of a story or doctrine,
of a book or group of books, or even of
the entire Bible. The perceptive
faculties are not only to be whetted,
but actually brought into exercise. To
focus the mind and hold it with effect
upon the sacred story may require
closer attention than is ordinarily be
stowed. Pen or pencil is a great aid
to the reader: as Quintilian has said,
“To read without a pencil is to sleep.”
The plan of general reading adopted
by Macauley in early life is to be
commended to Bible readers: At the
foot of every page he stopped and
obliged himself to give account of
what he had read on that page. Three
or four readings were at first neces
sary to get his mind firmly fixed, but
rigid compliance with the plan en
abled him in later years to almost lit
erally memorize any passage at a sin
gle reading. “It is a very simple habit
to form in early life,” he says, “and
it is valuable as a means of making
our reading serve the best purpose.”
Once more: Read it practically. The
words of Dr. P. B. Meyer are worth
our while: “Each day read your chap
ter or passage with the idea that you
are receiving your marching orders;
that there is some new service to
render, some new duty to perform.
some new virtue to acquire.” Perhaps
it was the same sentiment which long
before caused Cromwell to give a
Bible or a portion of it to each of his
soldiers to carry with them. And it
was the same thought which John
Ruskin enjoined upon the students of
Oxford when he said to them: “Make
it the first morning business of your
life to understand some portion of the
Word clearly, and your daily business
to obey it in all you do understand.”
Such a course is essential to well-
rounded development and a well-di
rected usefulness. I think it was A.
C. Dixon who said that in order to
spiritual health. Word and Work .must
be combined, but in proper order and
proportion, “If it be all Word and no
Work, people will suffer from reli
gious gout. If it be an Work and no
Word, it will not be long before they
will fall into all kinds of sin and er
ror; so that they will do more harm
than good. But If we first study the
Word and then go to work, we shall
be healthy, useful Christians.”
“Read, then; but first thyself prepare.
To read with zeal and mark with
care:
And when thou read’st what here is
writ.
Let thy best practice second it:
So twice each precept read shall be,
Eirst in the book, and next in thee.”
Raleigh, N. C.
SYSTEMATIC GIVING.
I have been asked to discuss briefly
with the readers of this paper the
subject of Systematic Giving—a sub
ject of no mean importance, as it is
one which vitally concerns the prog
ress of the Master’s kingdom among
men.
Perhaps it would be well for me to
say in what way I consider the subject
al) vfelijLu tue progtesB at
the Master’s kingdom. As I view It,
the subject is thus related in a two
fold way, viz.: Systematic giving in
creases contributions, and every one
with observation must admit that de
velopments along the various lines of
Christian activity demand continual
ly increased contributions. This be
ing so and systematic giving tending
always to increase contributions, any
one can easily see how vital is the re
lation. Again, systematic giving In
creases the spirit of liberality. And
this is highly important, since it is
commanded that we give “liberally,”
“cheerfully,” and “not grudgingly.”
How often, under some high pressure,
there are those who give and on the
way home from the place where the
service was held wish they had not
made their contribution so large! The
Lord will use what has been contribut
ed for His glory, but the spirit of liber
ality has not been cultivated in the
giver and he will not experience that
blessing experienced by him who fol
lows up his gift with his heart’s most
earnest prayer. Giving is a grace,
and we may thereby worship God as
truly as in song or prayer. Syste
matic giving cultivates, develops, that
spirit of liberality which is necessary
in order that our gift may count for
the very most.
I understand systematic giving to
be the making of regular contribu
tions; giving, not spasmodically under
high pressure, but laying aside for
the Lord’s cause regularly as He has
prospered us. With this understand
ing of the term, I want to ask and
answer two questions in concluding
this discussion:
1. Is systematic giving practicable?
2. Is systematic giving Scriptural?
First, then. Is systematic giving
practicable? My unhesitating answer
is that nothing could be more practi
cable, especially among our people of
the towns and cities. The average
wage-earner receives his wages at the
end of each week; he can much bet
ter afford to give fifty cents out of
each week’s wages (say seven dol
lars) than he could to give six dollars
the last week in the year. With the
wage-earner, then,' the system would
be highly practicable. And what is
true of the wage-earner is alike true
of the manufacturer, the merchant,
and the professional man. Our
women, as a rule, have only a small
amount of money at the time and
could give in this way with much less
inconvenience and in much larger
amounts, in the aggregate, than they
otherwise could do..
Second. Is systematic giving Scrip
tural? The Bible is a book of odder,
and no way of giving can be more or
derly than giving at regular intervals,
as best suits the" individual case.
Then, too, there is the direct com
mand to “lay by in store upon the
first day of the week as the Lord hath
prospered us.” Systematic giving
cannot be attained in any congrega
tion at one leap or bound, but must
come of diligent instruction and pains
taking leadership.
Burlington, N. C.
THE PROMOTION OF BIBLE STUDY
IN THE HOMES OF OUR
PEOPLE.
By E. Y. Mullins, President Southern
Baptist Theological Seminary.
It is Necessary.
FAITHFULNESS IN SMALL THINGS.
A number of years ago in a town in
Germany there lived a chalnmaker un
known to fame. He was poor, but an
excellent workman and very conscien
tious in all that he did. He might
have shirked his work. He might
have done poor. Imperfect work, but
no, each link of the great chains he
made must be right, and so he labor
ed. Years pass and on the great ocean
there sails a large vessel with many
passengers. On the deck is coiled the
great chain, attached to the sheet-
anchor. It lies there unnoticed, un
thought of. Suddenly a storm arises
and grows in intensity. So fierce
does it become that the ship is in
danger. She flounders. Anchor after
anchor is cast over, but the storm is
so severe that the chains snap like
cords. Then comes the captain’s
\
order: “Let go the fo'eetanchor!” Now
is the moment of suspense. It is the
last hope of safety. Will it share the
fate of the others? Down into the
deep it goes. In.a moment the chain
is out its length. The vessel quivers
from stem to stern between the grasp
of the two forces—the storm and the
anchor.
The old German chainmaker is bat
tling with the elements. He wins.
The anchor holds. The vessel is sav
ed. Honor to the faithful old man.
His work stood in the great moment
of trial.
In the last great day “every man’s
work shall be tried,” and faithfulness,
faithfulness alone, will win the crown.
May we hear the voice of our ascend
ed Lord saying to each one of us: “Be
thou faithful unto death and I will
give thee a crown of life.”—P. Hutch
inson, in “Pulpit Treasury.”
LOOK UP.
It is wise for us to look at the dan
gers, to be fully aware of the perils,
to be tremblingly conscious of our
own weakness; but it is folly and
faithlessness to look at the danger so
exclusively, or to feel our weakness so
keenly, as that either one or the other,
or both of them combined, shall ob
scure to our sight the far greater and
confidence-giving truth of the knowl
edge, the sympathy and the extended
protecting hand of our Brother and
our Lord. We belong to Him, if we
have yielded our hearts to Him, and
He will not “suffer His holy one to
see corruption,” here and hereafter.
If you look down from the narrow
ledge of the Alpine heights to the
thousand feet of precipice on either
side of the two or three inches where
you have your footing, you will get
dizzy and fall. If you look up you
will walk steadily. Do not ignore the
danger, nor presumptuously forget
your own weakness; but “when I said
my foot slippeth. Thy mercy held me
up.” Recognize the slippery ice and
the feeble foot and couple with them
the other thought: “The Lord knoweth
them that are His.”—Alexander Mac-
laren.
1. Its Necessity. I suppose no
reader of the Biblical Recorder needs
to have urged upon him arguments to
prove the necessity of Bible study in
the home, and yet it may be helpful
to glance briefly at a few. One thing
which makes necessary this study is
to reinforce Bible study in the Sun
day-school. There has been much dis
cussion of the relation between the
Sunday-school and the home. In this
matter I am not among those who be
lieve there is any conflict. But if the
best work is to be done in the Sunday-
school, there must be some work done
in the home also. Nothing is more
helpful to the Sunday-school scholar
than sympathetic interest on the part
of the parent in the lesson and Bible
study required by the school. Pa
rents can do more than any others to
promote the best work in the Sunday-
school in the direction of Bible study.
A more general consideration en
forcing the necessity of Bible study in
homes is that it is of the utmost im
portance in our day that the forces
which make for character should con
trol those which make for intelligence.
We are rapidly educating our young
people in our public schools, in the
academies, colleges and universities.
All that there is to be known in the
direction of unbelief and skepticism is
put thus within their reach. The best
check to tendencies which will inevit
ably be brought to bear upon them is
such study as can be given to the
Bible. Much of modern science is
Christian, and this should be freely
recognized: but there are found types
of scientific opinion which are un-
Christian and anti-Christian, and these
are met with in many of our institu
tions of higher education. The boy
who is anchored to the faith before
he enters schools in Which such teach
ings are found is usually safe. It is
of the utmost importance that the im
pressions coming from Bible study, in
order to be most effective, should take
place early in life. ’
Once more, the study of the Bible is
the best means of developing spiritual
character to qualify the boy and girl
to resist the temptations of life. Noth
ing is so sure and abiding as an inti
mate knowledge of the Word of God.
Again, it is^ to be noted that the
shortest and quickest road to a true
revival of religion in any community
is a direct return to the study of the
Bible. One of the generalizations of
Christian history which will stand the
test of most searching investigation is
this: every general revival of spiritual
Christianity has come as the result of
a return to the literary sources of
Christianity, viz., the Bible. A revival
without the presentation or study of
Bible truth is impossible. The Bible
is the one book of revivals. It is the
only book, and whenever revivals
come, they come either directly or in
directly from the power of the truth
contained in the sacred Word, Thus
the spiritual life of the individual and
the spiritual life of the churches will
be promoted in the highest degree by
the study of the Bible in the home.
It is Possible.
2. Notice, in the second place, the
possibility of Bible study in the home.
There are many alleged obstacles and
hindrances to such study. We are
told that men and women are too busy
to study the Bible; that the modern
father, engrossed as he is in business,
going away to his business early in
the morning and returning late at
night, has not the opportunity or time
to give to the mastery of the portions
of the Bible necessary in order that
he may lead his family in their studies.
The mother also is engrossed in social
cares and is unable to command the
time necessary. Life is very full, we
are told; we travel at a very rapid
pace, etc., etc. Doubtless these things
are true in regard to men and women
of the larger towns and cities, but it
is not true of all those who live in
the country. Moreover, it does not
follow that busy people are the ones
who cannot do this thing. For one, I
believe thoroughly in the possibility
of a measure of Bible study in any
Christian home where the father and
mother resolve that it shall be done.
To this end, however, certain general
truths are to be recognized. One of
these is that to accomplish the best
things we must recognize an eclectic
principle in life; that is to say, we
must select such things as are most
worthy of our time and leave some
other things undone. “The good is
the enemy to the best,” some one has
said. Unquestionably this is true. We
must adopt as our rule for living an
eclectic principle. We must discrimi
nate and select. The lowest forms of
animal life—those so small that they
are invisible save under a powerful
microscope—are possessed of organs
for discriminating between that which
is food and that which is not. Shall
man, the highest animal, and who is
far more than animal, decline to ex
ercise this discriminating power, and
especially man who has been taught
of God, by His Spirit, the relativa
values of life?
Another general truth which must
be recognized is that we must be con
tent with less speed and more prog
ress. There is a vital distinction here.
Man is not necessarily making prog
ress because he is travelling rapidly.
It depends altogether on where he is;
going and how safely he is making his
journey whether or not speed is prog
ress. It may be necessary to sacrifice
some things that have been regarded!
as elements of progress in order that
we may attain to real progress.
Again, the argument against the
p ssibility of this home study of the
Bible,' proRfei'ly 'fegai-ded','Ts feally' aTr
argument in favor of it. Busy people
are usually those who are the best
economizers of time. They have
learned how to utilize short bits of
time to advantage. They have learn
ed how to plan. This is necessary, of
course, if any results are to be accom
plished in the direction i'.idicated in
our modern busy life.
Again, the matter of possibility is
determined by the dominant motive
in our conduct. The imperative mood
controls all other moods. The thing
that must be in motive will be in re
sult. Jesus said: “I must work the
works of Him that sent me while it is
day; the night cometh when no man
can work.” So should all of us say.
The spirit of Jesus was: “Whatever
else must be left undone, this must be
done.” The possibility of Bible study
in the home will be dependent upon
the manner in which we allow this
spirit of the Master to become the
dominant motive.
Some one has said we Americans
boast of our open Bible. We would
fight for this open Bible and defend
it, if need be, with our lives. Indeed,
we are willing to do almost anything
for the Bible except to study it and
know it. This charge is one that has
too much truth in it, and by all means
Christian people should see to it that
it is not a true one as applied to them.
—Biblical Recorder.
“Do you think the world is getting
better or worse?” one young man ask
ed another. “Both,” was the reply.
“I think the bad of the world is worse
than ever before, and its good better.
But I think also that if a balance
should be struck, the good would out
weigh the evil more than in any pre
vious day.” If we believe that God is
ruling the world, we must believe this
also. And, believing this, we will work
harder than ever to increase the pow
er and the balance of the good over
the evil.
The more profound and spiritual
your work is the greater the difficul
ties you will have to work against.