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•INDEX AND BAPTIST.
*EV. D. E. BUTLER Managing Editor.
ASSOCIATE EDITORS t
Rev. S. G. Hiiaykh. D.D Forf-yth, Georgia.
Dr. J. S. Lawton Atlanta, Georgia.
Rkv. G. A NuotAUV Rome, Georgia.
Editorial t'nnlributors.
Rev. I’. H. Mell, D.D. L.L.D., Athens, Ga.
Rev. H. C. Hornady, Senoln, Ga.
Rev. Wm. T. Brantly, D.D , Baltimore, Mil.
Rer. J. M. Wood,Barnesvllle, Ga.
Rev. Wm. C. Wilkes, Gainesville, Ga.
Re-v. T. G. Jones, Nashville, Tenn.
Rev. A. J. Battle, D.P., Macon, Ga.
We announce the brethren named as Edito
rial Contributors to The Index. Their pens
will add to the interest of the paper, and plnce
The Index In the front rank of religious Jour
nals.
tag- Wo are constrained by our necessities to
ask all delinquent subscribes to forward the
amount of their past duo subscriptions without
delay. We dfßire, also, to impress upon every
one the importance of a strict compliance with
our requirement of advance payments, and ask
each to forward the renewal amount by tho ex
piration of his subscription.
We say, fbanki.t, that we are in need of every
dollar due us by delinquents, and in making this
special request for immediate payment, it is
prompted by a severe necessity. It would cause
ub regret, to lose a single name from our lists,
but we cannot send the paper longer without
payment of arrears.
It has been alleged—perhaps un
charitably —that cardinals smile when
the Pope is sick.
Rev. Mr. Penn closed his meetings
at Central Baptist church, Memphis,
Tenn., on the 14th inst. During his
ministerial labors 125 members were
added to the First and Central church
es. The preaching was in true Apos
tolic style—a calm solemnity prevailed.
The difficulty and expensiveness of
entertaining the large representative
bodies of the various denominations —
such as General Assemblies, General
Conferences and Conventions —has led
to the suggestion that the basis of rep
resentation he altered so as to reduce
the numbers constituting these bodies.
Dr. Fitzgkraud, the newly ap
pointed editor of 7 he Christian Advo
cate, of Nashville, has not yet com
menced his editorial labors. A writer
in the Baltimore Episcopal Methodist
says, in speaking of him : "Classic in
style, pointed, genial, he will adorn
the columns of the Advocate until its
pages will sparkel.”
Christians should not wait for sub
jects of their good offices to cast them
selves immediately in their paths, but
should always be looking out for them
upon the byways. They should in
quire for and seek diligently for those
who arc in need —physically or spirit
ually—and rejoice to find opportuni
ties for their benevolence.
1 An exchange severely animadverts
upon the Scientific American, because
in its notice of l’rof. Henry, the Chris
tian scientist, there is no allusion to his
character and faith as a Christian. All
that is uttered in his praise is basec,
solely, upon his scientific attainments
and discoveries, and not a word is
said in regard to his belief in the Chris
tian religion.
An exchange complains of the neg
ligence of Christians in attending the
services of the sanctuary, and enumer
ates many excuses wont to be ren
dered. We are impressed with the
belief that the love of God’s worship,
and communion and fellowship with
the brethren, are the legitimate influ
ences that induce Christian attend
ance upon the sanctuary. When,
therefore, this service of love is willfully
neglected, it is a solemn announce
ment that the love of God and of the
brethren is declining in the hearts of
those thus negligent, and they are ad
monished that they are falling back to
the world rather than making due
progress towards the Heavenly City.
Da. Teabdalb in Atlanta.— This eminent
divine has been preaching to largo and atten
tive congregations in the Hecond Baptist Clmrch
since last Sunday week. We have had the pleas
nre of hearing him on soveral occasions, and we
are sorry that it has not boon in our power to
attend all of the meetings. Wo heard him at
onr old home at Lawtonville, 8. C., more than
twenty yoars ago, aud think we are safe in say
ing that he has lost nothing by age. This grand
old eoldior of the Cross has never allowed the
tfaiiner to trail in his hands.
When speaking of the terrors of the lost sinner
he does not compromise with Natan, nor does ho
allow the ungodly to misunderstand w hat their
doom will eventually be without an interest in
the atoning blood of Jesus ; and. oh! how elo
quent does the old man become when he
paints the beauties and glories of the Heavenly
world. Truly it may be said of him that he is
every day growing riper aud riper for the har
vest home.
Dr. Teasdale is too well known for us to make
farther comment on him as a man, a preacher
or a Christian. God Kraut him health aud
strength for his ardous duties.
THE CHRISTIAN INDEX AND SOUTH-7ESTERN BAPTIST - J™* •
THE LORD’S SCPPF.R.
The prevalent belief, among those known as
Evangelical Christiana,is, that the New Tes
tament contains only two ordinances: baptism
and the Lord’s Supper.
This certainly is the view taken by Baptists,
and it is doubtless the correct one. Baptism,
we hold, should follow faith in Christ, and
should, therefore, be administered only to those
who give evidence of possessing such faith.
We think, also, that the immersion of the
person in water who believes, is the only
form of baptism taught in the New Testament
Scriptures, and that every other is null and
void.
Where one gives evidence of saving failh in
Christ, such evidence as is satisfactory to the
people of (iod, his next and imperalive duty
is to be baptized, and thus prepare himself
for membership in some lr.cal New Testament
church.
This done, he is then prepared to come to
the Lord’s Supper, and join with other disci
ples in commemorating the sufferings and
death ol the blessed Saviour.
The Supper was instituted by the Lord
Jesus himself, on the very night in which He
was betrayed, it being the night of the Pass
over, a feast of the Jews instituted in commem
oration of the passing of the angel over the
Jews when the first born of the Egyptians was
smitten and destroyed.
To our mind it is pretty clear that there
were really three suppers on the night when
the Lord’s Supper was instituted. First, there
was the ordinary meal partaken in theevening,
or early part of the night; then the Passover,
which was a ceremonial supper ; then, lastly,
the Lord’s Supper, which followed the other
two. As the Passover was eaten about mid
night, it must have been past that hour when
Jesus took the bread and gave thanks, and also
the cup, containing the wine.
For the sake of perspicuity, we will arrange
what we have lo say under the following
heads :
I. Who are authorized to come to the Sup
per ?
Those only should who have been baptized
by immersion, upon a credible profession of
faith in Christ. The whole tenor of the New
Testament is that none hut believers should be
baptized, and that none hut the baptized should
partake of the Supper. See Acls, chapter ii.
Also Acts viii -. 12,and Acts viii: 36 38.
Refer also to Acts xvi : 30-34. Robert
Hall held while living, and Mr. Spurgeon
now holds, that the Lord’s Supper may be given
to thone who believe, whether baptised or
not, hut there are really very few people of
any denomination who agree with them.
Neither Robert Hall nor Mr. Spurgeon has
ever received anything as baptism but immer
sion, and they are, therefore, as strict upon this
subjrct as any ol us. They differ from re
stricted communion Baptists only in supposing
that the Supper might be given to unbaptized
persons, provided there is faith in them.
Here they differ from Pedobaptists, as all
denominations hold that baptism should pre
cede the observance of the Supper. On this
point Regular Baptists and Pedobaptists are
agreed, so that the difference begins with the
question, what is baptism ? To this question
the Baptist answers : Immersion only; while
the Pedobaptist insists upon sprinkling and
pouring as well, and so the issue is joined.
The cry raised by Pedobaptists against Bap
lists, as close communionists, is utterly desti
tute ot force, as understood by Pedobaptists;
for they mean to say thereby that the Baptists
keep people away from the Supper who are
scripturally entitled to come, which is not the
case. Just because they are not qualified to
come, the Baptists keep them away until they
do qualify themselves, by submitting to im
mersion, which alone is Scriptural baptism.
We, as a denomination, are close; but the
closeness is not where our Pedobaptist friends
place it. We are c/ore imnirreioniitt, but we do
not carry our closeness so far as to keep any
away from the Lord’s table who are qualified
and entitled to come.
In other words, we are ready to receive all
who have been immersed, vpen a credible pro
fusion of faith in Chritt, and who do not depart
from the faith and practice ordained in the Sew
let!ament.
People sprinkled and poured upon not be
ing baptized, we do not invite to the Supper,
even though they may be ever so pious, be
cause we hold, ftst, immersion to be requisite
to Scriptural baptism, and, tccondly, Scriptural
baptism to be requisite to the Supper.
11. What are we to understand when Jesus
says of the bread : this is my body; and of the
wine, this is my blood? Did he mean to say,
as the Catholics understand it, that these ele
ments, in the act of consecration, are changed
into the real body and blood of Christ, so that
we really eat His fleßh and drink Hiablood?
Or, did He mean, as Luther held, that His
body and blood became incorporated with the
elements, so that in eating the bread we also
eat His flesh, and in drinking the wine we also
drink His blood ? We think both these views
wrong, and that Jesus siranly meant: this
bread represents my body, and this cup my
blood. •
He employs the words bread and clip meta
phorically,, when He says “this is my body, this
is my blood,” just as he did the word fox
wheu He called Herod a fox.
He certainly did not mean to say that a
man is a fox, but that a crafty and cruel man
rttemble that animal. This it is, and nothing
more.
So, also, He means to say there is a resem
blance to His body in the bread, and a resem
blance to His blood in the wine. If not, then
the baker was right who put arsenic into the
communion loaf, as a harmless thing, saying
to the priest, “when the flour in the bread is
changed into the body of Christ then the ar
senic will be changed also, and become harm
lew.”
Jesus uses the bread to show that His body
contains the elements of eternal life, as the
former does of natural life.
To so interpret the language ot Jesus as to
contradict the evidence of one’s sense is indeed
the reduetio ad absurdam.
111. For what intent is the Supper to be ob
observed? The apostle has given the answer
when he says, “As oft as ye do this, ye do
show forth the Lord’s death till he come.”
The Supper is designed to be memorial in
its character, keeping alive in our memories
the great fact that Jesus died, the just for the
unjust. He was made sin for us, and died In
our stead that we might have eternal life.
As often as we gather around to partake of
the emblems of His broken body and shed
blood, we subscribe to the great truth of the
vicarious offering which He made when He
gave up His life upon the cross. Again,
we are thus enabled to keep alive in our minds
the truth that He will come again.
Once He came in weakness and suffering,
but the next lime He will come in power and
triumph without sin unto salvation.
PERSECUTION IS OF THE FLESH.
Persecution for opinion’s sake is not the
work of those who have the spirit of Christ-
He would not permit his over-zealous dis
ciples to call down fire from heaven to des
troy his Samaritan enemies, but rebuked
their intolerant spirit, saying: “Ye know not
what manner of spirit ye are of; for the Son
of man is not come to destroy men’s lives or
souls, but to save them.’’ And when Peter,
heated by too much zeal iu the cause of his
Master, drew his sword and cut off the ear
of the high priest’s servant, the dear Jesus
said to him: “Put up thy sword into its
sheath, for they that take the sword shall
perish by the sword.” So, also, when he
was on the cross, he prayed for his enemies,
saying: "Father, forgive them; for they know
not what they do.”
When Stephen was stoned, he also kneeled
down and prayed for his enemies in almost
identical language with that employed by
Jesus in the hour of his crucifixion.
His plain, then, that those who have the
spirit of Jesus, and are His, cannot persecute
others for differences of opinion. But is not
persecution ceased ? Have not men learned
liy experience that opinions cannot be chang
ed by the infliction ol pains and penalties?
Has not the sweet Charity of the Gospel long
since driven a persecuting spirit from the
world ? Let the answer have room, for it is
No.
There is still the spirit of persecution for
conscience sake abroad in the land. There
are those who call themselves followers of
the meek and lowly Jesus who persecute
others to the extent of their ability, so that
much of the fancied peace which meu claim
is the result of compromises which are whol
ly inconsistent with fidelity to the truth as it
is in Jesus. Let any one who holds to, and
contends earnestly for, the faith once deliv
ered to the saints assert his right of speak
ing for Jesus, and at once there will be at his
heels an eager pack of social beagles, who
would hunt him to the death were their pow
er equal to their zealous frenzy.
Such an one will be a marked man anywhere
and though the lion of persecution may only
growl and show hia teeth, the sole reason
why he does not make the revengeful spring
is, that he is chained and impotent for harm.
But whoever persecutes, whether Catholic
or Protestant, shows a woeful want of the
sweet spirit of Jesus, aud savors of the things
that be of Satan, and not of those which be
of God.
There can, indeed, be no better test of true
Christianity than this, for only those born
after the flesh persecute them that are born
after the spirit.
But will there ever he any more tierce per
secutions on account of religious differences ?
The answer is yes, just as long as the two kinds
co-exist —the flesh born and the Spirit born.
Sever can there be any real peace between
the servantsof Christ’s kingdom and those of
Satan's; blit offences will continue to
come, to show who are the real people
of God. Our weapons are not carnal, but they
are almighty, and as sure as the Lord hath
spoken they will prevail until principalities
and powers are subdued by their gentle in
fluence, and submit to the authority of
God’s own dear Son. Let the people of
God be brave, not as carnal gladiators but
in suffering for Jesus’ sake. Let them go.
Let them go forth bearing his reproach, and
thus show to men that the kingdom to
which they belong is not of this world, but
heavenly in its origin, in its spirit, its me
thods and its tendencies. Love is the stron
gest influence in the universe, for “God is
love," and He is almighty.
With the dual weapon, the truth —In love,
we shall certainly break in pieces the dark
kingdom of Satan, although it may be forti
fied by the sanctions of religion, so-called.
“The Grfateu Power."— We commence in
this issue, from the pen of a well-known jour
nalist. a series of articles under the above title,
showing the superior power of Maternal In
fluence in the trainiug of eminent men to lives
of usefulness and piety.
The first four articles will be introductory and
argumentative, outlining the scope of the full
series. Then will follow the more substantial
matter, without comment, in the form of testi
monials from eminent men to the power of ma
ternal influence, as exerted over their own
characters.
The entire series will form a most valuable
history of the mothers of great men—the wise
and good of all centuries, and ministers, teach
ers and writers will find the articles well worth
preservation for future reference. The author
has spent years of labor and several thousand
dollars in gatheiing up tho material for the
series, which is finally to be published in book
form. Tho articles are copyrighted for that
purpose, and only extracts from them can be
copied by our exchanges.
—The Baptist Home Mission Society, of
Massachusetts, was organized in 1802.
Editorial Contributions on Church Politj.
BY DR. F. H. MELL.
CHDRCII POLITY—UNANIMITY INTIIE RECEP
TION OF MEMBERS.
Can one be received into membership on
the vote simply of a majority ? The princi
ple of fellowship requires that there shall be
no dissenting voice. For an applicant to be
received notwithstanding the protest of one
already a member is to introduce discord and
division among those who are organized on
the principle of confidence, fellowship and
love. Baptist churches, therefore, have gen
erally a rule to the e ffect that all questions
touching fellowship must be decided by
unanimous vote. This must, however, not
be interpreted to mean that a minority, or
even an individual, can rule in questions of
fellowship. The principle must be admin
istered in perfect consistency with the doc
trine that in the last resort the majority must
rule. It simply means that on the first vote
the applicant is not to be received by a bare
majority. Should any opposition be made
by speech or vote, proceedings are to be ar
rested for the time. The brother objecting
is to be heard in support of his dissent. If
he be able to speak in public he may be ask
ed then and there to give the reason of his
opposition; nr, if for any reason circum
stances may make it expedient, the case may
be postponed, and a committee appointed to
confer with the brother and report at a sub
sequent conference. When his reasons are
in full before the church, it should decide up
on their validity or invalidity. If they are
valid, the church should yield to them and
gently request the candidate to withdraw
his application. Should he refuse to do so,
then the church by unanimous vote should
decline to receive him: If the objections are
considered to be invalid, the objector should
be asked to waive them and acquiesce. If
'he docs so, well; the difficulty is removed,
and the church has, in a sense, unanimity.
If he refuses, then the church is to take him
under dealing and labor patiently with him
to induce him to discontinue his factious op
position. Should he persist notwithstand
ing, the church may proceed to excommuni
cate him. The applicant has rights and du
ties as well as one already in membership;
and the church is just as much bound to pro
tect the one as the other. It is the right and
the duty of a believer to profess religion in
baptism, and to unite himself to the compa
ny of Christ’s organized people; and it is
the right and the duty of the church to aid
him in these steps and processes. While
unanimity is to be required and fellowship
is to be maintained, these are to be secured
not by requiring the majority to submit to
the minority unless convinced by the argu
ments of the latter; but in the fear of God
by meekly, through patient labor, bringing
the dissentients to acquiesce; or faithfully,
though with sorrow, putting away from
among them those who factiously, without
justifying reason, obstruct the church in
what it considers right and obligatory.
Thus much may be said in general terms.
A specific statement and discussion of the
question will bring us to the same conclu
sion.
Objections to an applicant may be found
ed either on personal grounds, or on general
principles.
1. Suppose a church member objects to
an applicant that the latter had done him
a personal wrong for which he had never in
word or deed made reparation, in that case
what should be the process ? The answer
will vary according to the replies given to
the two following questions:
Did the candidate know that the church
member objecting bad valid complaints
against him ?
Did the objector know that the candidate
against whom he objects intended to make
application, and, though he had opportunity
to tell him privately his complaints with the
intention and the hope of having them satis
fied, declined or omitted to seek a private
interview in the spirit of meekness, but in
tentionally waited until he could emphasize
his opposition by public objection ?
(.) What shall be done when objection is
made on the ground of personal grievance,
aud the candidate knew of such grievance
and yet made no effort to remove it ? If he
is a man of intelligence, and it is evident that
he intentionally disregarded this disability,
and wilfully presented himself with a hos
tile spirit towards the church member, this
would furnish ground sufficient for bis unan
imous rejection ; for it would show that he
does not have the Spirit of Christ: If he is
not intelligent, and it is evident that though
knowing the complaint against him he did
not mean to ignore the leelings of others
and his own duty, but acted through inad
vertency or ignorance, the church should
postpone final action in his case, and in
struct him and aid him to settle his per
sonal difficulty with the member objecting.
(b) Suppose the objector knew that the
application would be made, but withheld
all interposition until he could publicly
dissent? In that case, the church member de
serve* rebuke, and should receive it. But his
wrong would not entirely neutralize the force
of his objection. The church has obtained
possession of the fact that there is discord be
tween these two, and that there can be, in the
present state of things, no fellowship between
them. It must, therefore, stop proceedings
until attempts be made in Scriptural way to
settle the personal difficulty. The case, I
suppose, is embraced somewhat under the
the principle laid down by the Saviour in the
18th chapter of Matthew, and somewhat un
der theprincipleenunciated by Paulin I. Cor.
v ; because the church member has violated
the rule laid down to govern "private officers,’’
and has therefore, become, in a sense, a "pub
lic offender.’’ The church should, therefore,
require him to make public confession of hie
wrong, and then help him formally, by cotn-
mit tee, or informally, by the voluntary action
of its private members, to settle his private
difficulty with the applicant. If it shall be
discovered that the latter is guilty of a wrong
which he refuses or neglects to atone for, as far
as in his power, that will furnish sufficient
grounds for his rejection. If the objector ie
found to be in the wrong, and he maintains
an unforgiving spirit though all reparation
possible in word and deed is offered, then he
should be dealt with as contumacious and
disorderly. The applicant, who gives evi
dence ot conversion and of Christian spirit,
has a right to enter into the church even
though that right can be secured only at the
expense of the expulsion of one already in,
who is a disturber of the peace.
2. Suppose objection be made on the ground
of a doubt of the reality and genuineness of
the conversion professed ? Of course, such
doubt is entitled to the most candid and
thoughtful consideration. The individual—
orother minority—has no prejudices or per
sonal feelings in the matter, he is influenced
simply by a desire to be faithful, according to
his judgment, and in the fear of God. He
puts up no claim expressed or implied to in
fallibility. When, therefore, the great body
of the church pause at his instance and recon
sider the case, all further responsibility in the
premises is taken from him, and he can cheer
fully acquiesce in the decision of the majority.
It he refuse, it is because he is headstrong,
and contumacious, and factious. Should he
persist, he subjects himself to discipline, and,
in the last resort, to expulsion ; for, as already
observed, it is the duty of the church to aid
the believer in making public profession
of religion by baptism and in uniting himself
with one of the organized companies of
Christ’s people.
In like manner, the principle requiring
unanimity in all matter touching fellowship,
must be administered in questions of disci
pline. Here also the majority must rule in
the last resort. If the minority, after patient
efforts to satisfy them refuse to acquiesce, they
are to betaken under dealing as factious and
disturbers of the peace. Ot course though,
all such cases are to be managed with gentle
ness and patience.
BEV. T. C TEASDALE, D. D.
Dr. Thomas Cox Teasdalo was born in Sus
sex county, New Jersey, December, 2, 1808. He
enjoyed the blessing of pious parent*, and,
though he experieuced strong convictions at
twelve, was not converted till he was eighteen,
when he was baptized and joined the church.
Oue year afterwards, he became convinced that
it was his duty to preach, an 1 began to pray and
exhort in public. In 1828 he was licensed to
preach, and immediately cn'ered upon a course
of study at Hamilton, New York.
In the fall of 1880, he accepted a call from the
church at Bennington, Vermont, and vas or
dained December 16, 1830. In 1831 he ma’ried,
and in 1832 moved to the city of Philadelphia,
where lie spent four years in evangelistic labors,
many being converted under his ministry. In
1836 he settled in Newton, Now Jersey, where
for four years he had charge of two churches
and a high school. In the spring of 1840 he
was invited to the pastoral care of the First
Baptist church, New Haven, Connecticut, where
he remained five years, over four hundred being
added to the church by baptism in that time.
He then spent five years preaching to the Grant
Street church, Pittsburg, Pennsylvania, and
then moved to Springfield, Illinois, where he
staid two years. He was then called to Wash
ington City, where he was pastor for seven
years, being mainly instrumental during that
time fn the erection of the excel'ent churoli edi
fice on Thi teeuth street, between G and H
streets. He then accepted a oall to Columbus,
Mississippi, to which place he moved in October,
1858 continuing there until the summer of 1863,
when he resigned to become an Evangelist to
the soldiers of our army. He continued with
the army until the fall of Atlanta. He then, for
several years, labored in behalf of the Orphans’
Home, of Mississippi, and in 1869 accepted the
office of Corresponding Secretary of the Sunday-
School Board of the Southern Baptist Conven
tion. which office he held two years. He then
engaged in the work of a general Evangelist un
til the summer of 1874, when he entered upon
the duties of Professor of Rhetori' and Elocu
tion in the East Tennessee University—the State
University.
Though verging towards the allotted period of
man on earth, Dr. Teasdale still enjoys a re
markable degree of vigor, both of body and
mind. He has baptized over 3,000 persons,
preached over 15,000 times, been instrumental
in the conversion of some 20,000 souls, and
published several books and pamphlets, among
which is a volume of “Revival Discourses." He
is well educated, possesses a mind of uncom
mon order, and is an orator of high excellence.
At present, he is engaged as general Evangelist,
and his valuable services are in great request.
He received the degree of A. M. from Columbian
College, in Washington City, in 1843, and the
degree of I).Q. from Union College, Schenectady,
N. Y.. in 1852, of which the distinguished Dr.
Nott was then President.
He is. at present, laboring so acceptably in our
city we thought these facts in regard to him
could not but be agreeable to our readers.—
Macon Telegraph.
THE IMDKX PORTBAIT GALLKBY.
In order that those who have enrolled their
names for our Group of Ministers, and our read
ers generally, may be properly advised, we will
state that the delay in their delivery is due to
two causes : 1. The slowness with which pho
tographs came to our hands. 2. To the greater
time than that antiepated which is required
for the faithful execution of the work. It was
absolutely necessary that all the photographs
should be in hand before the commencement of
the work on the part of our Artist, and it is
also necessary that he should proceed with
great caro in order to complete the exeention of
the design in a manner that will give satisfac
tion. The work of faithfully delineating the
features of the three hundred faces, in true ar
tistic style, requires care as well as skill, and
we feel sure onr patrons would prefer to wait
with patience for a work of merit rather than
be served hastily with a poor engraving.
We have done all in our power to accelerate
the work which could have been done without
endangering its perfection, and feel satisfied
that all will be pleased whon the Group is deliv
ered.
The artist is now at work, and we think it
safe to promise distribution of this splendid en
graving in sixty days from this date. We can
conceive of no premium likely to preve so ac
ceptable as this . To have an elegantly executed
engraving of 300 prominent and beloved minis
ters of our own denomination, and of onr own
State, is truly a treasure which will be greeted
with pleasure and preserved with care. In this
Group every one will find some face endeared by
sacred memories.
—The interior of the colored Baptist house
of worship in Hamilton has undergone de
cided improvement recently.
GEORGIA BAPTIST NEWS.
—Rev. J. J. Hyman, who has been quite
sick for several days, is, we are gratified to
learn, convalescing, and expects soon to be
at bis post again as minister and teacher.
—Rev. J. A. R. Hanks, of Dalton, who has
had a severe attack of sickness, is said to be
improving in health. We trust he will soon
be fully restored.
—The contract for building the Baptist
church edifice at Gibson, Glascock county, has
been taken by Mr. John B. Williams, who
has gone promptly to work and will have the
house completed by October next.
—Rev. Daniel Griffin, (colored), pastor of
the (colored) Baptist charch, Hamilton, Har
ris county, is represented by those who know
him, as a pious man, a zealous Baptist and a
good preacher. He enjoys the confidence of
all good people in that place, whether white
or black.
- A Ministers and Deacons' Meeting will
convene at Sardis church, Burke county, on
Friday before the fourth Sunday in July. The
introductory sermon will be preached by Rev.
C. H. Strickland, of Augusta. Rev. W. M.
Verdery will preach at 11 a. m., Sunday, with
Rev. W. L. Kilpatrick as alternate. Any va
cancies may be filled or alternates appointed
by the pastor of Sardis church. The breth
ren of the Middle Association are specially in
vited.
—Twenty conversions are reported as re
sults of Ihe late revival meetings at Ureka,
Bulloch county, under the preaching of Rev.
W. H. Rogers, and eighteen of these convirts
have united with the Baptists.
—The Excelsior News reports brother Lamer
still feeble, but able to preach occasionally.
We trust he may soon be fully restored.
—At the recent Teachers’ Association of Bul
loch county, Rev. W. H. Rogers delivered an
able and appropriate addresa on “The Impor
tance of Education,” which was received with
great favor. The Association work was con
cluded with prayer by Rev. W. L. Geiger.
—A writer in the Excelsior Nem says : “If
there is a zealous, earnest, honest, devoted,
working Christian in this country, it ie Rev.
T. W. Lanier.”
—The sermon delivered before the Sunday
school Institute at Union Point, on Sunday
night, the 16th inst., by Rev. H. D. D. Stra
ton, of Greensboro, is said to have been most
able and impressive. Avery large and atten
tive audience was present on the occasion.
Brother Straton will deliver the Commence
ment Sermon for Union Point High School on
the second Sunday of July.
—Revs. Chaudoin, Straton, Callaway and
Fluker assisted the State Bunday-school Evan
gelist in the Sunday-school Institute at Union
Point, the 15th and 16th inets. The services
were highly interesting, and much good is
thought to have been done in behalf of the
great cause of Sunday-schools in that locality
—The General Meeting of the First Dis
trict Stone Mountain Association meets with
the Third Baptist church, Atlanta, Friday be
fore the fourth Sunday in July. The churches
are cordially invited to send delegates.
—Rev. T. A. Higden, Evangelist, informed
us on the 18th inst. that he had just closed a
meeting of great interest at the Seventh Bap
tist church in this city. Much good was ac
complished, many added to the church. Last
Sunday five were baptized, and it is expected
that others will be. The church has been
greatly strengthened in its numbers and re
vived. Brother Higden assisted Rev, Mr.
Spiers, pastor of the Third Baptist church, in
a meeting last week.
—Rev. James Barrow will be with the Gen
eral Meeting at Greensboro, the first Sunday
in July ; the second Sunday at Iloreb church,
Hancock county ; the third Sunday at Elsm
church, Greene county ; the fourth Sunday at
Warrenton, Warren rounty, and the first Sun
day in August at Island Creek, Hancock coun
ty-
During the week he will hold family meet
ings at points along his line of travel. It is
hoped that the brethren will remember that
brother Barrow ! s dependent on volunteer con
tributions, and that they will convey him to
his different appointments.
—Brother Andrew E. Williams, of Colum
bus, Ga., was ordained as a minister on Sun
day night, the 16th inst., in that city. Pres
bytery consisted of Revs. T. B. Slade, T. H.
Murphy, J. H. Campbell and the pastor.
Brother Williams graduated at Mercer Uni
versity last summer, sustaining a highly satis
factory examination. He will probably at
tend several sessions at the Southern Baptist
Theological Beminarv. Prospects for a UFefol
life sre his.
—The address of Dr. Battle delivered in
Columbus during the Commencement of Co
lumbus Female College, impressed his auditors
most lavorably. He commands the respect
and admiration of all people in that city.
General Meeting.
Gbefsnboro, Ga., June 24,1878.
Eds. Index—The General Meeting of this
D.strict will convene at the Baptist church jn
this place, on Friday before first Sunday in
July next. Introductory Sermon by Rev. L.
R. L. Jennings, at 11 Am. The Committeeof
Reception will assign delegates to homes as
they report at the church on Friday morn
ing. General attendance is requested.
Wx. H. Branch,
for the Committee.
Sdndat School Mass-Meeting.—There
will be a mass meeting of the Sunday-school
of the First District of Rehoboth Association,
at Shiloh, Upson county, Georgia, beginning
Friday before the fourth Sabbath in July.
Contributions will be expected at least from
Rev. T. C. BoykiD, Rev. J. A. Jackson, and
each of the following committee: R. T. As
bury, A. J. King, George Warthen.
Rev. M. B. Wharton, D.D., preached
the commencement sermon before the Furlow
Masonic Female College in Americus, Ga., on
Sunday last, the 23d instant.