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The Biblical Recorder. The Biblical Recorder. ADVURTISBSTQ BATES. h PUBLISHED EVERY. WEDNESDAY. 1 - 1 f i' 1 it ' v Bev C. T. BAILEY, Proprietor. II. ,W. AYER, - Bisiaesa Managed !V (l(tr':rj):' r))i m;- XJ'n Space. ltlae I mo. 8 mo. 6 mo. IS mo .I, n, Unch S100$9 50$750 $1400 $2500 S inches.:... 3 00 S 00 14 00 25 00 40 00 8 inches..... 8 00 7 50 20 00 8000 5000 4 inches.;.;. '4 00 10 00 25 00 4000 60 00 Quarter col.. 8 00 14 00 85 00 5000 7500 Halt col:.... 10 00 25 00 60 00 8000 ISO 00 One column. 1 00 40 00 00 00 175 00 850 00 J V OFFICE : ' . Corner Hargett tod Salisbury St,, fUleigh, N. C" 5 , f i,-? TEKM3 o Stoscktjptioh: ' i One oopy.one 7ear.'..;....i..t S.00 l Ono eopr. six montbs.:....u. LOO dab ot fire.. ....... n. :.. 10.00 ! Clab ol ten (copy extra to tender) 20.00 Spedal Notices charged 20 cents a Hue. The Orgih of theNorthrCaroHaa BaptisttDeToted to .. No contracts mad for eveiy-other-week adver- I Remittancei must be lent by Rechtered Letter' I TT h f ' j Portoffic Order, Portal Note. Expreaa or Draft, I V OLTJME Ou. . r , h, i ,17MBBB -33; 'ROMAN CATEOLICS. Their Plan of Work is the limited " , States. , Eer. Dr. A. Cleveland CJoxe, Bishop of the EpUoopaJ Chareh of Western ; New York, farnlsbea tbe Independent of February 9th, an ble letter on i " Jeeuitism," a Roman Catholic secret society, whose principal aim has ever been to get control of State and National OoTernments. This society has secret -" priests and agents all over oar land, " and are Incessant in Its efforts to control oar government and oar schools. They have arranged to est&blUh In Washing ton City a great central university with , millions of money as an - endowment, the principal object of which will be to shape National Legislation and get alt tbe money possible oat f tbe TJnifed States Treasury. The Jepaits are strcret political agents of the " Pope. As has been wisely said, -'Jeaaitisiu is a sword of wbich tbe hilt is at Rome, bat the ' point every, wbere.n Thongh this society has been denounced again and again by Popes of other days, and-expelled from every ' Bom&n Catholic coontrji and from Rome itself, they are now In high favor with tbe present Pope, and have chosen the United States as their special field of action. Such is the influence of the Catholic chareh in its control of tbe large foreign vote in New York and ; in some of the . Western States, that bar ' politicians of both parties are afraid to offend its offl- , eers and readily grant their every re qaeet. Grave Senators, from States where there are not one thousand Ro manists, do not hesitate to vote large concessions of money and lands to these societies -arid each is the influence of the chareh in the politics' of New York, and so important has that State become .in one of our National elections, that the two great parties rival each other in the beetowment of grants an ! favors to the Romanists; JEhe Pope and his Jesuits are the controlling . factors in New York city elections. They use their power with unblushing effrontery, and do not hesitate to levy a heavy tax on all candidates for office who ask or need their ballots. The man who runs for State Senator must pay 120,000; for mayor, 125,000; for a Judgeship, $10, 000; and this has been done till tbe words alderman and " boodler" are about sjnbnomons terms in that city's vocab ulary. . By this influence the Romanists .. have gained-possession of millions of . dollars' worth of New York real estate, and -can almost at any honr name, the man who may be elected President of these United States. They have now arranged to transfer their main forces to oar National cap! tol, and will, in a few years, through the subserviency, of the politicians of the country, and their control of the . vote of Washington City, own millions ' of real estate, and have much to do with Congress and the Treasury. In reference to their control of oar - Indian schools and the appropriations made by our government to them, the Independent says: The statistics we give need no elo quence to teach their meaning. For contract hoarding schools, that is, for boarding schools carried on by missionary and other bodies, where the government pays a certain amount per, annum for each Indian : scholar's sap port, the United States Government ex pended last year the sum of f 306,299.98. ' Of this sdoi the Catholics got $163, - 95943; and all-others, including Hamp ton and Lincoln, got 1 139, 340. 85. For contract day schools the government ex pended $9,847 27. Of this the Catholics got 17,632. 92,and all others got $2,214 35. : Summiog them togeteer th government paid for the education of j Indian youth in contract schools tbe sum of $318, U7.25; of which (176,592.15 went to Catholic school?, and $141,555.20 to all other schools. . The Catholics of this country com prise from one tenth to one-sixth of the population ; tbe amount allowed to their; boarding and day. sehools is 55 per-, ' cent, of the total amount expended on these schools. The non-Catbolie popu-i lation of the country Is from five-sixths j to pine-tenths of the whole ; the amount I allowed to their Indian schools Is 44 ; per cent, of the whole.. . " 'Y i i j - This enormous . disproportion In the amounts " thus expended in these ; schools has been the growth of the last' . few years. In 1884 the government ex J., pended on Catholic schools the sum of $35,263. In 1885 it was $90,142. Iu 1886 It was $133,197. In 1887 it reached the sum of $176,592, or more than five . times as much as in 1884. -When asked " how r it happens that Catholie schools get so mucb, Mr. Atkins answers that they, ask lor more. ..This is not a fair answer, because Protestant schools find more difficulty than Cath - olic in getting what they ask for; besides the fact that the government interfere,; less with the Catholie than with Prot-. estant contract scboola But the'Cath4 olic schools are very diligent in their asking. There Is in Washington a Bureau of Catholie Missions, of which the Rer. P. L. Chapelle is President,; and ' the Rev. - Joseph S. Stephan is Director, which devotes- itself to f or-: warding the interests of the Catholie; . : church with the government.; Contracts for the Catholio Indian schools ' are :. made with Father Stephan. The energy (V ,f this bureau deserves high commen dation. Not simply the contract schools,: but the government schools, supported wholly by the government, are also - rapidly passing into the control of this bureau by the appointment of Catholic ' teachers, even where the Indiana are all Protectant - Nambers of such eases we will mention if challenged. If we are -not mistaken the. chief of the depart- ' . - ment of schools in the. Indian Bureau nd his assistant have both been Roman - . Catholics. yiv-K:-':: We have given these facts oat of no ' ill-wUl to the Catholics. They have asked for all they eoald, and the govern ment has Jgfven them all it eonld, not,1 we suppose, out of any preference to . - Catholics, nor because it believed ' the Catholics to maintain any better schools than the .Protestants, but simply be cause It is believed that the administra tion has something to gain politically by favoring this one church at the ex pense of all others. fy;rY ti" It iahard to tolerate the Intolerant; but we can be patient so long as they are naodaat When they insult na by sending a "foreign prince" to meddle with oar domestic questions and. to make bargains with corrupt politicians; when I they import into our cities, in swarms, the "black-f rocked militia of the Roman court," expelled from Ro man Catholic countries for. inveterate crime against humanity and morals; and when they even menace us with a University n in our metropolis, where youth may be corrupted by catechisms that predict the eternal damnation of the most exemplary and beneficent, and by far the most numerous of American Christiana, simply - because they reject the Paparehy, it is time the Protestant christians of this country tnok some notice of their sinister ajms and plans. SUNDAY SCHOOL LESSON. 'i February 26, 1888, IU 'mrrmntrdtimt tike Senior Quarter THE RICH YOUNG RULER. 1 Matthew xix: 16-26. I . GrOLDEN TEXT. Ye cannot serve God and mammon. Matt. 6: S4. ; ' ::. Iotkoduction. In the first verse of this chapter we are told that Jesus de parted from Galilee, and came into the coasts of Judea beyond Jordan, It is difficult to determine the precise time when this final departure from Galilee for so Matthew seems to represent it took place. It must have been, how ever, near the close of Christ's earthly life. Nor do we know bow long Jesus continued beyond tbe Jordan. Matthew gives as an account of a visit of the Pharisees while he remained there, and .also of his receiving and blessing little children. It was. probably after he had started on his way to Jerusalem 5 that. the incident occurred winch forms our present lesson. (See Mark 10: 17.) r THE LESSON. 16. And. behold, one came and said nnto him. Good Master, what good thing shall I do, that 1 may have eternal life ? Mark 10: 17; Luke 10: 25; 18: IS. 17. And he said unto him. Why caltest thou me good? there is none good bat one, that is, God: bat if thou wilt enter into life, keep the commandments. . 18. He saith unto , him, Which? Jesus said. Thou shalt do no murder. Thou share not cummit adultery. Thou shalt not steal, Thon shalt sot - bear false witness. Ex. 20: 13; Dent. : 17. ro. Honor thy fatheand My mother: Md, Thou shalt love thy-nelghbeur as thyself. Ley. 10: 22. so. The young man aaith unto him, dl 'these things have I kept from my youth up: what lack 1 yet ? ' 21. iesu said nnto him. If thou wilt be perfect, go and sell that thou hast, and give to the ooor. ana tnou snail nave treasure m heaven: and come and follow me. Luke 12: 33; 16: 19; Acts 2: 4S: 4: 34; l Tim. 6: 9, 10: loha 12; 26. ' 22. But when the young man heard that saving, he went away sorrowful: for he had ereat possessions. 23. Then said Jesus unto his disciples. Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. I Tim. 6: o, 10. 1 24. And again I say nnto yon. It is easier for a camel to go through the eye ot a needle. than for a rich man to enter into the kingdom of God. f 25. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26, But Jesus beheld them, and said unto them. With men this is impossible; but with God all things are possible, rhu. 3: 8. Explanations. 16. One came. Lake tells us C18: 18) that he was a ruler" meaning by that, doubtless, toe eniel officer of a local synagogue. Some have thought that the young man was Laza rus of Bethany; but It is probable that the resurrection of Lazarus took place before this time, and that would make such a supposition untenable. Master, The title given by tbe Jews to their most eminent Rabbis. May have iter- nal life.' The young man evidently ex pected to win ' this by his own efforts. 17. Why caUest thou me goodt etc. Better in Revised Version. Jesus seeks to correct the young man. It is as much as if he had said, " In matters pertain ing to eternal life you should not come to a merely human teacher, as you seem flatteringly to regard me, but to God himself,, who alone is truly good." It can scarcely be doubted that the remark is an indirect assertion of bis own divin ityv That this is true, will be seen from the fact that Jesus proceeds at once to instruct the . young man. 18. Which t The commandments of the law, or the commandments of tradition. . 20. All these things have I kept. So he doubt less had, according to the letter, but not according to the spirit ;' What lack I yet t This question dearly sho ws that his heart was not; satisfied with! mere external obedience, and that he felt he needed , something better ; and nobler, We do not wonder that at this point, mars, tens us jesus loosea lovingly on him. zi. jferrect. Lacking nothing. BeU thot thou hast. Jesus proposed this! no m lov tun juuug luau uucorilT.i .(.it. . 1 -j He knew that his bosom sin was love of the world, .and that he could' only be saved from this by literally renouncing it ; It does not follow from the fact that our Lord made this demand here, that! be makes the same Remand to all men. 23.' Shalt hardly enter I e., shall enter with difilcalty. . Riches are very Ukelyj to ensnare the soul, and hinder its(eom4 plete consecration . to God. 24. It M easier for a comst ete.'S This would! setom to have been a current proverb. implying either an entire impossibility, or a very ; near approach. : to it. The needle's eye, according to some, was a; , : . 1 A I 11 - M . .1 ' uui kpO iu juie wui ux city uUTOUgu; which a camel could pass .without its load and by the closest pressure. .254 Who then can be save t Riches in the older dispensation were thought to showi the favor of God; besides,. the. rich bad Such opportunities . for securing God's approval by sacrifice and acts of benefir! eence. . if they stood a poor chance of salvation, what prospect was, there for ordinary sinners t . As will be seen in the. next verse, Jesus admit tbe utter impossibility of salvation on merely hu- man grounds. - it is only because all things are possible with God that men, wnetner ncn or poor,-.may nave any nope oi eternal me. The remainder of the chapter should be studied with the lesson, that we may see the boundless rewards promised those who east them selves on the grace of God, and trust- loiiy louow the saviour.' THKMKS FOR FTJRTHXB THOUGHT AITD STUDY. . - - "i :j Tbe rich young ruler as an example of the nnsatisfvinir Dower ox mere nu- man goodness,.. The, soul'i Insatiable longing for life etemaL : Jesus refusing ; to to tnoognc merely a wwe wHoer. His knowledge of the human heart. The fonog man's great lack.. The lor- rowful choice made br him. The peril of rtehea. The only sore - ground , of hope as to life eternaL : d- l. 1 -.- ' PRACTICAL LKSS05S. ' The xuost moral and the best elr euinstaneed, without Christy eannot be restful about the future. 2. The wisest thing we can do. in our doubts and fears. 4s to go to Jesus; but we must go in the right spirit 3. To those .who come to him as merely 'their 4eacher. and. not . also their Saviour.- Jesus eao give only a cold reception. .4. Alas, how little do they who trust in their morality know of their 1,0 wo hearts. 0. Jesus always graduates bis demands to man's needs ; he asks us to part only with that which stands in the way of oar salvation.; 6. He makes the vont possible bargain who chooses earthly ncbes rather than the Lord Jesus. 7. If we .are saved at all, it will be by God's grace. Baptism and Communion, BY REV. C. TYRKK, D. D. (Concluded. OBJECTIONS TO CLOSK COMMUNION. AN SWERED. 1. It is said toe are inconsistent that tee unite with Pedobaptist in prayers and preaching, and yet exclude them from our communion.' We have a plain, satisfactory reply. Baptism: is not nec essary in order to our preaching and praying together. Tbese are moral du ties, that existed before baptism, was in stituted. All men are bound to preach. pray, and do all they can to honor God and, benefit others, whether they, are baptized or not These are not chareh flatus. They are independent of the supper. . We anlrm again, that in order to prayer meeting and pulpit commun ion, and .union is spreading the truth, baptism is not prerequisite. The only qualification, indispensable to commun ion of this kind, is that we be "partak ers of like precious faith." 2. It w said that as Fedobaptists sin cerely believe they have been baptized, toe should receive them to our communion on their faith, and not ours. That they are sincere, we concede. Far be it from ns to lord it over their conscience. But In this plea for mixed communion, they require as to act on a principle. they do not act on themselves. All Pe dobaptist churches claim the right to decide and determine on the fitness of applicants for communion in their midst Not one of the other churches will in vite an individual to their commun ion, merely because he thinks he is worthy. They, as churches, claim it as their sovereign prerogative to determine who are, and who are not qualified to commune with them. Should a person of undoubted piety apply for com munion in an Episcopal or Presbyterian ehurch, who bad not, in the opinion of these churches, been baptized, they would not receive him, however sincere be might be. This is just the principle that Baptists act on, in refusing to com mune with their Pedobaptist brethren. According to their understanding of the Scriptures, the members of the other churches are unbaptired. This we sin cerely believe, and of course our belief, and not tbe creed of others, is to be the standard of our actions. 3. You unchurch and unchristian other denominations. Several things are needful to make a people a church of Christ So far as faith in Christ holiness of life, and devotion to the cause of God, are essential to the f oun dation of a gospel church, bar brethren of other denominations are churches, and Just so far we commune with them, by preaching and praying together: but so far as the proper observances of the ordinances is essential to " a gospel church, they are defective, and Just eo zar we refuse to commune with them. Nor do we by such a practice any more unchristian them, than we unchristian young converts, by refusing them the communion before they have been bap tized, though they may have been voted into tbe church. Our brethren themselves refuse to commune with newly conver ted persons; though satisfied that they are born again, till they publicly profess their faith by being baptized. Do they unchristian sucn converts by such a re quisition r They, as well as we. demand that candidates for communion should not only be born again, but be baptized In restricted communion, we do not say mat otner cnurcnes are not converted. out that tney are not baptized converts This we believe,' and this ' we affirm every time we commune. In this there is nothing 1 Unkind, uncharitable, or In consistent - " 4. It is said it it the Lord's table, and toe hate no right to exclude from it the Lord's people. Yes'lt is the Lord's ta ble, andltms is tbe reason we do not in vite to it our ; Pedobaotlst brethren. Were it our table, we would use our dis cretion, and Invite all our friends, and rejoice in their society. But it is the Lord's table. He has enacted laws for Its government He has fenced it around with divine regulations.' ? WhatHhese laws and regulations are. Be has plainly told us in His word. These' laws are. that those who approach ' this table are first to believe and be baptized.' Now. IX we Invite those who - have not been baptized, we at once assume legislative power in nis enuron, ana abrogate an VVl a ' - . . w. onunance tnat ne nas soiemlv enloined. ao no una, is not oniy to keep the oral' nances as He delivered ; them to ns, bat praetieally to v set ' them aslda nugatory.' ; xnts were to commune with other ehurchet at the lacriflce of God's precious truth.? So, then, if the Lord's people of other denominations wish to commune with us, they tanst come In mo xxra appointed way. - Jiere we take oar stand, and mean not to be U.VV W VI, . ; r : o. it 4 saia.inai voa blesses and rs-. ceives Pedobapttsts, but that, toe reject them. That God blesses, prospers, and receives tnem as Denevers in the great aocmnes oz xus wora, we ituiy and lov fully ftonrtlvlA ThflV nroh mtnt.tM ! and live, the great essential doctrines of tne gospel. Thus far God, receives them, and so do we. .But that He blesses, proBpera, ana receives tnem as Jredobav wwr, we no not Deneve.. , To suppose that the Great Lawgiver sanctions and. receives sprinkling and Infant baptism, is to auppoae mat ne sanctions and t eeivee a practice, that not only has no authority from His word, but is Int dl rect consjct with that word. So there Is no sense ' In which God .receives oar brethren, tn which we do not also re ceive them.' and bid tnem uoa speea. We do not receive them to the commun ion table : nor would ; the apostles, u they were, now' on. earth, establishing chnrehes. il Can any one read the Acts of the Apostles, and for a moment be lieve that .these- Inspired teachers - ot Christianity would nave admitted nn- haotized believers to tne Lora s sapper i Their Invariable practice forces on us tbe conviction, that they would ' have repelled such an innovation. We kindly. yet firmly do tne same tning, moaga it gives . as more pain to do so- than it gives our brethren of other denomina tions. . . ! ; 6. It is said it is discourteous not to invite them to our communion, when they invite us to theirs. . ; They can con sistently and conscientiously invite us so their communion and why! . Because they believe we have been baptized. But we do not believe in their baptism, and therefore eannot return the- eour tesy. If t bey regarded ttr baptism as we regard theirs, there would oe neituer consistency nor courtesy in inviting, us to commune with them, in as King our consent to join ns in sacramental oom- munion. they ask us to do violence to our consciences, and do a great religious wrong. Wonld it be eonrtesy m m to eommnne with them at snob a sacrifice f Is it courtesy in them to ask itt Away with courtesy when God's truth is at stake. Do they really love as so much, that they desire to commune with us f Is it love for us that makes tnem war so zealously against restricted communion f We think not. 7. It is said that tee expect to com mune together in heaven: tchy not on earth f But in what sense will Baptists and Pedobaptists commune together In heaven? Does any one suppose that in that bright world, we will eat bread and drink wine together?. Certainly not. Our communion in heaven will be spir itual, not sacramental In heaven we shall commune together by sympathy, love and concord. But this is precisely the same kind of communion we do and are willing to hold with Pedobaptists on earth. We shall never commune with our brethren of other churches in a manner different from what we com mune with them on earth. There exists between all truly converted persons, spir itual christian communion. In heaven this better, sort of communion will be perfected and perpetuated. o. Hut say otaers, we cannot bear close communion. It is contrary to all kind and fraternal feelings. In every other respect we like Baptists. We ad mire your simplicity, and but for this odious and exclusive feature, we would Join you. Your close communion will, lowever, compel ns to unite with some other church." Perhaps such deceive themselves. We believe none who hon estly search God's word, and sincerely wish to obey Christ are kept from do ing their ' duty in uniting with our churches. They want an excuse to sat isry tneir consciences ior not aoing tneir duty, and think they find it in - restric ted communion. And moreover, it may be contrary to our feelings, and still be in strict accor dance with the will of Christ In fol lowing Christ we are required to do many things that are repugnant to our natural and social, feelings. The truth is, many view this whole subject in the light of their natural feelings. In set tling the path of duty on this subject, let our appeal be to tbe word of God, and not to our natural prejudices. These are some of the popular objec tions to restricted communion, by which the minds of thousands have been misled, and many kept from obey ing Christ In the Important ordinance of baptism. We say it kindly, yet boldly, that there are hundreds who are kept from being baptized by the continual outcry that Is kept up among the other denominations about the bigotry and exclusiveness of Baptists in holding close communion. However, the mist is clearing away. Enquirers are beginning to examine for themselves. Our brethren are finding that this whole subject must be calmly explained. With some it is enough to denounce us as narrow-minded and close. The day is coming, however, when this method of warfare will be abandoned by all -who name Christ's name. We shall not return railing for railing on this sobjeet OBJECTIONS AOAINST MIXED COMMUN ION. ; jNot only are there no good reaeona ble scriptural objections against restric ted communion, but ! there are very strong objections to open communion. L Open communion does not answer the end proposed, - It does not' promote union and brotherly love. This is not the design of the ordinance. That free communion does not promote union and brotherly love between the differ ent denominations, is evident from two faets.- -.The open communion Baptists of . England, and the other dissenting ebarebes,' Jntereommune : and yet all who know, testify that there is no more good feeling between these dissenters and i the . open communion Baptists than exists between a the. . dissenters and i the j strict communion Baptists. we Appeal to another, tact, stui more decisive. The three leading churches. Episcopalians, Preaby terians and Metho dists, are in the habit of commnnlnor tn- gether.yet there is no more real brotherly love and real ohrlstlan union between these different churches.: than there is. between any pne of them, and the Bap-i lists, now, wnai aoes this iact prove T, Why, that intercommunion at the Lord's table between the ; different churches. when they differ on Important' points,! aoes not promote christian union, and brotherly love. .' If "we ,and ; the other churches were to bold sacramental com munlon together every month, differing. as we still would,' in the mode, design,! and subjects of baptism; there would; arise no better state of feelings than; now exists, nay, .it may , be well ques-j tioned whether the breach would not be! wideued,ivr:-'r -r x v: '2. Free communion between Bavtiste and the other churches would1 proclaim! to the world an untruth. Tbe other1 churches - eommnne ' together 'at the! Lord's table and this act proclaims toi toe wona wnat is true, viz: that though they : differ on other subjects, yet on tbe mode and subjects of baDtism thevi are agreed." But with or views of the mode, subjects,-and 'design of this ordi-! nance, intercommunion between us andl these churches, In the sacrament of the! supper,- would formally say that there- Is union, "when our views would b' flatly contradictory and irreconcilable.! ilenee it is clear that Such a commun ion would be no gain, but rather a loss to our common Christianity. - -- . 3.. Free communion would be a harm to our Pedobaptist brethren themselve. i Yon ask howl In this way. Be it kindly! setttlatto the progress of our general Christianity that sprinkling and infant baptism should be opposed, but greatly essential to the spirituality and final ta cesibf Pedobaptist churches themselves! Faets clearly show, that wherever this uaacriptaral practice baa been on antag onized py our influence, it has tended to make tbe churches of our brethren worldly and carnal. See the blighting effects of Infant baptism In-England, Scotland and in this country, where there are no Baptists to stay its mischievous effects. . But the moment we commune with our brethren at the Lord's table. we formally say that, sprinkling is bap tism, and that Infants are proper sub jects. We at once surrender the whole question, give up our principles, repu diate our distinguishing features, and thereby the only barrier against the great evil of infant baptism would be removed. This; we say, would be a great harm to our: brethren themselves. This we say not in tbe spirit of controversy, but In the spirit of christian love. 4. Open communion is not only at variance with the plain teachings of God's word, but has received his provi dential rebuke. Herein la a remarkable and instructive fact :. that every attempt that Baptists have made to carry into effect open communion principles, has been a signal failure. The open corn m union Baptists of England, though originated and defended by John Ban yan and Robert Hall, two of the most dis tinguished ministers that have lived since the days of the apostles, constitute but a small fragment of the Baptist family. The Free Will Baptists of this country are open communists, and though they are pious, : intelligent and zealous, yet they have never to any con siderable extent prospered. From time to time, churches have gone out from tbe Baptist family and become open oommunionists, and in every Instance almost they have waned into extinction; whereas, the strict communion Baptists have continued to prosper, until in this country they embrace a larger body of believers than other any denomina tion. Though a sect everywhere spoken against, they are now increasing more rapidly than any other cburdh. No open communion Baptist church has ever, after experiment, flourished ; while close communion Baptists have been, and are now blessed of God in a meas ure beyond all other people. .This looks like God's approbation of this feat are of our churches, and his disapprobation o the "liberal" system. M . 5. Open communion tends towards our denominational destruction. John Banyan was the father of free commun ion, and the ehurch of wnieh he was pastor, at Bedford, ! England, first ad mitted Pedobaptists to their commun ion, and then as a matter of consistency, they -received Pedobaptists into - tbe church, and the result was that the church itself,' not many years after Bun- yan s death, became a Pedobaptist ohureh. In the same way othsr Baptist eborehes in England have been con verted Into Pedobaptist churches. In deed, such has been the withering effect of open communion on -our denomina tional prosperity in Europe, that those Baptists who are free eommunionists in principle, are adopting the close com munion policy. After experiment in our Fatherland, it has been found that unrestricted communion works our de nominational destruction. Such would be its effects in this country. Here arises, then, a great question: Is it important that there should exist in tbe world Baptist churches? Just as important as it is that tbe proper de sign, subject, connection and mode of baptism should be continued in tbe world, just of so mueb importance Is it that Baptist churches should exist Our peculiar features are essential to tbe existence and spread of a pure Chris tianity. Woe to tbe world if our traits be abandoned and abolished I But If our views are of such impor tance, and if strict, communion involves, as we have Been, the existence and pros perity of these views, then how loudly are we called on to maintain restricted commuBion. The Baptists who com munes at the Lord's table with other churches, at once aims a blow at the very existence of tbe church of which he is a member. Let each have a care what they do. Guard at all eostmy brethren this trait of oar churches. 1 Understand the reasons of your restricted eommuh ion, and then with firmness and meek ness maintain it A great trust has been committed to us, as a denomination, by the Bead of the Church. For the main tenance of the doctrines of this dis course, Baptists of other ages have suf fered persecution unto death. Rather than renounce or modify them, -the fathers of our churches in Virginia were whipped, imprisoned, and fined. From their thrones in ' glory, I seem to hear them say to their successors, ' Buy the truth and sell it not" Now,- shall we ignobly and timidly crouch before the outcry of ' bigotry," and sacrifice on the altar of a spurious charity these great denominational truths f Will any of you value popularity more than God's precious truths I ' we. tutor notr"; - Of tbe final success of our views, there can be, no; doubt , never before had they such a hold on the 'popular 'mind. at is vain to oppose them, Ourfounda tion is as, firm as the throne of God. Our principles have stood the test of eighteen hundred years' opposition and persecution. ., Against them, ..learning. numbers, wealth, social and civil laws. fetters, gibbets, and the stake, "have been arrayed, and yet we have triumph ea. -Without, creeds or catechisms without bishops or archbishops with out councils or assemblies without any otner bond ox onion than principle our churches nave continued : to increase. until we combine a larger body of be lievers than any other denomination in the united States.;, With us originated. and by ns mainly has been promoted,; tne priceless ape trine of religious liberty. Baptists were tbe prime agents In effect ing the disseverance between Church and State, in our revolutionary struggle.' With them originated the monthly con-: cert oi prayer ior me conventon of the world. They took the lead in modern missions, having sent out the first mis sionaries to India. 'With them Started! the British and Foreign Bible Society, i which was the parent of the American Bible Society. They have been leaders in the great temperance reformation. " 1 Let us, my brethren, thank God and. tase, courage. ? Mar past prosperity is oniy a, pledge ox our future success.. Only be faithful and for us there Is a glorious future. . Lst our motto .be onward, for There remaineth yet very mncn iana to oe possessed. - ' s It is bad enough to sin ourselves, but it is even worse to induce others to sin. am aione, u you must sin, r ; , ; t" ; iEMiyhyjjr,3Z. JStheri&ge,','. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Rom. v. V , it.. , , . . . 4 .a. .. l it : ;i This is called the doctrine of justifica tion, by i faith. . , The . word "therefore" here. In this connection, shows this text to be the sequence or logical outcome of tbe premise, laid down by the Apostle I'anl, under the guidance of the -Holy Spirit of God in the fourth chapter of this epistle,' viz , Mtb faith of Abraham was imputed unto him 'for righteous ness.'!. : Now it was not written for bis sake atone Ibat Iti was imputed unto hlm but for us also,' if we believe. , - Justified has been considered. In this connection, to mean pardoned, convert ed, Ac, ; Perhaps it would be. better to say that it means made, just before God by Christ's mercy and righteousness in giving faith to man and lifting man's faith up to God and thereby connecting or coupling . man r with -Jesus Christ which connection may be illustrated in tbe natural world, though feebly, by the relationship of brother to brother, and child to mother. . Here I drop these two words 'There fore' and 4ju8tifled" for the present The question seems naturally' to arise in the mind; what is faith i It has been divided by theologians - into several kinds or classes, each as intellectual faith, mere assent of tbe mind, evangel ical faith, &B., which seems rather to mystify than enlighten. Therefore, I prefer to treat it under two heads, viz., natural faith and christian faith. Faith is the gift of God, for "He is the author and finisher of our faith," just as He is tbe giver of natural life, for "every good and perfect gift coineth down from the Father of lights, .with whom there is no variableness, neither shadow of turning." Faith is life, the life of the soul or inner man, for without faith tbe soul or spiritual man cannot please trod. Because tbe inner man is dead, it has no activity toward God. This inner man, without faith, has no eyes, at least if it have eyes, they are blind, because tbe light and power of God's truth have never shown upon them. Like certain animals that have lived b long in the caves of tbe earth that they are blind and upon which tbe light of tbe natural sun has never fallen, tbe soul or inner man, buried so deep down in the filthy, slimy caves of sin, is blind and cannot see God through tbe spiritual eyes of faith, thongh such souls are in the world and walk about among us to-day, having plenty of nat ural faith, but no christian faith or heavenly light has ever shown upon the eyes of their souls through faith in the Son of righteousness, natural faith, like natural life, is abundant in the world. All men have natural faith. Such faith is tbe basic force or power of natural action. No man plants or plows without natural faith. No woman sweeps or sows without natural faith in her ability, or experience in pact work, taat she can accomplish the work which she designs. Natural faith is fallible. liable to mislead, because it connects two fallible or failing beings or objects. To illustrate : you send an agent to transact Some important business for you. You have confidence or natural faith in the agent's integrity. You have known him as an upright man, a man with conscientious scruples, and he is of good report, but still you know that he is liable to fail, because to err is hu man." Natural faith, like christian faith, weighs testimony and measures tbe surrounding circumstances, and is there fore the basic principle of knowledge even in tbe natural world. A man may say, I dp not believe it all. I know it because I saw it with my own eyes; but, on a little mature reflection, he will find that faith underlies that knowledge which he thinks is so cer tain because he saw it He knows it because be believes his eyesight or vis ion is good. But his vision may be de fective, though he does believe it to be good, and hence bis natural faith may mislead because it is placed in a deiec tive eyesight The same rules may be applied to any one or all of the five sense. His vision being defective, his belief is defective, and therefore 'his knowledge is imperfect, and hence when he thinks he knows something, in the language of St James, he knows noth ing as be ought to know it Though natural faith is fallible, yet it is the mo tor or moving cause of man's action. But some critics may say that fear often moves one to action; this fear, however, h based upon the belief that there is danger impendinganother, that hun ger moves one to action, and hence bun ger is the cause of that action; but a little analysis will show that said hun gry man moves, because he believes that be can satisfy his hunger. And so you will find in regard to any or , all of tbe appetites and passions in the natural man, that his faith in some one of the surrounding circumstances is the motor of all his actions- Natural .faith is held, in common by man and tne lower animals, devils and dogs. The sagacious hound chases the fox upon the tented green because he has natural faith in bis sense of smell. But the natural faith of the hound, like the natural faith of man, may mislead him,' because it Is often placed In a de fective or failing Sense. - ; But not so with christian faith.. This is never misleading, because it connects the inferior with the Superior, man with the infallible God, and therefore cannot fail or mislead. ' I admit that men some times think that they have christian faith and are mistaken. .But true chris tian faith is a force or power of God. in fact, tne wnoie gospel is a power "the power of God nnto salvation to ev ery one that belie veth" to every one that lr exercised or impelled by this iaith-foree. :.. Faith is the agency of God or force planted in Tbe bosom of the inner man and draws man toward God and finally op toaHim in heaven. Faith then being a power or force is an entity, an existence, a. substance, not a material substance but an immaterial. for all substance is not material While all matter is substance,! all substance is notmatter.. " Let's bear what the Apos tle .Paul say about it: "Faith is the substance lot things . hoped '. for. the evidence of things not ' seen - f It, I christian faith, being substance, being evidence, then it has an existence like life. . In fact christian faith is life, soul- life, the very inclpiency of the "new creature" whose faith life "is hid with Christ In God. " "Therefore this new cre ation is the child of God,', having been overshadowed - by the power; of the Highest and quickened and touched by the Ule OI the Highest and "born from above," into whose nostrils the life- breath of christian, faith is breathed.: Then faith Is the gift o! God not some-! thing manuf aetured to order in heaven ,and sent in its completeness from the ikies; neither rcan .it have birth in the animal or angelic constitution. Human ity, as constituted in the image of God, is the only soil receptive of such heav enly seed. ; ' .? f; r - -.-i What laith the Scrintnres? Lnfc-A 17. 6 "And the Lord Said, If ye had faith as a grain of mustard seed, ye might say onto, this sycamine tree, be thou plucked up by the root, and be thou Dlanted in the sea; and it should obey you.? Here faith is compared" to a seed which has life, and reference is had not totally to tbe smallnees of the seed, but to the fact that a seed is the embodiment of a substantial life force, the product of a kingdom- behind it and the possibility of an organism before it" --' ' ' GaLvfi: 6 "But faith which worketh by love.? Faith here is not a mode of intellectual motion or action of the new Creation.' Action " is 1 not predieable of mere action. Back of all these is some thing more than action. Faith worketh : therefore faith is distinct from the work done;, it is an actor or motor, . 2 Peterr i 5 "Add to your faith vbV tne, knowledge, temperance," &c. Here is a process of addition, not by outward, accretion like the rocks grow, but by de velopment or, the growth of faith Irom wttoin. ' -:- -" "-" 1 John 5: 4 "For whatsoever ia be gotten of God overeometh the world; and this is the victory that bath over- come the world, even our faith." t It is an agent or entity because it is begotten. "It is a force or power because it 'over come th' some other force.? s ' .- i From the foregoing, are we not war ranted in saying that this christian faith draws, impels and exercises the man and not man the faith! Faith, then, is not action at all, or mode of. motion of any kind either intellectual or otherwise, but is the cause of action, the power that produces the motion. , . s - Christian faith being itself a heavenly seed and, like the natural seeds having life, contains fruits in embryo, which crop out in due course. One of its fruits is tbe peace spoken of in the cantion text of this essay "Being justified by faith, we have peace with God through our Lord Jesus Christ" the peace of believing as expressed in another part of the Scriptures..; All. the. commands of God or duties of man are contained in this .christian faith. Hence when God told Abraham to slay Isaac. Abraham did it to all intents and purposes in the mind of God, though the Lord in mercy arrested the hand that, contained the drawn' knife to be plunged into toe life- oiood or Isaac. For the act was al ready done in the mind of God and in the faith of Abraham.; But because of this' embryonic existence of works in true christian faith, and "because the Lord sees fit to take tbe christian home to heaven, without time and opportu nity for the works or fruits of faith) to be manifested, as He did the thief upon the eroes, let us not conclude therefore that God's commands are to be set aside or lightly esteemed by ns who have time and opportunity to bear the peaceable fruits of righteousness, lest we be found in the condition that tbe Apostle James describes, with dead faith, that is, with no faith at all, or , with no christian faith. But let us examine ourselves daily, to see if we are in the faith. Note! Much tf the thought and some of the language of this essay are the outcome of the School of the Sub stantial Philosophy. Raleigh Association, - Union Meeting at HephzibahN ew Vis iting Work inaugurated Interesting Discussions. The Union Meetinsr of the Eastern Section of the Raleigh Association met at Hepbzibah church January 28,' 1888. Bro. J. W. Bmitb was made Moderator. "Church Work" was discussed by brethren W. H. Chamblee, W. J. Ter rell, J. M. Whitley, W. H. Hood, O. L. Striugueld and J. W. Smith. The result was that Bro. Stringfield offered and the Union recommended "that the churches of this Association appoint a committee, consisting of four to twenty, according to the membership of the church, whose duty shall be to visit the sick and help less, and the backsliders, and report their condition to the church monthly; and that the whole church meet quar terly on Saturday, and report the work eacn member, male and female, is doing, or has done, for the Master during each quarter." . The following questions were then proposed for discussion during the meet ing' i J ...-, . .. - : 1. Is the Bible neglected in our Sun day-schools? 2.' What inducements can we offer to bring out the children to Sunday-school t 3, Why should members of the church engage in the Sunday-school work! , .. The "morning of Sunday of the meet ing- was taken -up in the discussion of two of the subjects, and the afternoon devoted . to the , third..,- A . number of brethren, participated and made- ques tions very interesting. A collection was taken and tbe proceeds voted to State Missions. - Collection of the Union, (2. 69 ; Whitestone church, $3.00 total, $5,69. All the churehes were requested to be present at the next meeting with liberal .contributions,; . : , .... .; ; The Union then adjourned and. will meet with Whitestone church, Saturday before the belt fifth Sunday. ; ?'. - -; J. Wt Smith, Moderator. ? Ji ,11V Wtltj a m?v Secretary m Little River Association. Union Meeting at Bale's Creek The Union Meeting of the Little River Association met with the Buie's Creek ehnroh Friday before the fifth Sunday in January. -After singing and prayer by Rev. Allen' Betts, the introductory sermon Was preached by Rev. Joseph Salmon from Acta 4i Sni's :H$a The Union was called to order by Rev. J. M. Holleman. Churches represented : Baptist Grove, Hector's Creek, Friend ship, Holly Springs, Juniper .Springs. Bale's Creek, Pine Forest', Macedonia, Antioch, Neil's Creek, Apex, Piny Grove, and cjounty Line. , Rev. J. U. Holleman was elected Mod erator, and D. H. Senter, Clerk. ' " Rev. A- N. Campbell offered , the fol lowing subject for. discussion:, "It not Intemperance taking the lead in trying to destroy ? the church, and ? hinder the progress' of tbe ' gospel? - if so. who is responsible lor UP Speeches were made by Kevs. A. a. Campbell, j. L. Ennis, Jos. Salmon, Alien . Betts, J. A. Campbell, and brethren E. B. John son, A: IX Jones, R. Byrd.: and.D. S. Wilhams. .-..j, . : i , -. Rev. J. P. Faison was received as a visitor from the Eastern Association, and preached on Saturday. - - " The Union will meet with the Holly Springs church Friday before tbe fifth Sunday in April. Rev. J. L. Ennis was tiaementa, nor for rpedal position in paper. , Obituaries, sixty words long, are inserted free ot charge. : When they exceed this length, one cent for each word must be paid in advance, ' . appointed to preach the Introductory sermon, and Rev. J. 1L Holleman the missionary sermon. Revs. Allen , Betts, A. N. Campbell and Jos. Salmon were appointed a committee to get up a pro gram for next Union. r- ? The Union ad- journed to give place to the Executive Board. ;,. r.. ,js)v : is,!f.v'-';; . Sunday. morning the Union met to engage in a Sanday-school mass meet- ing. Speeches were made by brethren H. Y. Smith, J. P. Faison, K B. Johnson and J A.: Campbell .The missionary sermon was preached by Rev. A. Betts, after which the Union closed. '''' J. M. Holleman, Moderator.' ' Jj. a. SBNTEB, Secretary. Chowan Association, Union Meeting at CreswellTrastees ' Appointed Reports Collections, v The Seuppernong 'Union : met - with Christ's church at Cres well, on Jan. 28th. : Moderator W. R. Spruill presided. The ' Moderator read the twelfth chapter of . Romans, and the Rev. C. P. Bogart led - -in prayetv ??fe'i-. i -s; . J Six churches were represented, yli., Mt Pleasant, Columbia Sound Side, ' Mt. Zion, Sonth Shore and CreawelL - The Moderator extended an invitation to viaitlng breUiren. - ft-? !-t ,r r . Minutes of last meeting read and ap- - prOVed. -. .r,:;; .,; . ' The Moderator announced the follow ing Finance Committee: Bros. A. W. ., Owens, T. B. Bateman and D. Cahobn. An election of officers was held,' and -H. A. Litchfield was made Moderator; A. Wi Owens, Clerk, and R. P, Felton, ; Treasurer.- ' " " ' ' ' - - The committee on Religions Exercises reported that the Union would meet. " with Christ's church at Mt Zion at the next Union meeting, and that. Dr. R. R.. Overby be requested to preach the in troductory sermon, with Rev. P. S. C Davis alternate. The following brethren were elected Union Trustees: J. A. Spruill, H. H. Holmes, E. Hopkins, Sr., A. W. Owens, S. Jarvis and T, B. Bateman. . ' " On Sunday morning the committee on. Periodicals reported, " That a relig ious literature circulated among chris tians is highly- beneficial' to -christian growth, and we, as - Baptists, ' desiring Baptist information, ' recommend that each family take the Biblical Recob dsr and Kind Words.'" , The committee on -Finance reported the amount received from churches and . collections as Union Meeting Fund to be 114.65. The Clerk was requested to pay for twelve copies of the Biblical Recorder' for six months, and Bro. Collier to distribute them. . - . Thanks were cordially teudered to the members and friends of Creswell " church. ' ;', r On motion, the meeting adjourned. H. A. LrrcBTiELD, Mod. A. W. Owbjss, Clerk. , ', - , ' Green River Association. Ministers and Deacons' Meeting at Dys artsville Interesting Questions apd Answers, &c. . The fith session of the Ministers and Deacons' Meeting of the Green River Association began Friday, Jan. 27,1888, at Dysartsville Baptist church, McDow ell county. Ten churches were . rep sented. Elder George W. Settlemyer was chosen Chairman, and W. F.' Sorrells, Secretary. After opening ser vices the following query was discussed : "Is there a definition in God's word by which we can determine how much of our means we are to give to the cause of Christ f There was an exhaustive and interesting discussion. - t, f : On Saturday morning . tbe second query, "What is the duty of our mem- u bers relative to S. S. work?" was dis- , cussed by Bro. B. Biggerstaff, Elders J; C. Sorrels, J. R. Denton, J. E. King, and Bro. A. B. Taylor. In the afternoon the following ques tions were read : . -. ' 1. "What should a Baptist church do with a member who will sell corn to a distillery?" . , , , 2. "Can a church retain a member who is a storekeeper in a government distillery ?" h Remarks were made by Elders J. O. Sorrels, J. R King and Bro. J. H. Smith. The answer was a resolution which said. "that we advise the church, first to in struct and pray with and for the brother in both cases. 2. If they eannot over come the covetousness that Satan brings ' about in this way, withdraw from him, and pray for him still." 3. "What is the duty of the church ' relative to parties such as 'Wild Irish man dancing, etc rv Answer ."Teach the members that they are wrong." -. 4. "What are tbe teachings of the New Testament relative to the female mem bership of our churches?" - Answer "Resolved, That we, as a body, ask the readers of the Biblical Recorder to give their opinions in its columns eon- - cernlng this query." '. . 1 ' On 'Sunday at 10 o'clock a. m. the question, V What are the qualifications of a S. SL teacher!", was discussed. -s .. . , It was agreed to meet with tbe Green River church on Friday. April 28. 1888. Questions for the next meeting: 1. Has a Deacon or lay-member the right to make religious lectures without permission from his church! . Z. Are cnurcn-iairs, testivau and eat ing-saloons, gotten up for the purpose of raising funds for religious enterprises, hi accordance with tbe teachings of the Scriptures? 3. Has this meetmg a right to do As- s'ociational work independent Of that body or of churches! -.- - ' - GEO.: W BBTTLEMTEBV Uhm'n, AS W. F. Sobbkls,' Secretary. . , .. Moneys Received: for laboratory i i Apparatus I t Received of C, E.; Taylor for Labora tory and Apparatus, at sundry times. since last acknowledgment, from A. W. Early,? $25.W ; Kev. B.iT..V ann, Z5.V0 ; r Rev. a T. Bailey, 25.00: Rev. -T. G. Wood, 12.00; Rev. J. 8. Parefoy, 100.00; - -- -er . w-k " v wx . .. aV tv , I4ev. j. a. Beam, iu.uu; Kev. x. jaume, -80.00; R. A. Spaiobour, 10.00; Rev. A. W. Barfoot, 5.00; Rev. J. M. McMana way, 12.50; Rev. . A.. G. McManaway, 12.50; Rev. T. Pritchard, 25.00; B.P. : Hester, 10.00;Rev. It H. Marsh, 5.00; C. J. Hunter, 5.00; Rev. J. L. White, 50.00; Rev G, P. Bostick, 10.00; CoLJ. M-? Heck,10a00; Rev, 8. F. Conrad, 10.00; Wadesboro ehurch, 64.00; Rev. ' A. D. Hunter, 25.00; H. R. Scott, 20.00; Prof. J. W. Gore, 10.00; Rev. G. P. - Hamriek, 10.00; B. F. Mitchell, ia00; -l Rev.T. Carriek, 10.00; Rev. O. Durham,. 10.00; N. L, Shaw, 10.00; J. L. Wescott, 25.00; Goldsboro church, 25.00; W. W. Vass, 100.00; W. C. Petty (material), 100.00; G. M. Allen (material), 25.00. . , ., L. R. Mills, Treas. of Building Committee, h 1 i
The Biblical Recorder (Raleigh, N.C.)
Standardized title groups preceding, succeeding, and alternate titles together.
Feb. 22, 1888, edition 1
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